Chinese
十个和十二个。眷属为百千俱胝所绕。极乐无量光佛刹。像这样念诵了很多，词句的后半部分都忘记了。问这座山是什么，他们说是具有功德的佛塔。这时，在尊贵的觉囊（寺）中，我们师徒一心一意地将所有财物聚集起来。修缮居本通卓钦莫（大塔）接近完成的时候，我在想是否去看看。为了圆满无与伦比的堪布仁波切的心愿，在建造内供时，供奉了很多黄金。除此之外，因为建造佛像等没有完成，所以专注于此。也建造了一尊吉祥时轮金刚像。修缮佛塔也取得了很大的成就。半夜人们都睡着的时候，远处传来劈柴、敲铜、拉风箱等声音，持续了很多次。在举行开光仪式的时候，也出现了彩虹光幕和降下花雨等与众不同的奇妙景象。之后，上师仁波切的亲笔信中说，我们已经完成了修缮工作，现在我特别要赶紧走了，这像是完全知晓未来的话语。这时，按照尊贵的达隆仁波切的要求，完整地传授了修心法类，在口头传授七义修心的基础上，补充了其他内容。也献上了非常多的古籍传承。实际上也请教了关于身坛城的所有传承，以及修持引导的精要。之后搬到了静修室。向化身仁波切请教了唐巴仁波切全集的剩余部分和近期需要的传承法。主要请教了与达隆噶举自身相关的，比如达隆噶举自身所主张的那若六法极度成熟等，与达隆噶举相关的灌顶和要诀。前后多次从这位圣者处获得了很多传承教法。主要按照他的意愿，胜乐金刚十三尊像，以及律源石
English
Ten and twelve. The retinue is surrounded by hundreds of thousands of kotis. The pure land of Great Bliss, Amitabha. Like this, they were reciting a lot, but the latter parts of the phrases were forgotten. When asked what this mountain was, they said it was a stupa with merits. At this time, in the venerable Jonang (monastery), we, the master and disciples, single-mindedly gathered all the resources we had. When the renovation of the Kumbum Thongdrol Chenmo (Great Stupa) was nearing completion, I was wondering if we should go and see it. In order to fulfill the wishes of the incomparable Khen Rinpoche, when building the inner offerings, we offered a lot of gold. Apart from that, because the construction of statues etc. was not completed, we focused on that. We also built a statue of the glorious Kalachakra. The renovation of the stupa also achieved great success. At midnight, when people were asleep, the sounds of chopping wood, hammering copper, and bellows etc. were heard from afar, and it happened many times. Even during the consecration ceremony, there were extraordinary and wonderful phenomena such as rainbow light curtains and rain of flowers. After that, a handwritten letter from the master Rinpoche arrived, saying that we have completed the renovation work, and now I especially have to leave quickly, which sounded like words of complete knowledge of the future. At this time, as requested by the venerable Taklung Rinpoche, the complete cycle of mind training teachings was transmitted, and on top of the oral transmission of the Seven Points of Mind Training, other contents were supplemented. Also offered were very many lineages of old texts. In reality, I also requested all the transmissions related to the body mandala, as well as the essence of the practice instructions. After that, we moved to the retreat room. I requested from the incarnate Rinpoche the remaining parts of the collected works of Thangpa Rinpoche and many Dharma transmissions that were needed recently. Mainly, I requested many empowerments and key points related to Taklung Kagyu itself, such as the extremely ripe Six Dharmas of Naropa as asserted by Taklung Kagyu itself. Before and after, I received many transmissions and teachings from this holy being. Mainly, according to his wishes, the thirteen-deity form of Chakrasamvara, and the source of vows, the stone
Chinese
杰（rje）空行秘密主尊胜手金刚大轮（Phyag na rdo rje 'khor lo chen po）义索陀罗尼五部等的灌顶等，以及玛尔（Mar）饶（Rngog）父子的见解中产生的坛城等相关的法类极其众多。饶派（Rngog lugs）喜金刚的迁转法类，帐篷的命根，注释《教言》，帐篷释《大钉》，库库日巴（Ku ku ri pa）的七法，续部注释噶瓦（mGar）所造，座四续部的印度论典等，以及续部注释饶敦（Rngog ston）无著称（Thogs med grags pa）所造等的传承，玛雅和座四的引导方式诀窍之书等的传承等，以及惹琼（Ras chung）耳传旧派全部圆满，密集金刚五次第玛尔派的引导方式广释，布敦仁波切（Bu ston rin po che）的引导文，窍诀黑讲义的全部函，五次第行摄等圣者法的印度论典等，《释论大光明》的传承，嘉（dPal）派的猪母（Phag mo）三转的加持和六论等传承之类全部圆满等众多法类都亲自供养。教言中密集金刚五次第的引导文虽然很多，但是词义二者都是玛尔派清净明了的不多见，因此请著一部语和义二者都是玛尔派而且清晰完整的。由于受到如此教令，对于五次第斯玛尔（sMar）引导座圆满的引导文旧本，以散乱的方式存在，有些隐藏和不明显的方式存在的那些，清晰且不紊乱地整理而著成此书。对于后来出现的自认为是玛尔巴（Mar ba）的追随者，很多都认为只有傲慢自大才能在讲辩著三方面做得好，像他们那样的人看来，我做的这一点点也算是对教法做了一点事情吧。这样两个月之间，在早晨太阳升起时到达扬衮（yang dgon）寝宫，在寝宫的太阳未落山之前，都在那个身体旁边进行请法和供养，之后在寝室里，大法会上每天一个随许，从不间断，以及心要三义的引导，以胜乐金刚五尊的成熟灌顶打开大门，与香巴（shangs）教法全部圆满的经论教言各自相关联地修习。到此结束
English
The empowerments of Vajrapani, the Lord of Secrets, the Great Wheel, the Five Classes of the Net of Meaning Dharani, etc., and the extremely numerous Dharmas related to the mandalas arising from the views of Mar and Ngok, father and son. The methods of transference of the Ngok tradition's Hevajra, the life-tree of the tent, the commentary "The Command," the tent commentary "Great Nail," the seven Dharmas of Kukkuripa, the tantra commentary made by Gar, the Indian treatises of the four-seated tantra, etc., and the transmissions of the tantra commentary made by Ngokton Thokme Drakpa. The transmissions of the instruction manuals on the methods of guiding Maya and the Four Seats, etc., and the complete old Raschung Hearing Lineage, the extensive explanation of the Mar tradition's Guhyasamaja Five Stages, the instruction manual of Buton Rinpoche, the complete collection of the Dark Instructions of the Quintessential Instructions, and the Indian treatises of the Noble Collection, such as the Condensed Practice of the Five Stages, etc., the transmission of the Great Commentary Lamp Illuminating, the blessings of the Three Cycles of Vajravarahi of the Pal tradition and the complete transmission of the Six Doctrines, etc., were all personally offered. Although there are many instruction manuals for the Guhyasamaja Five Stages in the teachings, there are few that are purely clear in both word and meaning according to the Mar tradition, so please compose one that is clear and complete, with both the symbolic meaning and the actual meaning being solely of the Mar tradition. Based on this command, this was composed by clearly and unconfusedly arranging the old instruction manuals of the Five Stages Smar Instruction Seat Completion, which were scattered and some hidden and unclear. For those who later claim to be followers of Marpa, many of whom consider arrogance and boasting to be the only way to be good at teaching, debating, and writing, it seems that even this little bit that I have done is doing something for the teachings. Thus, for two months, I arrived at the Yanggon Guesthouse early in the morning, and until the sun set in that guesthouse, I made requests and offerings for the Dharma by that body, and then in the guesthouse, there was an unbroken series of initiations each day for the great assembly, as well as the guidance on the Three Essential Meanings, and opening the door with the ripening empowerment of the Five Deities of Chakrasamvara, practicing in connection with the complete Shangpa teachings and the individual scriptures and teachings. That concludes
English
In various places, two or three Dharma sessions were continuously held for each person's desired Dharma. For some interested individuals, the detailed explanation of the Abhidharmakosha was completely explained, without omitting a single word. In Drogkhar, he also received various teachings from the feet of the accomplished master, such as the empowerment of Padma Bhairava and the red bow and arrow, as well as the Dharma cycle of Vajrakilaya. The patrons also offered Dharma resources according to their wishes. Then, again in Namgyal Rabten, he stayed at the feet of the holy lama for about a month, receiving many blessings and empowerments related to the collected works of Je Rinpoche, as well as the empowerment and complete transmission of the Guru Drakmar Nyangluk. The patrons also offered a hundred White Tara subsequent empowerments as an auspicious connection for longevity. Due to the earnest requests of two Kham monks, he performed a Hevajra Black Lineage empowerment for about seven people. At the time of the three places of blessing for the preparation of the disciples, blood suddenly burst forth from the little finger of his left hand. In this way, it also appeared as an omen that the son would later encounter misfortune. The Mongolian royal lineage leader Khadan Bagdur also said that he had requested the wealth deity empowerment from Lama Zanggu for his own sake. As he said, I also need a Yellow Jambhala empowerment. He and the prince of Hor Tongpa also requested that empowerment together. The queen of leader Khadan was old and weak, so she earnestly said that she wanted to come to his camp, but in the end, he did not go. He himself also said, "This glorious Tathagata Taglungpa is the root guru of our divinely appointed king, White Awadan. For us Mongolians, he is like the Buddha. Your guru is his guru, so please include him in your practice and protection," and he was very respectful. On the twenty-third of the ninth month of Hor, offerings were made to commemorate the kindness and long life of the venerable Taglungpa the Great. With the intention of protecting sentient beings, prayers were made for the stability of his lotus feet. He promised to do so for several years. The next day, the twenty-fourth, he passed through Darla and arrived at Kuru. As it was said to be the hermitage of Drak Nag, he went and stayed for three days. Shortly thereafter,
Chinese
又去了纳波。在所有附近的村庄挨家挨户地走访，使六字真言的弘扬事业得以广大发展。特别是在念波寺做了嘛呢的传承。在拜见夏巴崩巴时，聚集了非常多的人群。在那些地方，毫无疑问地下起了花雨。在伦珠宗（Lhundrub Dzong）住了三天，向各位官员供奉了符合他们心愿的佛法。去松川的时候，向热隆巴的觉扎瓦（Cog Grawa）师徒们做了上师瑜伽的结缘。在吉祥朗日塘，堪布、僧人和僧团都像有人强烈邀请一样地到达。在朗塘自己住了二十天左右，在寺庙里每天早上都给予随许，对于本地和外地的僧人，传授了从班禅金颜传承下来的所有香巴教法。晚上，给在家和出家的僧众广讲大乘的修心和斯玛教言等。在拉章，前来请求各自所需佛法的人非常多。期间，也去了附近的各个小官和村庄。特别是在大集市上，做摄略的发心仪轨和嘛呢传承以及集市的灌顶时，由于集市的人群非常多，一个念诵嘛呢的人无法应付，所以分成四组，必须由四个人来念诵嘛呢。在发心仪轨的时候，毫无疑问地下起了花雨，看到那些较大的花朵都像鸽子一样，大家都觉得很神奇。这时，像金刚瑜伽母的修法仪轨里所写的那样，经常看到一些妇女的额头和肩膀上，有红黄色的“卍”字记号向左剧烈旋转的景象。一个黎明，班禅法王释迦秋丹的智慧身显现出清晰的景象，并伴有问答。因为这个问答的历史、问答的金刚语解释和口诀等都已单独记录，所以请在那里了解。从竹嘉开始，就像有人强烈邀请一样地前往。向法王顿珠巴的面前和内务官员们，给予了意义明确的引导，以及众多的长寿灌顶随许等。也做了一次金刚瑜伽母的加持，并为新建的寺庙净房做了开光。
English
Then I went to Napo. By going door to door in all the nearby villages, the work of propagating the six-syllable mantra greatly increased. Especially in the Nyenpo Monastery, I gave the transmission of the Mani. When I met Sharpa Bumpa, a very large crowd gathered. In those places, there was no doubt that a rain of flowers fell. I stayed in Lhundrub Dzong for three days and offered Dharma teachings that suited their wishes to the officials. When I went to Sumtrang, I gave a Lama Yoga as a Dharma connection to the abbot and students of Ralungpa's Chok Grawa. At glorious Langri Tang, the Khenpo, teachers, and Sangha arrived as if they had been strongly invited. I stayed in Langtang itself for about twenty days, giving empowerments every morning in the monastery. To the Sangha of both local and foreign origins, I taught all the Shangpa teachings that were transmitted from the golden-faced Panchen. In the evenings, I extensively taught the Mahayana mind training and the Smar instructions to the large gathering of lay and monastic people. In the Labrang, there were very many people who came to request the Dharma that they desired. In between, I also went to the nearby petty officials and all the villages. Especially at the great market, when I gave the condensed generation of bodhicitta, the Mani transmission, and the market empowerment, because the crowd at the market was so large, one Mani reciter could not handle it, so it was divided into four groups, and four Mani reciters had to be used. During the generation of bodhicitta, there was no doubt that a rain of flowers fell, and everyone saw that the larger flowers were like pigeons, and everyone thought it was amazing. At this time, as it is written in the sadhana of Vajrayogini, I often saw on the foreheads and shoulders of some women the appearance of red and yellow swastikas fiercely spinning to the left. One dawn, a clear vision of the wisdom body of Panchen Chokyi Gyalpo Shakya Chokden appeared, along with questions and answers. Because the history of this question and answer, the Vajra words commentary on the question and answer, and the oral instructions are all recorded separately, please learn about them there. From Drubgyal, I went as if I had been strongly invited. To the Dharma Lord Dondrub and the inner circle of officials, I gave clear instructions on the meaning, as well as many kinds of long life empowerments and permissions. I also gave a blessing of Vajrayogini and consecrated the newly built clean room of the monastery.