English
First, I requested the longevity empowerment of Vajrapani, the subduer of death, as the beginning of the Dharma connection. After that, I was granted all the Dharma teachings of the respective empowerments and subsequent permissions of auspicious protectors such as Lhamo, and especially the guiding methods for the body mandala, in great detail. I received one volume of essential compilations from the collected works of Drogon Rinpoche Phagdru Kagyu, as well as the collected works of Taglung Thangpa Chenpo, and transmissions of many other tantras. In reality, in Lhakhang Shod, I bestowed the subsequent permission of the hundred sadhanas to the assembly, and explained Nigu and other teachings as appropriate. Due to the great emphasis placed on it, at Zhabdrung, I opened the door to the initial virtuous deeds with a subsequent permission of White Manjushri. According to his wishes, I offered various Dharma teachings. At this time, I spent about one and a half months in Taglung. During that time, I went to visit Reting. On the way back, I visited Sera Monastery and Drepung Monastery, and again met with the Depa father and son in Phumo. I stayed in Reting for about seven days. I offered whatever I could afford, such as golden images and offerings. At this time, I also met Je Grokhaba. I requested an empowerment of Chakrasamvara Dakini Ocean. When I returned from Taglung, I performed an auspicious and auspicious empowerment at Zhabdrung Tser. I requested a subsequent permission of the Five Long-Life Sisters, and also offered an extensive long-life prayer. Rain fell repeatedly in the form of a divine garland. That night, I stayed in the Umawa house. The next day, I visited the Potala Palace, and after passing through Lhundrup Dzong, I stayed in Changlung Choding for four days. I continuously held Dharma assemblies and explained various Dharma teachings according to their wishes. Because Khyentsa Rinpoche strongly requested an invitation, I did not go to Langtang, which was a very lively place, and they all came from the north gate. We disguised ourselves and came from the east gate. Later, they repeatedly said that the steward of Langtang needed you, but this became an auspicious circumstance that made it unnecessary. I stayed for about five days, and Dharma and wealth flourished greatly. After that, I set out from Gola La and arrived again at the Jokhang in Lhasa. I stayed for about six days. From this time until I stayed in Drang, I asked Drung Ngagchang Dondrubpa many questions about the Dharma of the practice lineage of my ancestors, resolving doubts and re-requesting teachings, and so on.
Chinese
做了。那时水势非常大，以至于拉萨和热木齐之间的水域也需要用船只通行，持续了好几天。所有的环绕道路都被水淹没，即使立即建造水坝，也会立即被冲毁，所有人都感到厌烦，寺庙也面临着非常严重的水患危险。尽管如此，我不畏惧困难，朝拜了两次大昭寺，一次热木齐，并在水流中尽可能多地绕行了两三次。我从未骑马或轿子。之后，我拜见了勋努的夏仲扎巴嘉措，他非常高兴，给予了无与伦比的款待和尊重。由于洪水泛滥，无法通过狭窄的山谷，我们绕过了一座叫做邦拉的高山，在下午晚些时候到达了阿宗。尽管我们以前不认识，但阿宗的管家给予了无与伦比的盛情款待。这真是客人福报的典范。我对江孜地区的官员们做了一次嘛呢的口传。江孜和查巴纳之间的道路也被洪水淹没，无法骑马通行，所以我们砍断了一棵树来过河。马和货物等都中断了。由于山坡非常陡峭，需要付出很大的努力，所以在查巴纳的内塘稍微休息了一下。从远处看到寺庙里有官员的秘书，所以没有去拜访。那天晚上，我们住在喇嘛拉康。那一夜过得非常愉快。第二天，他们在水流处提供了很好的帮助。我们也进行了一次佛法交流。那些年长的官员们都产生了敬仰之情，说丹增仁波切的教言已经传开了。第二天，我们到达了约尔日贡。为了向斯玉拉的德巴贝桑巴请求草木的供应，嘛呢哇格敦仁钦去了，但没有得到任何帮助。我们在日贡住了三天。我们尽情地向冉江贡布祈祷、供奉和发愿。之后，我们按照伦拉的强烈邀请前往。加日杰蔡瓦的人们正处于内乱时期，官员们提供了很好的款待。第二天，我们到达了昌达楚，然后到达了昌普寺。那时，洛本仁波切去了桑丁。我们住了一个月左右，并向人们讲解了内古的教导。阿库饶绛巴
English
It was done. At that time, the water was so high that even the water between Lhasa and Ramoche had to be crossed by boats, which lasted for several days. All the circumambulation routes were flooded, and even if dams were built immediately, they would be washed away immediately, which annoyed everyone, and the temple was facing a very serious risk of flooding. Nevertheless, I did not fear the difficulties and prostrated twice to the Jokhang Temple, once to Ramoche, and circumambulated two or three times in the water as much as possible. I never rode a horse or palanquin. After that, I met Shabdrung Drakpa Gyatso in Shunnu, who was very pleased and gave unparalleled hospitality and respect. Because the flood was so high that it was impossible to pass through the narrow valleys, we went around a high mountain called Bangla and arrived at Aga Village in the late afternoon. Although we had not met before, the caretaker of Aga Village gave unparalleled hospitality. It was truly an example of the good fortune of guests. I gave a Mani transmission to the officials of the Jang region. The road between Jang and Tsarpana was also flooded, making it impossible to travel by horse, so we cut down a tree to cross the river. Horses and goods were interrupted. Because the slope was very steep, it took a lot of effort, so we rested a little in the Neytang of Tsarpana. From a distance, we saw that the secretary of the official was in the temple, so we did not visit. That night, we stayed in the Lama Lhakhang. That night was very pleasant. The next day, they provided good assistance at the water crossing. We also had a Dharma exchange. Those elderly officials all developed reverence and said that the teachings of Tenzin Rinpoche had spread. The next day, we arrived at Yolri Gong. In order to request the supply of grass and wood from Depa Palzangpa of Syula, Maniwa Gedun Rinchen went, but no help was received. We stayed in Rigong for three days. We offered prayers, offerings, and aspirations to Rangjung Gonpo to our heart's content. After that, we went to Lhunrab as per the strong invitation. The people of Zhari Kyetsal were in a time of internal strife, and the officials provided good hospitality. The next day, we arrived at Changda Chuk and then at Changpu Monastery. At that time, Lobpon Rinpoche went to Samding. We stayed for about a month and explained the teachings of Ne Gu to the people. Akurabjampa
English
Something seemed to have happened, so I looked at his manuscripts. There was a text on the Pramana Sutra. Because the precious teacher Rinpoche was very fond of holding the book of Pramana, he memorized the Compendium of Topics. After that, through Palde, he was transported by a leather boat to Yutso, arriving at Solung. He spoke to the local people and monasteries separately about the desired Dharma, such as the Tsedang empowerment. He met with Depa Tenzin Drung at Lhundrup Monkar. From then on, he entered a strict retreat for a month. He did a retreat on the blue Achala. After the retreat, from Dzamling Chokhor, with Rinpoche Drakpa Lhundrub as the main figure, along with seven or eight lamas from Donang, and about thirty seekers of Dharma, he orally taught the Lamrim of the Three Persons and the guidance of Niguma. The remaining guidance was completely transmitted in the manner of a hundred-fold guidance. Someone gave him a copy of the Guhyasamaja Pradipoddyotana, and he happily and respectfully examined and read it. At that time, although he did not understand anything, he vowed to understand it in the future. He went to Lhalung Monastery, which was amazing. Gradually, together with the patron, he went to the estate of Gyak, and the next morning he went to the ruins of Gyakda Lhakhang, the former residence of Marpa Dopa. That place was a place of practice for accomplished ones, so he prostrated and circumambulated with great reverence, and erected a prayer flag. He had lunch at Dzamling Chokhor. He arrived at Luding of Nakartse. That night, he dreamed of a woman who said: Marpa Lotsawa is none other than Chakrasamvara, but some self-righteous people are slandering him. Look at Marpa's writings, and the profound secrets of Chakrasamvara are all there. Later, by the shore of Langtso Lake, a married woman gave me a set of five-volume collection, which included a commentary on the root tantra of Marpa's translation. After reading it, it helped me to understand some of the words and meanings of the tantra. In general, the explanation of the northern pilgrimage of inner and outer, looking at the Good Explanation seems good. There was nothing else special. After that, we went to Kharo Gangphuk with the patron. We stayed for about five days. After that, at Namdruk Zhi, he met with Depa Zhala Five's Drung.
Chinese
相遇了。在江孜（Gyantse）向地方官员们授予了长寿佛九尊像的灌顶。第二天到达日喀则（Shigatse）。那时，女官员正带着王子出行。在日喀则寺的住持殿住了几天，主要只是向度母祈祷。向各位官员赠送了各自心仪的法物。这段时间在寺庙里小住，讲述各自想要的佛法。之后在下山的路上，在达孜（Takser）上方的一条水渠里，看到有光芒闪耀，急忙前去拾起，发现了一尊按照多恩扎（Donzhag）喀且班禅（Kache Panchen）风格的五尊神石像。当晚回到自己的住所桑丁寺（Samding）。那时是藏历十月末，十一月初便开始闭关，三个月里修持阎魔敌（藏文：གཤིན་རྗེའི་གཤེད་，梵文天城体：यमजित्，梵文罗马拟音：yamājit，汉语字面意思：降伏阎魔）之类的法门，之后两个月修持护法神的法门。这段时间，梦境中出现了许多不祥之兆。在萨嘎达瓦月（藏历四月）的十四和十五日，应尊贵的上师、大学者堪布仁波切的多次请求，建造了世尊时轮金刚大坛城，并接受了三分之四的灌顶，以门票和实物圆满了大主宰的灌顶。在此之前不久，曲隆（Chölung）香孜（Kyangtse）的道友贝丹巴（Peldhingpa）放火烧了政府的房子。政府也从抵押地取回了贝丹巴的许多财物。上师将两人都驱逐出了曲隆。此时，贝丹巴来到了桑丁寺，给予了他尽可能多的财物后送走了他。他本来就是香卓瓦（Shongdrowa）的人，但因为没有得到自己的位置，暂时就做了些像抛弃狗、抛弃狐狸一样的事情。之后，逐渐地在赤康（Trikang）住了半个月左右，向地方官员和各位官员赠送了各自心仪的少量法物。之后在纳塘寺（Narthang Monastery）住了十七天左右，住在强巴拉康（Jampa Lhakhang）。向色孜（Serzhi）的老师等许多格西讲述了奈古（Negu）和心要三义（Nyingpo Dongsum）。去江钦（Jangchen）拜见了日行者。之后在鲁古日（Lugu Ri）住了一晚。看到曲米（Chumig）的觉姆正在那里，做了许多礼拜和祈祷。黄昏
English
I met them. In Gyantse, I offered the empowerment of the nine deities of Amitayus to the local officials. The next day, I arrived in Shigatse. At that time, the female official was just leaving with the prince. I stayed for a few days in the residence hall of the Tsuklakhang in Shigatse, mainly just praying to the blessed Tara. I offered various Dharma items according to the wishes of each official. During this time, I stayed briefly at the monastery and discussed various Dharma topics according to their desires. Afterwards, on the way down the mountain, in a ditch above Takser, I saw a light shining, and when I quickly went to pick it up, I discovered a stone statue of the five deities in the style of Donzhag Kache Panchen. That night, I arrived at my own residence, Samding Monastery. It was the end of the tenth month of the Hor calendar at that time, and at the beginning of the eleventh month, I immediately entered retreat, practicing Yamāntaka (藏文：གཤིན་རྗེའི་གཤེད་，梵文天城体：यमजित्，梵文罗马拟音：yamājit，汉语字面意思：降伏阎魔) and similar practices for three months, and then practicing Dharma protector practices for two months. During this time, many inauspicious omens appeared in my dreams. On the fourteenth and fifteenth days of the Saga Dawa month (Tibetan fourth month), at the request of the venerable and wise Khenpo Rinpoche, the great mandala of the Kalachakra of the Bhagavan was constructed, and I received the three-fourths empowerment, completing the empowerment of the great lord with entrance fees and offerings. Shortly before this, Peldhingpa, a Dharma friend from Kyangtse in Chölung, set fire to the government's house. The government also retrieved many of Peldhingpa's belongings from the mortgaged land. The Lama expelled both of them from Chölung. At this time, Peldhingpa arrived at Samding Monastery, and I gave him as many belongings as possible and sent him away. He was originally from Shongdrowa, but since he didn't get his position, he temporarily did things like abandoning dogs and foxes. Afterwards, I gradually stayed in Trikang for about half a month, offering small Dharma items according to the wishes of the local officials and various other officials. Then I stayed at Narthang Monastery for about seventeen days, residing in Jampa Lhakhang. I explained Negu and the Three Essential Meanings (Nyingpo Dongsum) to many Geshes, including the teachers of Serzhi. I went to Jangchen to visit a day-walker. Then I stayed one night in Lugu Ri. Seeing that the Jetsunma of Chumig was residing there, I made many prostrations and prayers. Evening