English
On the sixth, I arrived at Nakartse. At that time, for the funerary rites for the deceased, Mongawa Tarlingpa and Jangling Chokorwa, among others, each had about a hundred monks performing the Kunrig ritual, and there were also many smaller rituals from various monasteries. About fourteen Denzin Khenpos performed the Akshobhya ritual in the morning and the Yogini ritual in the afternoon at the stupa. As a patron, I felt deeply indebted to that place. Because of my heavy sins, I also tried my best to perform funerary rites for the deceased with practical actions. In particular, I put my heart and mind into it, and worked day and night to recite mantras and so on, in order to purify the obscurations of body, speech, and mind. All those who offered to the stupa also requested dedication, which seemed to have become a custom, so I had to make dedications many times a day, and I prayed from the bottom of my heart for everyone. The funerary rites lasted for twenty-two days. On the day of the actual ceremony, I went to the great assembly hall and sat at the front of the line of thousands of monks gathered. After that, I stayed one night in Jangling Chokor. At this time, I also went to Chung to see benefactors and other acquaintances. Each of them received the Dharma they wished to hear. Not long after I was born, a Monpa rhododendron called Namse, which grows naturally without sowing seeds, bloomed with bright red flowers. I performed a Dharma session under that tree. Afterwards, I went to Chultrim Nakartse again and performed the cremation ceremony for Depa Machen's stupa. Together with the patrons, I went to Taklung Monastery. According to the wishes of each person, various empowerments and Dharma teachings were given. According to the wishes of Depa Gyalpo, Hevajra empowerment, Mahakala and Small Mahakala's subsequent permission etc. were offered, and then I returned. First, I stayed in Gyantse's residence for a few days. I learned from Lode that he told the attendants about the Twenty-one Taras and Six-Armed Mahakala's subsequent permission etc., the Dharma they wanted to hear. At that time, I was very busy, and I dreamed that Lode was particularly devoted to a lama who was performing a smoke offering for the sacrificial deity of two sheep. I asked him what he was doing, and he said, "Because I released this smoke, this tree in Lode's garden was dried up before." I dreamed that the tree was indeed dried up.
Chinese
等等，对于德帕·洛德瓦本人来说，出现了许多不吉祥的梦兆。向德帕·帕仲本人如实禀告，请求务必进行非常盛大的法事。之后，也向孜（rTse）的各位官员分别供奉了符合他们心意的少量灌顶和佛法。在孜钦（rTse chen）住了大约七天，供奉了简略的斯玛引导（smar khrid）和长寿灌顶等。之后，前往金岛（gSer gling），迎请恩德无与伦比的堪仁波切的遗体进行火供。在被称为“法-轮瑜伽自在”的遮棚处，首先对仁波切的遗体本身进行了沐浴，并供奉了大量的香水等供品，顶礼膜拜，念诵了许多祈愿文。由于忆念上师的强烈悲痛，眼泪不由自主地流了下来。之后，将遗体安放在火炉中央的圣洁供台上，进行了焚烧供养，火焰的光芒中出现了吉祥结和莲花的形象，非常清晰，持续了很长时间。在外面，还降下了声音、光芒和鲜花雨等，许多奇妙的景象都出现在大家的眼前。第二天，在集会大殿之上，在聚集了本地和外地僧众的中央，为了圆满无与伦比的金刚上师的甚深意念，以及为了他的慈悲目光永远注视，进行了盛大的供养和回向。前往玛拉姆·达孜（mar lam stag rtser）。之后，因为据说去往多炯（'dol byung）的路上雨水很大，年楚河（nyang chu）泛滥，无法通过拉布（rab），所以绕道孜钦（rTse chen）的桥。在多炯（'dol byung）住了半个月左右，按照德帕、军官、仲本和仆人们的大致意愿，供奉了内古（nai gu）佛法两次，以及各种灌顶和随许。当时局势非常动荡，诺布·琼孜瓦（nor bu khyung rtse ba）自己的领地也屡次出现崩溃的征兆。在仲嘎·图杰玛（grong dkar thub skyel ma），也是德帕、军官和仲本亲自前往。出现了以后无法相见的清晰征兆，并立即告诉了同伴们。在桑丁（bsam sdings）进行了为期两周的闭关，修习了六种结合法。在琼堆（tshong 'dus）见到了父亲仁波切·哲沃祖古（tre bo sprul pa'i sku）。与堪布师徒们一起详细朝拜了夏鲁日普（zhwa lu ri phug）的圣地。之后，在鲁古日（lu gur rir）见到了德帕仁波切，并
English
Etc., many inauspicious dream omens occurred to Depa Lode himself. Reported to Depa Paldrung himself as appropriate, requesting that a very large-scale ritual be performed. After that, small empowerments and Dharma teachings according to their respective wishes were offered to the officials at Tse (rTse). Stayed at Tsechen (rTse chen) for about seven days, offering a condensed Smar guide (smar khrid) and a long life empowerment, etc. After that, went to Serling (gSer gling) to receive the cremation offering of the kind and incomparable Khen Rinpoche himself. At the awning called "Wheel of Dharma, Yoga Lord," first bathed the precious body of the Rinpoche himself, offered extensive offerings of fragrant water, etc., prostrated at his feet, and made many prayers. Tears flowed uncontrollably due to the intense grief of remembering the Lama. After that, the body was placed in the center of the hearth on the sacred altar, and when the burnt offering was made, the image of the glorious knot and lotus appeared in the light of the fire, very clearly, for a long time. Outside, there were also sounds, lights, and showers of flowers, etc., and many wonderful signs appeared before everyone's eyes. The next day, in the center of the assembly hall, in the midst of the gathered local and foreign monks, a grand offering and dedication were made for the fulfillment of the profound thoughts of the incomparable Vajra Master himself, and for his compassionate gaze to always be present. Went to Marlham Tagtser (mar lam stag rtser). After that, because it was said that there was heavy rain on the way to Doljung ('dol byung) and the Nyangchu River (nyang chu) was flooded, and it was impossible to pass through Rab, the bridge of Tsechen (rTse chen) was bypassed. Stayed in Doljung ('dol byung) for about half a month, and according to the general wishes of Depa, the military officer, Drungpon, and servants, offered two sessions of Naigu (nai gu) Dharma, as well as various empowerments and subsequent permissions. At that time, the situation was very turbulent, and there were repeated signs of the collapse of Norbu Khyungtsewa's (nor bu khyung rtse ba) own territory. In Trongkar Thubkyelma (grong dkar thub skyel ma), Depa, the military officer, and Drungpon also went in person. A clear sign of not meeting again in the future appeared, and it was immediately told to the companions. In Samding (bsam sdings), a two-week retreat was undertaken, practicing the six yogas. In Tsongdu (tshong 'dus), met with Father Rinpoche Trewu Tulku (tre bo sprul pa'i sku). Together with the Khenpo and students, thoroughly visited the sacred sites of Shalu Riphuk (zhwa lu ri phug). After that, met Depa Rinpoche at Luguri (lu gur rir), and
Chinese
献上了一些关于绕半圈而住的想法的法。在寂静处菩提大寺讲授了一次噶当四天神的引导。按照不让称呼为伦布山顶的说法，前往住了十天左右，按照想法献上了灌顶法。经过色热仁钦孜，逐渐到达定结，在大城堡住了三天左右。在寺院里，到达了至尊吉祥上师[多仁巴]文殊的侍从处。他非常高兴，慷慨地给予了教诲。在此期间，大约三个月，每天早上供养完毕后，到中午都坐在他的身边。从讨论深奥的佛法开始，以无量内外特殊的确切之处使人心情舒畅。有时以开玩笑的方式给予精要意义的教法，也有很大的笑声。当时的各种指示，似乎都只是未来的预言。我的上师似乎是心续解脱之人，但之前是以隐藏的方式居住。此时显露了隐藏。灌顶随许之类的，因为担心身体不适而没有请求。从自己十二岁到这之前，自己学习了黑法六论，铃杵三转，卢伊下五法，红阎摩敌的比鲁巴八论，玛雅的库库日巴七法，成就法海生等喜金刚的非常多的论典，无等海的六支瑜伽根本和注释，扎烂达热的道歌，心之手印等，精通并理解了意义，因此对瑜伽母续方面变得聪明。在藏历十一月十七吉祥日，作为调伏持戒者的一切顶饰，精通论藏者的一切自在，经藏持戒者的一切主尊，一切菩萨之父，一切持明者的金刚上师，至尊吉祥上师，为了意义而称名，嘉样贡噶坚赞班桑波的座前堪布，上师丹巴大学者大班智达仁波切降巴伦珠的足下作为羯磨阿阇黎，善知识洛桑巴和，杰仲贡噶索南等作为羯磨
English
I offered some Dharma regarding the idea of staying around for half a circle. At the secluded place of the Great Bodhi Temple, I gave a teaching on the Kadam Four Deities. Following the instruction not to call it Lhunpo Peak, I went and stayed for about ten days, offering empowerments and Dharma according to his wishes. Passing through Ser Rinchen Tse, I gradually arrived at Tingkye, staying at the Great Castle for about three days. At the monastery, I arrived at the attendant of the venerable glorious Lama [Dorinpa] Manjushri. He was very pleased and generously gave teachings. During this time, for about three months, every day after the morning offerings, I would sit by his side until noon. Starting from discussions on profound Dharma, he delighted me with immeasurable special certainties, both internal and external. Sometimes he would give teachings on the essential meaning in a joking manner, and there would be great laughter. The various instructions at that time seemed to be only prophecies of the future. My Lama seemed to be someone whose mindstream was liberated, but before he resided in a hidden manner. At this time, the hidden was revealed. I did not dare to request empowerments and subsequent permissions due to fear of physical discomfort. From the age of twelve until now, I have studied the Six Black Dharmas, the Three Turns of Bell and Vajra, the Five Lower Practices of Lui, the Eight Teachings of Virupa for Red Yamari, the Seven Dharmas of Kukkuripa for Maya, the Ocean-Born Sadhana, and many other Hevajra texts. I have also studied the Root and Commentary of the Six Yogas of Matchless Ocean, the Dohas of Jalandhari, the Hand Seal of Mind, and other texts. Having mastered and understood their meaning, I became intelligent in the Yogini Tantra aspect. On the auspicious day of the seventeenth of the eleventh month, as the crown ornament of all Vinaya holders, the master of all Abhidharma speakers, the chief of all Sutra holders, the father of all Bodhisattvas, the Vajra Master of all Vidyadharas, the venerable glorious Lama, whose name is mentioned for the sake of meaning, the Khenpo in front of Jamyang Kunga Gyaltsen Palsangpo, the Karma Acharya at the feet of the Lama Dampa great scholar and great master Rinpoche Jampa Lhundrup, and the Karma by the virtuous friend Lobsangpa and Jetrung Kunga Sonam, etc.
Chinese
又补充受了比丘圆满戒。这里说道：三界之主以前也获得过百次，得到珍贵戒律的百中无一。竖起袈裟胜幢的红色光芒，全部一下子压倒这片土地。之后在神变月期间，在施主等人的劝请下，依靠上师的允许，也做了一次誓言物的修法。外相上，声音连续出现了两次左右，内相上也出现了非常奇异的景象。当时这位圣上师说，从现在开始在拉堆洛地方修行完全不好，再三强调，所以暂时没有别的选择。之后又在蒙古历三月来到桑丁（Samding）。到达后立即闭关，用了一个月左右修了一些小神。闭关期间，突发胆病，非常严重，但据说阿舅治好了。学尊仁波切也去了色莫冲（Sermochung）和纳塘（Narthang）等地。之后又到琼孜（Khyungtse）为地方长官军队首领的卧榻守卫祈请。不久，地方长官也寿命终结，不得不做了供奉灵塔的垫子和沐浴仪式等。也为琼孜（Khyungtse）自己人的债务，做了当时应该做的各种好事。我在此期间，因为整个国家的各种变化，心情沮丧，所以闭关，专注于梦境瑜伽，梦境的力量也变得非常好。以前从小时候起，就有鬼怪作祟，梦境恐怖而不驯服，醒来后也能改变心意的事情经常发生。十六岁的时候，稍微练习了一下梦瑜伽，从自己变成马头金刚进行调伏的景象出现后，粗暴的梦境就明显减少了。这个时候，过了三个月左右的时候，梦见在一个非常荒凉的地方，从一个巨大的平原上走上去，看到一个戴着白色毡帽、骑着马的非常高大可怕的人，周围有很多僧侣、武士、穿着华丽的女巫、戴着面具的人和跳神舞的人等等，那个地方到处都是。