English
After that, in the same year, although there were two occasions when he had to go to the Eastern (gdong) of Shel dkar, he went secretly. After that, arriving at Jonang, he went as if someone strongly requested him to go to Tsang Dechog Tse. At this time, the murals on the walls of the assembly hall, the Jataka tales, and the murals of the pure room, as well as the lineage masters of the Lamdre, except for one or two, were mostly completed, so a grand consecration ceremony was held. The statues and other objects became oily and shiny, and signs of blessings appeared in a common and universal way. He gave the Hevajra (kyཻ་རྡོར) initiation to the monks of the monastery, and also gave the Lamdre initiation to some monks who had previously received the Lamdre teachings. Later, when the Kalachakra Puja was held again in Jonang, on top of the constructed sand mandala, from there, to all the practice groups, including Rinpoche Ngagwang Tashi Pa, the abbot, and others, about seven hundred people in total, he fully bestowed the eleven initiations of the Kalachakra. The commentary on the Doha of Jalandharapa was also completed at this time. While writing the commentary on the words, "Buddha, Bodhichitta, and Vajra Mother, in an instant, the sky appears full," he had a dream during a nap in the daytime, a dream omen that corresponded to the main purpose, and a vision of receiving initiation from the gods of the sky. The young incarnation of Donggawa, Tshe Tän, was very precious to them. He must have had sincere faith in me as well, so I also made offerings for his passing away in Ngamring. After that, I immediately went to the feet of the Guru Rinpoche to request some teachings such as the Vajra Mala initiation. Opposite Bodong Trashi Gang, although Dongga strongly requested that I must come to receive the longevity initiation, I could not go this time. I decided to go as much as possible within about two months. When I arrived at Gyangtse, the Panditas Purnananda and Prayamananda also came to visit me specifically, as I was touring the U-Tsang region including Lhasa. They seemed to be Buddhists, but they also seemed to be very attached to the ancestral religion of the Rigveda, and they seemed to worship one or two non-Buddhist gods, so I did not request initiations or teachings from them.
Chinese
属于政府的二十部著作也在那个寺庙里完成了，大部分的传承也都在那里获得了。其他的法类都在拉章（僧官府邸）里进行，从黎明到黄昏都用来修行佛法。在那里，清明的智慧，没有被白天的事务困扰的夜晚，念诵和善行非常精进，即使稍微睡一会儿，也总是被奇异的梦境所占据。给僧众做长寿灌顶时，虽然没有特别通知，但从边远地区来的大约一千名黑人聚集在一起，僧众非常多，而且信仰也很坚定，为了期待种下菩提的种子，在长寿灌顶之前，举行了盛大的发菩提心仪式。在成就者琼波南交打开遗嘱的时候，出现了各种彩虹和云彩的景象，并且降下了花雨。在那之后，从达堆（地名）也强烈要求派人去，从百户长那里也要求无论如何都要去觉波日（地名），各位官员也说要去觉波日等等。但是，由于从东嘎（地名）强烈要求立即去，而且当时东嘎的情况也不允许不顺从，所以没能去那些地方，也没能拜见觉波日这个成就者琼波的大圣地。总的来说，施主的认定这件事，障碍实在太大了。他在路上住了两个晚上，发生了一件非常紧急的事情，他们最严重的疾病已经过去一年了。在扬（地名）的寺庙里，色巴曲杰的儿子，中等身材的索索仲等人，给予了无与伦比的盛情款待，并供养了一些佛法。之后，在邬金宗（地名）按照地方官员的想法，供养了一个浓缩的斯玛引导的精华和一个长寿灌顶等等，然后经过拉萨到达东嘎。在那里住了大约十三天的时间里，做了胜乐金刚的灌顶等等灌顶，以及红尊胜三法的随许等等许多额外的口头教授。无论在哪个地方，都必须以十人一组的形式，在上游地区做一千多次长寿灌顶。一到达大隐修地觉囊，就按照以前的惯例开始了时轮金刚的讲授。即使这样，由于时轮金刚的讲授开始得晚了，所以新的讲授并没有那么多。
English
The twenty texts belonging to the government were also completed in that monastery, and most of the transmissions were received there. All other Dharma practices were done in the Labrang (monastic official's residence), and the time from dawn to dusk was spent practicing the Dharma. There, clear wisdom, nights without the appearance of being tired by the day's activities, recitation and virtuous deeds were very diligent, and even when sleeping a little, it was always occupied by strange dreams. When giving a long life empowerment to the Sangha, although there was no special announcement, about a thousand black people from remote areas gathered together, the Sangha was very large, and the faith was also very firm, in order to expect to plant the seeds of Bodhi, before the long life empowerment, a grand ceremony of generating Bodhicitta was held. When the great accomplished Khyungo Naljor opened the will, various rainbows and clouds appeared, and a rain of flowers fell. After that, from Datul (place name) also strongly requested to send someone, and from the centurion also requested to go to Jokpo Tse (place name) no matter what, and the officials also said to go to Jokpo Tse and so on. However, because Dongga (place name) strongly requested to go immediately, and at that time the situation in Dongga did not allow disobedience, so they could not go to those places, and could not visit Jokpo Tse, the great holy place of the accomplished Khyungo. In general, the recognition of the patron is really a very big obstacle. He stayed on the road for two nights, and a very urgent thing happened, their most serious disease had passed for a year. In the Yang (place name) monastery, the son of Sepa Chöje, the middle-sized Soso Drung and others, gave unparalleled hospitality, and offered some Dharma. After that, in Ugyen Dzong (place name), according to the wishes of the local officials, he offered a condensed essence of the Smar guidance and a long life empowerment, and then passed through Lhasa to Dongga. During the thirteen days or so that he stayed there, he gave the empowerment of Hevajra and other empowerments, as well as the permission of the Red Deities and many other additional oral teachings. No matter where he was, he had to do more than a thousand long life empowerments in the upstream area in groups of ten. As soon as he arrived at the great retreat of Jonang, he began teaching the Kalachakra according to the previous practice. Even so, because the teaching of the Kalachakra started late, there were not so many new teachings.
Chinese
，修行，直到自己接受引导完全成熟，圆满了所有善妙的引导，讲述了究竟意义的海洋。衮噶贝桑也在这时到达了月亮的位置。那时，为了在蔡地见面，稍微去了一下。请求了密集金刚不动金刚的灌顶和额外的教言，出现了金刚鬘的那个。后来，觉囊的秋隆绛孜的修行僧人们前来求法，给予了急需的时轮金刚（kyai rdo rje， कालचक्र，kālacakra，时轮），不动佛（mi 'khrugs pa，अक्षोभ्य，akṣobhya，不动），黑胜乐金刚，胜乐金刚五尊，怖畏金刚等的灌顶和瑜伽母的加持等。这里说道：用无意义的恶劣谄媚的戏剧做什么呢？饮用究竟意义的蜂蜜才是最好的。时间是不稳定的，青春如流水，思维无常的意义，致力于正确的意义。在那之后，因为想要拜见伟大的金刚持，具德根本上师，所以踏上旅途，经过德钦东嘎等地，到达了德吉林。在尼夏，地方首领丹巴大师母子二人，因为医生的诊断没有对症，一起去世了。之后，地方首领杰仲衮噶索南仲强烈要求我过去，但我坚决拒绝了。但是，再次被强烈要求的时候，我把领地和寺院归还给了杰仲。从扎托来的仁波切，在母子二人去世的遗体火化和超度期间，所有的侍奉、超度和供养等，都是尼夏的堪布和僧俗人等做的。杰仲自己不仅没有任何自主权，而且还被严厉地管束着。上师的封条上说，去谢尔噶方向比较好，所以在扎托稍微聚了一下，按照去温泉的路上，泡了三口左右的温泉，对当时的头癣和黄水病有好处。到达谢尔噶的时候，那里的大部分宗政府和寺院等，都呈现出破败荒凉的样子，因此生起了强烈的悲伤。拜见了孜日果仓，从内心深处祈愿进入觉悟者的断法和修行方式的传记。在那里居住的堪布和僧众们做了一个上师瑜伽作为结缘。扎托石
English
, practicing, until one's own receiving guidance is completely mature, completing all the virtuous guidance, and explaining the ocean of definitive meaning. Kunga Palzang also reached the position of the moon at this time. At that time, in order to meet in Tser, I went there briefly. I requested the empowerment and additional teachings of Guhyasamaja Akshobhya Vajra, and that of Vajramala appeared. Later, the monks of Cholung Jangtse Monastery in Jonang came to seek Dharma, and gave the urgently needed Kalachakra (kyai rdo rje, कालचक्र, kālacakra, Wheel of Time), Akshobhya (mi 'khrugs pa, अक्षोभ्य, akṣobhya, Immovable), Black Hevajra, Hevajra Five Deities, Vajrabhairava, etc., empowerments and blessings of Yogini, etc. Here it is said: What is the use of meaningless, bad flattery plays? Drinking the honey of definitive meaning is the best. Time is unstable, youth is like flowing water, think of the meaning of impermanence, and devote yourself to the correct meaning. After that, because I wanted to meet the great Vajradhara, the venerable root guru, I embarked on a journey, passing through Dechen Dongga and other places, and arrived at Dekyi Ling. In Nyishar, the local leader, Master Tenpa and his mother, both passed away together because the doctor's diagnosis was not correct. After that, the local leader Jetrung Kunga Sonam Trung strongly urged me to go there, but I firmly refused. However, when I was strongly urged again, I returned the territory and monastery to Jetrung. The Rinpoche from Drakto, during the cremation and transcendence of the bodies of the mother and son who passed away, all the services, transcendence, and offerings, etc., were done by the Khenpo and Sangha of Nyishar. Not only did Jetrung himself have no autonomy, but he was also strictly controlled. The guru's seal said that it would be better to go in the direction of Shelkar, so I gathered briefly in Drakto, and according to the road to the hot spring, I soaked in the hot spring for about three mouthfuls, which was beneficial for the head lice and yellow water disease at that time. When I arrived in Shelkar, most of the Dzong government and monasteries there looked dilapidated and desolate, so a strong sadness arose. I visited Tsibri Godtsang, and from the bottom of my heart, I prayed to enter the biography of the Cho practice and practice methods of the Awakened One. I did a Guru Yoga as a Dharma connection for the Khenpo and Sangha who lived there. Drakto Stone
Chinese
抵达了王宫，在吉祥上师尊者的脚下。 弟子们也在同一天到达那里。 见到尊容的瞬间，一种与以往不同的觉性自然而然地生起。 铜像的外在显现模糊不清，而觉性却清晰地显现，产生了一种超越苦乐的感受。 此时，将要修持第一金刚持的生起次第。 在此期间，向上师尊者请教了许多引导方法、口诀和修法等，并得到了传授。 按照需要，献上了新翻译的灌顶加持。 恭敬地接受了上师的教诲，为修行者们详细讲解了中脉的引导、加持和介绍，以及黑行派的生起次第和圆满次第的引导。 之后，前往帕隆住了两天左右。 与帕隆法王阿旺巴一同前往鲁吉普拉，在冈廓朝拜了舍利白塔、丹巴的彩绘佛像、郭扎巴的持物佛像等所有圣物。 向圣物们献上了白灯、丝绸等上好的供品。 在舍利白塔前出现了许多景象。 当晚梦见了十六位成就者和十六位智者的身相，并出现了加持的征兆，还创作了祈祷文。 这似乎是一种融入各种加持的方法。 至尊圣者桑吉让自也曾见过五十位男女成就者等许多人，这似乎是某种缘起。 前往香仁，那里的居民似乎受到了恶魔的严重干扰。 他们的心智混乱，殴打所有村民，恶名远扬。 然而，那些村民似乎消除了自己的业障。 在萨迦小村、贝列拉、曲等地，根据各自的意愿，主要进行了六字真言和长寿灌顶等佛法活动。 再次在帕隆进行了胜乐金刚的灌顶、奈古的指示、一些随许和一次驱魔灌顶。 萨嘎月的十五日到达扎托。 曼唐活佛在昂仁进献供养，因此地方官员、领主处发出了严厉的命令，带着曲隆的人员前来召唤。
English
Arrived at the royal palace, at the feet of the glorious and venerable Lama. The disciples also arrived there on the same day. The moment I saw his face, a wisdom unlike before arose naturally. The external appearance of the copper statue was blurred, but the awareness clearly emerged, giving rise to a feeling beyond happiness and suffering. At this time, I will practice the generation stage of the first Vajradhara. During this time, I requested and received many instructions, oral instructions, and methods of practice from the venerable Lama. As needed, I offered the newly translated empowerments and blessings. Respectfully accepting the Lama's teachings, I explained in detail to the practitioners the guidance, blessings, and introduction of the central channel, as well as the guidance of the generation and completion stages of the Black Hat sect. After that, I went to Palung and stayed for about two days. Together with Palung Dharma Lord Ngawangpa, I went to Luji Pula and circumambulated the stupa, the painted statue of Dampa, the statue of Kobrakpa holding objects, and all the sacred objects in Gangkor. I offered the best offerings such as white lamps and silk scarves to the sacred objects. Many visions appeared in front of the stupa. That night, I dreamed of the forms of sixteen siddhas and sixteen scholars, and signs of blessings appeared, and I also composed a prayer. This seems to be a way to integrate various blessings. The venerable Jetsun Sangye Rang also saw many people such as fifty male and female siddhas, which seems to be some kind of auspicious connection. I went to Xiangren, where the villagers seemed to be severely disturbed by demons. Their minds were confused, they beat all the villagers, and their bad reputation spread. However, those villagers seemed to have eliminated their karmic obstacles. In Sakya small village, Belela, Chu and other places, according to their own wishes, they mainly carried out Dharma activities such as the six-character mantra and longevity empowerment. Again in Palung, I performed the empowerment of Chakrasamvara, the instructions of Niguma, some subsequent permissions, and a exorcism empowerment. On the fifteenth day of Saga month, I arrived at Drakto. Tulku Mentangpa made offerings in Ngamring, so the local officials and lords issued strict orders, bringing the people of Chulong to summon.