Chinese
扎巴处做时轮金刚灌顶，所有实修者都听闻了。上师依喜金刚而行持修持誓言物，此时也感到远处飘来香味，药材发出声音并沸腾，真实出现降下甘露的奇特景象。在请求给予加持的时候，上师说：“再复习一遍心性引导不好吗？”说完之后，立刻心智和显现都发生了变化，身体的感受和因缘似乎都无法承受，心中没有执着，眼泪不由自主地流淌，出现了狂笑等各种各样的语言表现。那天晚上什么都没有了，天地也变得空空荡荡。去往昂仁（今昂仁县）的想法也改变了。那时，从自生静处，莲花生大师亲手封印的里面，送来了意修法和详细的教诲，也与自己的心意相符。从闭关开始，尽最大努力行善。不是按照原来的引导方式，而是不依赖于一般的词句和文字，直接以意义传承的方式进行引导，像应机施教一样转法轮。有时一天之内也会增加十几次禅修的观法，有时也会在一个上面安住七八天，赐予了现证菩提道的恩德。此时，似乎明白了许多以前不明白的深奥要点，感觉就像是沸腾的水中冒出的气泡一样。对各种不同的见解、宗派和表达方式的执着消失了，理解了无有矛盾和过失的状态。产生了一种与以前不同的、难以言喻的、不可思议的信心。这里加入了金刚持第二灌顶。上师说，如果业气显现的错觉不停止，就无法触及不变的境界，赐予了深刻的定词。因此，也确信了证悟甚深法界也是通过方便法门来证悟的。获得了唯一真如的胜义谛，日夜不断地止息了气、息和觉知，融入了大印的法界中。
English
When the Kalachakra initiation was performed at Drakpa, all the practitioners heard about it. The Lama performed the practice of accomplishing the samaya substances based on Khyepa Dorje (Delighted Vajra). At this time, a good fragrance was felt from afar, and the substances seemed to boil with sound, and a wonderful appearance of nectar actually descending occurred. When requesting blessings and empowerments, the Lama said, "Wouldn't it be good to repeat the mind training again?" As soon as he said that, the mind and appearances changed, and it seemed that the body's experiences and circumstances could not be endured. There was no clinging in the mind, tears flowed uncontrollably, and various verbal expressions such as laughter arose. That night, everything was gone, and the sky and earth became empty. The thought of going to Ngamring (present-day Ngamring County) was also changed. At that time, from the self-arisen hermitage, the mind treasure and detailed instructions that were sealed by Guru Rinpoche himself were sent, and they also corresponded to my own mind. From the beginning of the retreat, I put forth as much effort as possible in virtuous practice. Instead of following the original way of guiding, it was shown as a way to enter the meaning lineage without relying on general words and letters, and the wheel of Dharma was turned according to what was appropriate for each individual. Sometimes, even ten times a day, the methods of meditation and views would increase, and sometimes one would remain on one for seven or eight days, bestowing the kindness of the manifest path. At this time, it seemed that many profound points that had not been understood before were understood, and it felt like bubbles rising in boiling water. Attachment to various different views, schools, and expressions disappeared, and the state of being without contradiction and fault was understood. An indescribable and wonderful confidence that was different from before arose. Here, the second vajra position is added. The Lama said that if the illusion of karmic winds appearing does not stop, then there is no touching the unchanging state, and he bestowed a profound definitive word. Therefore, it was also certain that the realization of the profound Dharmadhatu is also realized through skillful means. Having attained the supreme reality of the sole Suchness, day and night, without interruption, the winds, breaths, and awareness were stopped, and merged into the Dharmadhatu of the Great Seal.
Chinese
在入定之时，自性如虚空般不变，智慧如上弦月般显现。此处加入了金刚的第三种住处。期间出现了五种不同的障碍，但实际上并非障碍，而是按照上师所赐予的诀窍和教导进行修持，它们便转化为功德。此处加入了金刚的第四种住处。赐予了空行母海的上师灌顶，以及喜金刚俄巴传承的灌顶，从每个灌顶中都生起了智慧之光。特别是，喜金刚灌顶的落日余晖与梦境交织，出现了许多奇妙的景象。此处加入了金刚的第五种住处。之后，在秋季，赐予了昂仁（Ngamring，日喀则地区昂仁县）努觉米孜巴的称号。还承担了尊贵的上师的教令和重任，从其身边返回时，在献上座位的同时，为了表达对上师的感恩和纪念，献上了会供轮，并祈愿上师足莲永固。之后，还去了坚布谢噶和德林等地。在达尔的柳树林中，法王索南曲培和达尔巴的官员们举行了盛大的仪式。最终到达了昂仁（Ngamring，日喀则地区昂仁县）。这次在那里住了大约二十三天，为官员们赐予了度母的随许，一百次长寿成就母的灌顶，一百次九尊神的灌顶，马头金刚的随许，以及薄伽梵阎魔敌红色五尊神的灌顶。这是在江地（Byang，藏北地区）的第一次佛法活动。以四部众为中心，为日沃切的杰仲丹巴等人赐予了尼古玛的完整灌顶和引导，此外，还有许多人前来请求各自想要的法。此时，还见到了帕·热纳巴扎的唯一心子帕·杰久美。佛法上的交流增多，提出了各种各样的问题，我也尽力回答。这位帕·杰久美之前就想请求大戒的灌顶等佛法，但当时未能如愿。再次，这次被告知需要承担曲隆江孜的佛法事务。因此，通过藏地的道路，到达曲隆江孜后，完全满足了他们的意愿。
English
When abiding in equipoise, the self-nature is unchanging like the sky, and wisdom appears like the waxing moon. Here, the third Vajra Abode is applied. In between, about five different kinds of obstacles arose, but in reality, they were not obstacles. By meditating according to the pith instructions and teachings bestowed by the Guru, they were transformed into qualities. Here, the fourth Vajra Abode is applied. The Higher Empowerment of the Ocean of Dakinis and the Empowerment of Hevajra in the Ngok tradition were bestowed, and from each empowerment, a blaze of wisdom arose. In particular, many wondrous visions arose, where the twilight of the Hevajra Empowerment mingled with dreams. Here, the fifth Vajra Abode is applied. Then, in the autumn, the title of Ngamring Nujor Mizi Barwa was bestowed. Having also taken on the burden of the command and responsibility of the glorious and holy Guru, upon returning from his presence, along with offering a seat, a Tsokhorlo (feast gathering) was offered as a symbol of gratitude and remembrance, and prayers were made for the stability of his lotus feet. After that, he also went to Gyenbu Shelkar and De Ling, etc. In the willow grove of Dhar, Dharma Lord Sonam Chöpel and the officials of Dharpa held a grand celebration. Eventually, he arrived at Ngamring. At this time, he stayed there for about twenty-three days, and for the officials, he bestowed the Jenang (subsequent permission) of White Tara, one hundred recitations of Tsedrup Gyalma, one hundred recitations of the Nine Deities, the Jenang of Hayagriva, and the Empowerment of the Five Deities of Red Yamari, the Destroyer of Death, the Bhagavan. This was the first Dharma connection in Jang (Northern Tibet). With the Four Assemblies as the center, the complete Empowerment and instructions of Niguma were bestowed upon Jetrung Tenpa of Riwoche and a few others. In addition, many people came to request various Dharma teachings according to their individual desires. At this time, he also met Parjé Gyurme, the only heart-son of Pa Ratnabhadra. Dharma discussions increased, and various questions, both large and small, were asked, to which I offered answers to the best of my ability. This Parjé Gyurme had previously wanted to request the Empowerment of the Great Vows, etc., but it did not happen at that time. Again, at this time, it was said that it was necessary to take on the responsibility of the Dharma affairs of Cholung Jangtse. Therefore, immediately after arriving at Cholung Jangtse via the Tsang route, their wishes were completely fulfilled.
Chinese
住在何处，在任何现有的修行处所之上，以各种追求加以庄严，为大约八十人讲授了《胜乐金刚根本续》和简略的《道果》。此时，传授的自性已经变得非常成熟，除了完整的《隆波黑函》之外，没有其他的了。为了自身修法上的需要，特别做了胜乐金刚五尊的灌顶，以及尸林怙主的随许。对于有同样需求的人，做了一次怖畏金刚四十九尊的灌顶。完整地做了斯曼唐巴自己所许诺的究竟，即嘉样派的三转猪母的加持和传授方法，以及六论的传承等。在讲解智慧空行母策玛的甚深法类时，没有任何原因地，辛度绕（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的坛城和内供卡利（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）从供台上跳起来掉在地上，坛城虽然没有损坏，但是出现了一些不祥之兆，斯曼唐巴自己也心生疑虑。为自己和一起居住的扎桑等人，口头传授了大幻化网的生圆次第的讲解，并详细讲解了幻化网自身的印度论典及其注释。只是作为用佛法戒律等来管理修行处所的依据。当时，从觉囊来了一位名叫衮洛瓦的跳神者，他是觉囊寺杰仲仁波切的近侍，是把杰仲本人送到饥饿山的人，他仗着官位，由地方长官仲塔库尔撑腰，在那段时间里，做出了一些扰乱僧团的粗暴行为。这时，梦见堪布恩师达隆仁波切，说要前往擦日，由两个骑马的女人引路，说完就像赛马一样飞奔而去，达隆巴的人说，（仁波切）像在拉达一样悠闲地走着，随后就来，我快速奔跑追上他的脚印，让他下马坐在座位上，他说，哦，这次只是稍微出来一下。总的来说，达隆巴对所有人都感到厌倦。梦中清晰地梦到，如果能帮助达隆巴，就去做。之后，派人去供养长寿住世仪轨，他们在到达之前，（仁波切）身体非常虚弱，供养长寿住世仪轨之后，身体立刻好转，大约十天左右就痊愈了。之后，在觉囊，那一年...
English
While residing somewhere, he adorned whatever existing retreat center there was with various endeavors, and taught the condensed Lamdre (Path and Result) of the Oral Teachings of the Sakya tradition to about eighty people. At this time, the nature of the instructions themselves became very mature, and nothing more than the complete Lungpö Nakma (Black Volume of Transmissions) was given. For his own needs in practice, he especially performed the empowerment of the Five Deities of Chakrasamvara and the subsequent permission of the Lord of the Cemetery. For those with similar needs, he gave an empowerment of the Forty-Nine Deities of Bhairava. He completely performed the ultimate promise of Smentangpa himself, the blessings and methods of instruction of the Three Cycles of Vajravarahi according to the Gyalyuk system, as well as the transmissions of the Six Treatises, etc. When explaining the profound meaning of the Dharma cycle of the Wisdom Dakini Tsenma, without any cause or reason, the mandala of Sindūra (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Meaning) and the inner offering Kali (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Meaning) jumped from the offering table and fell to the ground. Although the mandala was not damaged, some inauspicious signs appeared, and Smentangpa himself became suspicious. He verbally transmitted the explanation of the generation and completion stages of Mahamaya to himself and Drakzang and others who lived with him, and explained in detail the Indian texts of Maya itself, along with their commentaries. He merely acted as a source for managing the retreat center with Dharma laws and the like. At that time, from Jonang came a gödroba (dancer) named Künlowa, who was a close attendant of Jetrung Rinpoche from Jonang, the one who sent Jetrung himself to the Starvation Mountain. Relying on his official position, supported by the local official Drung Takkhur, he engaged in some rude behavior that disrupted the monastic community during that time. At this time, I dreamed of the kind Khenpo Taglung Rinpoche, who said he was going to Tsari, led by two women riders, and after saying that, he galloped away like a racehorse. The Taglung people said that (Rinpoche) was walking leisurely like in Lhada and would come later. I ran quickly and caught up with his footprints, made him dismount and sit on the seat. He said, "Oh, I'm just coming out for a little while this time." In general, Taglungpa was tired of everyone. I dreamed clearly that if you could help Taglungpa, do it. Afterwards, I sent someone to offer a long life ceremony. Before they arrived, (Rinpoche) was very weak, but after offering the long life ceremony, his health immediately improved and he recovered in about ten days. After that, in Jonang, that year...
Chinese
传授适时开始，新的传授也很多。诵读了六支瑜伽的印度论典，以及法王父子十四尊的传记等。除了集会讲法外，没有像个别讲法那样的忙碌，内心的见解也得以充分发挥。从上师口诀中取出一些开解烦恼、增长智慧的仪轨进行修持，使得乐明无念的觉受力量越来越强，对于自性不变稍微有了一些认识。这里加上金刚的六种住处。传授朵玛时，有很多人聚集，各种喧闹杂乱，这些都显现为自心空明的本性。依靠它，由信心引发的喜乐持续了大约七天没有间断。之后逐渐平息于法界，进入一种巨大的舍弃状态。刚到达曲隆，就有来自江孜（Gyantse）和定结（Tingkye）的呼唤者一直等待着。特别是至尊上师也到了定结（Tingkye），所以在藏历十二月二十号左右依次前往，在拉孜宗（Lhatse Dzong）为大经堂的壁画做了一次开光。这个时候，绘画的细节还没有完成。之后也在路上经过切谢瓦到达定结（Tingkye）。三座寺院的僧众像自然而然地强烈要求一次道果法，所以在第二天就开始了佛法。关于传授成熟和口传方面，完整地诵读了上师传承的传记，以及道果六十法本。除此之外，对于口传的繁琐部分，也舍弃了，彻底讲解了意义。前来请求传授的除了少数几位施主外，全是僧人，大约有三百人左右。在因灌顶方面，进行了大约十七个灌顶。按照地方政府的意愿，进行了五部本尊的灌顶，大约有五十多个灌顶。向大约十五位象雄派的咒师和地方政府父子以及其他一些有需要的人，对于一个灌顶，完整地进行了象雄派的黑敌（梵文：Yamāntaka，梵文天城体：यमान्तक，梵文罗马拟音：yamāntaka，汉语字面意思：阎魔敌）四种威猛灌顶的随许，包括详细和简略两种。也给一些咒师做了吉祥天母（梵文：Śrīdevī，梵文天城体：श्रीदेवी，梵文罗马拟音：Śrīdevī，汉语字面意思：吉祥天女）军兵回遮的随许。向上师至尊详细汇报了自己的体验和感受。