Chinese
成熟地完成了。当时，将普莫的牦牛群按照那位长官自己的遗嘱，供养给了僧团。在这里，为娘尊巴等一些有需求的人，讲授了金刚鬘等三部鬘论，以及普桑续的讲解，每个地方讲一点。衮邦仲是由于他自己的意愿，以及侍从和有偏见的人们的劝说，还有上师二人的指示，身体康复后，以名声远扬为基础，为了不让名声落入他人之手，允许他自己回去。从卡孜开始，供养人和施主一起去温泉，理算的仁波切也去了巴南。以前逃跑的人，那时也回来了。之后过了几天，地方官的身体突然复发，在病情加重的情况下，最终还是去世了。我们到达俄坚宗（邬坚宗）已经九天左右了，供养品也送到了。以前身体不好的时候，谁也没有像后来那样不在意吧。不仅如此，墙壁倒塌、树木枯萎、物品丢失等事情的来龙去脉，一片茫然。采取恶劣手段，心怀恶意，从前前后后一直到现在，发生了许多令人不安的事情，时而嚣张，时而沮丧，以前也发生过。现在发生的这些事情，实在令人费解。之后，在邬坚宗圆寂后，因为要去嘉（འཇགས）做开光，所以从曲江卡久（ཆུ་བྱང་ཀ་རྒྱུད）出发。在大寺院里，仁波切楚臣巴（ཚུལ་ཁྲིམས་པ）严厉地说了些话，就离开了。为僧众们进行了佛法开示等，一切顺利。之后去了嘉（འཇགས）。在那里住了九天。琼波的因堂（ཁྱུང་པོའི་ཡིན་ཐང་）从外面祈祷，结果天降花雨，可以用手接住，这确实发生了。有一次，梦见达隆仁波切（སྟག་ལུང་རིན་པོ་ཆེ）身体稍微不适，心里有些不安。现在看来，身体不适的症状才刚刚开始。为僧众们讲解了五部大灌顶和一些秘密小法。为少数人也做了苏卡的法类。为仁波切赤列扎西（འཕྲིན་ལས་བཀྲ་ཤིས་པ）的内供奉能住的镀金佛像开光时，正行那天关上门，刮起了大风。
English
It came to fruition. At that time, the yaks of Phurmo were offered to the monastic community according to the will of that official. Here, for some seekers such as Nyangtonpa, the three sets of garlands such as the Vajra Garland and the explanation of the lineage of Pungzang were given, a little bit in each place. Kunpang Drung, due to his own wishes, the persuasion of attendants and biased people, and the instructions of the two lamas, his health recovered, and based on the spread of fame, in order not to let the fame fall into the hands of others, he was allowed to return himself. From Kazhi, the offering person and the benefactor went to the hot spring together, and the Rinpoche of calculation also went to Panam. The person who had fled before also returned at that time. After a few days, the health of the local official suddenly relapsed, and in the state of worsening illness, he finally passed away. It has been about nine days since we arrived at Orgyen Dzong, and the offerings have also arrived. When the body was not good before, no one was as indifferent as later. Not only that, the origin of things such as the collapse of walls, the withering of trees, and the loss of items is a mystery. Taking bad measures, harboring malicious intentions, from the past to the present, many disturbing things have happened, sometimes arrogant, sometimes frustrated, and have happened before. These things that are happening now are really incomprehensible. Afterwards, after passing away in Orgyen Dzong, because I had to go to Jag to consecrate, I left from Chujang Kaju. In the Great Monastery, Rinpoche Tsultrimpa said some harsh words and left. Dharma teachings were given to the Sangha, and everything went smoothly. Afterwards, I went to Jag. I stayed there for nine days. Kyungpo's Yintang prayed from the outside, and as a result, a rain of flowers fell from the sky, which could be caught by hand, and this really happened. Once, I dreamed that Taklung Rinpoche was slightly unwell, and I felt a little uneasy. It seems that the symptoms of physical discomfort have just begun. The five great empowerments and some small secret dharmas were explained to the Sangha. For a few people, the Dharma categories of Sukha were also done. When the gold-plated Buddha statue of Rinpoche Trinley Tashi, which can be enshrined, was consecrated, a great wind blew after closing the door on the day of the actual practice.
Chinese
从顶髻处，从饮用白水和没有小缺口的德巴噶丹仲的手中得到一个东西，它跳到嘴中间然后碎裂。随即，从达孜（Stag-sna）的夏仲哲波祖古那里，传来一个信使说：“需要来达孜一趟。”那天，噶努（Ka-nyug）也来了信使。在那之前的一天晚上，梦见一个自称是喀什米尔大班禅的班智达，一个印度老比丘的形象，也知道是汉地鬼怪的幻术，心想需要用幻化来调伏，但没来得及就醒了。对那个梦和瓷碗破碎稍微进行推敲，所以当时两个地方都没去。达孜那边送来一份茶礼。然而，那个预兆显示祖古和夏仲这两位都不会长久住世。在护法殿的石像前，一个晚上一直在祈祷。护法牦牛们原本在遥远的地方游荡，那天晚上全部聚集在一起，在林间游荡并发出吼叫。回来的时候，讲了一些佛法。小官等都坐在法座后面。中间理解为是分裂成两派的预兆，所以也需要和同伴们争斗。回来路上，在曲米（Chums）与法王噶桑巴（Kalsangba）进行了深入的交谈。在金色者（Gser-mdog-can）的拉章住了下来。萨迦噶崩（Sa-skya bka' 'bum）的传承的剩余部分和各种随许以及许多种类的零星佛法。上山的路上，在桑珠孜（Bsam-grub-rtse）住了大约十七天，分别向每个人传授了许多佛法，并对一些想要留在自己僧团的人，做了包括《宝性论》无著释在内的甚深讲解。之后，在赤康（Khri-khang），从仁波切噶孜（Ka-bzhi）也来了，还供奉了胜乐金刚等符合他们意愿的许多佛法，比以前更加恭敬。上山的路上，在巴南（Pa-snam）稍微去了一下，一到桑丁（Bsam-sding）就闭关了。产生了一种要去江孜（Gyal-rtse）的预感。在巴南（Pa-snam）又和德巴噶丹仲进行了交谈。又从江孜（Gyal-rtse）的领主嘉瓦（Gyalwa）处，对竹巴的大弟子杰拉孜巴（rJe Lha-rtse-ba）生起了信心，并听闻了佛法。和证悟者们一起进行了气脉修习。当时，寝室充满了光芒。
English
From the crown of the head, from the hands of Depa Kardan Drung, who had drinking water and no small cracks, something appeared, it jumped to the middle of the mouth and then shattered. Immediately, from Zhabdrung Drewo Tulku of Tag-sna, a messenger came saying, "It is necessary to come to Tag-sna for a while." That day, a messenger also came from Ka-nyug. The night before that, I dreamed of a Pandit who claimed to be the great Kashmiri Panchen, an image of an old Indian monk, and I knew it was a trick of the Chinese ghosts, and I thought I needed to subdue it with transformation, but I woke up before I had time. I pondered a little about that dream and the breaking of the porcelain bowl, so I didn't go to either place at that time. A tea offering was sent from Tag-sna. However, that omen seemed to indicate that both Tulku and Zhabdrung would not live long. One night, I stayed in front of the stone statue in the Gonkhang, praying. The guardian yaks, who had been wandering far away, all gathered together that night, wandering in the forest and making roaring sounds. When I came back, I gave some Dharma teachings. The young officials and others sat behind the Dharma throne. In the middle, I understood it as an omen of splitting into two factions, so I also had to fight with my companions. On the way back, I had an in-depth conversation with Dharma Lord Kalsangba in Chums. I stayed at the Golden One's (Gser-mdog-can) Labrang. The remaining part of the Sakya Kabhums transmission and various subsequent permissions and many kinds of miscellaneous Dharma. On the way up the mountain, I stayed in Samdrubtse for about seventeen days, giving many Dharma teachings to each person separately, and gave profound explanations, including the Uttaratantra Shastra Asanga commentary, to some who wanted to stay in my own Sangha. After that, in Khri-khang, Rinpoche Kazhi also came, and offered many Dharma teachings according to their wishes, such as Chakrasamvara, and were more respectful than before. On the way up the mountain, I went to Panam for a while, and as soon as I arrived in Samding, I went into retreat. A feeling arose that I had to go to Gyal-rtse. In Panam, I had another conversation with Depa Kardan Drung. Also, from the lord Gyalwa of Gyal-rtse, I developed faith in Je Lha-rtse-ba, the great disciple of the Drukpa, and listened to the Dharma. Together with the realized ones, I practiced the wind channel training. At that time, the bedroom was filled with light.
English
Now, according to the instructions of the chamberlain Namkha, who is known for his strict conduct, he set out not long after. He stayed for three days in 'dol byung. Apart from that, he proceeded without delay on the road. He stayed for five days in Snangkar Tse, and also stayed for some days in 'brang phu. He went to Lhunrab. The khenpo and disciples of Kyedtsal 'og said to come to the monastery, so he performed a Lama's Yoga for the assembly from the Dharma seat. In Yolri Gong, he made offerings and some prostrations to the Protector, and after praying, some signs of blessings also appeared. In the Re Lhakhang on the way back, he invited the relics from the hand of the sacred statue, made prostrations and offerings, and also briefly visited the Protector's shrine. He stayed in Shintu for two days and performed empowerments and other things according to his wishes. He also went to Lhasa. At this time, he worked as a scholar of Meru. It was around the time when the army of Depa Gandenpa had finished building their camp in Malgro Gongkhar. Previously, when he was staying in Lhasa, although some support of grass and wood came from Ganden Khangsar, at this time there was none at all. Passing through the south side, he went to Langthang. News came from Gyantse that the feet of the Lama had invited the incarnate tulku teacher and disciples of Bhutan just before that, and that he was still going to quickly attend to the Bhutanese teacher and disciples. He was reluctant to go to Gyantse for a while, and it was not good to go to the Bhutanese camp and other places. Here, he also outwardly conformed to the customs of the area in accordance with the Vinaya, and made offerings and tsok offerings in accordance with the local customs. He suggested that it would be good to stay in Langthang itself for at least three years with a small number of teachers and disciples, and then he went to serve as an attendant. After about a month, he went to the Bhutanese camp. After that, he went to Gyantse. Because of this, for about eight years, he encountered bad reputation and difficult situations. Then, we passed through Lhundrup Dzong, and with the previous arrangements and connections of Taglungpa, arrived in Taglung. The next day, he met the supreme incarnate Zhabdrung Rinpoche. At that time, in order to contribute to the funds for building the statues, he offered about fifty sho of gold before and after, and also offered whatever we had in a way that seemed like we were bringing out everything.
Chinese
大约两个月的时间里，像灌顶、传承等许多佛法项目都按他们的需要进行，从早上太阳刚升起直到中午，尽我所能地供养。在ཞབས་དྲུང་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）处，也请教了上师密集、意修以及莲花生大师的猛烈红法等许多佛法。中午之后，供奉完教法，也做了一些类似求法的事情。但大多数时候，因为ཞབས་དྲུང་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）上师不在，气氛有些冷淡，而且对那个地方和我们自己的仆人等都不太信任，所以去了左右两边的草地山、岩石下、森林、墓地等地方，主要进行禅定。仁波切上师的遗体决定那一年不进行火化。关于灌顶，以前在སྟག་ལུང་（Taglung，地名）由法台轮流主持的情况比较多，但这位ཞབས་དྲུང་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）亲自建造的所有佛像，除了他自己，其他上师都不做开光，这似乎是现在这位ཞབས་དྲུང་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）自己的想法。实际上，这似乎是在效仿རི་བོ་ཆེ་བ་（山名）。之后，因为也没有什么可做的，所以多次请求允许离开，但因为ཀར་དགེ་（地名）的动乱不知道会变成什么样，所以被命令必须留下来。我非常敬仰ཇོ་བོ་ཡབ་སྲས་（觉沃父子），所以以前经常来这里拜见རྭ་བསྒྲེང་（地名）并提供力所能及的帮助。他们也很高兴，但是རྭ་བསྒྲེང་（地名）寺的民众从སྟག་ལུང་（Taglung，地名）那里也没有得到很好的支持。他们也背叛了སྟག་ལུང་（Taglung，地名），投靠了蒙古，所以如果像以前一样对待རྭ་བསྒྲེང་（地名），似乎会损害上师的誓言，所以这次就保持中立了。在སེར་གླེར་（地名）进行了为期两周的闭关。在那里，修行有所进步，体验也很好。出关后，དཔོན་ས་གང་སྐྱིད་（人名）和རྗེ་བཙུན་དྲུང་（人名）来了。做了一些符合ནཻ་གུ་（人名）等人意愿的佛法。有一天，去དབུ་ཁང་（地名）看山，据说石头上出现了一个手杖的痕迹。带着一种夸张的语气，也没有去判断真假，也没有去思考是好是坏，这个消息就迅速传开了。之后去了ཕུ་མདོར་（地名）。在སྡེ་པ་（地名）处。