Chinese
也对魔和命勤修习了一座。经部方面的书籍，则对《俱舍论》和《释量论》生起了定解。虽然没有能力阅览注释等，但对续部本身，也能在心中浮现出各种理解。 说道： 凡是对饮用甘露极度欢喜者， 他们必定进入不死之地。 犹如穷人家中发现珍宝宝藏， 获得殊胜精华食，这真是稀有奇妙！ 之后再次随侍，在普依拉告别，前往大法座。 在那里也获得了苏卡悉地女的六法，止贡巴的甚深教法《一意》，《教法心髓》等众多教法。 那时，上师仁波切也来了， 吩咐说，从喀兴中断的因明学修不太好， 用复习来恢复以前的功底。 因为以前对经论很熟悉，所以不需要太多的复习。 对总义讲解等也进行了复习。 之后，在藏历八月二十五六左右， 堪布仁波切师徒前往日喀则仁蚌颇章的军队驻扎地琼孜， 因为大法座有重大的事务，以及会面等事宜而前往。 我趁此机会去了色林。 住了大约两个半月，由于法王衮扎西提供了优越的条件，感到非常快乐。 在那里，学习的内容仍然是以前的延续，从《现观庄严论》的各个注释中，根据各自的情况，从智者的口中接受教导。 还讲授了一遍《宝性论》，因此对经文的字句解释也比较熟悉了。 早课时，背诵《经庄严论》和《辨法法性论》。 这时，梦中总是出现佛和菩萨的形象。 藏历九月十日，详细地参观了一个集市和寺院的圣物。 尤其对圣者佛陀的本生像生起了极大的敬信，并恳切地祈祷， 结果，面容上出现点点滴滴的露珠，用手指取下吞咽后，身心感到无比的舒适，并且出现了为期两天的感觉变化。 那时，居住的地方被称为“法轮寝宫”，由于地神的原因，非常嘈杂，而且不吉祥。
English
Also, I meditated on demons and life force for one session each. As for the scriptures of the Sutra tradition, I developed conviction in both the Abhidharmakosha and the Pramanavarttika. Although I was not able to study the commentaries and so on, I was able to have some understanding of the Tantras themselves arise in my mind. It is said: Those who are manifestly delighted to drink nectar, They will surely enter the realm of immortality. Like finding a precious treasure in the home of a poor person, Obtaining this sacred essence is wondrous and amazing! Then, again attending as a servant, I took leave at Pui La and went to the great Dharma seat. There, I also received many teachings, such as the Six Dharmas of Sukhasiddhi, the profound teaching of the Drikung Kagyu, "One Intention," and the Essence of the Teachings. At that time, the precious Teacher also came, and instructed, "It is not good that the study of logic was interrupted from Khasing. Restore the previous strength with review." Because I was already familiar with the texts, I did not need much review. I also reviewed the explanation of the general meaning and so on. Then, around the twenty-fifth or sixth of the eighth month, the Khen Rinpoche and his disciples went to Khyungtse, the military camp of the Rinspungpa estate in Shigatse, because the great Dharma seat had extensive affairs and went for meetings and so on. I took that opportunity and went to Serling. I stayed for about two and a half months, and felt very happy due to the abundant support provided by Dharma Lord Kun Tragpa. There, the nature of the studies was still a continuation of the previous ones, and I received teachings from the mouths of wise teachers on whatever was appropriate from the various commentaries on the Perfection of Wisdom. He also gave one explanation of the Uttaratantra, so I became somewhat familiar with the word-by-word explanation of the text. In the morning recitation, I memorized the Ornament of the Sutras and the Distinguishing of Phenomena and Pure Being. At this time, I had a dream in which only the forms of Buddhas and Bodhisattvas appeared. On the tenth day of the ninth month, I thoroughly visited a market and the sacred objects of the monastery. In particular, I developed great devotion to the self-arisen image of the holy Buddha, and prayed earnestly. As a result, drops of moisture appeared on his face, which I took with my finger and swallowed, and my body and mind felt completely comfortable, and I experienced a change in perception for about two days. At that time, the place where I was staying, known as the Dharma Wheel Chamber, was very turbulent and inauspicious due to the earth spirits.
Chinese
很大的一块地方。之后，由于策钦没有邀请，大约在十月底到达策钦寺的拉让夏。在那里学习了《宝性论》的剩余部分，以及《释量论》第二品、第四品和第三品中最著名的部分。还学习了很多《释量论》的注释。上师还说：“以前已经学了很多因明的书籍，现在还要好好学习。”但是，当时我对因明的术语没有理解，所以只是像普通人一样学习。我对因明的术语没有掌握。后来，当我需要阅读因明的书籍时，我发现我能理解一些东西，这与以前不同。但是，我知道这种修行方式对我们这种人来说意义不大，所以我就没有努力。一般来说，怎么能说菩提萨埵对伟大的车乘派不重要呢？一切智者的入口都以此为基础。冬天，我对拉让夏的经书进行了仔细的研究。当时，拉让也有很多经书。虽然阅读经书并理解其含义并不能立即产生智慧，但我认为藏汉经典的注释和文献有这样的价值，这对了解佛教历史非常有帮助。在鸡年神变节期间，对于新制作的佛像和佛塔，我作为堪布仁波切主持开光仪式的助手，也做了一些仪式。只有那一次我才真正学会了开光仪式的实践。按照之前的邀请，第二天，布拉托的至尊金刚持也来了。十九日，所有师徒再次一同前往拉让夏。第二天，开始了舍沃的指导和十万黑文的传承。一个月内，所有的法会都圆满结束。尊贵的上师被夏仲扎西多杰邀请到拉隆绕行，之后又回到策钦，给予了吉江派的十七尊怙主灌顶和仲衮香的...
English
It was a large area. Then, since Tsechen did not invite, I arrived at the Ladrang Shar of Tsechen Monastery around the end of October. There, I studied the remaining part of the Uttaratantra Shastra, and the most famous parts of the second, fourth, and third chapters of the Pramanavarttika. I also studied many commentaries on the Pramanavarttika. The master also said, "I have already studied many books on logic before, and now I need to study it well." However, at that time, I did not understand the terminology of logic, so I just studied like an ordinary person. I did not master the terminology of logic. Later, when I needed to read books on logic, I found that I could understand some things, which was different from before. However, I knew that this kind of practice was not very meaningful for people like us, so I did not make an effort. In general, how can one say that Bodhisattvas are not important to the Great Vehicle school? The entrance for all wise people is based on this. In winter, I carefully studied the books of Ladrang Shar. At that time, there were also many books in Ladrang. Although reading the books and understanding their meaning did not immediately generate wisdom, I thought that the commentaries and documents of the Tibetan and Chinese classics had such value, which was very helpful for understanding Buddhist history. During the Chotrul Duchen in the Year of the Bird, for the newly made Buddha images and stupas, I assisted Khenpo Rinpoche in presiding over the consecration ceremony, and I also did some rituals. Only that one time did I really learn the practice of the consecration ceremony. According to the previous invitation, the next day, the supreme Vajradhara of Drakto also came. On the nineteenth, all the teachers and students went to Ladrang Shar again together. The next day, the instructions on Shrewo and the transmission of the One Hundred Thousand Black Ones began. In one month, all the Dharma gatherings were completed. The venerable master was invited by Shabdrung Tashi Tobgyal to Ralung for circumambulation, and then returned to Tsechen, giving the empowerment of the seventeen deities of the Gyiljiang tradition of Mahakala and Drongon Shang's...
Chinese
还赐予了《噶当教典》第一函的传承等。在藏历三月三日，吉祥的吉日良辰，我被册立为恰哲钦寺的法座继承人。儿子和母亲们，以及江孜（Gyantse）的供养者，还有各方的信徒们，都送来了许多上好的茶叶。从那时起，各种顺缘也还算充裕，特别是煮茶的物资，毫不费力就得到了。之后，在初十左右到达了仲孜。稍微去了趟达孜和伦珠孜。所有的师徒都来到了大隐修地桑丁。大约两个月的时间里，从至尊金刚持那里，获得了数不胜数的法门。得到了祥察巴的所有法类，以及寺院的所有《噶当教典》的传承，还有《六座山法》的教授，达波《噶当教典》等噶举派前后诸位上师的甚多语录，以及弥勒十三尊的灌顶，佛顶灌顶等。完整获得了邬金（莲花生大师）修法仪轨的教授和传承，以及十三尊金刚亥母的加持等不可思议的成就。讲经说法之余，还以深奥的佛法为主题，进行轻松的玩笑和欢笑，日日夜夜都在喜悦和轻松的氛围中度过。之后，应扎西宗（Tashi Dzong）的邀请，前往宗（Dzong），住了大约两个月。赐予了至尊玛尔巴的心髓法脉，由心子俄巴传承下来的喜金刚父续、古汝续集、胜乐金刚父续、大幻化网等六种法，以及从斯弥底传承至俄巴的文殊密藏等的灌顶，以及各自的续部注释，以及包括大量的藏汉文献在内的传承。还给予了喜金刚的甚深口诀，以及深奥而广大的迁识法。在授予喜金刚父续、胜乐金刚、大幻化网等灌顶时，还出现了许多奇妙的梦兆，对加持力的无与伦比深信不疑。期间，由于出现了被称为托嘉的人的挑衅，所以稍微去了一趟。应拉隆寺的邀请，至尊金刚持再次前往拉隆寺，我则回到了桑丁。那时，战乱的苗头也很大。
English
He also bestowed the transmission of the first volume of the "Kadampa Teachings" and so on. On the third day of the third month of the Hor calendar, on an auspicious and virtuous day, I was enthroned on the seat of Chakchen Monastery. The sons and mothers, as well as the patrons from Gyantse, and the various faithful from all directions, offered many excellent teas. From then on, the favorable conditions were quite sufficient, and especially the materials for brewing tea were obtained without any effort. Then, around the tenth, I reached Drongtse. I went around Taktse and Lhundruptse. All the teachers and students arrived at the great retreat center of Samding. For about two months, from the venerable Vajradhara, I received countless Dharma gates. I received all the Dharma cycles of Zhang Tsalpa, as well as the complete transmission of the monastery's "Kadampa Teachings," and the instructions on the "Six Mountain Dharmas," the Dakpo "Kadampa Teachings," and many scriptures of the previous and later Kagyu lamas, as well as the empowerment of the Thirteen Deities of Maitreya, the empowerment of the Buddha's Crown, and so on. I completely obtained the instructions and transmission of the Ugyen (Padmasambhava) practice cycle, and the blessings of the Thirteen Vajravarahi, and so on, which were immeasurable. In addition to teaching the Dharma, we also engaged in lighthearted jokes and laughter on the theme of profound Dharma, spending our days and nights in a joyful and relaxed atmosphere. Then, at the invitation of Tashi Dzong, I went to Dzong and stayed for about two months. He bestowed the essence of the mind of the venerable Marpa, the Hevajra Father Tantra passed down to the heart-son Ngok, the Collection of Gurus, the Chakrasamvara Father Tantra, the Mahamaya, and the empowerments of Manjushri Guhyasamaja, which was passed down from Smriti to Ngok, as well as the transmissions of their respective tantra commentaries, and many Tibetan and Chinese documents. He also gave the profound instructions of Hevajra, and the profound and extensive method of transference of consciousness. During the empowerment of Hevajra Father Tantra, Chakrasamvara, and Mahamaya, many wonderful dream signs also appeared, and I gained unwavering faith in the immeasurable power of blessings. In the meantime, due to the provocation of a person called Tobgyal, I went out for a while. At the invitation of Ralung Monastery, the venerable Vajradhara again went to Ralung Monastery, and I returned to Samding. At that time, the signs of war were also great.
Chinese
之间。从孜钦来之后，到那之间，对于获得广大且深奥的佛法，生起了很大的智慧。但是，中观方面的学习中断了。虽然仅仅是再次继续的开端，但能够新掌握《宝鬘论》。除此之外，直到秋天为止，学习经典之后什么也没做成。之前想要向守护夏鲁派教规的金刚持自在者杰绛林巴请教佛法，但因为没有意愿，所以没能请教。这时他去世了，后来感到后悔。之后，第巴藏巴的军队也到达了帕南（帕南宗，江孜县境内）。宗发生了变动。第巴五僧的管家必须到达敏珠琼孜。那时，至尊金刚持大尊者再次前往桑丁寺，圆满获得了上师修法和缘起。仅仅得到了一点点罗念岗的甘露丸，以及怖畏金刚四十九尊的灌顶等，心满意足。时机一到，立即经过赤纳、伦孜、定杰等地，前往神圣的修行地。之后不久，杰仲旺曲多杰前往帕南，我也前去拜见了他，住了一会儿。再次返回寺庙后过了几天，从上方来了一位名为蒋扬衮噶的圣上师，施主们邀请我，于是前往上方。在敏珠琼孜与第巴五僧的管家稍微见了一下。在冲堆乌孜与第巴杰仲和伦钦等人见面住了几天。罗钦热纳巴扎的转世也前往拜见噶玛巴的途中，顺道来到了乌孜。他对我们非常关照。起初，我请求了蒋扬上师的瑜伽，他说也需要一些佛法上的联系，于是献上了一个上师瑜伽。之后经过亚朗、纳塘等地，由于杰·龙树邀请，稍微去了趟鹫峰，逐渐到达觉囊，与杰仲稍微见了一下。藏历十二月初三到达曲隆绛曲孜。见到了至尊吉祥上师蒋扬衮噶。仅仅看到他的面容，就产生了一种无与伦比的身体体验。那个月的上半月听了很多教法。