Chinese
也略微讲了一些零碎的佛法。这时也能自愿向拉萨的佛像供奉大量的金箔。按照耶尔瓦寺强烈要求前去的说法，便去了耶尔瓦寺。住了几天后，为第巴•玉嘉的管家等几人、医生格西那沃瓦、曼唐•洛桑巴等人灌顶胜乐金刚黑尊，并为各自的施主赐予空行母红白本尊的加持，财神红矛的随许，瑜伽母昆觉的传承讲解。在佛母跟前，略微传授了奈古玛的诀窍。据说第巴的管家想修持空行母白尊，说需要一篇新创作的证悟文，于是就各自创作后献上。之后又在拉萨住了三天。从拉萨一大早就起身，到达哲蚌寺的茶巴。这时正值大法会的时期，所以僧众非常多。享用了一份曼昂顿五拼的优质大碗茶。向绛央[法王]扎西贝丹的银塔等圣物各自敬献哈达和供品，特别是在密宗殿的怖畏金刚大佛像的心间，据说供奉着饶罗的遗骨，于是敬献了一条黑色绸缎哈达，并献上了一篇与生圆次第相应的赞颂文。长久祈祷后，出现了一些加持的征兆。还向吞米的字帖范本和至尊宗喀巴的法座等敬献了美好的香品，并向供奉着印度三百万班智达遗骨的土塔敬献了约十条哈达，强烈地祈祷。从佛塔的塔腰处，传出了清晰的咒语声：达雅塔，嗡 嘎德嘎德等。当晚在诺布杰培的管家官邸借宿。第二天早上乘船出发，向迎面而来的贡波东的护法神敬献了食子。当晚到达伦布。住了五六天左右，做了一些灌顶等消灾的零碎佛事。前去朝拜正宗辛波日，有胜乐金刚的佛像，大菩提的佛像，胜乐金刚卢伊巴和时轮金刚坛城毗布底旃陀罗的誓言物，可以肯定不是印度的，绘画风格非常杰出。金刚瑜伽母的
English
I also briefly discussed some fragmented Buddhist teachings. At this time, I was also able to voluntarily offer a large amount of gold leaf to the statues in Lhasa. According to Yerba Monastery's strong request to go, I went to Yerba Monastery. After staying for a few days, I gave the empowerment of the Black Lord of Chakrasamvara to Depa Yulgyal's steward and a few others, the doctor Geshe Na'owa, and Mentang Lobsangpa, and gave the blessings of the red and white Dakini deities to their respective patrons, the subsequent permission of the Red Spear Wealth God, and the transmission explanation of the Yogini Kunjue. In front of the Buddha Mother, I briefly taught the key points of Niguma. It is said that Depa's steward wanted to practice the White Dakini deity, saying that he needed a newly created realization text, so they each created and offered it. Afterwards, I stayed in Lhasa for three days. I got up early from Lhasa and arrived at Tsawa in Drepung Monastery. At this time, it was the time of the Great Dharma Assembly, so there were very many monks. I enjoyed a good large bowl of Man-ang-dun five-mixed tea. I offered khatas and offerings to the silver stupa of Jamyang [Choje] Tashi Palden and other holy objects, and especially in the heart of the great statue of Vajrabhairava in the Tantric Hall, it is said that the relics of Ra Lotsawa are enshrined, so I offered a black silk khata and composed and offered a praise corresponding to the generation and completion stages. After praying for a long time, some signs of blessing appeared. I also offered beautiful incense to the calligraphy model of Thonmi and the throne of Jetsun Tsongkhapa, and offered about ten khatas to the earthen stupa enshrining the relics of three million Indian panditas, and prayed intensely. From the middle of the stupa, a clear mantra sound came out: Tadyatha, Om Gate Gate, etc. That night, I stayed at the residence of the steward of Norbu Gephel. The next morning, I set off by boat and offered a torma to the protector deity Gonpo Dong who came to meet me. That night, I arrived in Lum. After staying for about five or six days, I did some fragmented Dharma activities such as empowerment to eliminate disasters. I went to visit Drangsong Sinpo Ri, where there is a statue of Chakrasamvara, a statue of the Great Bodhi, the vow object of Chakrasamvara Luipa and the Kalachakra Mandala Vibhuticandra, which is definitely not Indian, and the painting style is outstanding. The Vajrayogini's
Chinese
还有，大悲观音像和金刚座的陈设唐卡那三幅，总觉得是以前的真品替代品，无论如何还是拜见了。尽力做了礼拜供养。从色巴卡孜巴处，按照要求做了胜乐金刚铃派的灌顶。晚上也在江嘎那边睡了。嘎嘎嘎。梦中去了一个胜乐金刚的寺庙，非常多。嘎。一个老妇人递给我一个很大的金书。打开一看，是胜乐金刚的根本续。注释里有很多一样的“日米嘎”字样，文字是用金银草蓝红等各种颜色写的，非常鲜艳。就在那里“彼即无别”之后。“欲望是毒的叶子，修行者无畏地行持，对五部进行显现，观察药王的一类，降伏天神和非天，使诸使者欢喜，具有结合安乐的姿态，涂抹于具慧瑜伽母。”这样的偈颂，最后是“极为难得，非他人所能理解，是为具慧的你所开示，然而被其他因缘所遮蔽。”这样。在那里梦中知道这个老妇人来，是稍微违犯誓言的征兆，心想正在做很多忏悔和约束，那人就变成了一个年轻的少女，融入身体的左侧，这样想着。梦中的景象消失了，出现了像获得胜利一样的浓厚光明，持续了很久。第二天，在没有到达宗之前，景象一直在变化，身体也很舒服，到达宗内就消失了，心想是地点的影响吗。在辛波日创作了与胜乐金刚的五次第赞颂相应的作品。之后，在扎仲，扎嘉杰蔡巴师徒们也来了。按照要求，给导师做了胜乐金刚黑行派的灌顶。密宗寺院的老喇嘛虽然很老，但是好像不太懂无上部的灌顶。第二天，给多曲塘卡的石制佛塔做了加持。
English
Also, the three thangkas of the Great Compassionate Avalokiteśvara and the arrangement of Vajrasana, I always felt that they were substitutes for the original ones. Anyway, I visited them. I did my best to pay homage and make offerings. From Depa Kaziwa, as requested, I performed the empowerment of the Chakrasamvara Ghantapada tradition. I slept there that night in Jiangga. Gaga Gaga. In a dream, I went to a temple of Chakrasamvara, which was very large. Ga. An old woman handed me a large golden book. When I opened it, it was the root tantra of Chakrasamvara. In the commentary, there were many identical "Rigmig" characters, and the words were written in various colors such as gold, silver, grass, blue, and red, which were very bright. There, after "They are inseparable," "Desire is the leaf of poison, the practitioner acts fearlessly, manifesting the five families, observing one type of medicine king, subduing gods and asuras, making the messengers rejoice, having the posture of union and bliss, anointing the wise yogini." Such verses, and finally, "It is extremely rare to obtain, not understood by others, it is revealed to you who are wise, but it is obscured by other conditions." like this. There, in the dream, I knew that this old woman came as a sign of slightly violating the vows, and I thought that I was doing a lot of confession and restraint, and that person turned into a young girl and merged into the left side of the body. The dream scene disappeared, and a thick light like gaining victory appeared, which lasted for a long time. The next day, before arriving at Dzong, the scene was constantly changing, and the body was very comfortable. When I arrived inside Dzong, it disappeared. I wondered if it was the influence of the place. In Sinpo Ri, I composed a work corresponding to the five stages of praise of Chakrasamvara. After that, in Zhazhong, the Zhagyajie Tsalpa master and disciples also came. As requested, I gave the master the empowerment of the Chakrasamvara Krishnacharya tradition. The old lama of the Tantric monastery was very old, but he didn't seem to understand the empowerment of the Anuttarayoga. The next day, I blessed the stone stupas of Dorje Chotangka.
Chinese
一位年轻人来了。首先拜访了慈氏殿。第二天，详细地瞻仰了大佛塔的圣物。看到佛塔的壁画时，感觉好像以前来过一次一样，思绪飘忽不定。看到胜乐金刚卢伊巴的金像时，感到悲喜交加。之后在嘉谦林住了四天。在僧团格登岗巴的集会场所，为所有的师徒做了一次上师瑜伽的共同法会。之后，前来请求各自想要修的法的人络绎不绝。堪布是衮洛瓦。在德巴姜玲，也供奉了长寿灌顶百尊和许多随许灌顶。每天在德央，人山人海，就讲一次佛法。在扎塘住了三天左右，讲了胜乐金刚卢伊巴的灌顶等等各自想要的各种法。这时，来自印度德陵伽的佛教瑜伽士，精通外道文化等等，并且非常熟悉大乘的口诀的藏嘎西日师徒二人，在拉萨朝拜完毕后，正要返回印度时相遇。即使只是想求法，也没有求成。他们也在扬泽丹住了一晚，似乎很快就要走了。但是，在一起住了两天，通过辩论解决了很多疑问，也确定了以前知道的法的部分来源。因为他们要走，所以很多人来问恒河山的情况。我说，一般来说，来西藏的阿杂惹大多是外道。他们也是外道徒，似乎没有学习的才能。其他情况就不知道了。萨迦夏仲赤钦赞扬他们是成就者。我如实地说，似乎所有的官员等等都不相信真相，后来才显露出本相。之后，在多达伦珠拉孜，拜访了德巴阿库仲巴昆本等人，住了七天左右。为前来求法的很多人讲了引导文、传承等的法，也为各位官员献上了驱除违缘的供品。为各个村庄的百姓赐予了嘛呢的传承，以及斋戒等等临时的法。
English
A young man arrived. First, he visited the Maitreya Temple. The next day, he thoroughly examined the relics of the Great Stupa. When he saw the murals of the stupa, he felt as if he had been there once before, and his thoughts wandered. When he saw the golden statue of Hevajra Luipa, he felt a mixture of joy and sorrow. After that, he stayed in Gyalchen Ling for four days. In the assembly hall of the monastic community of Geden Gangpa, he performed a common practice of Guru Yoga for all the teachers and students. Afterwards, many people came to request the Dharma they wanted to practice. The Khenpo was Kunlowa. In Depa Chamling, he also offered the empowerment of the Hundred Deities of Longevity and many subsequent empowerments. Every day in Dewang, where there was a large crowd, he gave a discourse on the Dharma. He stayed in Drakthang for about three days, and taught the empowerment of Hevajra Luipa and other teachings according to their individual wishes. At this time, a Buddhist yogi from Trilinga, India, who was also skilled in external cultures and very familiar with the oral instructions of the Mahayana, named Tsangashri and his disciple, met after they had finished their pilgrimage to Lhasa and were returning to India. Even though they only wanted to request the Dharma, they were unable to do so. They also stayed overnight in Yangtsek Dam and seemed to be leaving soon. However, they stayed together for two days, and through debate, many doubts were resolved, and the source of some of the Dharma they had previously known was also confirmed. Because they were leaving, many people came to ask about the situation of Mount Ganga. I said that in general, most of the Acharyas who come to Tibet are outsiders. They are also followers of other religions and do not seem to have the ability to learn. I don't know about other situations. Sakya Shabdrung Trichen praised them as accomplished beings. I truthfully said that it seems that all the officials and so on do not believe the truth, and later they revealed their true colors. After that, in Dolda Lhundrup Lhatse, he met with Depa Aku Drungpa Kunpon and others, and stayed for about seven days. He taught the Dharma of guidance and transmission to the many people who came to request the Dharma, and also offered offerings to the officials to dispel obstacles. He gave the transmission of Mani to the people of various villages, as well as temporary practices such as fasting.
Chinese
不得不进行驱鬼仪式。各寺庙的僧众也前来请求佛法。在达琼也住了一晚。拜孜寺的堪布师徒为了最重要的百法讲授，一同来到吉雄。为桑浦寺下院的所有堪布师徒做了一些随喜法事。为堪布大师徒和其他许多为他人着想的人传授了经文，以及嘛哈嘛雅的灌顶，和白胜乐金刚的加持，并口头传授了这两者的快速引导。从贡嘎传来消息，说贡玛库本必须前来。没有在路上耽搁，直接去了寺庙。在鲁旺林，与法王布施官进行了一些问答。在大喇嘛寺，大喇嘛仲也来了，日荣法王为所有的佛像都做了开光。那天晚上，太阳下山时，到达了庄园。第二天早上，首先与夏仲米旺仲见面，进行了友好的交谈。在噶举，与贡玛仁波切玛钦会面时，受到了前所未有的礼遇和款待。第二天，去寺庙详细拜访。当时正值瑜伽修行供养的时候，所以对瑜伽的大坛城做了一些讲解。比丘多杰扎巴等人都非常惊叹和高兴。向寺庙供养了许多茶和一百多个香炉等。去了扬巴坚，向嘉顿绛曲旺杰的灵塔献上了供养。也去了斯比活佛的住所。之后，又回到了庄园，按照各位官员的意愿，供养了许多种类的佛法。米旺仲强烈要求传授涅麦贡波的随喜法，所以不得不传授，非常仓促。此外，还为许多想要佛法的人讲解了许多简单的佛法。各位官员以前受他人影响，不太重视，但自从亲自见面后，似乎也变得非常信佛了。夏仲米旺仲以考察的方式，要求为许多本尊唐卡撰写赞颂祈愿文等，并要求立即为他写下祈请文和建议等。这些都毫不拖延地写完了，写作速度非常快。
English
It became necessary to perform an exorcism. The monks of the various monasteries also came to request Dharma teachings. I also spent one night in Darchyung. The Khenpo and students of Bizhi Monastery came to Kyikhung together for the most important teaching of the Hundred Teachings. Some follow-up Dharma events were held for all the Khenpo and students of Sangpu Lower Monastery. The transmission of scriptures, the initiation of Mahamaya, and the blessing of White Chakrasamvara were given to the Khenchen Khenpo and students and many others who were concerned for the welfare of others. The great teachings of these two were also given orally in a quick manner. A message came from Gongkar saying that Gongma Khupon must come. Without delay on the road, I went to the monastery. In Ludingling, there was some questioning and answering with the Dharma Lord Offering Official. In the Great Lama Temple, the Great Lama Drung also came, and the Ritrong Dharma Lord consecrated all the sacred objects. That night, at sunset, I arrived at the estate. The next morning, I first met with Shabdrung Miwang Drung and had a friendly conversation. In Kachor, when I met with Gongma Rinpoche Machen, I received unprecedented courtesy and hospitality. The next day, I went to the monastery for a detailed visit. At that time, it was during the Yoga practice offering, so I gave some explanations to the great mandalas of Yoga. Bhikshu Dorje Drak and others were very amazed and pleased. Many teas and more than a hundred incense burners were offered to the monastery. I went to Yangpachen to offer prayers to the stupa of Gyaton Jangchub Wangyal. I also went to the residence of Tulku Syinpa as I was told to come. Afterwards, I returned to the estate and offered many kinds of Dharma according to the wishes of the various officials. Miwang Drung strongly requested the transmission of the Nyo Ngon's subsequent Dharma, so I had to give it, which was very rushed. In addition, I explained many simple Dharmas to many people who wanted Dharma. The officials, who had previously been influenced by others and did not pay much attention, seemed to have become very devoted to the Buddha since they met in person. Shabdrung Miwang Drung, in the manner of an examination, asked me to write praises and prayers for many Thangkas of deities, and asked me to immediately write requests and advice for him. All of these were written without delay, and the writing was very fast.