Chinese
看到了内外所有特别的圣物。格色定巴（Gesar Sdingpa）的僧众们在乃宁（Gnas rnying）的法座之间安住，所以在乃宁（Gnas rnying）的集会殿中，为了给他们结缘，念诵了一个上师瑜伽，并诵读了吉祥密集金刚根本续的第一品。之后又在江孜（rGyal rtse）的格蔡岗（dGe tsha'i sgang）那里做了火供。给一些人讲了一遍我自己的注释之上的扎兰达拉（Jālandhara）的道歌。后来按照必须去策钦（rTse chen）的说法，稍微去了一下，做了怖畏金刚四十九尊的灌顶，五部陀罗尼的灌顶，百数长寿灌顶等等。又在江孜（rGyal rtse），为曲杰仁定巴（Chos rje Rin sdings pa）时轮东大派（Dus 'khor Shar chen pa），曲杰拉沃巴（Chos rje Lha'o pa）以及其他许多精进的僧人，按照一切智者布顿·仁钦珠（Bu ston Chos kyi rgyal po）的传统，做了六支瑜伽的引导，引导文介绍等等的传承，心性休息的引导等等。王母的内供中，有尊贵的上师的精美绝伦的身像，之前上师仁波切已经做了盛大的开光。实际上也按照各位的吩咐，自己做了盛大的开光。此时，拉丹曲杰（lCags 'dam Chos rje）的管家强烈要求为了阿库瓦（A khu ba）去世的事情去荣扎（Rong grags） ，但是立刻想到还有其他更重要的事情，所以没能去成。虽然那时没能帮助到重要的地方，但是没有抱怨，反而增长了信心，真是太神奇了。藏历五月初三从江孜（rTse）出发，为拉姆德巴卡卡瓦（Lam sde pa mkhar kha ba）的遗体做了沐浴和火化仪式后，因为乃宁（Gnas rnying）的官员非常虚弱，必须尽快赶到，所以立即赶路，到达时官员已经去世。为遗体做了沐浴和灌顶，做了迁识的观想和缘起，立即出现了迁识的明显迹象。向尊者讲述了佛法的道理，尽力安慰。尊者的兄弟们也说，这次您能来真是太好了。第三天半夜左右，遗体火化，日出时分立了墓碑。
English
I saw all the special sacred objects, both inside and outside. The monks of Gesar Sdingpa were staying at Nyining between Dharma sessions, so in the assembly hall of Nyining, to connect them with the Dharma, I recited a Lama Yoga and the first chapter of the root tantra of the glorious Guhyasamaja. Afterwards, at Gye Tsa Gang in Gyaltsé, I performed a fire puja. I explained the Doha of Jālandhara once, based on my own commentary, to some people. Later, as it was said that I had to go to Tsechen, I went there briefly and gave the empowerment of the Forty-Nine Deities of Vajrabhairava, the empowerment of the Five Dharani Assemblies, the empowerment of a Hundred Longevity Practices, and so on. Again, in Gyaltsé, to Chöjé Rin Sdingpa, the Great Eastern Kalachakra master, Chöjé Lha'opa, and many other diligent monks, according to the tradition of Omniscient Butön Rinchen Drup, I gave the guidance of the Six-Branched Yoga, the transmission of the introduction to the guidance text, the guidance of Mind at Rest, and so on. In the inner offerings of the Queen Mother, there was a beautiful and wondrous image of the venerable master, which had previously been consecrated extensively by the Guru Rinpoche. In reality, according to the instructions of the faces, I myself performed an extensive consecration. At this time, the steward of Lhading Chöjé strongly urged me to come to Rongdrak for the matter of Akua's passing, but I immediately thought that there was another more important matter, so I could not go. Although I could not help where it was most needed at that time, it was wonderful that faith increased without complaint. On the third day of the fifth Hor month, I left Tse and, after completing the bathing and cremation ceremonies for the corpse of Lam Depa Khakhawa, because the official of Nyining was very weak and it was necessary to arrive quickly, I immediately set out and arrived when the official had already passed away. I performed bathing and empowerment for the corpse, and made aspirations and auspicious connections for transference of consciousness, and immediately clear signs of transference appeared. I spoke to the venerable one about the Dharma and offered as much consolation as possible. The brothers of the venerable one also said that it was very good that you were able to come this time. Around midnight on the third day, the corpse was cremated, and a tombstone was erected at sunrise.
Chinese
从闭关处所启程，逐渐前行。在空绕山口之下，所见景象的特殊之处，应当理解为如同文字另行排列一般。抵达空绕岗斯布（Khairo Gangsbuk）。来自雅砻（Yarlung）的德巴·阿库仲巴（Depa Akudrungpa）官员侍从们也前来接收驻地。在新建的长寿佛（梵文：Amitāyus）殿中居住。德巴官员侍从们因羊只觐见等事务繁忙，于次日离开。我们在该地闭关了大约十天左右。虽然经历了极大的风雨和雾气，并且得了重感冒，但是，与之前空绕山口之下的景象相符，心中生起了一种无法言喻的舒适感，一切都变成了融入法界、从法界解脱的状态。身体的疼痛也如同消失在法界中一般，事情就是这样发生的。这里附加了第八个金刚安住处。之后，在二十三日抵达雅砻达隆（Yarlung Taklung）。居住在顶部的宫殿中。首先为了吉祥，向各位官员献上了白度母的随许。在进行了长寿灌顶百次等之后。这次诸位主要的心愿是完整的香巴教法，务必需要，因此相应地献上，即吉祥五部续部的坛城各自灌顶和一次性灌顶。七天的灌顶仪轨圆满完成。以及甚深道六法等黄金法的教授。加持根本教言二十部。作为后盾的传承文献古籍两函左右。以及未包含在其中的长寿幻轮的灌顶和教授。大悲观音寂静与忿怒等完整的香巴教法。除了护法教言之外，所求的几乎全部包含在内，总共有四十多部。对于需要教授、观修、念诵等，都认真准确地进行了。向各位官员献上了白度母的长寿教授。向姐妹二人献上了成就法百法的随许和传承。向德巴玛（Depama）的面前，也按照要求献上了奈古玛（Niguma）的身体锻炼幻轮。此外，还向许多有需求的人，从布顿仁波切（Buton Rinpoche）的教授仪轨之上，详细地讲解了桑布扎（Sambuddha）五次第玛尔巴（Marpa）和麦（Maitripa）二者合一的法类，以及རྒྱ་གཞུང་（rgya gzhung）的法本，还有麦的གཏོང་ཐུན་ཆེན་མོའི་（gtong thun chen mo'i）传承讲解。
English
Having departed from the retreat place, we gradually proceeded. The special nature of the scenery below Khairo Pass should be understood as if the letters were arranged separately. We arrived at Khairo Gangsbuk. The Depa Akudrungpa officials and attendants from Yarlung also came to receive their residence. We stayed in the newly built Amitāyus temple. The Depa officials and attendants were busy with sheep viewing and other matters, and left the next day. We stayed in retreat at that place for about ten days. Although we experienced great rain and fog, and caught a severe cold, in accordance with the scenery below Khairo Pass, a feeling of comfort beyond description arose in my mind, and everything turned into a state of merging into and liberating from the Dharmadhatu. The pain in my body also seemed to disappear into the Dharmadhatu, and that's how it happened. Here, the eighth Vajra Abode is added. Then, on the twenty-third, we arrived at Yarlung Taklung. We resided in the palace at the top. First, for auspiciousness, we offered the White Tara empowerment to the officials. After performing a hundred longevity empowerments and so on. This time, the main wish of everyone was for the complete Shangpa teachings, which were absolutely necessary, so we offered accordingly, namely the individual empowerment and simultaneous empowerment of the mandalas of the five glorious Tantra classes. The seven-day empowerment ritual was completed. And the profound path Six Dharmas and other golden Dharma instructions. Twenty volumes of blessing root texts. About two volumes of old supporting lineage texts. And the empowerment and instructions of the Immortal Illusion Wheel, which were not included in those. Complete Shangpa teachings such as peaceful and wrathful Mahakaruna. Except for the Protector Teachings, almost all that was requested was included, totaling more than forty volumes. For those that required instruction, meditation, recitation, etc., we performed them diligently and accurately. We offered the White Tara longevity instructions to the officials. To the two sisters, we offered the permission and transmission of the Hundred Methods of Accomplishment. To Depama, we also offered the Niguma's physical exercise illusion wheels as requested. In addition, to many others who had requests, we explained in detail the Sambuddha Five Stages Marpa and Maitripa combined Dharma class from the instruction manual of Buton Rinpoche, as well as the Indian texts, and the transmission explanation of Maitripa's Great Torma Offering.
Chinese
。在各位官员那里也送去了红色三圈等许多供养。也和杰·恰囊瓦师徒全部见面，供养了法缘。他们师徒也为我做了长寿祈愿。这时，从地方首领口中得知，今年要在拉萨建造一个大的转经道，让我去负责，但我决定不去做。这里附上第九个金刚座。之后，各位官员也赠送了丰厚的供养，地方首领也做了一次百供。没有接受足够填满上下大殿的供养，以盛大的仪轨生起了菩提心。之后，在纳卡孜（白鼻尖）向法王帕巴仁波切的长有痣的塑像供养了上好的毛料。之后，逐渐地到达了出生地。去看了山景，由于看到了各种各样的景色，心中产生了各种各样的变化，这些变化都与自性清净的本体无二无别。 如同虚空一般，无有实体。 享用之处显现为众多。 如同水晶染上各种颜色。 从而获得了定解。当时，在纳卡孜（白鼻尖）的宽敞之地，出现了狐狸昏倒等不祥之兆，问我该怎么办，我回答说，这应该对您的身体没有损害，而是预示着一个大地方的形成。秋收时节，头脑清醒，因此很乐意讲解。为与自己一同居住的六七位求法者圆满讲解了所有密续的究竟，加持的宝藏，胜乐金刚略续之王五十一品。总的来说，这部续不需要参考汉藏的注释，就能对甚深的要点获得自在。这不仅仅是因为自己头脑敏锐，而是因为具足了汉藏五位大成就者的加持，以及自己的福德和精进。然而，此时依据旧例，以娘普琼瓦的注释为基础，补充了其他的口诀和拉瓦巴的注释，从早上太阳刚升起直到下午，饮食起居都在一起。
English
. I also sent many offerings such as three red circles to the officials. I also met with Je Chaknangwa and all his disciples, and offered Dharma connections. Those teachers and disciples also performed a long life prayer for me. At this time, I learned from the local leader that a large circumambulation path would be built in Lhasa this year, and I was asked to be in charge of it, but I decided not to do it. Here is attached the ninth Vajra seat. After that, the officials also gave generous offerings, and the local leader also made a hundred offerings. I did not accept enough offerings to fill the upper and lower great halls, and generated Bodhicitta through an elaborate ritual. Afterwards, at Nakartse (White Nose Tip), I offered a good woolen cloth to the statue of the Dharma King Phakpa Rinpoche with a mole. After that, I gradually arrived at my birthplace. I went to see the mountain scenery, and because I saw all kinds of scenery, all kinds of changes arose in my mind, and these changes were inseparable from the essence of self-nature purity. Like the sky, there is no substance. The place of enjoyment appears as many. Like crystals dyed in various colors. Thus, I gained certainty. At that time, in the spacious area of Nakartse (White Nose Tip), there were ominous signs such as foxes fainting, and I was asked what to do. I replied that this should not harm your body, but rather foreshadows the formation of a large place. In the autumn harvest season, my mind was clear, so I was very happy to explain. I fully explained to the six or seven Dharma seekers who lived with me the ultimate of all tantras, the treasure of blessings, the fifty-one chapters of the King of Abridged Chakrasamvara Tantra. In general, this tantra does not need to refer to Chinese and Tibetan commentaries to gain freedom in the profound key points. This is not only because of my own sharp mind, but because it is due to the blessings of the five great accomplished masters of China and Tibet, as well as my own merit and diligence. However, at this time, according to the old practice, based on the commentary of Nyangpu Chungwa, I supplemented other oral instructions and the commentary of Lawapa, from the time the sun rose in the morning until the afternoon, eating and living together.
Chinese
从那时起一直讲到太阳落山。咒语汇集的加持，上下等等，也结合当时所需的加持和会供的事务来修持。对于头、腰、尾三部分的续部供养的会供，以及每一座，首先进行守护轮、朵玛仪轨、曼荼罗祈请等等，最后进行随喜陈述等等，毫不紊乱地进行仪轨次第。然而，前后法座的仪轨的这种铺张，不知道是不是旧的仪轨。暂时显现出非常清晰的景象。因为讲经时间很长，即使听法者们没有真正理解，自己心里也总是生起一种喜悦和快乐，觉得自己受到了吉祥黑汝嘎和金刚瑜伽母的续部加持。梦中也有几次出现一些女性形象，对续部词句的讲解进行正确与否的辨析。因此，对于后来和现在希望增长智慧的人们，只是把一些典籍或概括性的讲解作为传承的依据，然后把自己模仿典籍的臆想认为是甚深意义而加以阻挠辩论。被“智者以傲慢讲金刚语”的教证所摄持的大善知识，以及把哲学家当作金刚上师来役使的人们的听讲，与此不同，具有加持的征兆。法父面前会出现各种非梦境的清晰显现。有一次，在接近续部中间部分的时候，黎明时分，听到一个女人清晰地说三次：“布让（普兰县）洛琼去讲法了。”讲法结束后，做了类似供养的补充。结束后，传授胜乐金刚和瑜伽母双运的教证。做了律仪来源的教证。这时，嘉玛寺院的堪布法师嘉言也来拜访我。之后，在伦拉住了大约七天。做了一些随欲法。对于嘉玛堪布和与自己一起住的一些人，开始了三士道的引导次第，并且作为后盾，也开始了噶玛拉希拉的《修道次第》初中后的教证。从仁蚌来拜访。