Chinese
问他在哪里，他说这是誓言勇士空行母的心血。我问我从哪里喝的？他说先喝牛奶，然后慢慢地喝蜂蜜和血。在那里喝了牛奶，身体感到疲惫，很久才恢复。即使醒来，中午时分心情仍然不好。之后，本来还想再做一个大的闭关，但由于觉囊（Jonang）的杰尊仁波切（Jetsun Rinpoche）去世，觉囊派的人们强烈要求，并从门卓（Smon 'gro）传来策旺顿珠巴（Tshe-wang Don-grub-pa）和官员处的文书，询问是否会来，并说如果来，要尽快来。闭关结束后，立即准备前往。藏历四月七日，在赤康（Khri-khang）稍微拜见了至尊上师贝丹确桑（Dpal-ldan Chos-bzang）。由于从桑珠孜（Bsam-grub-rtse）传来消息，于八日抵达桑孜（Bsam-rtse），开始为寝宫德瓦坚（Bde-ba-can）的壁画举行开光仪式做准备。第二天，在吉祥的星象日进行了正式的开光仪式，壁画中的一些神灵接受了许多鲜花。所有的鲜花立刻被侍从们带走，作为加持的象征。有三四朵花在那里放了很久。第巴（Sde-pa）嘉波（Gyal-bu）的侍从以前没有见过我，那天见了我。十三日到达大隐修地觉摩囊（Jo-mo-nang）。住在经堂上面的滴水屋里。供奉了最好的祭品，包括九套三件的供品，当天供奉了许多茶，第二天又供奉了许多茶和连接的祭品。觉囊拉章（Jo-nang bla-brang）当时似乎没有什么财产。最好的卧室是门卓巴（Smon 'gro-ba）自己的。我们到达的那天，在灵塔前举行了一个仪式。第二天中午饭后，在库本塘（Sku-bum-thang）常住的修行团体之上，也为觉囊自己的寺院和秋隆修行地（Chos-lung sgrub-sde）和噶波瓦（Dkar-po-ba）等举行了会供，进行了圆满的供养。那时，进行了详细的交谈，并献上了丰盛的供养和祈愿。为官员和侍从在经堂上敬茶，并说了吉祥的祝愿等。修行团体们这次特别为圆寂者准备了布施。
English
When asked where it was, he said it was the heart's blood of the oath-bound hero dakini. I asked, "Where did I drink it from?" He said, "First drink milk, then slowly drink the honey and blood." There, after drinking the milk, my body felt exhausted and it took a long time to recover. Even after waking up, I didn't feel well until noon. Afterwards, I wanted to do another big retreat, but due to the passing away of Jetsun Rinpoche of Jonang, the Jonang people made strong demands, and a letter came from Tshe-wang Don-grub-pa from Smon 'gro and the official's office, asking whether I would come, and saying that if I came, I should come as soon as possible. After the retreat ended, I immediately prepared to go. On the seventh day of the fourth Hor month, I briefly met the venerable Lama Palden Chos-bzang in Khri-khang. As a message came from Samdrub-tse, on the eighth day I arrived at Sam-tse and began preparations for the consecration ceremony of the murals in the bedroom of Dewachen. The next day, on an auspicious astrological day, the actual consecration ceremony was performed, and some of the deities in the murals received many flowers. All the flowers were immediately taken away by the attendants as symbols of blessings. Three or four flowers remained there for a long time. The attendant of Depa Gyalbu had not met me before, so he met me that day. On the thirteenth day, I arrived at the great hermitage Jomo Nang. I stayed in the dripping house above the assembly hall. I offered the best offerings, including nine sets of three items, and offered many teas that day, and the next day I offered many teas and connected offerings. The Jonang Labrang did not seem to have much property at that time. The best bedroom was Smon 'gro-ba's own. On the day we arrived, a ceremony was performed in front of the stupa. The next day, after lunch, a gathering was held above the resident practice groups in Kumbum Tang, as well as for Jonang's own monasteries and the Cholung practice site and Karpo-wa, and a complete offering was made. At that time, detailed conversations were held, and extensive offerings and prayers were made. Tea was served to the officials and attendants in the assembly hall, and auspicious wishes were said. The practice groups this time prepared a special offering for the deceased.
English
Due to the strict requirement that a single practice community must accomplish the complete Six Yogas, the practice community collectively bore the expenses for a month. The next day, the fifteenth, the transmission of instructions began. A brief preliminary and questioning were mainly conducted, lasting about seven days. During the seven-day period of the three solitudes retreat, the practice community also held a longevity ceremony and stayed confined in the assembly hall. Intelligence was clear and joyful, and each night became more boisterous and miraculous. During the higher empowerments, the crowd was also very large. However, the actual main practices, etc., were not achieved. In the past, in the Jonang gatherings, only the renunciation of possessions was performed, and the complete Six Yogas were not transmitted, and many years had passed. In order to prevent the complete transmission method from disappearing, all six branches were explained in detail. In particular, if the meaning of the tantra was explained in detail, the members of the gathering could understand it. It was certain that heroes, dakinis, and the deities of the white side would be pleased. The final conclusions according to the meaning of the tantra were also explained very extensively. In general, even now, it is only explained based on the guiding texts of Chöje Phokley Namgyal, which are transmitted from the Omniscient Great One. Although there are some who only practice the rituals, it is very rare to truly understand and uphold the tenets of the Omniscient Jonangpa fathers and sons. Even when visiting the Jonang monasteries, some, like Je Ugyen Dzongpa, give empowerments and instructions in the Jonang tradition. However, the views of the Omniscient Great One, the secret words of the Buddhas and Bodhisattvas, truly expounding the meaning of Other-Emptiness, like the vajra speech, like the roar of a lion, are satirized and refuted. As a result, even the Dharma protectors were displeased, and many unpleasant words arose. In general, material things cannot refute any of the great chariot masters, so they are highly respected, but in these times, refutations and final conclusions were made according to the views of the great master who possesses the four reliances. After that, according to the strict request of Depa Olo, they went to Dechok Tser Monastery of the Gö clan in Tsang region. At this time, new temples and other buildings were constructed, and monastic taxes were levied on the subjects. They stayed for about seventeen days.
Chinese
住在那里的期间，为巴寺庙的人们在集会殿里早上讲授一次《大乘修心》的佛法，晚上讲授一次内古的佛法。出现了七十多位新出家的闻法比丘。衮噶华桑也是当时的僧人。受比丘戒的，自宗的胜乐金刚坛城有十二位左右，加上其他地方来的，总共有十七位左右。还特别为僧众做了灌顶和开示。之后，因为我们这边的僧人和施主们再三劝请，加上昂仁（Ngamring，昂仁县）那边也强烈要求过去，虽然心里不愿意，但还是动身了。在多普波切（Rdod Phug Po Che）与法王扎巴扎西（Grags Bkras Pa）进行了一些交谈。第二天到达昂仁（Ngamring，昂仁县）的官邸。到达后的第二天，拜见了王子，还安排了一个在南边第四根柱子旁的座位。当时，弟弟楚贝（Tshul Bas）以试探的口吻，问了一些关于时轮金刚的问题，都给予了详尽的回答。在此之前，从门卓（Smon 'Gro）来的策旺顿珠（Tshe Dbang Don Grub）在觉囊（Jo Nang）圆寂后，昂仁（Ngamring，昂仁县）让所有高低内外的人都尽可能地改变了说法。即使有几天不明白，也假装掩盖。之后，门卓（Smon 'Gro）派了一个人到觉囊（Jo Nang）。觉囊（Jo Nang）寺和门卓（Smon 'Gro）发生了争执，并到昂仁（Ngamring，昂仁县）申诉。觉囊（Jo Nang）寺的人说我们参与其中，于是出现了各种指责、诽谤、挖掘隐私、揭露隐私等行为，这成了一个导火索。加上我当时也在承担着教法的责任，因此与门卓（Smon 'Gro）的人意见不合，表面上看起来很好，但实际上却出现了一些小问题。为桑珠噶丹巴（Bsam Grub Dga' Ldan Pa）的集会殿的壁画做了一个简短的开光仪式。因为宗喀巴大师的一幅旧唐卡和壁画上的花朵增多，所以学士们等人都非常高兴。这时，香丹寺（Bzań Ldan Chos Sde）的僧众都说无论如何都要一起去，所以在二十二那天出发了。他们也没有举行盛大的迎接仪式。到达后的第二天，从妙音法座上做了一个最初的缘起，给予了一个白文殊的随许，天空非常晴朗，出现了双层日晕，并且降下了大量的花雨，这是不可否认的，所有在场的人都……
English
While staying there, he gave one Dharma session on the Great Vehicle Mind Training in the assembly hall for the people of Ba Monastery in the morning, and one Dharma session on Niguma in the evening. There were about seventy new monks who became ordained listeners. Kunga Palzang was also a monk at that time. About twelve monks of the Kalachakra Tseva lineage itself received the complete ordination, and with the addition of those from other places, there were about seventeen in total. He also specially performed empowerments and instructions for the Sangha itself. After that, because our monks and patrons repeatedly urged him, and because there was a strong request to come from Ngamring (Ngamring County), even though he was unwilling to go, he set off. At Dod Phug Poche, he had some conversations with Dharma Lord Drakpa Tashi. The next day, he arrived at the palace of Ngamring (Ngamring County). The day after arriving, he met the prince and was given a seat on the south side of the fourth pillar. At that time, his younger brother Tshul Bas, in a testing manner, asked some questions based on the Kalachakra, to which he gave detailed answers. Before this, Tsewang Dondrup from Smon 'Gro, after passing away in Jonang, Ngamring (Ngamring County) had allowed all people, high and low, internal and external, to change their statements as much as possible. Even if they didn't understand for a few days, they pretended to cover it up. After that, Smon 'Gro sent a person to Jonang. Jonang Monastery and Smon 'Gro had a dispute and appealed to Ngamring (Ngamring County). The people of Jonang Monastery said that we were involved, and as a result, there were various accusations, slanders, digging up secrets, and revealing secrets, which became a trigger. In addition, because I was also taking on the responsibility of the Dharma at that time, there was a disagreement with the people of Smon 'Gro, and although it looked good on the surface, some small problems arose. A brief consecration ceremony was held for the murals of the assembly hall of Samdrub Gandenpa. Because an old Thangka of Je Tsongkhapa and the flowers on the murals increased, the scholars and others were very happy. At this time, the Sangha of Zangden Monastery said that they must come together no matter what, so they set off on the twenty-second. They also did not hold a grand welcoming ceremony. The day after arriving, from the Manjushri Dharma throne, he gave an initial auspicious blessing, a permission of White Manjushri, the sky was very clear, there was a double halo around the sun, and a great rain of flowers fell, which was undeniable, and everyone present...
Chinese
來到了他們的眼前。所有的老僧人都因為強烈的虔誠心而不由自主地流下了眼淚。大家都異口同聲地說這次一定要做時輪金剛的灌頂。因此，為所有的僧眾做了一次圓滿的時輪金剛灌頂，有七百多人接受了灌頂。之後，又為少數人做了勝樂金剛飲血派的灌頂，為廣大僧眾做了涅瓊的傳承和許多隨許。供養了僧眾三次茶和一份豐厚的佈施。在斯姆宗，也向教主母獻上了豐厚的禮物。這次住了七天。二十九日晚上住在瑪爾，第二天早上，因為桑丹的教主母的加持，所有的牲畜都沒有去往昂仁方向，而是反覆地返回桑丹方向。在昂仁，按照傑尊瑪·阿旺仲的意願，講授了勝樂金剛父續、母續、根本中觀等教法。為希措的修行者們做了喜金剛和時輪金剛的灌頂。此外，還做了兩次勝樂金剛黑行派的灌頂，以及怖畏金剛惹浪派的八具屍陀林灌頂。傳授了教導、傳承和隨許等，可以說佛法得到了極大的弘揚。斯門卓的人說，在曲隆一帶，我們沒有任何權利，曲隆的一切都屬於斯門卓。此外，以前聚集在一起的各種想法，此時都顯現了出來。從那以後，即使現在自己想把一切都交給他們，同伴們也不贊同。因為這個緣故，未來一兩年可能會很困難，所以請求第司管理寺院。在夏季的觀光地約塘寺的落成典禮上，也沒有任何慶祝活動，只是草草了事。以前，在覺囊派的法座上，是傑仲貢瑪親自任命的，也是他親手給予的，但對此自己並沒有什麼特別的需求。這次出現了必須前往覺囊派主寺的想法。總的來說，自己對寺院等沒有任何慾望，只希望在沒有固定住所的情況下，盡可能地修行佛法，特別是不喜歡爭端之類的事情。