Chinese
在该月的两个多星期里，逐渐地，关于请求恩准的来源，据说会有不丹的供养人来恩准，从仲普突然返回，因为不需要恩准，所以心里感到轻松，但是，在对他们没有看到利益的情况下，不久之后就出现了责备的情况。据说名叫旺拉的人暂时向萨迦赤钦寻求信任。后来，萨迦巴阿米让秘书在寝宫门前处决了罪犯。那时，就像吉夏二人有强烈的呼唤一样，在吉雄住了九天。对于许多如会面等事务，进行了胜乐金刚和怖畏金刚的灌顶，奈古的快速引导，幻身大权圆满四灌顶等许多佛法开示。之后，以盛大的迎接仪式迎接了政府的南杰拉旦。在这里也包括奈古六法的各自教导，以及其他许多种类的愿望法。住了十三天。他们手中有很多拉堆洛巴领主的加持物，对那些圣物进行了朝拜。有一天，去了朝拜荣波的寺院斯热雄。在斯热雄居住的玛尔巴大师的灵塔，据说化身喇嘛阿旺诺布进行了修复和检查内部，但仍然确实供奉着杰尊玛尔巴的遗骨，所以非常恭敬地献上供品并祈祷。虽然和传承者进行了交谈，但他除了点头之外，对佛法方面保持沉默。还朝拜了米拉日巴的洞穴和隐居地等。有一尊杰尊曲吉多杰的雕像，据说不是在世时的手迹，但也不确定。还朝拜了隆琼的具加持力的吉祥天母。有一天去曲科林的时候，遇到了一位据说是荣派的佛法大师的寺院堪布，和他交谈时，除了不丹新派的无意义的胡言乱语之外，荣派自己的观点一点也没有。关于这件事，雅隆扎西孜巴新交往的是桑，他依靠他们喇嘛一样的教导，显得摇摆不定，而且雅吉
English
Stayed for more than two weeks in that month. Gradually, regarding the source of requesting approval, it was said that Bhutanese patrons would come to grant approval. He suddenly returned from Drangphu, and since approval was not needed, there was a sense of relief in his heart. However, without seeing any benefit for them, a situation of blame arose not long after. It is said that a person named Wangla temporarily sought trust from Sakya Trichen. Later, Sakya Dagpo Ami had the secretary execute the criminals in front of the sleeping quarters. At that time, just as the two of Kyishak had a strong calling, they stayed in Kyishong for nine days. For many matters such as meetings, they performed the empowerments of Chakrasamvara and Vajrabhairava, the quick guide of Niguma, the four complete empowerments of the great illusory body, and many other Dharma teachings. After that, they arrived with a grand welcoming ceremony to welcome the government's Namgyal Rabten. Here, too, they included the individual teachings of the six Dharmas of Niguma, as well as many other kinds of desired Dharmas. They stayed for thirteen days. They had many blessings and relics of the lord of Lhatö Lhopa in their hands, and they paid homage to those relics. One day, they went to visit the Rongpa monastery, Sreling. In the reliquary of Jetrung Marpa, who resided in Sreling, it is said that the incarnate lama Ngawang Norbu renovated and inspected the interior, but it is still true that the relics of Jetsun Marpa are enshrined, so they offered offerings and prayed with great reverence. Although they had conversations with the lineage holder, he remained silent on Dharma matters except for nodding. They also visited the cave and retreat of Milarepa, etc. There is a statue of Jetsun Chökyi Dorje, which is said not to be a handprint from when he was alive, but it is uncertain. They also visited the blessed Pal Lhamo of Lungchung. One day, when they went to Chökhorling, they met the abbot of the monastery, who was said to be a Dharma master of the Rong tradition, and when they talked to him, besides the meaningless babble of the new Bhutanese tradition, there was not even a trace of the Rong tradition's own view. Regarding this matter, Yarlung Tashi Tsepa, who newly associated with Sang, relied on the teachings of their lama-like figures, and appeared to be wavering, and Yar Gyab
Chinese
纳寺的僧人断绝了所有包括言语交谈、书信往来等联系。如果稍微进行书信联系等，就会像遇到邪魔一样心生疑虑，无论如何都装作不认识，视而不见，听而不闻。法主凯仲巴前来拜访。对他们和另外一些人，讲解了《学集论》的根本经文，并作了意义解释。后来又来到工噶（贡嘎）。在这里，过去和现在多次见到新噶举派的文献，但看到的所有文献都只是“嗡”的念头。之后逐渐出发，卡嘉玛伦饶巴等人的面见者提供了资助。之前春天去吉蔡下时，与上师成就者就自空和他空进行了许多佛学术语的辩论。他从那时起，查看了许多杰果让巴、泽塘桑伦和昂珠巴瓦等所著的驳斥他空的著作。这时他来了，进行了整整一天的疑问解答的恳谈。后来他自己也似乎对宗派的观点产生了一些信仰。第二天晚上要去朝拜祖母的岩洞，显现了非常大的神变，在内外朝拜时，觉得洞里有黑色的吉祥天母隐约可见。还发现了一个三角形的石制圣物，大约有一个肘那么大。以前，持有不同教派的人心怀嫉妒，把怨恨藏在心里，大小人物，从卫藏的洛扎上下，很多人都对我恶语相向，在兔年和龙年（应指藏历年份）几乎都平息了。以前的牛年、虎年和现在的蛇年，在卫藏的各个地方和各个部落，有很多需要安排好兆头的事情，但由于外、内、秘密三种障碍都出现，几乎无法完成。稍微安排好的一些事情，也总是因为违缘而失败。总的来说，众生共同的业力，特别是自己注定要经历的，即使是圣者也无能为力。我们凡夫俗子又能做什么呢？但对于那些可以改变的不确定因素，很多都可以分别安排好兆头。
English
The monks of Na Monastery severed all connections, including verbal communication and correspondence. If there was even a slight exchange of letters, they would become suspicious, as if encountering a demon. In any case, they pretended not to know me, not to see me, not to hear me. Dharma Lord Kedrongpa came to visit. To them and some others, I explained the root texts of the 'Compendium of Trainings' and provided interpretations of their meaning. Later, I also came to Gongkar. Here, I saw many documents of the New Kagyu school, both in the past and present, but all I could think upon seeing them was 'Om.' Then, gradually departing, the faces of Kagya Marlhun Rabpa and others provided support. Previously, when I went to Kyitsal in the spring, there were many debates on Buddhist terminology concerning self-emptiness and other-emptiness with the accomplished master. From then on, he examined many books refuting other-emptiness, such as those written by Je Gorampa, Tsetang Sanglhun, and Ngondrup Palbar. At this time, he came, and we spent an entire day in earnest discussion resolving doubts. Later, he himself seemed to have gained some faith in the tenets of the school. The night before going to visit Tsubmo's cave the next day, there were very great miracles, and when visiting inside and out, it seemed that there was a faint black Palden Lhamo in the cave. A triangular stone relic, about the size of an elbow, was also found. Previously, many people, both high and low, from upper and lower Lhokha in U-Tsang, harboring jealousy and concealing resentment, spoke ill of me because they held different religious lineages. This has mostly subsided by the Rabbit and Dragon years (referring to Tibetan calendar years). In the previous Ox, Tiger, and this current Snake year, there are many things to arrange for good omens in various places and tribes of U-Tsang, but due to the appearance of outer, inner, and secret obstacles, it is almost impossible to accomplish. Even the few things that have been arranged are always thwarted by adverse conditions. In general, even the noble ones are powerless against the common karma of sentient beings and especially what one is destined to experience. What can we ordinary people do? But for those uncertain factors that can be changed, many can be arranged separately for good omens.
English
Although there were definitely many benefits, the wish became an obstacle. In general, doing the dependent arising well, the things that are done can be completed smoothly. Dependent arising is also conditioned, so it is not permanent. As long as the good continuation has not deteriorated, one will feel happy. Later, if the dependent arising deteriorates due to adverse conditions, then one successful attempt at the beginning is not enough; this is an important point that everyone should understand. Then gradually arrived at Drangpu Monastery. The family members seemed a bit listless, so they didn't stay in the house. Most of the day was spent outside. In caves, mountaintops, and other secluded places, they engaged in meditation, and in the fields behind the house, two or three groups of monks and laypeople constantly engaged in debate. For the various monks and laypeople who gathered, explanations were given on the Lamrim of the Three Persons, Kongtruk's Extensive Commentary on Bodhicitta, and some topics of interest such as generosity. The explanation of the Generation Stage of Hevajra was also given as a practice. A detailed explanation was given with reference to the Vajra Tent Tantra. During this time, they stayed for about one month and twenty days. Later, while staying at Nakartse for about half a month, the blessings of the Two-Faced Vajravarahi, the empowerment of the Black Yamari of the Zhang tradition and the Six-Faced Ra tradition, and various empowerments and subsequent permissions such as the Circular Mandala were bestowed upon the patrons. For some of the disciples who were traveling with him, explanations of the Bhadrakalpika Sutra and the remaining parts of the Hevajra practice were given. On the thirteenth day of the third Hor month, a tonsure ceremony was held for Lacham Phuntsok Drung, and a grand Dharma festival was held. Previously, people had been sent from Gyantse to invite him several times, and this time it seemed like it was based on going in that direction. However, since the person who was supposed to invite him did not arrive in time, and the dream omen also indicated that the person who would invite him would come from Gyantse Rinpung, he prepared to go to Rong. The next day was supposed to be the day of departure, and today the person who was supposed to invite him came from Gyantse, but he was unable to go there and instead went through Rongchen. He stayed overnight in Drakpa. Chöje Öchokpa was staying there and even came to visit me. Then in Jamyangchen, the local official Jamdrak Drung came to greet him, and various prostrations, offerings, and prayers were made to the great Jamyang statue. Only simple Dharma exchanges were made with a few abbots.
Chinese
在仁蚌住了八天。首先进行了一些长寿灌顶和随许。按照司部绛扎仲的请求，私下授予内古派的快速引导和红阎摩敌的灌顶。拜见了用乌木做的度母，旃檀度母自生像，十六罗汉唐卡，耶巴拉瓦等加持圣物。做了广大的礼拜供养和祈愿。之后逐渐来到桑珠孜。主要供奉了各种佛法和驱除障碍。夏东赠送了一个纯净的铜质茶壶，用于觉囊派的会供。拉章阿姆泽仲前往北方迎亲。王子也出生在森给隆，但阿姆泽仲却在那里去世了。由于王子年幼，担心路上发生意外，官员们感到不安。我写了一封信给鬼神，让他们不要制造障碍。可以平安无事地迅速到达桑孜。按照官员们的意愿，授予了五部大论的灌顶，以及内古六法的各自加持。也稍微去了纳塘和江钦。再次为了年幼的王子不遭受障碍，以及吉祥的缘起，授予了一些长寿灌顶和朵玛灌顶。在赤康的龙座上，会见了从仁波切卡孜来的人。按照他们的意愿，为赤康的官员们做了四十九尊怖畏金刚和喜金刚蓬面母的灌顶。此时，他们表现出极大的虔诚和恭敬，并说出内心纯净的话语。巴南伦珠孜的司部噶丹仲也来了，按照他的话住了三天。有一天，夏季的洪水非常大，担心对桥梁和农田造成损害，虽然程度较轻，但我们念诵咒语并抛洒糌粑，洪水立即减少了一些，然后变得越来越小，第二天起就没有发生水灾。宗的房屋非常破旧，有倒塌的危险，用沐浴水泼洒后，立即停止了漏土。后来多年没有修缮，也没有发生倒塌等事故。桑丁
English
I stayed in Rinbung for eight days. It started with some Tshewang (long life empowerment) and subsequent permissions. As requested by Depa Jamyang Drakpa Drung, I privately bestowed the quick guide of Niguma and the empowerment of Red Yamari. I visited the Tara made of eaglewood, the self-arisen image of Sandalwood Tara, the Thangka of the Sixteen Arhats, Yerpa Lhalawa, and other blessed objects. I made extensive prostrations, offerings, and prayers. Then, gradually, I arrived at Samdrubtse. I mainly offered various Dharma teachings and obstacle removal rituals. Shar Dong presented a pure copper teapot for the Tsok (gathering) of the Jonangpa. Lacham Amdzes Drung went to the north for a wedding. The prince was also born in Sengge Lung, but Amdzes Drung passed away there. Because the prince was young, the officials were uneasy, fearing accidents on the road. I wrote a letter to the spirits, asking them not to create obstacles. They could quickly reach Samtse safely. According to the officials' wishes, I bestowed the empowerment of the Five Great Treatises and the individual blessings of the Six Dharmas of Niguma. I also briefly visited Narthang and Jangchen. Again, to ensure that the young prince would not suffer obstacles and for auspicious circumstances, I bestowed some Tshewang (long life empowerment) and Torma (offering cake) empowerment. At the dragon throne of Trikang, I also met the people who had come from Rinpoche Ka-zhi. According to their wishes, I bestowed the empowerment of the Forty-Nine Wrathful Deities of Vajrabhairava and the Bong-zhal-can (Vajravarahi with a pig face) of Chakrasamvara to the officials of Trikang who were attending. At this time, they showed great devotion and respect, and spoke words of pure intention. Depa Karden Drung from Panam Lhundrubtse also came, and I stayed for three days according to his words. One day, the summer flood was very heavy, and there was concern that it would cause damage to bridges and fields. Although it was minor, we recited mantras and scattered roasted barley flour, and the flood immediately decreased somewhat, then became smaller and smaller. From the next day onwards, there was no flood damage. The houses of the Dzong were very dilapidated and in danger of collapsing. After sprinkling bathwater, the continuous soil leakage stopped immediately. Later, for many years, even without repairs, there were no accidents such as collapses. Samding