English
Here, too, various uncertain and miscellaneous Dharma teachings were given to the Dharma seekers, and various empowerments were given to the patrons and others according to their wishes. Consecrations were also performed for newly built scriptures and statues. The patron Namdak of Mankhar, who resides in Namza, now known as Khenpo Sangdor, etc., said that they needed a teaching on the four detachments, so it was taught according to the sources of their respective lineages. That patron later, as a hermit, submitted a report to Lhuntse, and many monks of his own family were brought to justice, etc., regretting his own actions, and he did not complete the Dharma request, which was surprising and comical. He also went to Gyangtse and stayed in the newly built Zimkhang of Zilnon. Many obstacle-removing rituals such as Tsedrup were performed for the patrons. In one empowerment, there was the empowerment of Hevajra Luipa. To the many Lamas, Khenpos, and Geshs of various traditions such as Sakya, Gelug, and Shalu, the complete teachings of the two traditions of Marpa and Ngok of the five stages of the glorious Guhyasamaja were taught, piling up the visualization sequences. He also stayed one night at Martsang Tsechen Luding. At this time, both the former and latter Dharma lords of Tsechen were Sangra, and they strongly demanded to be the abbots of the monastery. Considering some of the auspicious connections later, he himself slightly agreed. After that, he stayed at the hot springs of Kyekhar for a few days, and his body became very healthy. When he arrived in Döljung, Amala and servants also came from Drangphu. Previously, when he arrived in Tsechen, according to the title given to the wealthy, he gradually arrived at Samdrubtse. The teachings of Mahamudra Gau Ma and many empowerments and subsequent permissions were offered to the father and sons. At this time, the event of the collapse of Tsurphu Monastery occurred, and about thirty laborers died. On the first day of the seventh month of the Hor calendar, he arrived at Trikang again, and offered miscellaneous Dharma teachings according to their wishes. Consecration and installation of substitute Tormas, etc., were performed for the new Gonkhang, that house faced outwards and looked like a bride. Chöje Nasarpa also came to visit. According to what they said, a longevity empowerment was performed. From Nasar, the Depa had a mandala Thangka of the glorious Kalachakra, said to be the vow object of the Indian Dushi Zhapa Chungku.
Chinese
别说了。总之，杰·果汝巴对仁波切钦哲瓦的赠礼，好像在说如果出现一套金制的马具，无论如何都要给我。因此，在德巴·噶丹仲圆寂时出现的全部金制马鞍和剑鞘，以及其他茶、布料、丝绸等，都用赎金使他心满意足，并取走了唐卡。他自己后来也特别寄来了一幅完整的四面像唐卡。之后，在纳塘的彭措林，按照永萨（母亲和儿子）的强烈要求，住了大约七天。在绛钦住了大约二十天，结束了一个七天的闭关。对于以前没有得到过的一些人，给予了不动佛的灌顶、瑜伽母的加持，以及普遍的十六明点灌顶等各种佛法。这时，从圣地辛波日传来消息，说担任秘书的尼瓦要求亚拉姆圣地和楚布寺也需要开光等。对于圣地，基本上按照他们的意愿进行。在楚布寺新建的竹巴派僧院，我的开光就像是自己给自己做手术一样，甚至可能成为笑柄。那些喇嘛们也会不高兴。无论开光仪式的供养多么吉祥，最终都会说是竹巴派的恩德。即使不那样做也没关系，但如果出现任何问题或冲突，最初做开光的人就会被指责。因此，我明确地要求楚布寺的开光必须得到批准。与此相应，当到达圣地附近时，献上了十三尊红阎摩敌的灌顶等符合他们意愿的佛法。每天晚上都下着冰雹和大雨，持续很长时间。一天晚上，闪电击中了宗的附近，内外都出现了一些不祥之兆。之后，在觉囊，修行团体通过乞讨的方式到达。住了大约二十天，虽然无缘无故地感到懒散，但秋收时节天气晴朗，心情愉快。新建的拉章丹却林的底层全部完工，中间层也基本完工，并进行了简短的开光仪式。工作进展顺利，
English
Don't mention it. Anyway, it seems that Je Gorumpa is saying that he would definitely give me a set of gold-plated horse equipment that Rinpoche Khyentsewa gave him. Therefore, all the gold-plated saddles and scabbards that appeared at the time of Depa Karten Drung's passing, as well as other tea, cloth, silk, etc., were used as ransom to satisfy him, and the Thangka was taken. He himself later sent a complete four-faced Thangka painting. After that, at Phuntsok Ling in Narthang, according to the strong request of Yumse (mother and son), I stayed for about seven days. I stayed in Changchen for about twenty days and finished a seven-day retreat. For some who had not received it before, I gave the empowerment of Akshobhya, the blessing of the Yogini, and the empowerment of the sixteen bindus in general, and various Dharma teachings. At this time, news came from the sacred place of Sinpo Ri that Niwa, who served as secretary, requested that Yarlam sacred site and Tsurphu Monastery also needed consecration, etc. For the sacred site, it was basically based on their wishes. In the newly built Drukpa monastery in Tsurphu, my consecration is like performing surgery on oneself, and it may even become a laughing stock. Those lamas will also be unhappy. No matter how auspicious the offerings of the consecration ceremony are, it will eventually be said to be the grace of the Drukpa. Even if it doesn't happen that way, it doesn't matter, but if there are any problems or conflicts, the person who performed the consecration in the beginning will be blamed. Therefore, I explicitly requested that the consecration of Tsurphu must be approved. Accordingly, when I arrived near the sacred site, I offered the empowerment of the thirteen Red Yamari, etc., which were in accordance with their wishes. Every night, there was a long hailstorm and heavy rain. One night, lightning struck near the Dzong, and all the external and internal omens were somewhat rough. After that, in Jonang, the practice groups arrived by begging. I stayed for about twenty days, and although I felt lazy for no reason, the weather was clear and pleasant during the harvest season. The entire ground floor of the newly built Labrang Damcho Ling was completed, and the middle floor was also basically completed, and a brief consecration ceremony was held. The work progressed smoothly,
Chinese
在其中没有出现任何骚乱和过失的情况下，为了表示感谢，在琼堆（Gzhong-stod）的坟场举行了一次盛大的朵玛供养。据说成就者达亚（'Dar-phyar）的修行山洞分为上下两层，下层是朝见无我母（藏文：བདག་མེད་མ་）、胜乐金刚（藏文：བདེ་མཆོག་）等本尊的地方，上层是与莲花生大师会面的地方。当去下层时，从岩洞中涌出一种非常香甜的水，出现了一些奇特的景象。修复了觉囊寺（Jo-nang）古本（Sku-vbum）内的药泥塑像的破损部分，这大概是在这个时候完成的。还制作了一尊多闻天王（藏文：རྣམ་སྲས་）的跳神像。之前本来计划今年春天去昂仁（Ngam-ring），但由于必须去后藏（gTsang），所以未能成行。就像从在桑丁寺（bSam-sdings）时起，就一直有人在结堆（'Jad）盖房子并等待一样。这个时候，为了去昂仁（Ngam-ring）考察路线，广泛地进行了新建寺庙的选址和驱魔仪式等。驱魔仪式中，由于送错了祭品，发生了一点小骚动。后来这被视为施主更换的预兆。之后依次到达昂仁（Ngam-ring）。之前计划在那里住一段时间，但由于必须去定结（gTing-skyes），所以只住了一个月。在此期间，主要按照噶厦政府（sde-srid）的意愿，以及为了喇嘛、堪布等求法者的利益，佛法得到了弘扬。虽然是寒冷、冬日短暂的时候，但对于重视求法的人来说，听法的人也很多。此外，按照我们自己编纂的名为《成就法宝生》（sGrub thabs rin chen 'byung gnas）的仪轨，几乎完整地给予了直至财神部分的全部灌顶，大约有两百多个。还给予了吉祥时轮金刚（梵文：Śrī Kālacakra，梵文天城体：श्री कालचक्र，梵文罗马拟音：śrī kālacakra，汉语字面意思：吉祥时轮）的大灌顶，以及普巴金刚（藏文：ཕུར་བུ་）萨迦派仪轨的猛咒灌顶和度母（藏文：སྒྲོལ་མ་）灌顶等。还给予了惹琼巴（Ras-chung）传承的长寿佛（藏文：ཚེ་དཔག་མེད་）多尊像灌顶。此外，还给予了金刚手（藏文：ཕྱག་རྡོར་）等的灌顶和引导。由于种种贪嗔，也需要进行一些粗暴和喧闹的仪式。虽然必须尽快去定结（gTing-skyes），但由于需要拜见阿妈仲登（A-ma drung rten）等圣物，所以必须去曲隆（Chos-lung），在那里以寂静的方式供奉圣物，并给予吉祥金刚怖畏金刚（梵文：Vajrabhairava，梵文天城体：वज्रभैरव，梵文罗马拟音：vajrabhairava，汉语字面意思：金刚怖畏）的灌顶和长寿灌顶等消除障碍的灌顶。
English
Amidst the absence of any disturbances or faults, a grand Torma offering was made at the charnel ground of Gzhong-stod as an expression of gratitude. It is said that the meditation cave of the Siddha 'Dar-phyar is divided into upper and lower levels, the lower level being the place where one beholds deities such as the Selfless Mother (Tibetan: བདག་མེད་མ་) and Chakrasamvara (Tibetan: བདེ་མཆོག་), and the upper level being the place where one meets with Guru Padmasambhava. When going to the lower level, a very fragrant water suddenly gushed out from the rock cave, and some wondrous signs appeared. The restoration of the damaged parts of the medicinal clay statues inside the Jo-nang Sku-vbum was mostly completed around this time. A Cham statue of Vaishravana (Tibetan: རྣམ་སྲས་) was also made. Previously, it was planned to go to Ngam-ring for the spring retreat this year, but it could not be done because it was necessary to go to Tsang. Just as people had been building houses and waiting in 'Jad since the time of being in Samding Monastery, this time, in order to survey the route to Ngam-ring, the site selection for the new monastery and the exorcism rituals were extensively performed. During the exorcism ritual, there was a slight commotion due to the wrong delivery of offerings. Later, this was seen as a sign of the change of patrons. Afterwards, they successively arrived in Ngam-ring. Previously, it was planned to stay there for a while, but because it was necessary to go to Ting-skyes, they could only stay for a month. During that time, mainly according to the wishes of the Desi (sde-srid), and for the benefit of lamas, khenpos, and other Dharma seekers, the Dharma was propagated. Although it was a cold time with short winter days, there were many listeners for those who valued Dharma teachings. Furthermore, according to the order of the ritual called 'Garland of Jewels of Accomplishment' (sGrub thabs rin chen 'byung gnas) that we ourselves compiled, almost all the empowerments up to the section on wealth deities were given completely, with about two hundred or so initiations. The great empowerment of the glorious Kalachakra (Sanskrit: Śrī Kālacakra, Devanagari: श्री कालचक्र, Romanization: śrī kālacakra, literal meaning: glorious wheel of time) was also given, as well as the fierce mantra empowerment of the Sakya tradition of Vajrakilaya (Tibetan: ཕུར་བུ་) and the Tara empowerment. The Ras-chung tradition's Amitayus (Tibetan: ཚེ་དཔག་མེད་) with many deities was also given. In addition, empowerments and instructions of Vajrapani (Tibetan: ཕྱག་རྡོར་) and others were also given extensively. Due to various attachments and aversions, some rough and noisy rituals were also necessary. Although it was necessary to go to Ting-skyes quickly, due to the need to visit sacred objects such as the Ama Drungten, it was necessary to go to Cholung, where the sacred objects were offered in a peaceful manner, and empowerments to remove obstacles such as the empowerment of glorious Vajrabhairava (Sanskrit: Vajrabhairava, Devanagari: वज्रभैरव, Romanization: vajrabhairava, literal meaning: diamond terrifying one) and the longevity empowerment were also extensively offered.
Chinese
因此需要在曲龙（Choslung）停留七天。之前由丹增仁波切享用的人民村庄，大部分在此期间由摄政王姐妹各自移交给曲龙，完成了结算。一些村民因为从芒卓（Smondro）提前请求而未能如愿。关于芒卓这件事，最初杰尊卓莫（Jetsun Drolchok）初次来到曲龙时，由于与麻风病人塔巴（Tarpa）相遇的缘起，预言曲龙会有巨大的誓言障碍，即使在传记中也有记载，而这个巨大誓言障碍的根源就在芒卓。最初，他自己曾多次成为杰丹巴（Je Dampa）的近侍。关于格隆贝觉（Gelong Pelyor）被彭尼（Phan Ney）官员自己下毒一事，很多人都知道，而且他很有权势。关于杰喇嘛（Je Lama）需要承担寺院的责任一事，彭尼在世时只供奉了可以讲经的场所，其他什么都没供奉。他去世后，承担了五年的责任，结果导致顶端的人被诅咒，誓言破裂显现。以前他们做了很多不合理的事情，数不胜数。后来他们也尽其所能地压迫我们，甚至在喇嘛仁波切慈悲去世时悬挂旗帜等等，做了很多事情。以前在建造杰卓莫的圣物时，来自各方的供养无法估量，据说芒卓自己吃掉了大量的银子和金银珠宝，这件事很可能属实。后来他们还经常私吞寺院的供品和收入。最初他们自己很高兴，但由于盗用寺院财产，最终变得一无所有。他们也是破坏寺院规矩的主要原因，但我们希望能够消除仇恨。由于一些曲龙的修行者不断坚持，所以在羊年向官员忏悔。之后也打算向彭仲（Pondrung）忏悔，但忏悔只是口头说说而已，一年都无法忍受，从言语到行为都非常不合理。总的来说，他们违背了所有的誓言和承诺，进行下毒、作恶、欺骗等行为，真是令人难忘。