English
For about two months, many Dharma activities such as empowerments and transmissions were conducted according to their needs, and I offered whatever I could from the time the sun rose in the morning until noon. I also requested many teachings such as Lama Sangdu, Thugsdrub, and the fierce red practices of Padma Lingpa from Zhabdrung. After completing the offering of teachings after noon, I also did some things similar to seeking Dharma. But most of the time, because Zhabdrung Rinpoche was not there, the atmosphere was somewhat cold, and there was not much trust in that place or our own servants, so I went to the meadows, under rocks, forests, and cemeteries on the left and right sides, mainly engaging in meditation. It was decided that the cremation of the previous Rinpoche's remains would not be held that year. Regarding consecration, there used to be many cases where the Khenpos in Taglung took turns presiding, but it seems that this Zhabdrung does not allow other lamas to perform consecration for all the statues he personally builds, except for himself, which seems to be the current Zhabdrung's own idea. In fact, it seems to be imitating Riwoche. Afterwards, since there was nothing to do, I repeatedly requested permission to leave, but because it was unknown what the Kar-Ge turmoil would turn into, I was ordered to stay. I have great respect for Jowo Yabse, so I used to come here often to visit Rawasgreng and provide whatever help I could. They were also very happy, but the people of Rawasgreng Monastery did not receive good support from Taglung either. They also betrayed Taglung and turned to the Mongols, so if Rawasgreng was treated as before, it seemed that the lama's vows would be harmed, so this time they remained neutral. I did a two-week retreat in Sergleng. There, my practice progressed and I had good experiences. After the retreat, Ponsa Gangkye and Jetsun Drung came. I did some Dharma practices that were in accordance with the wishes of Ne'gu and others. One day, I went to Ukhang to look at the mountain, and it is said that a mark of a staff appeared on a stone. With an exaggerated tone, without judging whether it was true or false, and without thinking about whether it was good or bad, the news spread quickly. After that, I went to Phumdor. At Depa's place.
Chinese
在与帕卡尔·丹仲会面时，我说今年所有的战争对普部的统治者都没有好处。而且，卡尔和噶尔之间的冲突似乎很有可能发生，但现在最好不要再发动战争了。如果发动战争，肯定会对您的生命造成极大的危害。虽然普部的统治者可能会误解，认为我们是在偏袒卡尔的制度。但我们是正直的，最终会证明这一点。此外，我们还请求允许砍伐阿帕尼地区为夏玛巴的宗（城堡）所需的木材，当时完全同意了。我们还请求为茶馆和各个寺院提供茶叶，大部分都成功了。总之，这次我们帮助了很多人。否则，特别是对于达隆巴来说，领土肯定会遭受巨大的损失，但我认为我们提供了一些帮助。最初狗年时的那个梦也应验了。然而，末世的人们非常奇怪。在战争没有结束之前，他们不停地说所有的痛苦都取决于你。但当战争结束，摆脱了恐惧之后，他们立刻就变了，甚至很难认出他们，而且连一句感谢的话都不说。他们宣扬说，达隆巴害怕好的护法神，或者害怕蒙古人。在这个动荡的时期，孜拉岗巴的堪布等人摧毁了工布卡尔政府的僧兵们在热吾喇嘛的寺庙，熔化了大量的黄金法器。他们与官员、教师和施主一起做生意，等等。我对这些违背佛法的行为感到非常悲伤。无论如何，我更加努力地避免不必要的想法，并鼓励行善。之后，我去了达隆一会儿。寺院里的大多数僧侣都非常高兴，说这次你做了男子汉的事情。夏仲仁波切似乎内心非常深刻，但官员们不仅没有对我的服务说一句好话，反而暂时找借口来责备我。即使如此，我还是认为这是对上师的服务，并感到满足。像我这样的人，还期望什么菩萨的境界呢？然而，我帮助过的人中，有些人期望很高。
English
When I met with Pakar Tendrung, I said that all the wars this year would not benefit the rulers of Phugpa. Moreover, the conflict between Kar and Gar seems very likely to happen, but now it is best not to wage war again. If you wage war, it will definitely cause great harm to your life. Although the rulers of Phugpa may misunderstand and think that we are favoring the Kar system. But we are upright and will eventually prove it. In addition, we also requested permission to cut down wood needed for the Sharmapa's Dzong (fortress) in the Apani area, and it was completely agreed at that time. We also requested tea for the teahouses and various monasteries, and most of it was successful. In short, we helped many people this time. Otherwise, especially for Taklungpa, the territory would definitely suffer great losses, but I think we provided some help. The dream in the year of the dog at the beginning also came true. However, the people of the degenerate age are very strange. Before the war was over, they kept saying that all the suffering depended on you. But when the war ended and they were free from fear, they immediately changed and it was even difficult to recognize them, and they didn't even say a word of thanks. They proclaimed that Taklungpa was afraid of the good Dharma protectors, or afraid of the Mongols. During this turbulent period, the Khenpo of Tsé la Gangpa and others destroyed the monastery of Rme Ru Lama by the monk soldiers of Kongpo Kar government, and melted a lot of gold Dharma instruments. They did business with officials, teachers and patrons, etc. I feel very sad about these actions that violate the Dharma. In any case, I tried harder to avoid unnecessary thoughts and encouraged virtuous deeds. After that, I went to Taklung for a while. Most of the monks in the monastery were very happy, saying that you did a manly thing this time. Shabdrung Rinpoche seemed to have a very deep mind, but the officials not only did not say a word of praise for my service, but temporarily made excuses to blame me. Even so, I thought it was service to the Guru and felt satisfied. What can someone like me expect from the state of a Bodhisattva? However, among the people I have helped, some have high expectations.
Chinese
即使是極度有害的，也願視為神聖的上師！這句話的含義當時從內心深處產生。從達隆返回時，在隆珠宗住了三天，地方官非常高興。梅德科的茶葉商等大多數人，甚至連微不足道的恩情和一句感謝的話都恰如其分地表達，似乎在報答恩情。心想，比起僧人的地盤，世俗人的地盤，人品更好，行為更端正，真是太奇妙了，這樣的想法反覆出現。之後，前往昌嘉、朗塘、辛仲等地，正如他們所說的那樣。他們是達隆巴，而我們對他們的敬仰比我們自己還要大。心想，僅僅對達隆一方如此偏袒，給予這麼多幫助，似乎有點奇怪，達隆拉德就是這樣，你們不明白嗎？世間如幻的舞者，對任何顯現的錯覺都執著於虛假。我們對這些地方沒有愛恨的寄託，心中也沒有執著，既沒有淨化，也沒有洗滌，也沒有講經。隨便吧，啪！就這樣來了。在果拉的內彎，當遇到不允許從樹皮上進行加持的人時，從那個地方找到了一個很好的小號。心想，這是個好兆頭嗎？似乎稍微好一點。在南面，地方官的秘書說，對達隆巴的幫助很大，非常高興。那次不知為何心情很好。按照他們強烈要求去甘丹康薩的說法去了。向各位官員供奉了金剛怖畏金剛的灌頂等想要的法。他們說要占卜一下，我說，今年的情況也很不好，如果今後幾年不更加平穩和穩定，恐怕會有大問題。從乃東孜，拉姆仲也說了同樣的話。問如果承擔斯布瓦東的責任如何，我說其他人我不知道，在管理和給予的過程中，要善待僕人。在拉薩，在覺沃佛像旁，我們和那些官員僕人一起祈禱，在祈禱的過程中，把智慧的呼喊祈禱放在一邊，回到了住所。
English
Even if it is extremely harmful, may I see them as holy gurus! The meaning of this sentence arose from the depths of my heart at that time. When returning from Taklung, I stayed in Lhundrup Dzong for three days, and the local official was very pleased. Most of the tea merchants of Meideko, etc., seemed to be repaying the kindness of their help, even with small favors and even words of gratitude. I thought to myself, compared to the land of monks, the land of worldly people, the character is better and the behavior is more upright, it is truly wonderful, such thoughts arose repeatedly. After that, I went to Changgyap, Langtang, Shingdrong, etc., as they said. They are Taklungpa, and our devotion to them is greater than our own. I thought to myself, it seems a bit strange to be so partial to Taklung alone and give so much help, Taklung Lhade is like that, don't you understand? The dancers of the illusory world are attached to falsehood in any illusion that arises. We have no attachment of love or hate to these places, and we have no attachment in our hearts, neither purification nor cleansing, nor preaching. Whatever you like, Phat! And so I came. In the inner bend of Gola, when I met someone who did not allow empowerment from the bark, I found a good trumpet from that place. I thought to myself, is this a good omen? It seems a little better. On the south side, the local official's secretary said that the help to Taklungpa was great, and he was very happy. That time, I don't know why, I was in a good mood. According to their strong request to go to Ganden Khangsar, I went. I offered the Vajrabhairava empowerment and other desired Dharma to the officials. They said to do a divination, and I said, this year's situation is also very bad, if you don't become more stable and stable in the next few years, I'm afraid there will be big problems. From Nedong Tse, Lamdrung also said the same thing. When asked how it would be to take on the responsibility of Sbuwa Dong, I said that I don't know about others, but in the process of managing and giving, you must be kind to the servants. In Lhasa, next to the Jowo statue, we and those officials and servants prayed together, and in the process of praying, we put aside the wisdom of shouting prayers and returned to our residence.
Chinese
之后到达勋，住了大约一个月。对新修建的释迦牟尼十处圣地的金像进行了盛大的开光仪式。开光仪式圆满之际，凭借着加持，光芒四射，温暖祥和的景象清晰地显现在所有聚集者面前，出现了种种加持的瑞相。从勋向夏仲献上了五部根本续的灌顶等完整的香巴噶举法。之后在涅塘的色康巴住了一晚，也做了一场集会灌顶。第二天，不同地区的各种游戏表演前来迎接，应大喇嘛仲的邀请，去了德瓦坚，在那里也赐予了长寿灌顶和嘛呢的传承等，在拉章也供养了些许法物。第二天，应卡嘎巴的强烈要求，去了科尔匝，到达了曲洛的诺布格培的宗。吉汝巴的第巴衮嘉提供了丰厚的资助，做了一场集会灌顶。去了吉祥桑朴，向杰尊卓玛措嘉玛、觉卧灵塔、觉卧的心咒南嘉曲登、大译师的唐卡法座，以及莲花生大师和昆·索南孜摩建造的恰瓦钦波的画像等众多稀有圣物，献上了香、灯、幡等供品，念诵了许多祈愿文。之后逐渐经过，在仲松辛波日向三宝献上了礼拜和供养。在桑策，来自桑堆的第巴为逝者做的供养也送到了这里，第二天去了贡嘎。住了大约两个半月。为夏仲叔侄等以及各种喇嘛、堪布、格西，还有聚集在一起的各种事务人员等大约十个群体，赐予了四十二尊寂静忿怒本尊的坛城，以及能带来吉祥的三坛城的灌顶，完整地传授了所有仪轨。还给予了雅桑瞻仰和拉瓦麦巴寺院的僧众二十一度母日光隐蔽法的随许。此外，还根据每个人的意愿传授了许多不同的法门。从江孜开始，协仲巴家族原本就不太信仰我们，但由于来自后藏的命令，以及必须向我们汇报的情况，变得非常迫切。协仲巴家族中一个叫旺拉的人...
English
After that, I arrived at Shun and stayed for about a month. I performed an extensive consecration ceremony for the newly built golden statues of the Ten Places of Shakyamuni. At the completion of the consecration, due to the blessing, radiant light and a warm, peaceful atmosphere were clearly visible to all those gathered, and various auspicious signs of blessing appeared. From Shun, I offered the complete Shangpa Kagyu teachings, including the empowerment of the Five Root Tantras, to Shabdrung as requested. After that, I stayed one night at Serkhangpa in Nyetang and also gave a gathering empowerment. The next day, various games and performances from different regions came to greet me, and at the invitation of the Great Lama Drung, I went to Dewachen, where I also bestowed the Long Life Empowerment and the transmission of Mani, etc. I also offered some Dharma items at the Labrang. The next day, at the strong request of Kharnagpa, I went to Kordza and arrived at the Dzong of Norbu Gephel of Chulho. The Depa Kunga of Kyiru provided abundant support, and I gave a gathering empowerment. I went to glorious Sangpu and offered incense, lamps, and banners to many rare and wonderful objects of veneration, such as Jetsun Drolma Tsogyalma, the stupa containing the relics of Jowo, Jowo's heart mantra Namgyal Chorten, the Thangka seat of the Great Translator, and the painted image of Phyawa Chenpo built by Guru Rinpoche and Khon Sonam Tsemo, and I recited many aspiration prayers. After that, gradually passing through, I offered prostrations and offerings to the Three Jewels at Drangsong Sinpo Ri. At Samtse, the offering for the deceased made by the Depa of Sangtod was also brought here, and the next day I went to Gongkar. I stayed for about two and a half months. I bestowed empowerments on about ten groups, including Shabdrung nephews, various lamas, khenpos, geshes, and various people involved in affairs, including the mandala of the Forty-Two Peaceful and Wrathful Deities, and the three mandalas that bring auspiciousness, and I fully transmitted all the rituals. I also gave the permission of Yasang Chamnga and the Twenty-One Taras according to the Hidden Sun tradition to the monks of Rawa Mepa Monastery. In addition, I taught many different Dharma topics according to each person's wishes. From Gyaltse, the Khyimchungpa family originally did not have much faith in us, but due to orders from Tsang and the need to report to us, the situation became very urgent. A person named Wangla from the Khyimchungpa family...