Chinese
扎西塔耶（Tashi Taye）。八岁时，显现见到世尊释迦牟尼、大悲观世音、莲花生大师等诸多清净景象，一个月内体验猛烈。尤其在一个晚上，见到莲花生大师骑着白马，四部空行母抬着马的脚，用宝瓶的甘露进行四种灌顶。出现了如天空崩裂、大地摇动、山脉移动般的三种体验，因此做出了各种行为，以至于所有人都认为他疯了。从父亲那里听取了马头金刚的灌顶，并在觉浦冈嘎（Jodpu Ganggar）进行修行，见到了天尊。用铜制的金刚橛发出马的嘶鸣声，在岩石上留下手脚的印记。按照空行母的预言，前往斯玛沃觉（Smawo Jog）的岩石顶端，智慧空行母赐予他“尼玛沃热（Nyima Ozer）”的名字，此后便以此闻名。莲花生大师化现为名为旺秋多吉（Wangchuk Dorje）的瑜伽士，给予了目录、副目录和要义文字，并进行了教诲。如同格拉巴昂西（Grapa Ngonshe）和拉夏掘藏师（Rasha Tertön）获得了目录和副目录一样，前往了掘藏地——岩石罗刹女手印的根部。在那里住了一晚，第二天，措嘉（Tsogyal）的化身，一位女子，用一头白色的骡子驮着两个汉地的箱子前来，从中取出一个虎皮箱子献上。也找到了宝藏之门，从中迎请出铜箱、陶瓶、身像、誓物、财物等众多物品。从铜箱中取出大悲观世音和莲师寂静忿怒像，从陶瓶中取出怙主和恶咒之类，从虎皮箱中取出许多空行母的法类。之后，从一位商人手中得到一截断裂的天神手指，从中出现目录，按照目录从阔廷南坚（Khoting Namnang）的身后取出两个宝藏箱子，一个是棕色的，一个是灰色的。从棕色的箱子中取出噶举八大法行、善逝总集的续部、口传和窍诀等等，从灰色的箱子中取出马头金刚的身、语、意所依和誓物等众多物品。此外，还从桑耶青普（Samye Chimphu）、南卡坚（Namka Jen）的斯仁恰扎（Srin Byachak）、寂静处扎日拉康（Dhengye Drakri Lhakhang）等地迎请出许多宝藏。依止了父亲娘敦钦波（Nyangtön Chenpo）、嘉炯巴顿丹（Gya Jömpa Dönten）、西波尼玛僧格（Shikpo Nyima Senge）、玛尔嘎瓦坚巴（Malkawa Jenpa）、敦巴喀切（Tönpa Khache）等众多上师，学习了密咒和
English
Tashi Taye. At the age of eight, he had many pure visions of seeing the Bhagavan Shakyamuni, the Great Compassionate One, Guru Rinpoche, etc., and experienced intense experiences for a month. In particular, one night he saw Guru Rinpoche riding a white horse, with four classes of dakinis lifting the horse's feet, and he received the four empowerments with the nectar of a vase. Three experiences like the sky collapsing, the earth shaking, and the mountains moving arose, and as a result, he engaged in various behaviors, so that everyone thought he was crazy. He received the empowerment of Hayagriva from his father and practiced at Jodpu Ganggar, where he saw the face of the deity. He made the sound of a horse neighing with a copper phurba. He left hand and foot prints on the rock. As prophesied by the dakinis, he went to the top of the rock of Smawo Jog, and the wisdom dakini gave him the name "Nyima Ozer," and he became known by that name thereafter. Guru Rinpoche manifested as a yogi named Wangchuk Dorje, gave him the catalogue, sub-catalogue, and essential texts, and gave him instructions. Just as Grapa Ngonshe and Rasha Tertön obtained the catalogue and sub-catalogue, he went to the root of the treasure site, the rock Rakshasa's handprint. He stayed there for one night, and the next day, an emanation of Tsogyal, a woman, came with two Chinese boxes loaded on a white mule, and took out a tiger-skin box from within and offered it. He also found the treasure door, and brought out many items such as a copper box, a clay vase, body representations, samaya substances, and wealth. From the copper box came the Great Compassionate One and the peaceful and wrathful Guru Rinpoche. From the clay vase came the protector and the cycles of evil mantras. From the tiger-skin box came many cycles of dakini teachings. Later, he obtained a broken finger of a deity from a merchant, and a catalogue appeared from within. According to the catalogue, he took out two treasure boxes, one brown and one gray, from behind the image of Khoting Namnang. From the brown box came the tantras, transmissions, and instructions of the Eight Herukas, the Gathering of the Sugatas, etc., and from the gray box came many items such as the body, speech, and mind representations of Hayagriva, and samaya substances. In addition, he also brought out many treasures from Samye Chimphu, Srin Byachak of Namka Jen, Dhengye Drakri Lhakhang in a secluded place, and so on. He relied on many lamas such as his father Nyangtön Chenpo, Gya Jömpa Dönten, Shikpo Nyima Senge, Malkawa Jenpa, Tönpa Khache, and studied mantras and