Chinese
清清楚楚。对于密宗的理解，只有这位大师恩德最大。说了这段话：谁的教言如南方提问，被确定秘密的蜂蜜所包围，触及内心之际，名相分别的痛苦便融入天空之中。返回后几天，心中烦闷，非常忧伤。在离开的那个晚上，黎明时分，在半睡半醒之间，上师来了，心中无比欢喜，问道：上师您来了，请问您住在哪里？梦中上师说：我住在你的头上十万年。渐渐地，第二天到达岗坚曲培。之后，日夜兼程，迅速返回自己的住处曲隆。这时，碰巧遇到了从江塘地方来的觉囊派的杰仲仁波切一行人来到了曲隆。第二天晚上，染上了天花的初期症状。梦见身体沉入血海之中，一个自称是学师旃陀罗瞿弥的白人把我救了出来。那一年，念诵咒语之类的，以及饮食起居等，都没有采取任何减轻天花的措施。在那之前，想法也很粗糙，而且在疾病进入身体后，在天花显现之前，也做了一些不合规矩的事情，可能是因为这个原因。大约二十天左右，非常痛苦。但是，病根没有持续很久。在天花潜伏的时候，色巴仁波切从噶孜来请求黑喜金刚的灌顶。因为之前已经说过，而且仪容庄严，知道如果等待太久不好，所以立即开始了口传的修持。期间需要查阅书籍，后来对眼睛造成了损害。闭关一结束，就单独给予了一次灌顶，以及一次部分的灌顶。当时，仁波切的侍从承诺会给予无间断的证悟，但是大约五个月后，从卫藏专门派来的人说，无法胜任胜乐金刚的大证悟，所以必须解除誓言。来自巴卓的杰尊仲也顺道来到曲隆，说需要金刚瑜伽母的加持，于是就给予了。这也是从内外两个方面来看的。
English
It was very clear. Regarding the understanding of Tantra, only this master's kindness is the greatest. This was said: Whose instructions are like a question from the south, surrounded by the honey of definite secrets, at the moment of touching the heart, the suffering of conceptual distinctions dissolves into the sky. After returning, for a few days, I felt depressed and very sad. On the night of departure, at dawn, in a state of drowsiness, the Lama came, and I was overjoyed. I asked, "Lama, you have arrived, where will you reside?" In the dream, the Lama said, "I will stay on your head for a hundred thousand years." Gradually, the next day, I arrived at Gangchen Chöpel. After that, I traveled day and night, quickly returning to my own residence, Chölung. At that time, I happened to meet Jetrung Rinpoche of the Jonangpa school from the Jingtang area, who came to Chölung with his entourage. The next night, I contracted the initial symptoms of smallpox. I dreamed that my body was sinking into a sea of blood, and a white man who claimed to be the teacher Chandragomin rescued me. That year, I did not take any measures to alleviate the smallpox, such as reciting mantras or adjusting my diet and lifestyle. Before that, my thoughts were also rough, and after the disease entered my body, before the smallpox manifested, I also did some improper things, perhaps because of this reason. For about twenty days, I was in great pain. However, the root of the disease did not last long. When the smallpox was latent, Sepa Rinpoche came from Kazi to request the empowerment of Black Hevajra. Because it had been said before, and his appearance was dignified, knowing that it would not be good to wait too long, I immediately began the practice of oral transmission. During this time, I had to consult books, which later caused damage to my eyes. As soon as the retreat ended, I gave one complete empowerment alone, and one partial empowerment. At that time, the attendant of Rinpoche promised to give uninterrupted realization, but about five months later, a person specially sent from Ü-Tsang said that he could not handle the great realization of Hevajra, so he had to break the vow. Jetsun Drung from Palgro also came to Chölung on the way, saying that he needed the blessing of Vajrayogini, so it was given. This is also from both internal and external aspects.
Chinese
稍微整顿了一下，就像是空腹一样。总的来说，像这样的人来求法还是很多的。中间僧团的纪律有些松懈，为了有所帮助，驱逐了两个确定违犯戒律且行为不端的人。对其他人也尽力劝说，但大家对佛法、传承、发愿、供养等都不太满意。按照恳切的邀请，从扎托（Brakto）来的至尊金刚持大尊者的座前，师徒们也在这时来了。最初的两三天在昆萨（Kunsal）休息，之后便在吉普（Kyipuk）安住。接受了《大疏无垢光》、《金刚心疏》以及《喜金刚》的许多根本经典的传承。总的来说，从这位上师和名为蒋扬衮噶（Jamyang Kunga）的人那里圆满获得的传承加起来，喜金刚方面主要的法类有三十九种，此外还获得了无数印度论典的传承。这时，获得了四座金刚座的详细引导法，以及圣天五论等十部印度论典的传承。获得了俄的续部注释和萨ra哈的五法等传承，还接受了一些随许和加持。这样，每种法类都有一次大的法会，从不间断。大手印俱生和合，以及心性休息的引导，都作为实修指导来修习，每三天就根据情况改变观修的重点。将所有节日的前后加起来，大约有五个月的时间用于禅修，除了不分别的“扎扎”声和稍微见到明觉之外，没有得到任何确定的结果。在节日期间的胜乐金刚修供法会上，至尊上师作为轮之主莅临，我担任了事业金刚阿阇黎。加上本地和外地的人，胜乐金刚修供法会的人多到佛堂都容纳不下。前一年是虎年，虽然是盛大的节日，但由于时局的原因，没有进行盛大的侍奉。为了弥补，从那年藏历新年开始，直到作为主要节日的后一个月的二月初，供养了大约五十份手制的曼扎，十份精美的食物，三次丝绸布施，以及前后多次的干果布施。
English
There was a slight reorganization, like an empty stomach. In general, there are many people who come to seek Dharma like this. In the meantime, the discipline of the monastic community has become somewhat lax, so in the hope of helping, two people who were definitely violating the precepts and behaving improperly were expelled. Although efforts were made to persuade the others, everyone was not very satisfied with the Dharma, lineage, aspirations, offerings, etc. According to the earnest invitation, the masters and disciples from the presence of the great Jetsun Dorje Chang from Drakto also came at this time. Initially, they rested for two or three days in Kunsal, and then they stayed at Kyipuk itself. They received the transmission of the Great Commentary Stainless Light, the Vajra Heart Commentary, and many root texts of Hevajra. In general, adding up the transmissions that were perfectly obtained from this Lama and the one named Jamyang Kunga, there are thirty-nine main Dharma categories in the Hevajra cycle, and in addition, they received the transmission of countless Indian treatises. At this time, they received detailed guidance on the practice of the Four Vajra Seats, and the transmission of ten Indian treatises such as the Five Dharmas of Aryadeva. They received the transmission of the Ngokpa's commentary on the tantras and the five dharmas of the instructions of Saraha, and also received some subsequent permissions and blessings. In this way, each Dharma category had a large Dharma session without interruption. The Great Seal of Coemergent Union, and the guidance of Mind at Rest, were practiced as practical instructions, and the focus of meditation was changed every three days according to the situation. Adding up all the festivals before and after, about five months were spent in meditation, and apart from the non-conceptual "tra-tra" sound and a slight glimpse of clarity, no definite result was obtained. During the Chakrasamvara sadhana puja of the festival, the Jetsun Lama came as the Lord of the Mandala, and I acted as the Karma Vajra Acharya. Adding up the local and foreign people, the Chakrasamvara sadhana puja was so crowded that the temple could not accommodate them. The previous year was the Year of the Tiger, and although it was a grand festival, due to the circumstances of the time, a grand service was not performed. To make up for it, starting from the Tibetan New Year of that year, until the beginning of the second month of the later month, which is the main festival, about fifty handmade mandalas, ten exquisite foods, three silk offerings, and several offerings of dried fruits were offered before and after.
Chinese
总共约四份。各位施主纷纷劝请，总共供养了约一百六十份茶。准备了约四十六份糌粑。从雅砻等地，各位施主为了纪念上师的忌日，供养了无数的供品等等。神变节的初九，从昂仁送来了十一套连体茶和精美的祭品。还有普通的供养。总共约三十驮。表面上看起来像是为了消灾祈福，但实际上是为了纪念主人南喀坚布。节日结束时，也收到了雅砻的管家索芒夏巴去世的茶和祭品。至尊上师安住在法轮之主的位置上。开始修持一种甘露丸。虽然面粉和酥油本身就带有浓郁的香味，但由于混合了一些不净的供品，香味立刻消失了。又修持了三天左右，嘎巴拉碗里真的降下了白色的甘露，从供品中不断发出“策”的声音，浓郁的香味弥漫了整个上下区域。在甘露丸修法圆满时，至尊上师面前，装满甘露丸的颅骨飞向天空，似乎出现了空行母授记的特殊景象。当时，丹增仁波切因为生病，迎请了上师，说身体不适，让供养一些茶。总计前后住在这里，认真阅读了戒律，能够将经文和故事全部结合起来。之后本来打算去南方，但由于雅砻的管家丹增仲身体不好，需要一位名叫曲旺巴的人来处理秘密事务和协调工作，所以决定去下方。后来决定返回，隐居在南方边界的一处山洞里。之后经过墨竹工卡、扎玛普、觉囊、邬金宗、纳塘集市、桑丁等地，在仲堆等了大约十二天。之后在泽庆的龙顶和江孜也耽搁了一段时间。四月
English
About four in total. With the encouragement of various patrons, a total of about one hundred and sixty servings of tea were offered. About forty-six servings of tsampa were prepared. From Yarlung and other places, various patrons offered countless offerings and so on in commemoration of the anniversary of the passing of the venerable master. On the ninth day of the Festival of Miracles, eleven sets of connected tea and exquisite offerings were sent from Ngamring. There were also ordinary offerings. In general, there were about thirty loads. Outwardly, it seemed to be for the purpose of averting disasters and praying for blessings, but in essence, it was to commemorate the passing of the master Namkha Gyalpo. At the end of the festival, tea and offerings were also received from Yarlung for the passing of the steward of Somang Sharpa. The venerable master resided as the Lord of the Wheel of Dharma. He began the practice of a nectar pill. Although the flour and ghee themselves had a strong fragrance, the fragrance immediately disappeared due to the mixture of some impure offerings. After practicing for about three more days, white nectar actually descended into the kapala bowl, and the sound "Tse" continuously came from the offerings, and a strong fragrance permeated the entire upper and lower areas. When the practice of the nectar pill was completed, in front of the venerable master, a skull filled with nectar pills flew into the sky, and it seemed that a special vision of prophecy by the dakinis appeared. At that time, Tenzin Rinpoche, because of illness, invited the master and said that he was not feeling well, and asked for some tea to be offered. In total, having stayed here before and after, he carefully read the Vinaya and was able to combine all the sutras and stories. After that, he originally intended to go to the south, but because the steward of Yarlung, Tenzin Drung, was not in good health, a person named Chöwangba was needed to handle secret affairs and coordinate work, so he decided to go down. Later, he decided to return and secluded himself in a mountain cave on the southern border. After that, passing through Meldro Gungkar, Trampu, Jonang, Ugyen Dzong, Natang Market, Samding, and other places, he had to wait for about twelve days in Duntö. After that, he also spent some time at the Dragon Top of Tsekchen and Gyantse. April
Chinese
六日抵达纳卡策。当时，为了已故者举行的超度法会，蒙嘎瓦·塔林巴和江林曲科瓦等，各自有大约一百名僧人进行昆瑞的仪式，此外还有许多各个寺庙的小型仪式。大约十四位丹坚堪布在灵塔前，早上进行不动佛的仪式，下午进行瑜伽母的仪式。我作为施主，觉得那个地方对我恩重如山。因为罪孽深重，也尽力以实际行动为已故者举行超度仪式。特别是，我将心意融入其中，日夜努力念诵等，以净化身语意的业障。所有供奉灵塔的人也都请求回向，这似乎已成为一种习俗，因此每天都要多次进行回向，我对所有人都从内心深处祈祷。超度法会持续了二十二天。在正式举行的那天，我前往大经堂，坐在聚集了数千僧人的队伍前列。之后，我在江林曲科住了一晚。这时，我也顺道去了趟仲，见到了恩人等熟人。各自进行了他们想听的佛法。我出生后不久，就长出了一种无需播种、自然生长的蒙巴杜鹃花，名叫南色，它开满了鲜红的花朵。我在那棵树下做了一次法会。之后，我再次前往楚尔南卡策，为德帕玛钦的灵塔举行了火化仪式。与施主一起前往达隆寺。按照各位的意愿，给予了各种灌顶和佛法。按照德帕嘉波的意愿，献上了喜金刚的灌顶和大护法和小护法的随许等，然后返回。首先，我在江孜的寝宫住了几天。从洛德那里得知，为侍从们讲述了二十一度母和六臂怙主的随许等他们想听的佛法。那时非常忙碌，梦见洛德特别虔诚地崇拜着两只绵羊的祭祀神灵的喇嘛正在举行桑烟祭。我问他在做什么，他说：“因为我放了这桑烟，以前洛德花园里的这棵树就被烧干了。”我梦见那棵树确实被烧干了。