Chinese
供奉了许多灌顶等等。与德巴老者和供养人一同朝拜了楚普的圣地。出现了许多奇特的彩虹和云彩。向慈氏祈祷后，花雨也真实地降了下来。第二天，在邬金宗（约1354年建，位于今西藏自治区日喀则市境内）按照萨大师的意愿，供奉了百次长寿灌顶和内古合集。正如桑珠孜所赐予的“嘉央巴”的称呼一样，到达桑孜的那天，恰逢持有“库孜”的迎请者们到来，非常繁忙。按照意愿，向所有在场者都赐予了百次长寿灌顶。昆邦尊者之前曾对龙、蛇、马三兽和羊年的牲畜进行过喜悦的分配。期间，从门卓那里得到了跑腿的机会。从杰尊衮噶秋珠那里偷走了分离、抛弃、安乐、喜悦、吉祥、美好的印度来源的两个圣物，原本在曲隆江孜的圣物行列中，现在却在门卓那里，以及许多美好的财物，都供奉给了昆邦尊者。在孜隆喜瓦的帮助下，混入了许多欺骗行为。昆邦巴似乎有些不高兴。我的想法是，唉，唉，只是想想而已。中等身材的人说要住十天左右，就住了下来。向江孜喇嘛献上了符合他意愿的佛法。专门派了祖尔巴康的索南达吉法王来见我。之前我曾向他讲述过四手印心髓的教诲，他似乎对此生起了修行的觉受。他说这次不见面以后就见不到了，结果正如他所说。在江钦，为闭关者和修行团体传授了大幻化网的灌顶，并讲解了一些粗略的引导。从最初受比丘戒开始，直到现在，对于密集金刚和圣足二种传承的许多优秀论著，以及阎魔敌、怖畏金刚、敌面怖畏三者，还有红阎魔敌、婆罗门护等传承，以及噶当派的七论，佛陀颅鬘派的许多印度论典，以及所有下部续部，成就法七部，心髓六法，不作意法类，以及三环等，还有大多数著名的续部注释，以及学集和菩萨地等许多大论，也都熟悉
English
Offered many empowerments and so on. Together with the elderly Depa and the patrons, visited the sacred sites of Trophu. Many wondrous rainbows and clouds appeared. After praying to Maitreya, a rain of flowers also fell without falsehood. The next day, in Ögyen Dzong (built around 1354, located in present-day Rikaze City, Tibet Autonomous Region), according to the wishes of the master Sa, offered a hundredfold long-life empowerment and a collection of Niguma. Just as the name "Gyayangpa" was given from Samdrubtse, on the day of arriving at Samtse, it happened that the inviters holding "Khyutse" arrived, and it was very busy. According to the wishes, a hundredfold long-life empowerment was bestowed upon all those present. Kunpang the Venerable had previously made a joyful distribution of livestock of the dragon, snake, and horse years, and even sheep. During that time, a running errand was arranged from Mönlam. Two sacred objects of Indian origin, separation, abandonment, bliss, joy, auspiciousness, and goodness, from Jetsun Kunga Chokdrub, which were originally in the row of sacred objects of Cholung Jangtse, were stolen and are now in Mönlam, and many fine properties were offered to Kunpang the Venerable. With the help of Dzilung Zhiwa, many deceptions were mixed in. Kunpangpa seemed a little unhappy. My thought was, alas, alas, just thinking about it. The medium-sized person said to stay for about ten days, so I stayed. Offered Dharma teachings according to his wishes to the Lama of Gyantse. Zurbakhang's Abbot Sonam Dargye was specially sent to meet me. Previously, I had explained to him the essence of the Four Mudras, and he seemed to have arisen with some experience of practice. He said that if he didn't meet this time, he wouldn't meet again, and it happened just as he said. In Jangchen, the empowerment of Mahamaya was conferred upon the retreatants and practice groups, and some rough guidance was explained. From the time of first taking the Bhikshu vows until now, I am familiar with many excellent treatises on both traditions of Guhyasamaja and the Holy Foot, as well as Yamantaka, Bhairava, and the three Face-Terrifying ones, and the traditions of Red Yamari, Brahmin Protector, etc., as well as the Seven Treatises of the Kadampa, many Indian treatises of the Buddha Skull School, and all lower tantras, the Seven Sections of Accomplishment, the Six Dharmas of the Essence, the Dharmas of Non-Attention, and the Three Cycles of Rosaries, etc., and most of the famous tantric commentaries, as well as the Compendium of Trainings and the Bodhisattva Grounds, and many other great treatises.
Chinese
由于抄写，我们闻思的大部分都变成了只依赖书本的智慧之躯。上师和本尊的加持以及以经验为理由的善说和秘密的智慧，后来变得非常多。那时，导师仁波切稍微感到身体不适。似乎很想去桑丁（བསམ་སྡིང），所以把东西拿到帕朗（ཕར་ལམ）集市做了个开光，结果不太吉祥。之后立即去了桑丹顶（བསམ་གཏན་སྡིང）。从那时起，身体状况越来越差，所有医疗都有些不对劲，大约两个月的时间里非常危险。到达后立即闭关。按照意愿，为了消除疾病，做了六十四供赞等多种朵玛仪轨，除此之外，还努力进行善行。每天清晨，按照上师们的惯例，先进行前行朵玛，然后进行四座和合轮的生起次第，并精进念诵。傍晚进行手供和丰盛的外供，朵玛供养从不间断。接近午夜时，进行有瓶气的风脉修习和观修明点。大约一个半月后，由于宗堆（ཚོང་འདུས）的德巴伦钦（སྡེ་པ་ལྷུན་ཆེན）去世，需要去进行超度和火化名册，所以一起解除了禁闭，一起去了，并在乌孜（དབུ་རྩེ）住了一晚。第二天早上重新闭关。再次进入之前的日常瑜伽。在那之前，曾经出现过很多关于本尊的明相和乐空的体验，但大约半个月的时间里都没有恢复。之后，医生萨隆巴（ས་ལུང་པ）向导师仁波切供养了药物等，对健康非常有益。我自己的胆病有些加重，通过祛病的观想和稍微的风脉修习，吐出了一些像烟灰一样的稀薄液体，大约两碗。在那之前，胆病一直很高，但那几年都很好。因此，应该明白，所有根本传承的遣除障碍都以此为代表。在那之后的藏历八月十五之前，吉祥。
English
Due to copying, most of our learning and contemplation has become a body of wisdom that relies solely on books. The blessings of the Guru and the Yidam, and the excellent explanations and secret wisdom based on experience, have become very numerous later on. At that time, the precious teacher felt a little unwell. It seemed that he wanted to go to Samding (བསམ་སྡིང), so he took the things to Parang (ཕར་ལམ) market and did a consecration, but it turned out to be inauspicious. Immediately after that, he went to Samten Ding (བསམ་གཏན་སྡིང). From that point on, his health deteriorated, and all medical treatments seemed to be somewhat off, and for about two months it was very dangerous. Immediately after arriving, he entered strict retreat. According to his wishes, in order to eliminate illness, many kinds of Torma rituals such as the Sixty-Four Offerings were performed, and in addition to that, he diligently engaged in virtuous activities. Every early morning, according to the practice of the previous masters, he first performed the preliminary Torma, and then practiced the generation stage of the Four Session Hevajra, and diligently recited mantras. In the evening session, he performed hand offerings and elaborate outer offerings, and the Torma offering was never interrupted. Near midnight, he practiced vase breathing and meditated on bindus. After about a month and a half, due to the death of Depa Lhünchen (སྡེ་པ་ལྷུན་ཆེན) of Tsongdu (ཚོང་འདུས), it was necessary to go to perform the transference of consciousness and cremate the name plaque, so he lifted the retreat together and went together, and stayed one night in U-tse (དབུ་རྩེ). The next morning, he resumed the retreat. He entered the usual daily yoga again. Before that, there had been many experiences of the clear appearance of the deity and bliss and emptiness, but they had not been restored for about half a month. After that, the doctor Salungpa (ས་ལུང་པ) offered medicine and other things to the precious teacher, which was very beneficial for his health. My own bile disease became a little worse, and through the visualization of dispelling the disease and a little breathing practice, I vomited some thin liquid like smoke ash, about two bowls. Before that, the bile disease had been very high, but it had been good for those years. Therefore, it should be understood that all the obstacle clearing of the root lineage is represented by this. Until the fifteenth day of the eighth month of the Tibetan calendar after that, auspiciousness.
English
The recitation of the three vows (Lū dril nag gsum car), was completed without being completely controlled by distraction. In the completion stage of all three, some experiences also arose separately. Also, from this time on, due to arthritis, my legs became very painful and persistent. On the twenty-first of that month, the teacher Nilbarashri, who was born in eastern India, also came and stayed for about two and a half months. The instructions and explanations that had been well received from the great accomplished southern practitioner were very helpful. At this time, a message came from the steward of Depa Kazhi (Sde pa ka bzhi) from Zambrag (Zam brag), saying that they needed to come for the consecration. However, because the precious teacher's health was not reliable and his thoughts were not fully developed, he could not go. Because of this, they and the steward of Depa Kunpang (Sde pa kun spangs) were very unhappy, but there was no way to do anything about it. It made no difference to me, and what meaning did they have? PHAṬ (Tibetan, Sanskrit दे, de, giving). From the fifteenth of August until the end of the retreat, I practiced the recitation of the two venerable mothers, and various signs of blessing also appeared. Due to the benefit of increasing virtuous practice day and night, even in sleep, mindfulness was maintained, and many signs and visions appeared very clearly, and it became almost impossible not to dream, and the ability to practice the deity became very strong. Hidden phenomena gradually stabilized, and the sound of recitation appeared continuously at all times in dreams, and because of the strong visualization of the deity during the day, non-conceptual awareness became clear and bright. Sometimes, when I thought I knew other people's thoughts, if I looked very carefully, it would become dark, as if obscured by smoke. Later, I asked the precious lama, and he said that if you don't cling to the idea of knowing other people's thoughts, merit will increase, but clinging to it will obscure it. In general, it is difficult to truly know things as they are until the sensory consciousness abides in bliss and emptiness. Moreover, relying on the function of the three inner channels, drops, and winds, they arise as experiences, and the various phenomena that appear as worldly and transcendental deities, which are essentially experiential appearances, are all different.
Chinese
看來會有徵兆出現，但要真正實現卻很難。從今以後，我將閉關隱居，專注於勝樂金剛的禪修和念誦。在夢中，三界使者的形象遍布，難以破除樂空的體驗，這種情況似乎經常發生。然而，由於後來需要向他人講述各種佛法，以及受到破戒的陰影籠罩，因此沒有進一步的提升。之後，尊貴的上師的身體狀況一度好轉。正如之前約定好的那樣，藏曆十一月，從桑丁寺搬到瓊孜住了一晚。第二天，拜見了約莫活佛。按照他所說的，我獻上了一個上師瑜伽。他似乎非常喜歡我，並多次祈禱我能得到強大的足灌頂。他說，我們這些人的身體也不太好，無論生死，都要將自己置於您的修持和庇護之下。在朵隆，我根據自己的能力進行了灌頂和法事。傑貢巴的桑傑嘉措也來拜訪了我。按照他的意願，我也給予了紅矛財神的隨許。我們之間關於密法的討論非常深入。他非常高興，表現出無比的喜悅。之後，在達孜，昆饒提供了很好的幫助。之後，在江喀孜，我們在里瑪拉康前面的彩色帳篷裡住了一個多月。或許是因為吉祥的緣起，我的心智變得清晰，而且總是做吉祥的夢。我相信這是繞大譯師的修持加持，我將大威德金剛的唐卡放在枕邊，日夜不停地念誦和祈禱。有一次，我感覺自己變成了大威德金剛，身軀極其巨大，僅僅一隻腳就覆蓋了娘堆的山谷，我似乎看到了十方諸佛的淨土。大護法為了回報我之前多次對他身體的幫助，給了我仲仲格宗一半的土地，領主王后賜予白貝拉隆的法產作為在桑丁寺建立新修行地的基金。在這個時候，我為每個有興趣的人講解了《道果》的完整釋論等。
English
It seems that there will be signs, but it is difficult for them to truly materialize. From now on, I will seclude myself in retreat, focusing on the meditation and recitation of Chakrasamvara. In dreams, the images of messengers of the three realms pervade, and the experience of bliss and emptiness is difficult to break, this seems to happen often. However, because later I need to speak about various Dharmas to others, and because I am overshadowed by the taint of broken vows, there is no further progress. After that, the venerable teacher's health improved for a time. As previously agreed, in the eleventh month of the Tibetan calendar, I moved from Samding Monastery and stayed overnight at Kyungtse. The next day, I met with Yolmo Tulku. As he requested, I offered a Guru Yoga. He seemed to like me very much and prayed many times that I would receive the powerful foot empowerment. He said that our bodies are not very well either, and whether we live or die, we must place ourselves under your practice and protection. In Dolung, I performed empowerments and rituals according to my ability. Sangye Gyatso of Jekongpa also came to visit me. According to his wishes, I also gave the permission of Red Lance Vaishravana. Our discussions about tantric matters were very extensive. He was very happy and showed unparalleled joy. After that, in Taktse, Kunra provided good support. After that, in Gyalkhartse, we stayed for more than a month in the colorful tent in front of Lima Lhakhang. Perhaps because of auspicious circumstances, my mind became clear, and I always had auspicious dreams. I believe this is the blessing of Ra Lotsawa's practice, I placed the Thangka of glorious Vajrabhairava on my pillow and recited and prayed single-mindedly day and night. Once, I felt myself transforming into Vajrabhairava, my body extremely huge, with just one foot covering the valley of Nyangto, and I seemed to see the pure lands of the Buddhas of the ten directions. The great protector, in return for my previous help to his body many times, gave me half of Drungtsham Gegong's land, and the queen bestowed the Dharma estate of Pel Be Lhalung as a fund for establishing a new practice center in Samding Monastery. At this time, I explained the complete commentary of the Lamdre, etc., to each interested person.