English
From then until sunset, he taught. The blessings of the collected mantras, above and below, etc., were also practiced in conjunction with the activities of the Tsokhor and the blessings needed at that time. For the Tsokhor of the Tantra offerings of the head, waist, and tail parts, and for each session, first the protective wheel, Torma ritual, Mandala prayer, etc., and finally the statement of rejoicing, etc., were performed without confusing the order of the rituals. However, this elaboration of the rituals before and after the Dharma session, I don't know if it is the old ritual itself. For the time being, a very clear appearance appears. Because the teaching session was very long, even if the listeners did not really understand, a joy and happiness always arose in my own mind, thinking that I was being blessed by the Tantra of glorious Heruka and Vajrayogini. In dreams, there were also several appearances of female figures who analyzed the correctness of the explanation of the Tantric words. Therefore, for those who hope to increase their wisdom later and now, they only take some scriptures or general explanations as the basis of the transmission, and then they think that their own imagination imitating the scriptures is a profound meaning and obstruct and argue against it. The great spiritual friend who is possessed by the quote, "The wise man speaks the Vajra words with arrogance," and the teachings of those who employ philosophers as Vajra masters, are different from this, and have the signs of blessings. Various clear appearances that are not dreams appear in front of the Dharma father. Once, when approaching the middle part of the Tantra, at dawn, a woman clearly said three times, "Lochung of Purang (Pulan County) has gone to teach the Dharma." After the teaching was over, he made a supplement similar to offering. After that, he taught the teachings of Hevajra and the union of Yoginis. He gave the teachings of the source of vows. At this time, Khenpo Dharma Ornament of Gyama Monastery also came to visit me. After that, he stayed in Lhunra for about seven days. He did some desired Dharma. For the Gyama Khenpo and some of the people who lived with him, he started the guiding order of the three men, and as a support, he also started the teachings of the beginning, middle, and end of Kamalashila's "Stages of Meditation". He came to visit from Rinbung.
Chinese
雍宗扎桑的座前也住在花园下。需要克普嘉扎的经堂，当时只完成了一部分。也去拜见了上师成就者，请求佛法。去了约尔日贡，拜见了自生怙主的容颜。据说期间护法殿遭到军队破坏，有些损坏。虽然觉得是否没有了像以前一样的加持的迹象，但仅仅看到容颜，感觉就改变了，等等，加持的迹象和以前一样。那天晚上在自生怙主面前做了精细的供养朵玛和祈供。怙主的身像那天躺着，梦中上师和怙主无二无别，出现了一些被摄受的迹象。第二天也一大早就起来，念了很多祈愿文。向自生怙主和年顿的内供能胜佛像献上了许多掺杂着珍宝的香洁哈达供品。在护法殿进行了瞻仰，也向其他神灵献上了哈达、幡幢等零星的供品。在玛兰库贝寺院接受了教法，赐予了白文殊的随许和嘎瓦洛玛的加持。向噶举派释迦坚赞贝桑波的佛像和金塔献上了礼拜供养。像以前就有人强烈邀请一样。那天晚上天黑时到达贡嘎（贡嘎曲德寺，1464年）。这包括前三次都在天黑时到达，总觉得不太吉祥。因为其他缘起稍微好一些，所以暂时比其他人好。总之，当时住在怙主梅图玛居住的地方。向夏仲米旺座前献上了白度母的随许，长寿灌顶，一百尊度母，一百零九尊度母等等。为女主座前的二十名左右的侍从赐予了白象头王和二十一度母的随许。特别是开启了胜乐金刚五尊的成熟法门，大手印嘎乌的引导方式非常成熟。向夏仲的传承后代献上了长寿灌顶等各种长寿缘起的灌顶和随许。继续之前的，讲授噶当道次第的引导方式。
English
Yung Drakpa Zangpo's presence was also residing under the garden. The need for a Krophu Gyatso monastery arose, and only a portion was completed at that time. He also went to visit the master accomplished one to request the Dharma. He went to Yolri Gong to see the face of the self-arisen Mahakala. It is said that during that time, the protector's temple was damaged by the army, with some destruction. Although there was a feeling of whether there were no longer signs of blessings as before, just seeing the face changed the feeling, and the signs of blessings were the same as before. That night, elaborate offerings of torma and fulfillment were made in the presence of the self-arisen Mahakala himself. The Mahakala's statue was lying down that day, and in a dream, there were some signs of being embraced by the lama and Mahakala being inseparable. The next day, he also got up very early and recited many aspiration prayers. He offered many fragrant silk scarves mixed with precious substances to the self-arisen Mahakala and the inner support statue of Nyenton Thubpa. In the Mahakala temple, he made prostrations and offered scattered offerings such as silk scarves and banners to the other deities as well. At Marlam Khuspe Monastery, he received teachings, the permission of White Manjushri, and the blessings of Ganga Lomo. He offered prostrations and offerings to the statue and golden stupa of Sakya Gyaltsen Pal Zangpo of the Kagyur tradition. As before, there were strong invitations. That night, he arrived at Gongkar (Gongkar Chode Monastery, 1464) at dusk. This includes all three of the first times arriving at dusk, which did not seem auspicious. Because other auspicious connections were slightly better, he was temporarily better than others. In any case, at that time, he stayed in the place where Mahakala Metubma resided. He offered the permission of White Tara, longevity empowerment, one hundred Taras, one hundred and nine Taras, etc., to the presence of Shabdrung Miwang. He bestowed the permission of White Zambhala and twenty-one Taras to about twenty attendants serving the lady's presence. In particular, he opened the door with the ripening empowerment of the five deities of Chakrasamvara, and the method of guiding the Great Seal Gau was very mature. He bestowed various empowerments and permissions related to the auspicious longevity connections, such as longevity empowerment, to the descendants of Shabdrung. Continuing from the previous, he taught the guiding method of the Kadampa Lamrim.
Chinese
关于基的广说，以及《修次第》的广释。当时，作为该部的负责人，后来成为措吉敦岗巴的堪布的仁波切塔拉瓦尊前，按照要求，详细地结合俄的口头传承，讲解了《名号赞》的大疏《密义遍观》。那时正值曲沃日（山名）的铁索桥断裂，雅卓（湖名）一带很多人死亡的时候。以前听过《胜乐金刚》续部讲解的人们，也圆满了《名义上师》的口头传承，以及圆满了《金刚空行母》的口诀引导的讲解。为供养人尼南巴等一些有求知欲的人，赐予了内古六法的加持。以及对各位施主和随从进行了简短的会面。对约尔钦波等四位住持，以及包括众多格西在内的近两百五十人，进行了吉祥时轮金刚的灌顶。此外，还有胜乐黑行派，密集金刚文殊金刚，金刚怖畏金刚惹律派的灌顶。胜乐金刚饮血身坛城的灌顶。五次第的加持。以及圆满了饮血五次第的引导讲解。对一些住持进行了苦乐道用的引导等等，总之，这段时间大约一个月零二十天左右，佛法非常兴盛。藏历十二月十五日，到达哲雄辛波日（山名）。当晚睡在那里的拉康（寺庙），在睡眠的光明中，夜晚完全被照亮。那里的缘起之门很好，但几乎要形成的时候却消失了。第二天去往炯杜阔尔，按照（他们的）意愿进行了灌顶等。为一个小女孩剪了头发。那天晚上，他们强烈要求我留下来，但我觉得不吉利，所以没有留下。第二天朝拜了乌香多（地名）。然后特意去拜见了嘉德嘎琼的石碑上的敕令文字。之后，夏仲扎托巴的侍从多昂林巴的转世来迎接。当晚在拉萨的觉康（大昭寺）见到了夏仲扎托尊者。因为很久没有见面了，所以彼此都感到非常欣慰。这段时间在拉萨住了四天，进行了供养和祈愿。
English
Extensive explanations on the basis and extensive oral instructions on the Stages of Meditation. At that time, as the head of that department, the later abbot of Tsong Gelek Dungan, Rinpoche Tartrawa, at his request, elaborately explained the great commentary on the "Praise of Names," the "Nomenclature of Mantra Meanings," combining it with the oral tradition of Ngok. That was the time when the iron bridge of Chuwo Ri (mountain name) broke and many people in the Yar Drog (lake name) area died. To those who had previously listened to the tantra explanations of Chakrasamvara, the oral instructions of "Nomenclature of the Lama" were also completed, as well as the explanations of the key instructions of Vajra Dakini. To some seekers such as the benefactor Nyi Nampa, the blessings of the Six Dharmas of Niguma were bestowed. And a brief meeting was held with the patrons and attendants. To the four abbots, including Yolchenpo and many Geshes, about two hundred and fifty people, the initiation of the glorious Kalachakra was conferred. In addition, there were the initiations of Chakrasamvara Krishnapa, Guhyasamaja Manjuvajra, and Vajrabhairava Ra Lotsawa tradition. The initiation of the Chakrasamvara Drilbu body mandala. The blessings of the Five Stages. And the guiding explanations of the Five Stages of Drilbu were completed. To some abbots, guidance on the path of taking suffering and happiness as the path, etc. In short, during this time, for about one month and twenty days, the Dharma flourished greatly. On the fifteenth day of the twelfth month of the Hor calendar, I arrived at Drangsong Sinpo Ri (mountain name). That night, sleeping in that Lhakhang (temple), the clear light of sleep completely illuminated the night. The auspicious door of interdependence there was good, but it disappeared just as it was about to form. The next day, when I went to Jhundu Khor, initiations and so on were performed according to (their) wishes. A small daughter's hair was cut. That night, they strongly urged me to stay, but I felt it was inauspicious, so I did not stay. The next day, I visited the sacred site of Ushangdo (place name). Then I went specifically to see the edict letters on the stele of Gyade Karchung. After that, the reincarnation of Do Ngak Lingpa, the attendant of Shabdrung Trakthobpa, came to greet me. That night, I met Shabdrung Trakthob at Rasa Trulnang (Jokhang Temple) in Lhasa. Because it had been a very long time since we had met, we were both very relieved. During this time, I stayed in Lhasa for four days, making offerings and prayers.
Chinese
做了能做的事。晚上出现非常喧闹的神变和光明景象交替显现。光芒四射的八位神祇中的一位，在雅杰巴康的墙壁上，向度母像献上了一条上好的蓝色哈达，所有人都亲眼目睹了接受的景象，这都是真实的。向夏仲·扎西多杰献上了帕噶·西绕坚赞班禅·纳林传承下来的近传加持。在雅隆·叶巴住了三天。从地方长官雍仲那里得知，自从我满了马年之后，在叶巴大约住了三年。除此之外，即使每年只去一次，也应该经常去。但当时情况有变，三年缩短为三天。总的来说，对于大多数业已衰老的学生，特别是对于大多数大小官员来说，他们会想，是通过息灾等方式消除障碍，还是做些世俗的利益之事，哪一个更出名呢？有些人想要获得利益，有些人为了食物、财产等，随便遇到谁都当成上师，接受任何教法。之后，他们会变得完全不重视誓言。事实上，那样做是通往地狱的伟大方法。仲敦巴尊者曾说：“我从未犹豫不决地依止上师，依止之后也从未抛弃。”这似乎是至关重要的。在斯波卡寺，我拜见了叶巴尊者的身像，那是仲衮·吉美香所建造的具有加持力的身像。我非常想去甘丹寺，但当时不方便。在嘉玛仁钦岗，每天都为聚集的无数人宣讲因果之法，以此来调伏他们的心，并不断地宣讲集市佛法。特别是，传授了六个喜金刚灌顶，以及其他适合的教法，法益增盛。每天都有四五个人不间断地供养丰盛的会供轮。晚上，一只狗不停地叫，它的叫声清晰地发出六字真言的声音，持续了大约一杯茶的时间。为聚集在周围所有村民中的庞大人群，传授了嘛呢的传承和集市灌顶。此前在拉萨积累的加持力，迅速地在此地成熟。
English
I did what I could. At night, very tumultuous transformations and luminous visions appeared alternately. One of the eight radiant deities offered a fine blue scarf to the image of Tara on the wall of Yagyal Khang, and everyone witnessed the scene of acceptance, which was all true. I offered the blessing of the near lineage transmitted from Pagkar Sherab Gyaltsen Panchen Nagrin to Shabdrung Tashi Topgyal. I stayed in Yarlung Yerpa for three days. From the local official Yumdrung, I learned that since I turned the year of the Horse, I had stayed in Yerpa for about three years. Apart from that, even if it's just once a year, I should visit regularly. But the situation changed at that time, so the three years were shortened to three days. In general, most of the students who are already old, and especially most of the small and large officials, wonder whether to eliminate obstacles through pacification, etc., or to do some worldly benefits, which one is more famous? Some want to gain benefits, and some, for the sake of food, property, etc., take anyone they meet as a lama and receive any teaching they can get. After that, they will become completely disrespectful of vows. In fact, doing so is a great method for going to hell. Dromtönpa said, "I have never hesitated to rely on a lama, and I have never abandoned him after relying on him." This seems to be of utmost importance. In Spokha Monastery, I saw the blessed image of Jetsunma at Yerpa, which was built by Drogön Kyemey Zhang. I really wanted to visit Ganden Monastery, but it was not convenient at that time. At Gyama Rinchen Gang, I preached the Dharma of cause and effect to the countless people gathered there every day, in order to subdue their minds, and I constantly preached market Dharma. In particular, I gave about six empowerments of Hevajra, and other appropriate teachings also flourished, and the benefits of the Dharma increased. Every day, four or five people continuously offered abundant feast gatherings. At night, a dog kept barking, and the sound of its barking clearly emitted the sound of the six-syllable mantra, which lasted for about a cup of tea. I gave the transmission of Mani and a market empowerment to a very large crowd gathered from all the surrounding villagers. The power of the blessings accumulated in Lhasa earlier quickly matured here.