Chinese
雖然夢中出行者以堅定的語氣填滿了山谷，但之後卻沒有發生任何事情。之後，在藏曆五月開始時，他們向上行進，地方官員和僕人稍微送行。在拉宗（Rags rdzong）附近的峽谷口，貢噶（gDong dga'）迎接了他們。在新宗（mdar rdzong gsar）前，他們遇到了地方官員達度瓦（Dgra 'dul ba）。達度瓦長期以來一直受到國王造成的傷害以及疾病和邪魔的困擾。他似乎沒有嘗試任何方法或儀式。聶薩（gNas gsar）的傑仲（rJe drung）進行了短暫的驅魔儀式。據說他進行了無數的灌頂和儀式。雖然他的聖水也被用來供奉，但似乎沒有產生太大的效果。雖然他對那方面非常虔誠，但由於希望疾病和邪魔能夠得到緩解，所以當時他也多次直接或間接地向我們提出要求。因此，我們也為他製作了護身符和加持品等，對鬼魂進行了保護。確實產生了很大的幫助。從何時開始有幫助起，他就一直處於忘記自己說過什麼和想過什麼的狀態。之後，我們希望身體能夠恢復健康，所以稍微使用了芒嘎普（Mang mkhar phu）的溫泉。在前兩天，按照江夏仲（Byang zhabs drung）的強烈要求，我們將六合近傳的指導要點寫成文字並獻上。過了兩天，他吐了兩三滿碗混有鼻涕的血。起初，我以為這是溫泉對血液有益的跡象，但後來發現，這主要是因為將恰多傑（Chos rdo rje）瑜伽的口訣，以及印度成就者的精華，在不適當的時候進行了講解和記錄。從那時起，他變得非常嗜睡，精神恍惚，身體非常不適。經過嘉措拉（rGya tsho la）和切拉（Che la）等地，我們逐漸抵達了上師的住所，即大隱修地扎托（Brag stod）。包括主殿、集會大廳和壁畫等，這些隱修地相關的建築規模並不算小，我們之前已經從遠處進行了規劃。當時正值完成之際，所以我們一抵達，就在他身體不適的情況下，對所有這些建築進行了盛大的開光儀式。主要儀式是在十五日。之後，在十七日和十八日這兩天，亞昌瓦（Ya phyang ba）的仲欽丹巴（drung chen brtan pa）等人舉行了勝樂金剛
English
Although the dream traveler filled the valley with stern pronouncements, nothing actually happened afterward. Then, as soon as the fifth month of the Tibetan calendar began, they traveled upwards, and the local official and servants gave a slight send-off. At the mouth of the gorge near Rags Dzong, Gonga greeted them. In front of the new Dzong (mdar rdzong gsar), they met the local official Dagra Dulwa. Dagra Dulwa had long been suffering from harm caused by the king, as well as illness and demonic influences. He seemed to have tried no methods or rituals. The Je Drung of Nyesar performed a brief exorcism ritual. It is said that he performed countless empowerments and rituals. Although his holy water was also used for offerings, it did not seem to have much effect. Although he was very devout in that direction, hoping that the illness and demonic influences could be alleviated, he also made many requests to us directly or indirectly at that time. Therefore, we also made amulets and blessings for him, protecting him from ghosts. It did indeed produce great help. From when it started to be helpful, he had been in a state of forgetting what he had said and thought. After that, we hoped that the body would recover, so we slightly used the hot springs of Mangkar Phu. On the first two days, according to the strong request of Jang Shabdrung, we wrote down the key points of the Six Unions Near Transmission and offered them. Two days later, he vomited two or three bowls full of blood mixed with mucus. At first, I thought this was a sign that the hot springs were beneficial to the blood, but later I found that this was mainly because the yogic instructions of Chos Dorje, and the essence of the Indian achievers, were explained and recorded at an inappropriate time. From then on, he became very sleepy, confused, and physically very uncomfortable. Passing through Gyatso La and Che La, we gradually arrived at the Lama's residence, the great retreat of Drakto. Including the main temple, assembly hall, and murals, the scale of these retreat-related buildings was not small, and we had planned them from afar before. At that time, it was the time of completion, so as soon as we arrived, we performed a grand consecration ceremony for all these buildings, even though he was unwell. The main ceremony was on the fifteenth. After that, on the seventeenth and eighteenth, the Drungchen Tenpa of Yachangwa and others performed Hevajra.
Chinese
也做了一个灌顶，实际上灌顶品几乎无法送达，勉强能够做到。在那期间，身体非常不适的情况越来越严重。在那里面，什么都做不了，只能待着。而且日日夜夜身体都很糟糕，想睡觉。头、身体、骨节没有一处不疼。身体虚弱，食欲也减退。总是感到头晕。眼睛和耳朵等感官也衰退，虽然病情非常严重，但也没有去看医生等。内心进行自我安慰，稍微修习一些舍弃的法门。总的来说，这是上师的恩德。对死亡的恐惧消失了，在那之前已经过了很多年。如果时间到了，虽然一般来说死亡的地方没有什么区别，但能到达上师的驻锡地，觉得非常幸运。就在那里住了很多天。那时，必需的食物和用品有些缺乏。不是虚假的安慰，而是自己对自己说了许多知足的话。在你想要什么的时候，不供养三宝，不做善事，只顾自己吃喝。现在自己需要时，没有必备的用品，这是护法神们的暗示。要知足啊！还常常自发地涌现出比这更大的疾病和痛苦都堆积起来吧的想法。之后，在一个早晨，鲜花如雨般与香水混合降落。看到地狱的火把噼啪作响地熄灭。突然感到满足，心想这是什么？愿所有地狱众生都能见到手中的莲花。因为常常忆念《入行论》的这些话，心中只忆念圣观世音菩萨，生起强烈的虔诚，眼泪不由自主地流淌，这种情况持续了两三天。就在这种状态中，有一天睡着了。在似睡非睡之间，清晰地显现出圣者似乎在休息的身相。醒来后，立刻感到身体稍微舒服了一些。之后过了两
English
Also performed an empowerment, but in reality, the empowerment items could hardly be delivered, barely managing to do so. During that time, the extremely uncomfortable condition worsened. Within that, I had to stay without being able to do anything. Moreover, day and night, my body was in a terrible state, wanting to sleep. There was not a single place on my head, body, or joints that didn't hurt. My body was weak, and my appetite was also reduced. I always felt dizzy. My eyes and ears, the gateways of my senses, were also declining. Although the illness was very severe, I didn't consult any doctors or anything. Inwardly, I tried to console myself and practiced a little of the path of renunciation. In general, it was due to the kindness of the Lama. The fear of death had subsided, and many years had passed since then. If the time had come, although there is generally no difference in the place of death, I felt very fortunate to have arrived at the Lama's seat. I stayed there for many days. At that time, there was a shortage of necessary food and supplies. Not with false consolation, but I told myself many times to be content. When you wanted something, you didn't make offerings to the Three Jewels, you didn't do good deeds, but only indulged in eating and drinking. Now that I need them, these essential items are not available. This is a sign from the guardian deities. Be content! The thought that even greater illnesses and sufferings than this should all be piled up also arose spontaneously again and again. Then, one morning, flowers fell like rain mixed with incense water. Seeing the flames of hell being extinguished with a crackling sound, I suddenly felt content. What could this be? May all beings in hell see the lotus in their hands. Because I often remembered these words from the Bodhisattvacaryāvatāra, I only remembered the noble Avalokiteśvara in my mind, and with intense devotion, tears flowed uncontrollably. This continued for two or three days. In that state, I fell asleep one day. While half-asleep, a clear image of the holy being, as if resting, vividly appeared. When I woke up, I immediately felt a little better. After two
Chinese
据说从前在苏姆纳（Sumna）的奠基仪式上，属于自己僧团的、从不同寺庙聚集来的、想要获得佛法的人很多。像修行者、苦行者、谦虚者这类人，因为信仰虔诚，依靠自给自足的生活，而且只有那些专门从事佛法修持的人才在周围。从确定了康楚（Khamtso）之后，只有大约五百名僧侣，以及各种各样的施主，为他们举行了多次灌顶和随许的法会，并传授了以奈古六法（Negu Chödrü）为首的香巴噶举（Shangpa Kagyu）的全部教法等多种传承。因为核心是顿悟心性，所以想要请求传授新传承的人也很多，对他们也分别进行了详细的顿悟心性传授，传授效果也很好。僧侣和施主们也把自己拥有的，无论是多是少，都供养了出来，种类繁多。总的来说，这些噶举派的修行者，似乎有着很好的前世因缘。他们把身体和财富都奉献给上师，不认为自己做了什么，也不炫耀恩情。他们非常尊重上师的财物，不期望得到回报。所以，各自的缘起也稍微得到了一些改善，每个人都有了一些或多或少的供养，寺庙也得到了一些小的利益，而且根据时间和能力，修行的方式也立即出现。以前有个独自修行的苦行者，就像去见喇嘛卡瓦坚巴（Lama Kawa Chenpa）一样。需要向外讲授佛法，需要向外提供服务，需要向外施与帮助，恩惠却会自己到来。他说自己不需要僧侣学生，所以很长时间没有见面。从某种程度上说，这也是真的。当时，博东（Bodong）和谢尔卡（Sherkar）的堪布杰帕钦巴（Je Phak Chenpa）去世了，因为强烈要求去洛布贡巴（Lob Gonpa）参加葬礼，所以即使秋吉南喀多杰巴（Chöje Namkha Dorjeba）亲自去了，但还是因为身体不适而没有久留，无法前往，所以把福分带了回来。本来也应该去嘉隆（Gyalung）参加新建经堂壁画的奠基仪式，但也没能去成。当时，那个地方的所有地方
English
It is said that in the past, at the consecration ceremony in Sumna, there were many people who belonged to one's own monastic community, gathered from different monasteries, and who wanted to receive the Dharma. People like practitioners, ascetics, and humble individuals, because of their great faith, relied on self-sufficient living, and only those who were dedicated to Dharma practice were around. From the time Khamtso was established, there were only about five hundred monks and nuns, as well as various kinds of patrons, for whom many empowerment and subsequent permission ceremonies were held, and many transmissions were given, including the complete Shangpa Kagyu teachings led by the Six Dharmas of Niguma. Because the core is the realization of the nature of mind, there were also many who wanted to request the transmission of new teachings, and detailed introductions to the nature of mind were given to them individually, and the transmission was very effective. The monks and patrons also offered whatever they had, whether much or little, and there were many kinds of offerings. In general, these Kagyu practitioners seem to have very good past connections. They dedicate their body and wealth to the lama, do not think they have done anything, and do not boast of their kindness. They are very respectful of the lama's property and do not expect anything in return. Therefore, their individual circumstances have also improved slightly, and each person has received some offerings, more or less, and the monastery has also received some small benefits, and depending on the time and ability, the way of practicing Dharma also arises immediately. In the past, there was a solitary ascetic who went to see Lama Kawa Chenpa. One needs to teach the Dharma outwards, one needs to provide service outwards, one needs to give help outwards, but kindness will come on its own. He said that he did not need monastic students, so he did not meet for a long time. In a way, that is also true. At that time, Khenpo Je Phak Chenpa of Bodong and Sherkar passed away, and because there was a strong request to go to Lob Gonpa for the funeral, even though Chöje Namkha Dorjeba himself went, he was unable to stay long due to illness, and was unable to go, so he brought the merit back. He was also supposed to go to Gyalung for the consecration ceremony of the newly built murals in the assembly hall, but he was unable to go. At that time, everywhere in that area
Chinese
由于有一些需要安排内外缘起，所以在左右上下的山上撒了很多朵玛。缘起从某个方面开始好转。与江孜宗本二人见面时，发现誓言非常不干净，内心像煤炭一样，双方都要表面上装作和睦，这件事意义非常小。尤其是在那个地方，看到了很多粗暴的变化。他们也计划着从对方那里获取利益。虽然布托等地也有人，但所有这些人都没有知觉地被推出去挡枪。即使到了江孜的正面，也没有人意识到。那天晚上住在青玛隆，发生了一些小冲突。第二天，江孜宗本次勒巴，好像要往北方去，有人问那座山有没有险路，但没有遇到。他从那以后一个多月，在昂仁（Ngamring）被雷击中而死。之后在措果（Tsochen）方向的曲江卡（Chukyangkha），遇到了措果寺院的堪布，据说是一位伟大的阿瓦，以及措果寺院的大概僧俗。据说他那年是康区来的米久嘉瓦，正值壮年。我们以此为依据，说些“从胜利的一方”之类的话，引得大家哄堂大笑，这似乎是非常不好的缘起。当时，从扎塘（Dratang）来了为大喇嘛曲杰去世送布施供品的人。他是一位对佛法有益的格西，所以感到非常惋惜。之后，按照以前的召唤人南恰（Namchak）的传统，逐渐到达定结（Tingkye）。住了一个多月。按照各位的意愿，像以前一样供养了灌顶和佛法。特别是对于一些格西，讲授了密宗道次第十节的讲解，讲了七堂课才结束。同样，也详细讲解了《辨中边论》，讲了一半多。这些在上面，绕绛巴扎西平措也认真听了。为很多人详细地做了断法的引导和传承。拜见了白岩怙主殿，也绕了桑昂热布山。白岩后山和桑热