English
Even if there was a slight portion belonging to my own actions, I only made moderate efforts this year. Although the times were very turbulent that year, I did not generate any attachment, aversion, or delusion, nor did I increase the eight worldly concerns; I only focused on the three aspects of hearing, thinking, and meditating. I completely memorized the root text of the 'Spring Nourishment.' From the wise one named Maitreya, I received detailed explanations and final conclusions of the 'Abhidharmakosha' from beginning to end. During the day, from noon until the sun was about to set, I received the transmission of the collected works of Panchen Rinpoche. In the evening, after completing the daily practice sessions, I requested longer explanations in the evening. At dawn, after finishing the practice session, I briefly reviewed the examples with the aid of lamplight. In the morning, immediately after the morning session, I recited what was taught the previous day. In the summer, I listened to the explanation of the Vinaya, as before. In the autumn, I listened in detail to all the 'Statements' before the 'Declaration,' and I drew detailed diagrams from beginning to end. At that time, great Chinese sorcery occurred. The Lama also heard examples below the 'Declaration' from earlier teachers. Later, it seemed that the disciples of Lhadongpa Geshe Namgyal learned it from their hearts, so some reflection was done. From then on, I completed the full guidance from the examples. The previous year, I participated in various poetry competitions with Dharma Lord Lobsangpa in Tingkye, which were not completed at that time, so this time I started from that point and completed the poetry competitions. For the 'Ornament of the Sutras,' I received Maitreya's commentary, and for the 'Distinguishing Dharma and Dharmata' and 'Distinguishing the Middle from the Extremes,' I received rough explanations and transmissions combined with Rong's commentary, so my understanding of them was very good. In this way, I learned a little about the treatises of terminology, and I also tasted the major treatises. Therefore, when I saw the books written by some later famous scholars, and when I discussed and conversed with scholars, I realized that I was simply unable to compare with them. Here it is said: By the wind power of Asanga's chariot of reason and logic, from the light of the pleasing good speech, who can prevent the beautiful image of all knowledge from always appearing in the ocean of wisdom? That is it.
Chinese
在占卜之后，大约在决定之前，我严格地闭关修行。在神变节结束之前，我完成了吉祥金刚瑜伽母坛城和密集金刚文殊金刚的全部修持，以及依靠时轮九尊神，结合其他续部的相应修持。我对时轮的确定秘密的词句意义稍作学习，对生起次第和圆满次第获得少许定解和信心，生起了非同寻常的修习欲望。我向堪布大师祈请，从神变节结束到萨嘎达瓦的十五日之间，我进入黑关房，一心修习六种瑜伽。在实际的黑关房中，从三天到一个月左右的时间里，身体体验和见解体验的征相等等，以无法穷尽的方式日夜不断地出现。之后，即使几天也没有出现，所以我按照所说的方式进行了补充仪式。由于这个原因，几乎出现了十相次第，以及从究竟修持中所说的非共同的征相。我进行了消除障碍的风瑜伽和守护，所以也没有出现障碍。从那时起直到现在，明点如雨后春笋般涌现等等的征相经常出现。那时，当身体的关键点融入守护时，住处变得浓厚并长时间地保持。之后，大约一个月的时间里，我以那种状态做了类似梦瑜伽的练习，所以对能忆持和能修习的两者的要点，仅仅是把握和确定。前一年牛年和虎年是竹巴化身在藏地的时候。一般来说，无论去哪里，似乎事业都轰轰烈烈，名声也格外响亮，似乎是伟大的无言之境。但是，由于前世的业和愿，我没能见到他。这个时候，策钦寺的负责人，一般来说，因为时局不稳而非常忙碌，特别是德巴孜本巴等等，由于各种无法确定是否下定决心的原因，善行自然而然地中断了，所以重新交还了账目，自己就轻松了。藏历五月二十三日到达商都，住了大约七天。我献上了奈古玛的快速引导。之后，我又去了纳塘寺，住了大约两个月。在那期间，每天早上
English
After divination, around the time of making a decision, I strictly entered retreat. Before the end of the Festival of Miracles, I completed the entire practice of the mandala of the Goddess of Wisdom and Power, Geden Zhi Yeshe Wangchukma, and the two of Guhyasamaja and Manjushri Vajra, as well as relying on the Kalachakra Nine Deities, combining the corresponding practices of other tantras. I studied the words and meanings of the definitive secrets of Kalachakra a little bit, and gained a little certainty and faith in the generation stage and completion stage, giving rise to an extraordinary desire to practice. I requested clarification from the Khenpo master, and from the end of the Festival of Miracles to the fifteenth day of Saga Dawa, I entered a dark room and practiced the Six Yogas single-mindedly. In the actual dark room, from three days to about a month, signs of bodily experiences and visionary experiences, etc., appeared endlessly day and night. After that, even a few days did not appear, so I performed the supplementary rituals as described. Because of this, almost the ten stages of signs appeared, as well as the uncommon signs mentioned in the ultimate practice. I performed the wind yoga and protection to eliminate obstacles, so no obstacles appeared. From then until now, signs such as the appearance of bindus like spring shoots after rain often appear. At that time, when the key points of the body merged into the protection, the dwelling became thick and remained for a long time. After that, for about a month, I did something like dream yoga practice in that state, so I just grasped and ascertained the key points of both the ability to remember and the ability to practice. The previous year, the Year of the Ox and the Year of the Tiger, was when the incarnation of Drukpa was in Tibet. In general, wherever he went, it seemed that his activities were booming and his reputation was particularly loud, seeming to be a great realm beyond words. However, due to past karma and aspirations, I was unable to meet him. At this time, the head of Tsechen Monastery, in general, was very busy due to the unstable situation, and in particular, Depa Zimponpa and others, due to various reasons that could not be determined whether or not they had made a decision, the virtuous deeds naturally stopped, so he returned the accounts and felt at ease. On the twenty-third day of the fifth month of the Hor calendar, I arrived at the trade fair and stayed for about seven days. I offered a quick guide to Niguma. After that, I went to Narthang Monastery again and stayed for about two months. During that time, every morning, the master
Chinese
寂静的格西格敦等众多僧人，进行疑难解答、畅谈和讨论。之后，在慈氏殿供奉一百零八个供品，绕殿三十圈。中午，各位分别进行各自意愿的法会。为整个寺院僧团广泛传授修心法门。以及《法句百则》的传承等，举行噶当派的大型法会。晚上，以铭记于心的方式宣讲《律藏》，每次诵读一大段，两个月内能够完整诵读四部律藏。通过研读《密集金刚五次第论》和《摄行炬论》，几乎毫不费力地理解了其中的含义。之后，除了在辩论等方面智慧有所增长外，对于经文词句的理解没有再遇到什么困难。当时，索巴和策仁培两人请画师绘制了十六罗汉的唐卡。唐卡刚展开时，在最初的吉祥语中，读到赠送经书的人的名字，说是扎西顿珠和扎西仁莫居住的地方。在开光完毕的庆典上，让学经师们唱诵罗汉仪轨的曲调。法王顿约贝说：“这是最初的吉祥回向偈的范例，请选择不变的须弥山作为您的身之吉祥”等等，吉祥语的缘起非常好。之后，在藏历六月（霍尔月）初二的黎明，做了很多非常奇异的梦，尤其是一位据说是那嘎尔郭达城的扎兰达拉国王的成就者。也有人说是东方来的拉瓦巴，他给了我一大块肉，吃下去后感觉身心非常舒适，然后就醒了。醒来后直到天亮，头脑都很清醒，身心非常舒适。发烧一好，就带着供品一起去了无与伦比的佛陀成道圣地菩提伽耶。因为寺院南边的牦牛圈那里已经搭起了帐篷，所以到达帐篷后，过了大约两顿茶的时间。至尊斯巴的桑结古汝，南方的布达古布达纳塔尊者驾临，仅仅是看到他头上戴着用黄色的佐给花编织的花环
English
The Gelong Geshe Gedun and many other monks engaged in resolving doubts, having extensive talks and discussions. Afterwards, they offered one hundred and eight offerings in the Maitreya Hall and circumambulated it thirty times. At noon, each individual conducted whatever kind of Dharma session they wished. They extensively taught the mind-training teachings to the entire monastic community. They also held large Kadampa Dharma sessions, including the transmission of texts like the 'Hundred Short Teachings'. In the evening, they recited a large portion of the Vinaya Pitaka from memory, and were able to complete reciting all four Vinaya texts within two months. By studying the Guhyasamaja Five Stages and the Compendium of Practice Lamp, they understood the meaning of most of it effortlessly. Later, apart from an increase in intelligence in areas such as debate, they did not encounter much difficulty in understanding the meaning of the textual words. At that time, Sodpal and Tsering Pel had a thangka of the Sixteen Arhats painted by a painter. As soon as the thangka was unfurled, in the initial auspicious words, reading the name of the person who donated the scriptures, it said that it was the residence of Tashi Dondrup and Tashi Ringmo. During the consecration celebration, they asked the scholars to sing the melody of the Arhat ritual. Dharma Lord Donyo Paljor said, 'This is an example of the initial auspicious dedication verse, please choose the unchangeable Mount Meru as the auspiciousness of your body,' and so on, the auspicious words had very good omens. Then, on the dawn of the second day of the eighth month (Hor month) of the Tibetan calendar, I had many very strange dreams, especially one about an accomplished king of Jalandhara in Nagar Kota. Some also said that he was a Lāva from the East, who gave me a large piece of meat. After eating it, I felt very comfortable in body and mind, and then I woke up. After waking up, until dawn, my mind was clear and my body and mind were very comfortable. As soon as the fever subsided, I took offerings to Bodh Gaya, the great place of enlightenment of the incomparable Buddha. Because a tent had already been set up in the yak enclosure south of the monastery, after arriving at the tent, about two tea sessions passed. The venerable Subhuti's Sangye Guru, the southern Buddha Guptanatha arrived, and just seeing him wearing a garland made of yellow Zogi flowers on his head
Chinese
产生了很大的威势。仅仅喝了一点茶，就请教了当地的各种话题。之后，我去了法会的宝座上，因为宝座典礼等事务耽搁了很长时间。典礼结束后，搬到了寺庙北面的经堂。大成就者住在上面的滴水房里。我从小就精通印度中部的口语，不知道是谁教的。这个时候，我也非常了解梵语。来自不同地方的各种不同的语言，我也略知一二。首先，我从各个地方、各种宗教和历代王朝等历史开始，问了很多问题。与其他人不同，他讲述的历史非常详尽，而且都是合理的。当我问及佛教的学者和成就者的历史时，我非常相信他的话与那些愚蠢的阿阇梨们所说的大相径庭。然后，我逐渐了解了他的身语意的功德，那是不可思议的。我接受了名为“四法印精要”的上师瑜伽作为最初的法缘。接受了很多金刚亥母的法类，以及札兰达拉的金刚歌，比木克塔曼扎里的讲解和口诀等无数甚深意义。在接受度母瑜伽母灌顶的准备之夜，我梦见自己割下自己的皮肤做成纸，用血做墨水，用肋骨做笔，六七个美丽的女子做书写者，在很短的时间内写完了许多密续仪轨之类的书籍。把肉分给她们，用头发做书绳，把内脏和骨头等作为供品。我告诉了上师，上师说非常好。在接受不动佛加持的夜晚，我也做了一个非常好的梦。几个月后，即使我恳求他留下，他也没有答应，最后接受了大乐上师成就法作为最后的法缘。这位殊胜成就自在者的恩德，使我对无上乘的宗义产生了前所未有的智慧，显现出来的数量大约有五百个，至今一个也没有忘记，而且清晰。
English
A great aura arose. After just having some tea, I inquired about various local topics. After that, I went to the throne at the assembly, and was delayed for a long time due to the throne ceremony and other matters. After that was over, I moved to the northern temple of the monastery. The great accomplished one stayed in the dripping room above. From a young age, I became very proficient in the spoken language of central India, without knowing who taught it to me. At this time, I also knew a great deal of Sanskrit. From the various different languages of different places, I also knew a little of each. First, I started with the history of various places, various religions, and dynasties, and asked many questions. Unlike others, he spoke of history in great detail, and it was all reasonable. When I asked about the history of Buddhist scholars and accomplished ones, I became very convinced that his words were completely different from those of the foolish acharyas. Then, I gradually understood the inconceivable qualities of his body, speech, and mind. I received the guru yoga called "Essence of the Four Seals" as the initial Dharma connection. I received many Vajravarahi Dharma cycles, as well as the Vajra Song of Jalandhara, the explanation and instructions of Vimukta Manjari, and countless profound meanings. On the night of preparation for receiving the empowerment of Tara Yogini, I dreamed that I cut off my own skin to make paper, used blood as ink, used ribs as pens, and six or seven beautiful women acted as scribes, and in a short time, I finished writing many tantric ritual books and the like. I gave the meat to them, used hair to make book strings, and offered the internal organs and bones as offerings. I told the lama, and he said it was very good. On the night of receiving the blessings of Achala, I also had a very good dream. After a few months, even though I earnestly requested him to stay, he did not agree, and finally I received the Blissful Supreme Guru Sadhana as the final Dharma connection. By the kindness of this supreme accomplished master, I gained unprecedented wisdom in the tenets of the unsurpassable vehicle, and the number of manifestations was about five hundred, and I have not forgotten a single one to this day, and they are clear.