English
And further supplemented by receiving the complete ordination of a fully ordained monk. Here it is said: The lord of the three realms has been obtained hundreds of times before. Obtaining the precious discipline is rare, one in a hundred. The red light of the raised banner of the kasaya subdues all this land at once. Then, during the time of miracles, at the urging of the patrons and others, and relying on the permission of the lama, a practice of samaya substances was also performed. Outwardly, sounds occurred continuously about twice, and inwardly, very strange visions also occurred. At that time, this holy lama said that from now on, it is not good at all to engage in practice in Lato Lho (La stod lho) , and emphasized it again and again, so there was no other choice for the time being. Later, in the third month of the Mongolian calendar, he came to Samding. Immediately upon arrival, he entered a strict retreat. For about a month, he practiced the recitation of some minor deities. During that retreat, he suddenly suffered from a severe attack of bile disease, but it is said that his uncle cured him. The esteemed teacher Rinpoche also went to Sermochung and Narthang and other places. Later, he went to Khyungtse to request a bed guard for the local chieftain and military leader who was ill. Before long, the local chieftain also passed away, and it was necessary to provide offerings for the stupa cushion and bathing ceremonies, etc. He also did whatever good deeds were appropriate at the time for the debts of the people of Khyungtse themselves. During all this time, I was disheartened by the various changes in the country, so I entered a strict retreat and focused on dream yoga, and the power of dreams became very good. Previously, from a young age, there were ghosts causing trouble, and dreams were terrifying and unruly, and the ability to change one's mind even after waking up happened frequently. At the age of sixteen, after practicing dream yoga a little, from the appearance of transforming myself into Hayagriva to subdue, the rough dreams decreased significantly. At this time, after about three months, I dreamed of going up from a huge plain in a very desolate place, and seeing a very tall and frightening person wearing a white felt hat and riding a horse, surrounded by many monks, warriors, elaborately dressed witches, masked people, and dancers, etc. That place was full of.
Chinese
喧嚣嘈杂地行进，以及繁杂的服饰形象，使得大地山河都眼花缭乱地布满。在那之中，一匹可怕的马抓着我的脖子，把我扔到鞍座上，我心想这一定是帕擦热国王白色的障碍幻术，心里非常害怕。两只猴子骑在我的背上，又梳又抓，一个黑色的侏儒从前面抓挠着我，我感到极度的恐惧。突然，我意识到这一切都是心的显现，并且彻底认识到心的自显现没有任何好坏、取舍、扬弃，于是这一切都消失了。所有的显现也逐渐消失，我能够长久地保持光明。第二天晚上，我梦见一匹黑马用矛刺穿了我的心脏，所有的显现都消失得无影无踪。当我再次做梦时，我意识到这一切都是中阴境界，并且能够长时间地修习。从那以后，我以前的粗暴行为彻底消失了。还有一次，我梦见了金刚座四座坛城完整而清晰地显现，如同彩虹般构成，以及各种大小的金刚歌，这些都清楚地显现在梦中，具体内容可以从文字记录中得知。第二天，坛城和仪轨的总体形象清晰地留在我的脑海中，没有忘记，所以我与上师等在闭关中的人进行了讨论。神奇的是，我在一天之内就掌握并精通了三十多页的《瑜伽虚空坛城大法》，这是真实可靠的。我通常记忆力不好，这一定是当时的加持。像这样的景象，如果暂时不告诉别人，可能会更好，但因为说了，所以稍微有些偏差。之后，在盛夏的两个月左右，我努力修持了一些欲天，并顺便修习了梦瑜伽。由于我半夜都在精进修持，所以黎明时也经常能抓住光明。那时我感到安心，但由于德巴·帕尔仲去世，江孜的官员和贵族之间也发生了内讧。还有桑泽的军队。
English
Proceeding with a loud clamor and with a great variety of confusing garment images, the earth and mountains were covered in a dazzling manner. Within that, a terrifying horse grabbed me by the neck and threw me onto the saddle, and I thought that this must be an obstructing magical display of Patsha Re King White, and I was very frightened. Two monkeys rode on my back, combing and scratching, and a black dwarf scratched me from the front, and I felt great fear. Suddenly, I realized that all of this was a manifestation of the mind, and I had a firm recognition that the self-manifestation of the mind has no good or bad, acceptance or rejection, and then all of that disappeared together. All those appearances gradually vanished, and I was able to maintain luminosity for a long time. The next night, I dreamed that a black horse pierced my heart with a spear, and all appearances vanished into a confused state. When another dream arose, I recognized that all of this was Bardo, and I was able to practice for a long time. From then on, my previous roughness completely disappeared. Also, once I dreamed of the complete and clear manifestation of the mandala of the four Vajra Seats, formed like a rainbow, and the various large and small Vajra songs, which appeared clearly in the dream, the details of which can be known from the written records. The next day, the overall image of the mandala and the ritual remained clear in my mind, without forgetting, so I discussed it with the teachers and others who were in retreat. Miraculously, I mastered and became proficient in the great ritual of the Yoga Space Mandala, which was more than thirty pages long, in one day, which is true and reliable. I am not usually good at memorization, so this must have been a blessing at that time. Such visions, if not told to others for a while, might have been better, but because I spoke of them, there was a slight deviation. After that, for about two months in the middle of summer, I diligently practiced the recitation of some desire deities, and also practiced dream yoga along the way. Because I was diligently practicing in the middle of the night, I was also often able to grasp the luminosity at dawn. At that time, I felt at ease, but due to the death of Depa Paldrung, there was also infighting among the officials and nobles of Gyaltse. And the army of Samtse.
Chinese
他们到娘（Nyang）后，在商贸集市住了三天。创作并献上了《度母显现》的讲解，以非常高兴的疑问解答来度过时光。一到江孜（Byangchen），立即闭关。从尊贵的上师那里，给修行者们赐予了许多断法引导等教法。为以前没有念诵过的某些护法神念诵了一些数量。在那期间，应日喀则（Gyantse）的医生索南彭措（Sonam Phuntsok）的邀请，不久便到达了日喀则。仲巴仁波切古西扎东巴（Gushri Drakdonpa）去洛扎（Lhodrak）的路上经过日喀则，在鲁丁（Klu-sding）稍微见了一下就走了。当时在日喀则住了一个多月。由于主人玛钦仲孜钦（Ma-chen Drung rtse-chen）需要去取伏藏等原因，身体状况和心情都非常不好，而且日喀则的增长像也被染成了黑色，所以每天都进行宝瓶修法的沐浴，并为他们洗浴，大约十天后，增长像也恢复了颜色。主人玛钦身体不适的感觉也消失了。献上了一个红阎摩敌的灌顶，也做了无造作的眼观，所以心情的不好也消失了，之后迅速返回自己的住所桑丁（Samding），进行了一段时间的闭关。之后在商贸集市住了几天。详细地参观了夏鲁寺（Zhalu）的圣物，也在山洞里住了一晚。对寺庙的圣物进行礼拜供养祈祷。对僧众也能给予一些帮助。从内心深处多次祈祷佛法普遍弘扬。又在江孜（Byangchen）住了两个月左右，圆满了如小神般的念诵。这时，迎请了尊贵的上师金刚持贝丹曲桑（Pelden Chosang），请求了义网金刚界等几个大的灌顶和教法。上师说，如果对我们子系的许多灌顶教法有想法，可以向日喀则的仲巴（rtse-chen dbon-po ba）请求，他好像要来。所以首先供奉了集合圣众的供品。如果缘起好，他自己也能长寿，利益众生，但他却说不行，所以缘起不好。后来他也没有修行的事迹。法。
English
After they went to Nyang, they stayed in the trade market for three days. They composed and offered an explanation of "Tara Manifestation," and spent their time answering questions with great joy. As soon as they arrived in Byangchen, they immediately went into retreat. From the venerable master, they bestowed many teachings such as Chod guidance to the practitioners. They completed some number of recitations for some Dharma protectors who had not been propitiated before. During that time, upon the invitation of the doctor Sonam Phuntsok from Gyantse, they soon arrived in Gyantse. Drungpa Rinpoche Gushri Drakdonpa, on his way to Lhodrak, passed by Gyantse and briefly met them at Klu-sding before leaving. At that time, they stayed in Gyantse for more than a month. Because the master Machen Drung rtse-chen needed to retrieve treasures, etc., his physical condition and mood were very bad, and the growth image of Gyantse had also turned black, so every day they performed vase practice ablutions and offered bathing to their faces, and after about ten days, the growth image also regained its color. The master Machen's feeling of physical discomfort also disappeared. They offered a Red Yamantaka initiation and also performed a non-fabricated eye gaze, so the bad mood also disappeared, and then they quickly returned to their residence Samding and did a period of retreat. After that, they stayed in the trade market for a few days. They visited the relics of Shalu Monastery in detail and also stayed in a mountain cave for one night. They offered prostrations, offerings, and prayers to the relics of the monastery. They were also able to give some help to the Sangha. From the bottom of their hearts, they repeatedly prayed for the widespread propagation of the Dharma. They also stayed in Byangchen for about two months and perfected the recitation like a minor deity. At this time, they invited the venerable master Vajradhara Pelden Chosang and requested several large initiations and teachings such as the Meaning Net Vajradhatu. The master said that if they had ideas about many initiations and teachings of our son's lineage, they could ask the Gyantse Drungpa (rtse-chen dbon-po ba), who seemed to be coming. So first they offered the offerings of the assembled holy beings. If the auspicious connection was good, he himself would have a long life and benefit beings, but he said no, so the auspicious connection was not good. Later, he had no record of practicing. Dharma.
Chinese
讲述的痕迹也没有就过去了。之后在德庆（དགེ་སྡིང）见到了吉祥萨迦派（ས་སྐྱ་པ）的无垢传承，达钦·索南旺波（བདག་ཆེན་བསོད་ནམས་དབང་པོ）的足下。住了两天。也获得了树神（ཤིང་མགོན）和增生舍利（འཕེལ་གདུང）等特殊圣物的加持。本想在返回的路上拜见措度（འཚེ་དུ），但他闭关很严，没能见到。这时在曲隆（ཆོས་ལུང）北顶（བྱང་རྩེ）住了两个半月左右。我们到达后过了七八天的时候，因为乃堆（གནས་འབྱི་）的管家洛哲华丹（བློ་གྲོས་དཔལ་ལྡན）生病，所以上师丹巴·色多坚（གསེར་མདོག་ཅན）就去了。在色瓦（སེ་བ）的外界，按照杰尊扎巴（རྗེ་བཙུན་གྲགས་པ）的文字中所说，做了晚间零星、早晨等百种修法本尊的念诵。中午向法王拉摩且巴（ལྷ་མཆོག་པ）学习了无量坛城的线条。因为手不方便，所以写得一般。那时管家也去世了。不久，仁波切上师色多坚（གསེར་མདོག་ཅན）亲自带着总拉章（སྤྱི་བླ་བྲང）的人员来到了曲隆（ཆོས་ལུང），因为他的财物都用于法轮的助缘。所以这次无论如何都要去色多坚（གསེར་མདོག་ཅན）再三强调，不久就开了去的门。之前在曲隆（ཆོས་ལུང）实际委任了前后两名管家，但因为孜珠德（རྩེ་སྒྲུབ་སྡེ）和门珠（སྨོན་འགྲོ）都是一体的，所以必须一起管理。兔年（ཡོས་ལོ，指藏历的某兔年）去雅砻（ཡར་འབྲོག）之前，在康萨（ཁང་གསར）任命衮噶勒珠巴（ཀུན་དགའ་ལེགས་གྲུབ་པ）的时候，孜珠（རྩེ་སྒྲུབ་）的各位人员，特别是门珠（སྨོན་འགྲོ）的官员益西仲让（ཡེ་ཤེས་དྲུང་རང）单独请求说，请您做好扬善惩恶的带头工作。虽然这样说了才走，但我们的人员能赶走就赶走，把自己的临时孜珠德（རྩེ་སྒྲུབ་སྡེ）委托给别人，因为一些琐事很难开头，所以过了一年，在兔年（ཡོས་ལོ）的春天，把管理账目交给了孜珠德（རྩེ་སྒྲུབ་སྡེ）的人员。之后孜珠（རྩེ་སྒྲུབ་）的内部事务都由门珠（སྨོན་འགྲོ）自己负责。那时门珠（སྨོན་འགྲོ）自己应该带头，但是，如果寺庙里有吃的就吃，外面有敌人来等等，什么都
English
The traces of explanation also disappeared, and time passed. Then, in Deding, I met the immaculate lineage of the glorious Sakya school, at the feet of Dagchen Sonam Wangpo. I stayed for two days as they stayed. I also received the blessings of special objects of veneration such as the Tree Protector and the Increasing Relic. I wanted to meet Tshedu on the way back, but he was in strict retreat, so I couldn't meet him. At this time, I stayed at Chölung North Peak for about two and a half months. About seven or eight days after we arrived, because the steward of Neybi, Lodrö Palden, was ill, the venerable teacher Serdokchen went. In the outer boundary of Sewa, as explained in the writings of Jetsun Drakpa, I performed the recitation of the hundred methods of accomplishment deities, such as the evening scattered and the morning. At noon, I learned the lines of the infinite mandala from Chöje Lhamochokpa. Because my hand was not comfortable, my writing was mediocre. At that time, the steward also passed away. Soon, the precious teacher Serdokchen himself, along with the personnel of the General Labrang, came to Chölung, because his belongings were used to support the Dharma wheel. Therefore, this time, no matter what, I had to go to Serdokchen, and after repeated emphasis, the door to go was opened soon. Previously, in Chölung, two actual stewards were appointed before and after, but because Tsedrupde and MönDro were one entity, they had to be managed together. In the year of the Rabbit, before going to Yarok, when Kunga Lekdrup was appointed from Khangsar, the individual personnel of Tsedrup, especially the official Yeshe Drungrang from MönDro, requested separately, saying, "Please take the lead in promoting good and punishing evil." Although I left after saying this, I tried to drive away our personnel as much as possible, entrusting my temporary Tsedrupde to others. Because some trivial matters were difficult to start, after a year, in the spring of the year of the Rabbit, I handed over the management accounts to the personnel of Tsedrupde. After that, the internal affairs of Tsedrup were handled by MönDro itself. At that time, MönDro itself should have taken the lead, but if there was food to eat from the monastery, or if enemies came from outside, etc., everything was...