Chinese
因为词句和意义都很好，所以对其他人来说，去留都可以。无论是不是至尊者的化身，他自己都可以。据说当时有个叫嘎日巴德瓦的厉害的扎嘎姆轻视了他。据说上师自己要作恶，我仔细地调查清楚了，他自己也心平气和了。之后在仲普休息了两三天。那时，将恩人玛拉内古的甚深窍诀浓缩成六法一座法，连同口诀一起献上。对于普通人，首先在祖父仁波切获得灌顶的地方，做了吉祥金刚怖畏的灌顶。对于至尊上师导师仁波切，也让这些人接受了依怙主六臂黑怙主和依怙主如意宝等的随许。堪布仁钦西绕巴当时按照严厉的命令去了南极。按照他的意愿，给一些师徒做了红色三护法的随许。当时，将曲隆江孜的一些寺院属地献给至尊巴仲强占。献上之后，还树立了不需要宗教誓言，要摧毁上师座位的旗帜等。据说丹增仁波切去了贡嘎庄园，为此派人去请示。关于您权力去留的问题，荣地的年纳松，这是昂仁寺八百僧人的供养，因为安在曲隆，所以江孜的官员都破产了等等，说了很多没意义的话。之后我们回到家的时候，从印度南方比纳达山脉的邦达地方，来了一位明咒成就的国王巴拉巴扎，用郭拉文字和梵文写的信。翻译成藏文是这样的：在雪山之中，持有成就者寂护的宗派，唯一无二的就是塔拉古汝您。我听说您拥有不逊于福德之力的王权，而且在其他世间也有联系，这是成就者的预言。为此，有两匹巴托拉扎巴和一匹苏尔扎占达。
English
Because the words and meanings were very good, it was fine for others to come and go. Whether or not he was an emanation of the supreme one, he himself was capable. It is said that at that time, a powerful Jagam named Garipa Dewa despised him. It is said that the master himself was about to do evil, but I carefully investigated and clarified the matter, and he himself became calm. After that, he rested for two or three days in Drangphu. At that time, he offered the profound instructions of the kind Mala Niguma, condensed into the Six Dharmas in a single seat, along with oral instructions. For the ordinary people, first, in the place where the grandfather Rinpoche had received the initiation, he performed the auspicious Vajrabhairava initiation. For the supreme master teacher Rinpoche, he also had these people receive the subsequent permission of the protector with six arms, the black Mahakala, and the wish-fulfilling jewel protector, etc. Khenchen Rinchen Sherab went to Namzhi at that time according to the strict order. According to his wishes, he gave the subsequent permission of the three red protectors to some teachers and students. At that time, some of the monastic estates of Cholung Jangtse were offered to the venerable Ba Trom by force. After offering them, they also erected flags, etc., with the intention of destroying the seat of the lama without the need for religious vows. It is said that Tenzin Rinpoche went to Gongkar Manor, and for this reason, people were sent to inquire. Regarding the matter of your power to come and go, Rong's Nyem Nam Song, this is the offering of the eight hundred monks of Ngamring Monastery, because it was placed in Cholung, the officials of Gyangtse went bankrupt, etc., he said many meaningless things. After that, when we returned home, from the place of Banda in the Binada Mountains of southern India, came King Palabhadra, who had attained the mantra, with a letter written in Gaura script and Sanskrit. Translated into Tibetan, it is like this: Among the snowy mountains, the only one who holds the lineage of the accomplished Shantarakshita, the one and only, is Tara Guru you. I have heard that you possess the power of kingship that is not inferior to the power of merit, and that you are also connected in other realms, this is the prophecy of the accomplished ones. For this reason, there are two Batorajrabhas and one Surja Chantya.
English
A letter with the seal of gold water, marked with the symbol ཱ་ཏྲཾ, was sent to a member of the royal family named Ili Kham, who had come to Lhasa specifically to meet him dressed as a mendicant. It was heard that he was the only king who was reviving the Buddhist teachings in the sacred land of India. In particular, it was repeatedly heard that all the disciples of the great accomplished master Shiwai were praising that king. When the Buddhist teachings were nearing decline, it was said that the king himself had stated that he would revive the sacred Dharma in the mountains. A reply was also sent containing extensive praise and reverence, along with additional remarks. On the way to Sang, many beggars followed him, and he satisfied them with offerings of food and drink. Upon arriving at Nakartse, he first reached the white Labrang of Taklung Monastery. He bestowed the empowerment of Guhyasamaja Vajra and auspicious Vajra, the subsequent permission of Guruzal, the oral transmission of the complete ritual text of Mahakala in his burning form, and opened the door of blessings for the great blessing of illusory body to the monastic officials and many others. The Nigu teachings were offered in brief and intermediate empowerments. To the three incumbent teachers, including Dharma Lord Ngagrampa and Sharchen Lobonpa, as well as many diligent monks, he bestowed the empowerment of Chakrasamvara Ghantapada, the instructions on the five stages of Ghantapada, and the instructions of Lui-pa, explaining the essential points and conclusions in detail. Dharma Lord Ngagrampa earnestly requested and explained the concise Black Four Stages Smar instructions. Afterwards, the officials from Chushul came to offer congratulations. A hundred longevity empowerments and some subsequent permissions were offered to all the officials in common. Gradually passing through, he arrived at Gyantse with elaborate welcomes including the enthronement ceremony of the monastery. He stayed there for more than ten days. This was a time of constant quarreling among the chamberlains of Tsecen and Tagtse. Although there were insistent invitations from Kyungtse and Dölung, he did not go. At Lhündrubtse, Kunsang Drung bestowed the subsequent permission of White Tara and performed the same longevity empowerment as requested. Afterwards, he arrived at Samding Monastery again and camped outside.
Chinese
大约十天左右，因为需要供养僧众和布施，所以未能出关。之后也派遣了供养僧众的人员，向整个藏地的显密经院和所有著名的寺庙都做了很好的供茶和布施。祈愿证悟自性。从近处开始，向山洞和噶瓦栋（地名）迅速地供养了许多茶。在金色者（地名）也于那个冬天供养了大约二十五份供茶。派遣供养僧众的人员后，立即严密封闭了关房。在那之前的两个月左右就开始了积累和净化的修行，在那十天左右的时间里，早晚的零散时间都用来努力修行，所以，封闭关房后，开始了喜金刚根本咒的念诵实修。大约过了两个月，到了藏历十二月七日的早晨，梦见了名为蒋扬衮噶的具德上师，他的身形非常清晰，身穿金色的丝绸法衣。他赐予我加持，然后登上了一个非常长的梯子，梯子的顶端时隐时现。醒来后，心里也不太舒服，中午休息的时候，也向仁波切上师、父亲和侍者们讲述了这个梦。因为没能及时传达上师于初十圆寂的消息，即使在闭关期间，也破例外出，立即准备动身。也穿上了保暖的衣服。向传达消息的人们强调，上师圆寂时没能及时赶到身边，所以一定要在我不赶到的情况下就进行火供。他们也收到了我快马加鞭送去的信件和口信。但是他们没有听从，于十四日进行了火供。因此，那个地方的一些缘起需要调整，但稍微有些偏差。因为那个消息也很快传来了，所以之后去享用上师的遗产就没有必要了。因此，心想念诵才是最重要的，于是向附近的各大寺庙尽力供养了为上师圆寂而设的供茶和布施，并在念诵的同时，每天都用心祈祷上师的意愿得以圆满。
English
For about ten days, I couldn't leave the retreat because I needed to arrange offerings to the Sangha and almsgiving. After that, I also sent people to make offerings to the Sangha, and I made excellent tea offerings and almsgiving to all the famous monastic colleges of Sutra and Tantra and all the famous monasteries in the Tsang region. I prayed to realize the nature of mind. From nearby, I quickly offered many teas to the mountain caves and Gawa Dong (place name). In Serdokchen (place name), I was also able to offer about twenty-five tea offerings that winter. Immediately after sending the people to make offerings to the Sangha, I strictly closed the retreat room. About two months before that, I had already started the practice of accumulation and purification, and during those ten days or so, I used the scattered time in the morning and evening to practice diligently. Therefore, after closing the retreat room, I began the actual practice of reciting the root mantra of Hevajra. After about two months, on the morning of the seventh day of the twelfth month of the Tibetan calendar, I dreamed of the glorious and venerable Lama Jamyang Kunga, whose form was very clear, wearing a golden silk Dharma robe. He gave me a blessing and then ascended a very long ladder, the top of which was sometimes visible and sometimes not. When I woke up, I felt uneasy, and during the midday break, I also told the dream to the Rinpoche master, my father, and the attendants. Because I was unable to convey the news of the Lama's passing into the Dharmadhatu on the tenth day in time, I made an exception and went out, even though I was in retreat, and immediately prepared to leave. I also put on warm clothes. I emphasized to the people who were conveying the news that since I was unable to reach the Lama's side in time when he passed away, they must perform the fire puja without waiting for me to arrive. They also received the letters and messages that I sent quickly. However, they did not listen and performed the fire puja on the fourteenth day. Therefore, some of the auspicious connections in that area needed to be adjusted, but there was a slight deviation. Because the news also came quickly, there was no need to go and enjoy the Lama's inheritance after that. Therefore, thinking that recitation was the most important thing, I made as many tea offerings and almsgiving as possible to the major monasteries in the vicinity, dedicated to the Lama's passing, and while reciting, I prayed every day with my heart that the Lama's wishes would be fulfilled.
Chinese
這個閉關沒有結束就這樣做了。因為時節好，智慧清明，精進努力，除了中午稍微休息一下，幾乎沒有睡覺，這樣念誦，數量和近修接近七個月。這時，從江孜（Gyantse）來的夏仲喇嘛（Zhabdrung Lama）官學，前往金色寺（Sermdok），順路也來了桑丁寺（Samding）。把所有應該稟告的事情，凡是心中想到的都稟告了。之後，藏曆三月十七的晚上，夢見把一個吉祥哈達的結給了一個女人，說救活了死人。第二天，江孜（Gyantse）的內務官員巴培（Palphelwa）來了，說官員定傑（Tingkye）突然病得很重，已經到了生死關頭，必須馬上趕來，結合昨晚的夢，心想這次肯定沒問題。於是說這次不用來，保證不會有事，承擔責任，要做這些儀軌，還送了一個儀軌替身和吉祥哈達的咒語結。當時他還有些抱怨，但後來我的話應驗了。之後，又做了三天左右的念誦，然後做了十天的圓滿火供。在那期間，讓藏地（Tsang）的僧人們做了六十朵食子和瑪哈嘎拉的大朵瑪，出現了遣除詛咒的徵兆。二十五的晚上，在一個分不清是禪定還是夢境的狀態中，到了一個據說是鄔金（Orgyen）的屍陀林，在屍陀林中央有一個大法座，上面有喜金剛（嘿汝嘎）（藏文：ཧེ་བཛྲ，梵文天城體：हेवज्र，梵文羅馬擬音：Hevajra，字面意思：嘿金刚），所有的面容和手，身體大概有三層樓那麼高，好像是藍色的水晶做成的。看到他眼睛睜得大大的，面帶微笑，既害怕又高興，難以抑制那種威懾力，但又感到溫暖，能激發智慧的勇氣。還有八個據說是僵屍的東西，我和他們一起變成了瑜伽士的裝束，一邊念誦阿雜利（藏文：ཨཥྚ，梵文天城體：अष्ट，梵文羅馬擬音：Aṣṭa，字面意思：八），一邊跑來跑去，繞圈。之後，來了三個穿藍色衣服的美麗女子，看到一個裝滿牛奶的顱器，問這是什麼，她們說是生起次第。看到一個裝滿蜂蜜的顱器，問了之後，她們說是圓滿次第。一個裝滿血的顱器。
English
I did this retreat without interruption. Because the time was good, the mind was clear, and I exerted effort, I recited mantras, barely sleeping except for a short rest at noon, for nearly seven months. At that time, Zhabdrung Lama, an official and scholar from Gyantse, came to Samding on his way to Sermdok. I presented all the requests that came to mind. Then, on the night of the seventeenth day of the third Tibetan month, I dreamed that I gave a knot of a Tashi Khata to a woman and she said that she had revived a dead person. The next day, the steward Palphelwa from Gyantse came and said that the official Tingkye had suddenly become very ill and was on the verge of death, and that I had to come immediately. Combining this with the dream from last night, I thought that there would definitely be no problem this time. So I said that there was no need to come this time, and I guaranteed that nothing would happen, taking responsibility and saying that these rituals had to be performed. I also sent a ritual effigy and a mantra knot of a Tashi Khata. At that time, he was complaining a bit, but later my words came true. After that, I replenished the recitation for about three days, and then completed the fulfilling fire puja for ten days. During that time, I had the monks of Tsang make sixty tormas and a large Mahakala torma, and a sign of reversing curses appeared. On the night of the twenty-fifth, in a state that was neither meditation nor dream, I went to a charnel ground said to be in Orgyen. In the center of the charnel ground was a large Dharma throne, on which was Hevajra (藏文：ཧེ་བཛྲ，梵文天城體：हेवज्र，梵文羅馬擬音：Hevajra，字面意思：嘿金刚) with all faces and hands, the body about three stories high, as if made of blue crystal. Just seeing his wide eyes and smiling face, I was both afraid and happy, the awe was hard to bear, but I also felt warmth, and it could inspire courage in the mind. There were also eight things said to be zombies, and I, along with them, transformed into the attire of a yogi, chanting the Ashtala (藏文：ཨཥྚ，梵文天城體：अष्ट，梵文羅馬擬音：Aṣṭa，字面意思：八) while running around and circumambulating. Then, three beautiful women wearing blue clothes came, and seeing a skull cup filled with milk, I asked what it was, and they said it was the generation stage. Seeing a skull cup filled with honey, I asked, and they said it was the completion stage. A skull cup filled with blood.