English
I also arrived (there). Then I stayed for a while in a dwelling that resembled a tent. Gradually I reached Narthang. I learned that Gzim Tsheba had been ill for several days, and that night his life came to an end, so I had to perform bathing rituals and so on for him. I met with the officials at Tshong 'dus dbu rtse, and because there was a lot of commotion related to the times, I developed a definite understanding of appearances as being like illusions. I also met with the feet of the venerable Lama Palden Chosang. I returned to my own residence, Samding, and did a seven-day retreat, practicing the approach of a minor deity. After that, I arrived in Gyantse via Doljung Tsechen and other places. From the former Depa Chen Drung, if the practice of the tutelary deity Red Yamantaka (gShed dmar) could be continued, perhaps some obstacles could be pacified. However, the master of Shabdrung, Trichen, said, "Red Yamantaka without elaboration is like the Dharma of beggars. Dorje Dragdzongma himself said so." Therefore, the practice of Red Yamantaka was interrupted. Before long, he became unwell and felt very uneasy in his heart. It is said that Shabdrung was invited, but the chief attendant of Shabdrung and the servants of Depa Gampa quarreled. Because of his bad mood, his physical condition became very bad and he was on the verge of dying. When I actually arrived, Shabdrung had already returned. Because of his illness, I had to stay there for about half a month. I offered Torma initiations and visualizations, and the master's health also recovered. The queen of the lord also had some physical discomfort, and after offering several baths, she immediately recovered. At that time, I made some Dharma connections with all the teachers and students of Tsang Gyupa. Because I liked my own lineage's Guhyasamaja, I requested the union practice at that time. The fact that Tsang Gyupa now receives Dharma support from Gyantse started from that time. Before that, there was no such connection. After that, I met with the officials of Depa in Nakartse. Because they strongly urged me to stay, I stayed for seven days. According to their wishes, I offered the Vajrabhairava Eight Cemetery initiation and longevity horses, etc. I returned to my homeland and stayed for about five days. I boarded the boat on Chuwo Ri again, and at Changling Khangsar I met the officials of Chushulwa and a young concubine of Shabdrung Trash Tobdrung.
Chinese
拜见了玛仲。献上了虚空门开启的灌顶和简略的断法引导。三天后，夏仲仁波切也来了。按照要求献上了一个长寿马合修法和一个四面怙主的随许，之后又在拉萨却科尔住了三天左右。尽力做了礼拜供养和祈愿。之后经过耶巴强隆法座没有遇到的聂日山谷等地离开了。到达帕拉寺，达隆扎囊林三地的迎接队伍送来了茶等。之后在午餐时，为了（祈祷）三世一切诸佛的本体、众生的怙主达隆巴大师，特意提到了他的名字：至尊贡噶扎西坚赞班桑波的容颜清晰地显现在眼前。第二天，仲巴仁波切巴列瓦南嘉仁钦班桑波也前来相见。第二天在林地拜见了化身。当时居住的地方安排在宾馆里。也去峡谷拜见了他，他非常高兴，与之前不同，以非常喜悦的心情说了许多赞扬的话，说现在非常信任了，赐予了许多令人满意的话语，非常高兴。简单地请求了佛法上的联系，他很快就起身离开了。之后一个月左右，在秋宗南嘉饶丹独自依止上师的足下。听取了以前没有得到的卓贡日沃切的各种著作的传承等许多甚深教法。像我这样没有约束实物、不聪明、没有平等对待、心没有完全解脱的自性者，怎么能有能力向上师供养哪怕一个偈颂呢？但是因为命令非常严厉，不得不献上。上师说：你从印度上师那里得到了很多新的教法，需要全部的。按照要求，以四手印心要的加持作为最初的缘起，几乎全部献上了。这时，度母大续没有翻译完成。多哈和心之手印等没有完成校对，所以只有不太好的译本。对于这些佛法，上师非常...
English
I met Madrung. I offered the empowerment of Opening the Door of the Sky and a concise summary of Chöd guidance. After three days, Zhabdrung Rinpoche also arrived. As requested, I offered a combined longevity horse practice and a permission of the Four-Faced Mahakala. Then I stayed in Lhasa Chokhor for about three days. I did as much prostration, offering, and prayer as I could. After that, I left through the Nyari valleys, which I didn't encounter at Yerba Changlung Dharma Seat. When I arrived at Phagla Monastery, the welcoming parties from Taglung, Dranang, and Ling came with tea and other offerings. Then, at lunchtime, I specifically mentioned the name of the great Taglungpa, the protector of beings, the embodiment of all Buddhas of the three times, for the sake of (prayer): the face of Jetsun Kunga Tashi Gyaltsen Pal Zangpo clearly appeared before my eyes. The next day, Drungpa Rinpoche Barlewa Namgyal Rinchen Pal Zangpo also came to meet me. The next day, I met the incarnate body in Ling. At that time, the residence was arranged in a hotel. I also went to the gorge to meet him, and he was very happy, unlike before. With a very joyful heart, he said many praises, saying that he now had great confidence, and bestowed many pleasing words, and was extremely pleased. I briefly requested a Dharma connection, and he quickly got up and left. After about a month, I stayed at Choszong Namgyal Rabten, relying solely on the feet of the supreme lama. I listened to many profound teachings, such as the transmissions of various writings of Dromgön Riwoche that I had not received before. How could someone like me, who is not bound by material things, not intelligent, not equanimous, and whose mind is not completely liberated, have the ability to offer even a single verse to such a supreme being? But because the command was so strict, I had to offer it. The master said: You have received many new teachings from Indian masters, and I need all of them. As requested, I offered almost everything, with the blessing of the essence of the four mudras as the initial auspicious connection. At this time, the Great Tara Tantra was not translated yet. The Dohas and the Heart Mudra, etc., were not proofread, so there was only a not-so-good translation. For these Dharmas, the supreme lama was very...
Chinese
似乎给予了欢喜和满足的态度，因此得知供奉这些法可以获得无边功德聚。 这样过了一个月左右，因为有建造特别的十六罗汉画像的想法，所以按照各自的指示下达了命令，化身斯曼唐巴·洛桑嘉措等人也来到了身边。 我们被安置在达隆寺的寝宫里。 从那之后的第二天开始，也开始了缝制画像的准备工作。 实际上，在一个月左右的时间里，依止了化身语自在的莲足，获得了千手千眼观音龙树派的灌顶和密集世间自在的灌顶，弥扎百法的灌顶，以及许多续部的传承等。 因为受到了严格的命令，所以反过来也供奉了黑行派喜金刚的灌顶，蓬头喜金刚的灌顶，二十五骷髅佛的灌顶，八十四成就者的加持传承等，以及二十一度母觉沃派的随许，并且还交替进行了随许和修法传承。 无论如何，两天内就完成了加持随许一百零八个，传承了一函经书。 此外，还供奉了各种灌顶、传承和随许，以及成就者七部、心髓六法、弥勒巴的阿玛那斯二十二法类、以及由命令所敦促的四法等许多传承。 在达隆法会上，还按照全知觉囊巴大师的传统，极其广阔地进行了六支瑜伽。 还向仲巴仁波切·巴列巴供奉了六支瑜伽觉沃和觉夏两种传承的所有法类。 这样过了一个月，画像也圆满完成了。 之后，指示必须对实物进行开光，于是在大经堂下殿，根据星象，所有开光前的准备仪式都在傍晚完成了。 从黎明开始，设立了正式的仪式，并在早晨完成了开光的正式仪式。 再次将之前建造的释迦牟尼画像作为主要供奉对象，并将这次新建造的两幅十六罗汉画像以摇曳的姿态放置在左右。 具德上师叔侄格敦嘉措的僧众一起进行了祈寿和供养。
English
It seemed that he was giving an attitude of joy and satisfaction, so it was known that by offering these teachings, one could obtain an immeasurable accumulation of merit. After about a month, because of the idea of building a special Thangka of the Sixteen Arhats, orders were given according to each person's instructions, and the incarnate Smantangpa Lobsang Gyatso and others also came to his side. We were placed in the sleeping quarters of Taklung Monastery. From the next day onwards, preparations for sewing the Thangka also began. In fact, for about a month, I relied on the lotus feet of the incarnate Lord of Speech, and received the empowerment of the Thousand-Armed Thousand-Eyed Avalokiteshvara according to the Nagarjuna system, the empowerment of Secret Assembly Lord of the World, the empowerment of Mitra Hundred Teachings, and the transmission of many tantras. Because of the strict orders, I also offered in return the empowerment of the Black Heruka Chakrasamvara, the empowerment of the Boar-Faced Chakrasamvara, the empowerment of the Twenty-Five Skull Buddhas, the blessings and transmission of the Eighty-Four Accomplished Ones, and the subsequent permission of the Twenty-One Taras according to the Jowo system, and also alternately performed the subsequent permission and the transmission of the sadhana. In any case, in two days, one hundred and eight blessings and subsequent permissions were completed, and one volume of scriptures was transmitted. In addition, I also offered various empowerments, transmissions, and subsequent permissions, as well as the Seven Sections of Accomplishment, the Six Dharmas of Essence, the Twenty-Two Dharma Categories of Maitripa's Amanasi, and many transmissions such as the Four Dharmas urged by command. At the Taklung Dharma Assembly, the Six Yogas were also performed extremely extensively according to the tradition of the omniscient Jonangpa master. I also offered all the Dharma categories of the Six Yogas, both the Jowo and Jhe traditions, to Drungpa Rinpoche Barlebar. After about a month, the Thangka was also completed perfectly. After that, he instructed that the actual object must be consecrated, so in the lower hall of the Great Assembly Hall, according to the arrangement of the planets and stars, all the preparatory rituals for the consecration were completed in the evening. From dawn, the formal ritual was established, and the formal ritual of the consecration was completed in the morning. Again, the Thangka of Shakyamuni, which had been built earlier, was made the main object of offering, and the two newly built Thangkas of the Sixteen Arhats were placed on the left and right in a swaying posture. The virtuous master, uncle and nephew, Gedun Gyatso, and the Sangha together performed the longevity prayer and offering.
Chinese
进行了盛大的赞颂。降下了花雨等等，出现了许多奇妙的景象。之后，至尊上师亲自登上狮子宝座。实际操办仪轨的人们献上了盛大的开光后续仪轨的吉祥祝词。中午，上师和叔侄二人为主，聚集了来自本地和外地的四百多位有地位的人。开光庆典的盛况难以想象，让本地和外地所有人都心满意足。期间，在曲奔拉多的昆本后面，也为本地和外地粗略聚集的人们举行了盛大的庆典。之后，还按照仪轨圆满地进行了开光后的盛大火供等活动。之后，前往拜访供奉帕瑞寺。向觉卧文殊金刚等所有加持圣物都献上了大量的金水。此外，还向所有圣物敬献了哈达，向所有寺庙佛塔敬献了经幡等，没有遗漏任何一个，并附上了祈愿文等。梦中还清晰地显现了非常高大的文殊金刚像。同样，也梦见了清晰高大的瑜伽虚空像。这次也住了七天，为僧众们做了噶当四本尊的随许和简略的教导，用财物也让在那里的人们心满意足。说了这些： 无边善妙白光涌现， 此乃往昔串习力所牵引。 新月一轮出现有何稀奇？ 众生心中常现此景方为稀奇！ 之后，又在南嘉绕丹请教了日沃切瓦的一些法类，以及其他一些法门。此时，噶孜巴仁波切也正好在扎仲闭关三年期满出来。在达隆见到了师徒二人，并强烈要求我也去卫藏的洛扎，之后他们就离开了。我也在第二天从达隆塘赶来，按照他们的要求，在雅桑为他们做了长寿灌顶和玛哈嘎拉的随许。在江塘住了三天左右。为所有民众不断地念诵嘛呢等法，并满足了他们各自的愿望。
English
Grand praises were offered. Showers of flowers fell, and many wondrous signs appeared. Then, the venerable and holy lama himself ascended the lion throne. The actual ritual performers offered elaborate auspicious prayers for the consecration and subsequent rituals. At noon, the lama and his nephews were the main guests, and about four hundred dignitaries from both local and foreign lands gathered. The joy of the consecration was unimaginable, satisfying everyone from home and abroad. In between, a grand celebration was also held for the roughly gathered locals and foreigners behind Kumbum Lhaktok. Afterwards, the elaborate fire offering and other activities following the consecration were also performed in full accordance with the rituals. From there, they went to pay homage to Pal Rawodreng Monastery. Extensive gold libations were offered to Jowo Jampal Dorje and all the blessed objects of veneration. In addition, scarves were offered to all the sacred objects, and prayer flags were offered to all the temples and stupas, without missing a single one, and prayer letters and the like were attached to everything. In a dream, a very large statue of Manjushri Vajra also appeared clearly. Similarly, a large and clear image of Yoga Sky also appeared in a dream. This time, they stayed for seven days, and gave the assembly the Kadam Four Deities' permission and a concise instruction, and with material gifts, they fulfilled the wishes of those who were there. This was said: Infinite white light of virtue arises, This is drawn by the power of past habits. What is so wonderful about the appearance of a new moon? It is wonderful that this scene always appears in the minds of all beings! After that, at Namgyal Rabten, they inquired about some of the Dharma topics of Riwochewa, and also about some other Dharma categories. At this time, Kaziwa Rinpoche was also just out of his three-year retreat in Drak. They met the master and disciples in Taklung, and strongly urged me to come to Lhozhag in Utsang, and then they left. The next day, I came from Taklungtang and, as they requested, gave them a long life empowerment and Mahakala's permission in Yarzang. They stayed in Gyantang for about three days. They continuously recited Mani and other Dharma teachings to all the people, and fulfilled their individual wishes.