English
As before, I proceeded eastward, following the roads of Gampa Dzong, Gad, and Kyangro. I stayed at Taglung Dzong for about ten days. Then I moved to the white Ladrang of the monastery. During that autumn and winter, I engaged in activities similar to reading the two or three volumes of the Vinaya Pitaka and the Hundred Jataka Tales, etc., so I memorized many histories and reached the point where I could tell them to others. Up to this point, I had grasped the common Buddhist practices. Starting from this autumn, I continuously performed the visualization of glorious Vajrabhairava and the torma offerings to the tutelary deities and Dharma protectors without interruption. In the twelfth month, the illness I had contracted also quickly healed. At that time, although my voice was hoarse during the day, at night when I slept, in order to prevent the soul from leaving the body, I recited the names and other practices, as well as the visualizations of the tutelary deities, both large and small, without error, clearly and loudly. This situation occurred constantly during that period. The companions said that these days were unusual and wondered if they were obstacles, expressing concern. During the month of miracles, I did a seven-day retreat of Amitayus mantra recitation and a seven-day retreat of White Tara mantra recitation. I also did a seven-day retreat of Vajrapani mantra recitation in conjunction with a lunar eclipse, but I forgot which month it was. In the spring, when the venerable Taglungpa the Great went to Lhasa to repair and offer the golden roof, Kunga Gyaltsen was sent to offer good counsel for the extensive activities of benefiting beings in the Mongolian region. After that, Kungen, the Dharma administrator, was sent to invite the precious Lama Jamyang Kunga. They also arrived by his side immediately. On the fifth day of the sixth month, he placed his feet at the monastery of Yarlung Taglung. Starting from the eleventh, he began the precious oral instructions of the Lamdre (Path with its Result) and its fruit for about fifty lamas and abbots of Tarling Monastery who were engaged in meditation, and about a hundred people including myself. At this time, the entire Dharma cycle of Lamdre was completed, and more than forty subsequent empowerments and additional instructions were given, as well as the entire Dharma cycles related to each of these, giving extensive teachings. From that time on, I also began to practice one session of the Path Time practice each day, the Profound Path, and the
Chinese
共同的守护。瑜伽母们毫无阻碍地成就，在祈请瑜伽母加持的夜晚，梦境的景象非常清晰，我自己在岗桑的颈部穿着一件红色的衣服走着，从一个冰雪的洞穴里出来一位年轻的女子说“我来引路”，翻过一座雪山走过去，景色宜人，到达一个被非常大的花朵覆盖的地方，景象变化，心情愉快，非常高兴，问这是什么地方，说是邬金。在那尽头，从一个恐怖阴森的尸陀林中间向上走的时候，在一个巨大的洞穴里，大约有一千名女子，中间一个巨大的宝座上，坐着一位具有无法估量的光辉，超越人类女性形象，难以用语言描述的主母。向她顶礼后坐在旁边，主母将手放在我的头顶上，所有的女子都发出咯咯的笑声。就在这样的状态中醒来，这被认为是金刚瑜伽母将会摄受的征兆。那时，当口头传承等圆满时，后藏的大部分军队都来到了雅砻·达隆（Yarlung Taklung）。然而，我们师徒为了将寺院安顿在那里，由于经常发生冲突，所以没有进行大规模的护送。总的来说，达隆宗被军队包围了大约三个月。最终，也顺利地获得了赋税。当时，从北方达隆，至尊上师派阿霍·扎西彭措巴（Aho Tashi Phuntsokpa）去运茶。我们这些在那里的人也对雅砻提供了极大的帮助。在那段时间里，即使在所有这些时候，也从未中断过一次讲经。来自雅砻的第巴、大官员、仲古兄弟、官员和仆人们也都非常虔诚。藏历十一月十七日，军队也离开了。十九日，从雅砻·达隆奠基。在这些龙蛇年里，多次见到了夏仲·多丹（Shabdrung Tobden）。逐渐地前往江孜（Gyangtse）。那时，我也向堪仁波切请教了各种佛法。之后，到了德钦。
English
Common Protection. Yoginis accomplish without hindrance, and on a night when blessings of the Yogini were requested, the dream visions were very clear. I myself seemed to be walking from the neck of Gangsang, wearing a red garment. A young woman emerged from a snow cave and said, "I will lead the way." After crossing a snow mountain, the scenery was delightful, and we arrived at a place covered with very large flowers. The scene changed, and with a joyful and great mind, I asked what place this was, and they said it was Oddiyana. At the end of that, as we went up from the midst of a terrifying and eerie charnel ground, inside a large cave, there were about a thousand women. In the center, on a great throne, sat a chief woman with immeasurable splendor, transcending the form of a human woman, and difficult to describe. After prostrating to her and sitting beside her, the chief woman placed her hand on my head, and all the women were making a giggling sound. I woke up in that state, and it was understood as a sign that Vajrayogini would embrace me. At that time, when the oral teachings and so on were completed, most of the great army of Upper Tsang arrived at Yarlung Taklung. However, because conflicts occurred frequently as we, the master and disciples, were trying to establish the monastery there, there was not a very large escort. In general, Taklung Dzong was surrounded by the army for about three months. Eventually, the taxes were also successfully obtained. At that time, from North Taklung, Jetsun Lama sent Aho Tashi Phuntsokpa to fetch tea. We who were there also provided very great help to Yarlung. During all that time, not a single session of Dharma teaching was interrupted. The Depa, the great officers, the Drung brothers, the officials, and the servants from Upper Tsang were also very devout. On the seventeenth day of the eleventh month, the army also departed. On the nineteenth, the foundation was laid at Yarlung Taklung. In these years of the Dragon and Snake, I repeatedly met with Shabdrung Tobden. Gradually, we went to Gyangtse. At that time, I also requested various Dharma teachings from Khen Rinpoche. After that, we arrived at Tekye.
Chinese
由于苏德巴·饶美去世，迎请了上师，于是前往定结方向。向江孜官员们献上了长寿灌顶。我依次前往香房，按照堪布贡噶曲炯的吩咐前往。拜见了班禅释迦师利的袈裟和红崖观世音菩萨的唐卡等，以及会供法会的殊胜所依。之后在白朗拜见了德巴·衮拉。还去了扎西宗，住了七天左右。第一次在这个时候拜见了智者绛巴伦珠。陈列了一幅十六罗汉的唐卡，有一个关于其支分、来源和身相的故事。之后在商堆，与堪布扎巴桑布等金色寺的堪布和僧人见面。仅献上了一些法缘。在鲁固日住了三天。在缪协切断了道路，到达达杰的旗帜后，傍晚到达嘎波。遇到了所有的觉囊修行女。那天晚上，在觉莫的对面，堆积了无法承受的冰雹。第二天早上，给她们做了嘛呢的传承。在泽琼的山口，修行女们前来送行。据说她们返回时，已经拿到了旗帜。衮确巴说，最初杰丹巴也发生了同样的事情，真是太神奇了。那天是二十五日，那天晚上到达曲龙。这次在神变节期间，总是参加法会。仪轨都熟记于心，观想也清晰明了，参加法会既不厌烦又很愉快。在堪布仁波切的座前，以及尊贵的上师绛央仁波切等一致的指示中说：你适合依止的住锡上师和读诵上师是智者绛巴伦珠，因为他以所有的智者、持戒者、贤善者的功德而庄严，宗派优良，是杰丹巴的清净弟子，特别是金色寺时，杰丹巴转法轮时，献哈达时，这哈达，被称为达瓦钦波·曲吉托，是获得了特别授记的缘故。按照这样，依靠两位上师的教言，节日。
English
Due to the passing of Su Depa Rabme, a lama was invited, so he went towards Tingkye. He offered a long-life empowerment to the Gyaltse officials. I went to the incense room in order, as instructed by Khenchen Kunga Chokyong. I saw all the special supports of the Tsok Chos Lungpa, such as the patchwork robe of Panchen Shakya Shri and the painted thangka of Red Cliff Avalokiteshvara. Then, in Panam, I met Depa Kunla. I also went to Tashi Dzong and stayed for about seven days. I met the wise Jampa Lhundrup for the first time at this time. A thangka of the Sixteen Arhats was displayed, and there was a story about its branches, origins, and the appearance of the figures. Then, in Tsongdu, I met Khenchen Dawa Zangpo and other Khenpos and monks of the Golden Temple in person. I offered only some Dharma connections. I stayed in Lugu Ri for three days. I cut off the road in Myurshag, and after reaching the flag of Dagye, I arrived in Gapo in the evening. I met all the Jonang yoginis. That night, hail piled up directly opposite Jomo, so much that it could not be carried. The next morning, I gave them all a Mani transmission. At the pass of Tsedung, the yoginis came to see me off. They said that when they returned, they had managed to get the flag. Kunchopa said that the same thing had happened to Je Dampa at first, which was amazing. That day was the twenty-fifth, and that night I arrived in Cholung. This time, during the Festival of Miracles, I always stayed for the assembly. I had memorized the rituals, and the visualizations were clear, and I was neither bored nor happy to stay for the assembly. At the feet of Khen Rinpoche, and in the unanimous instructions of the venerable Lama Jamyang Rinpoche and others, it was said: The abbot and reading teacher you should rely on is the wise Jampa Lhundrup, because he is adorned with all the qualities of a wise, disciplined, and virtuous person, his philosophical view is good, he is a pure disciple of Je Dampa, and especially in the Golden Temple, when Je Dampa turned the wheel of Dharma, when he offered a scarf, this scarf, called Dawa Chenpo Chokyi Tok, was because he had obtained a special prophecy. According to this, relying on the words of the two lamas, the festival.
Chinese
在卓尔仲（གྲོལ་མཚམས）的十七日到来。剩余的月份都安乐度过。从霍尔历二月一日，吉祥的星宿之日开始，开始了《量理宝藏论》的讲授，当天也开始了自释的句义计算。在拜见方面，也像最初拜见至尊上师一样。说要做意义好、词句优美的事情。如果基础打好，不精进也会有成果。从“具有智慧的法”开始口头传授。正因果三者周遍，排除异品，后遍、反遍等只说一遍就理解了。虽然没有像春天接夏天一样精进，但也有三百句左右的自释。各种各样的辩论问答，都从口诀中获得。对于理解力和智慧中等的人来说，讲授经论非常顺利。学习《理智宝藏论》也花了五个月左右。对此，导师仁波切说：“我从小时候起，因为地方习俗，吃了鱼、猪、蛋三种食物和各种动物的肉，难道是被这样的食物污垢所蒙蔽了吗？根据对理性的理解，本来应该能更广泛地讲授，以前的邦罗大译师小时候喝羊奶，智慧减半等等，也经常讲述这样的故事。那时我心里想，智慧大小是命运好坏的问题，食物的遮蔽有什么关系呢？但实际上，因为缘起无尽，所以也可能有这种情况。春天，具名蒋扬·衮噶的上师也来了。完整地传授了密集金刚和胜乐金刚两种传承的续部、口传和诀窍。无数的红、黑、怖畏三尊的法类，以及后续的道次第，还有胜乐金刚鲁伊巴派的灌顶、传承、口传和诀窍，以及五部根本续的大灌顶等等，前后赐予了无数的教法，以至于在色卡（སེར་ཁ）的信徒们用铜碗求法，时间就像流逝了一样。当时，导师的眼睛非常不舒服，因为担心桑丁（བསམ་སྡིངས）的护法神，以及一些事务上的繁忙，暂时向东方去了。之前。
English
He arrived on the seventeenth of Troltsom (གྲོལ་མཚམས). The remaining months were spent in peace. From the first day of the Hor month, a day with auspicious stars, the teaching of "The Treasury of Logic and Reasoning" began, and on that day, the calculation of the self-commentary verses also began. In terms of paying respects, it was like the initial visit to the supreme master. He said that things should be done with good meaning and beautiful words. He said that if the foundation is well laid, even without diligence, there will be results. Starting from "the Dharma possessing wisdom," it was taught orally. The three aspects of sign, reason, and consequence were all-pervasive, excluding dissimilar instances, and the subsequent pervasion and counter-pervasion were understood with just one explanation. Although there was no great diligence like attaching summer to spring, there were about three hundred verses of self-commentary. Various kinds of debates and questions were obtained from oral instructions. For those with average understanding and intelligence, the teaching of the scriptures went very smoothly. It also took about five months to study "The Treasury of Reasoning." Regarding this, the teacher Rinpoche said, "Since I was young, due to local customs, I ate fish, pork, eggs, and the meat of various animals. Could it be that I am obscured by such food impurities? Considering the entry into reasoning, the teaching should have been more extensive. In the past, the great translator Panglo was fed with sheep's milk when he was young, and his wisdom was halved," and he often told such stories. At that time, I thought to myself that the size of wisdom is a matter of good or bad fortune, and what does food have to do with obscuring it? But in reality, because of the endless interdependence, such a thing may also be possible. In spring, the venerable Lama Jamyang Kunga also came. He completely transmitted the tantras, oral transmissions, and key instructions of both the Guhyasamaja and Hevajra traditions. Countless teachings on the three red, black, and terrifying deities, as well as the subsequent stages of the path, and the complete empowerment, transmission, oral instructions, and key instructions of the Hevajra of the Luipa lineage, as well as the great empowerments of the five root tantras, etc., were bestowed one after another, so that the devotees in Serkha (སེར་ཁ) spent their time receiving teachings with copper bowls, as if time had passed by. At that time, the teacher's eyes became very uncomfortable, and because of concerns about the protector deity of Samding (བསམ་སྡིངས) and some busy affairs, he temporarily went to the east. Previously.