English
They came into their sight. All the old monks shed tears uncontrollably due to their strong devotion. Everyone unanimously said that this time, a Kalachakra initiation must be performed. Therefore, a complete Kalachakra initiation was performed for all the monks, and more than seven hundred people received the initiation. Afterwards, a Hevajra Drilbupa initiation was performed for a small group, and many Nyingkhö transmissions and subsequent permissions were given to the general assembly. The assembly was offered tea three times and a generous offering. In Sumdzong, lavish gifts were also offered to the Chödagma. This time, they stayed for seven days. On the evening of the twenty-ninth, they stayed in Mar. The next morning, due to the auspicious connection of the Sangden Chödagma's blessing, all the pack animals did not go towards Ngamring, but repeatedly returned towards Sangden. In Ngamring, according to the wishes of Jetsunma Ngawang Drung, teachings on Hevajra Father Tantra, Mother Tantra, and the Root Madhyamaka were given. For the practitioners of Shiktro, Hevajra and Kalachakra initiations were given. In addition, two Hevajra Nagpopa initiations and the Bhairava Rawaluk Eight Cemetery initiation were given. Teachings, transmissions, subsequent permissions, and so on were given, so much so that the Dharma greatly flourished. The people of Mönro stated that they had no rights in the Chölung area, and that everything in Chölung belonged to Mönro. Furthermore, various thoughts that had gathered in the past now manifested. Since then, even if I now want to entrust everything to them, my companions do not agree. Because of this, the next year or two may be difficult, so I requested the Desi to manage the monastery. At the summer sightseeing spot, the inauguration ceremony of Yoltang Monastery was held without any celebrations, just a simple affair. Previously, the Je Drung Gongma himself appointed the throne of Jonang and gave it by hand, but I had no particular need for it. This time, the thought arose that I must go to the main monastery of Jonang. In general, I have no desire for monasteries or anything like that, and I only wish to practice Dharma as much as possible without a fixed abode, and especially dislike disputes and the like.
Chinese
然而，尊贵的上师蒋扬衮噶也多次给予指示。当时，也立即按照莲花生大师的教导，说为了使上部地区与施主建立联系，无论如何都应该坚持觉囊派。即使不去看待这种世俗八法的现象，在这个地区，人们也只是将宗派引导到自己的思维方式中，更不用说遵循觉囊父子的传统了。由于宗派的倾向性连一点都没有，所以必须考虑佛法的教义，他如此恳切地说，因此我将此铭记于心，并在寺院中承诺接受觉囊派的地位。除此之外，还建造了修行室。在那里，如果一个致力于修行的人仅仅因为患有麻风病就认为一生证悟成佛也很困难，那是不对的。特别是，即使对所有他人都有长远的利益，但为了利益众生，也很难摆脱恶魔的干扰。其他伟大的上师们似乎也没有考虑到这一点。从昂仁返回时，法王扎巴扎西稍微生病了几天，我去他的寝室拜访了他。那天晚上，他带着奇异的征兆去世了。之后，在藏历八月初五到达了觉姆囊大隐修地。初八那天，在吉祥的星象下登上法座，并由卓隆囊索担任了交接寺院前后账目的负责人。当时，从旧寺院只交接了少量的名为“交接精华”的东西，其他什么都没有。完成账目交接后，我自己在吉普闭关了一个多月。念诵了一类空行母的咒语。藏历九月末，吉普的苹果树上新开了许多花朵，呈现出灰白色的花瓣。据说在非季节开花是吉祥的征兆，但这仅仅是吉祥的征兆，是否会变得伟大，我并不期望。这时，我梦见自己攀登一座大山的表面，到达了一个令人愉悦的山谷。在那里，有一个瑜伽士，自称是莲花生大师，他剃着光头，非常奇特和威严。在他的面前，是藏地的善知识
English
However, the venerable Lama Jamyang Kunga also gave many instructions. At that time, it was also immediately in accordance with the teachings of Guru Rinpoche, saying that in order to establish a connection between the upper region and the patrons, it is necessary to adhere to the Jonangpa in any case. Even if one does not look at the phenomenon of the eight worldly dharmas, in this region, people only guide the sectarian views into their own way of thinking, let alone follow the tradition of the Jonangpa father and son. Since there is not even a trace of sectarian inclination, it is necessary to consider the teachings of the Dharma, he said so earnestly, so I kept this in mind and promised to accept the position of the Jonangpa in the monastery. In addition to that, a retreat house was also built. There, if a person who is devoted to practice thinks that it is difficult to attain enlightenment in one lifetime just because he has leprosy, it is not right. In particular, even if there are long-term benefits for all others, it is difficult to get rid of the interference of demons for the benefit of sentient beings. Other great lamas do not seem to have considered this either. When returning from Ngamring, Dharma Lord Drakpa Tashi was slightly ill for a few days, and I went to his bedroom to visit him. That night, he passed away with strange omens. After that, I arrived at the Jomo Nang Great Retreat on the fifth day of the eighth month of the Hor calendar. On the eighth day, I ascended the throne under auspicious stars, and Drolung Nangso was appointed as the head of the handover of the monastery's previous and subsequent accounts. At that time, only a small amount of things called "handover essence" were handed over from the old monastery, and nothing else. After the completion of the account handover, I myself did a strict retreat in Kyipu for more than a month. I recited the mantra of a kind of dakini. At the end of the ninth month of the Hor calendar, many new flowers bloomed on the apple trees of Kyipu, presenting grayish-white petals. It is said that flowering out of season is an auspicious sign, but this is just an auspicious sign, whether it will become great, I do not expect. At this time, I dreamed that I was climbing the surface of a large mountain and reached a pleasant valley. There, there was a yogi who claimed to be Padmasambhava, who was shaved and very peculiar and majestic. In front of him, was a virtuous spiritual friend of Tibet.
Chinese
一位非常庄严的年长上师，据说就是达波尼瓦仁波切。那位瑜伽士说，我和多波巴是同一体性。另一个人说，我和你也是一体的。之后，在一座寺庙里，有一尊马头明王的大像，其精湛的工艺令人难以置信。在胸口的位置，有一个手掌大小的地方，温度很高，像火一样闪耀着红光。这尊马头明王似乎象征着一切遍知者。那位瑜伽士说，这是这个地方的主要圣物，开光也是我做的。起初，所有的雕像胸口都有这样的东西，后来因为一些见解上的错误，就变成了这样。我认为这是过去加持力延续至今的象征。那些说伟人们是同一血脉的人，他们的境界是不可思议的。他们这样说，也许还有其他的目的，我不知道。他们这样说，似乎预示着我将会产生什么样的体验。起初，莲师的缘起几乎要显现，但又退回去了，不过这播下了修行的种子。后来，噶当派的教法使证悟像天空一样广阔。这使我的相续成熟，最终按照一切遍知者的意愿体验到这些。在此说道：黑白业力的图画清晰地显现，善妙的祈愿也以手印封印。有智慧的人如果这样理解，那么无论何时，都要努力精进地净治自心。之后，为了给胜乐金刚顶的圣物建造进行开光，就像有人强烈邀请一样去了，在那里住了大约八天。开光的仪式，在藏地的传统上，用印度的传统来装饰，两者都完整地具备。正式仪式的晚上，在梦中出现了口诀梦母。之后，为了给作为一切佛陀总集的至尊多仁巴大师的银塔进行开光，需要去婷杰。在德林做了一些零散的灌顶和教法。再次出发，到达了果美扎西孜。第二天到达喀钦，从后天开始，开始了银塔的装藏。首先给将在杰仓安住的珍贵佛像做了一个开光。之后
English
A very majestic elderly master, said to be Dakpo Nyiwa Rinpoche. That yogi said that I and Dolpopa are of the same essence. Another person said that I and you are also one. Then, in a temple, there was a large statue of Hayagriva, whose exquisite craftsmanship was beyond imagination. In the area of the chest, there was a palm-sized spot that was very hot, shining with a red light like fire. This Hayagriva seemed to represent the Omniscient One himself. That yogi said that this is the main sacred object of this place, and I also performed the consecration. Initially, all the statues had something like this in their chests, but later due to some faults in the views, it became like this. I understand this as a sign that the blessings of the past continue to this day. Those who say that the great ones are of the same lineage, their state is inconceivable. They say this, perhaps there are other purposes, I do not know. They say this, it seems to foreshadow what kind of experience I will have. At first, the auspicious connection of Padmasambhava was about to manifest, but it retreated, but it sowed the seeds of practice. Later, the teachings of the glorious Kadampa spread realization like the sky. This ripened my continuum, and later I experienced these things according to the wishes of the Omniscient One. Here it is said: The black and white karmic patterns appear clearly, and the excellent prayers are also sealed with mudras. If wise people understand this, then at any time, they should strive diligently to purify their minds. Then, in order to perform the consecration for the construction of the sacred object at the peak of Chakrasamvara, I went as if someone had strongly invited me, and stayed there for about eight days. The consecration ceremony, in the Tibetan tradition, was adorned with the Indian tradition, and both were fully present. On the night of the actual ceremony, the Mantra Dream Mother appeared in a dream. After that, in order to go to Tingkye for the consecration of the silver stupa of the great Je Dorje Lingpa, who is the embodiment of all Buddhas, I did some scattered empowerments and teachings in Deling. I set off again and arrived at Gormey Tashi Tse. The next day I arrived in Khachen, and from the day after that, I started the enshrinement of the precious silver stupa. First, I performed a consecration for the precious statue that would reside in Kyetsang. After that
Chinese
银塔仁波切加持的光芒遍布天空，开启了吉祥胜乐金刚的大坛城，以非常盛大的仪式进行了开光。开光的庆典和供养等都很好很丰盛。按照甘巴宗（岗巴县）的邀请去了那里。去了德庆（地名）举行了一次人群灌顶。再次回到定结（地名）时，总管桑尼巴已经去世。这时也尽可能地进行了胜乐金刚瓮形面和佛顶灌顶等的各种灌顶和佛法。之后迅速赶路，回来的路上仔细朝拜了吉祥萨迦的圣地。拜见了夏仲坚（人名），但他很忙，没有见到。之后经过东嘎（地名），在拉孜（县）的德钦寺也举行了一次人群灌顶。迅速到达了大的闭关地觉囊（寺）。那天是初五，决定十四日开始时轮金刚的讲授。那年因为没有准备讲义等，所以没有讲授很多新的内容。讲授的那一年非常好，没有一个没有听懂的。藏历正月十九进行了讲授的朵玛。首先详细讲解了善的讲授的介绍等。讲授朵玛的时候，在工匠后面的僧人中，有几个僧人装作要发动武装冲突的样子，但因为大家都沉默不语，所以没有发生什么骚乱。这时，杰仲仁波切的遗体也安放在经堂里，迎请了灵地的石球。之后迎请到了僧团。关于这件事，有很多玩笑的故事。金塔也没有装藏等，而是空着。建造空塔的缘起，使得僧团自身一直不顺利。之后藏历二月初，经过隆纳谢嘎（地名），去了伦孜（地名），住了半个月左右。进行了十三尊怖畏金刚等的很多灌顶、传承和随许。各个官员也多次前来请求零星的佛法。给地方长官兄弟献了一个大黑天的随许，他们变得非常威严，内心的景象也发生了很大的变化。那时假借说是加持，但实际上似乎是混乱。给年幼的王子赐予了长寿。
English
The light of blessings from the Silver Stupa Rinpoche pervaded the sky. The great mandala of glorious Chakrasamvara was opened, and a consecration was offered with very elaborate rituals. The consecration celebration and offerings were good and abundant. According to the invitation from Gampa Dzong (Gambacounty), I went there briefly. I went to Dege (place name) and gave a crowd empowerment. When I returned to Dinggye (place name), the chief administrator Sangnyingpa had passed away. At this time, various empowerments and Dharma teachings were performed as appropriate, such as the Chakrasamvara with the vase-face and the Buddha Ushnishavijaya empowerment. Then, I quickly traveled and carefully visited the sacred sites of glorious Sakya on the way back. I requested an audience with Shabdrung Gyen (person's name), but he was busy and I did not get to meet him. After that, passing through Dongga (place name), I also gave a crowd empowerment at Dechen Monastery in Lhatse (county). I quickly arrived at the great retreat place of Jonang (monastery). That day was the fifth, and it was decided to start the Kalachakra teaching on the fourteenth. That year, because there were no teaching notes prepared, not many new teachings were given. The teaching year was very good, and there was not a single person who did not understand. On the nineteenth of the first Hor month (Tibetan calendar), the teaching torma was performed. First, a detailed explanation of the introduction to the virtuous teaching was given. During the teaching torma, among the monks behind the craftsmen, some monks pretended to be about to start an armed conflict, but because everyone remained silent, there was not much disturbance. At this time, the remains of Jetsun Rinpoche were also placed in the assembly hall, and the stone sphere of Ling (place name) was invited. Then, they were invited to the Sangha. There are many joking stories about this. The Golden Stupa was also left empty without any relics or mantras. The auspiciousness of building an empty stupa caused continuous misfortune to the Sangha itself. Then, at the beginning of the second Hor month (Tibetan calendar), passing through Lungnak Shekar (place name), I went to Lhuntse (place name) and stayed for about half a month. Many empowerments, transmissions, and subsequent permissions were given, such as the Thirteen-Deity Vajrabhairava. Various officials also came many times to request individual Dharma teachings. I offered a Mahakala subsequent permission to the local chieftain brothers, and they became very majestic, and their inner visions changed greatly. At that time, it was claimed to be a blessing, but it actually seemed to be chaos. I gave a longevity blessing to the young prince.