Chinese
那就会变成过失。如果墓地变成过失，即使是圣者也显然存在那个过失。圣者的遗体运送地也是墓地啊。即使变成墓地，对于密宗瑜伽士来说，也不是不吉祥。不仅如此，在律藏中也说在寒林中书写墓地，难道对所有这些都要指责过失吗？在这里，对于圣者，有超越凡俗之地的坚定认识，并且遗骨变得如同珍宝一般，又为何要做再次研磨成粉的恶劣想法呢？在那之后，向河水中布施朵玛，也新涌出了一处泉眼。稍微闭关了一下，景象也变得吉祥。从后藏到德巴噶丹仲，多次出现非常明显的麻风病迹象，但那年他似乎有些不高兴，所以没有呈报做法事等事宜。尼泊尔工匠们再次前往聂拉木时，江布管家格西做了些什么，还大喊大叫。不仅不接受附有供品的誓言书信，还将其摔在地上等，非常喧闹。大约一个月后，他自己也恢复了。从具备原因到产生结果是自然规律，即使噶萨邦隆不愿意，也勉强去了。之后，通过吉俄内部，从定日到隆和嘉隆寺等处勉强去了，做了很多佛法关联的事情。在定日方向，似乎有人提供粮食，并以此为条件。在嘉隆，建立了金刚瑜伽母的修供。这个寺庙虽小，但没有制造障碍的人，因此新出家的人也很多。在扎托方向，总的来说，以前那个地区的所有地方，都有歉收等不如意的事情发生。但是，建造的佛像从吉祥开始到现在都非常顺利，即使是这样，江布宗本却阻止人们供养寺庙，也没有新出家的地方。甚至发布黑名单并宣称没有朝圣和拜佛的地方。因此，这个时候没有新出家的人。然而，现在寺庙的情况应该不会变得更糟，我认为以后会逐渐显现征兆。在扎托也讲了各种法会。铁索桥的私人...
English
That would become a fault. If a cemetery becomes a fault, even a noble being would apparently have that fault. The place where a noble being's corpse is transported is also a cemetery. Even if it becomes a cemetery, it is not inauspicious for a tantric yogi. Moreover, in the Vinaya, it is said that cemeteries are written in the charnel ground, so should we accuse all of these of faults? Here, for the holy being, there is a firm understanding that this is beyond the realm of ordinary places, and the bones have become like jewels, so why would one have the evil thought of grinding them into powder again? After that, by offering a torma to the river, a spring also newly emerged. After a short retreat, the omens also became auspicious. From Tsang to Depa Kardan Drung, there were many clear signs of leprosy, but he seemed unhappy that year, so he did not report the matter of performing rituals. When the Nepalese craftsmen went to Nyalam again, Jangbu caretaker Geshe did something, and shouted loudly. Not only did he not accept the letter of oath with offerings, but he also threw it on the ground, etc., making a lot of noise. About a month later, he recovered himself. It is natural for results to come from having the cause, and even though Gatsa Palung was unwilling, he reluctantly went. After that, through the interior of Jiguo, he reluctantly went from Dingri to Lung and Gyalung Monastery, etc., and did many Dharma-related things. In the direction of Dingri, it seems that someone offered grain and made it a condition. In Gyalung, a Vajrayogini sadhana offering was established. Although this monastery is small, there are no people who create obstacles, so there are many new monks. In the direction of Drakto, in general, in all the places in that area before, there were bad harvests and other undesirable things happening. However, the construction of the stupas has been very smooth from the beginning of auspiciousness until now, even though this is the case, Jangbu Dzongpon prevents people from making offerings to the monastery, and there is no place for new monks to ordain. He even issues a blacklist and proclaims that there is no place for pilgrimage and worship. Therefore, no new monks have been ordained at this time. However, now the situation of the monastery should not get worse, and I think that signs will gradually appear in the future. In Drakto, various Dharma gatherings were also taught. The private iron chain bridge...
Chinese
鄂寺杰·阿旺巴对香教法进行了详细研究。 后来，建造集会大殿的重要木工活也完成了。 在鸡年里，也做了建造集会大殿的规划等事宜。 早些时候，在羊年的冬季法会上，向昂仁（今昂仁县）的第悉献上了大量的上等珍珠，以及玉石绸缎等贵重礼物。 特意迎请了那位圣洁的上师，但恰逢此时，上师圆寂了。 从上师圆寂之处起，一直到所有的事情，都得到了关照的指示，虽然想请求按照思丹传承的教法封地，但未能如愿。 有一天说要去喀尔隆，但第二天又变卦说不去了。 作为补偿，答应给寺院和拉章（喇嘛住所）总共一千克青稞，寺院的部分用于维护教法，拉章的部分由我来管理，按照这个承诺，清点了今年的收入。 第悉还为银塔建造了一个环绕的白灯。 这期间，虽然强烈要求去昂仁，但担心耽误了法会的时间，所以没有去。 对于那些说要在亚江等地顺路拜访的人，也没有绕道，而是直接前往觉囊，及时赶上了法会。 今年新传的法非常多，传法的年份也很好。 突然想到拉章的土木工程和佛像建造等事宜应该这样做。 藏历正月（hor zla）初十那天，在真正的闭关期间，从桑孜来了一个叫我的人，声音很大，吵吵嚷嚷的。 他似乎也没有忘记当时第巴噶尔丹仲的事情。 他似乎忘记了昨天晚上今天要到这里的事情。 因为卦象也不好，所以暂时没有答应他。 又说上师生病了，于是管家绛央等人于十三日到达。 之前因为担任乌孜的后备军队，对寿命有损害，而且前后卦象都很不好，所以觉得身体肯定不行了。 在闭关期间，只是和他们简单地交谈了一下。 没有确定什么时候去，只是送去了加持品、法物和海螺等，到达的那天，身体似乎好了一些，但在十六日那天，上师...
English
Oserje Ngawang Pa did a detailed study of the Shang teachings. Later, the important carpentry work for the construction of the assembly hall was also completed. In the Year of the Rooster, plans were also made for the construction of the assembly hall, etc. Earlier, during the winter Dharma assembly of the Year of the Sheep, a large number of excellent pearls, as well as jade silk and other valuable gifts, were offered to the Desi of Ngamring (present-day Angren County). That holy lama was specially invited, but it happened that the lama passed away at this time. From the place of the lama's passing away, until all matters, there were instructions to take care of everything. Although I wanted to request a Dharma estate according to the Samten tradition, it was not possible. One day he said he would go to Kharlung, but the next day he changed his mind and said he would not go. As compensation, he promised to give a total of one thousand kels of barley to the monastery and the Labrang (lama's residence), with the monastery's share used to maintain the Dharma, and my share to manage the Labrang. According to this promise, this year's income was counted. The Desi also provided a surrounding white light for the silver stupa. During this time, although there was a strong request to go to Ngamring, I did not go because I was worried about delaying the time of the Dharma assembly. For those who said they wanted to visit Yajiang and other places along the way, I did not detour, but went directly to Jonang and arrived in time for the Dharma assembly. This year there were many new teachings, and the year of teaching was also good. It suddenly occurred to me that the civil engineering and statue construction of the Labrang should be done in this way. On the tenth day of the first month of the Tibetan calendar (hor zla), during a strict retreat, someone came from Samtse calling for me, making a lot of noise. He also did not seem to have forgotten about the Depa Kardan Drung at that time. He seemed to have forgotten that he was supposed to arrive here tonight. Because the omens were not good, I did not agree to him for the time being. Then they said that the lama was sick, so the steward Jamyang and others arrived on the thirteenth day. Previously, because he served as the reserve army of Utsang, it was harmful to his life, and the omens before and after were very bad, so I thought his body would definitely not be able to make it. During the retreat, I just had a brief conversation with them. I did not confirm when I would go, but sent blessings, Dharma objects, and conch shells, etc. On the day of arrival, his body seemed to be a little better, but on the sixteenth day, the lama...
Chinese
也说了许多零星的法。对于一些有需求的人，也做了一些诸如断法引导等必要的开示。如同被邀请一般，去了斯达桑寺。为父亲仁波切智波祖古的银塔做了开光，并为僧众们讲了一些佛法。只去了米香曲科林寺，也为民众做了一场集会灌顶。之后又稍微去了贾克，在去往大经堂等的路上，也做了力所能及的利生之事。去了纽嘉康，住了三天。为内务官等每个人做了些许他们所求的佛法。之后在金色者住了八天左右，为所有僧众做了盛大的时轮金刚灌顶，以及二十一度母的随许等，对僧众整体和个人都做了灌顶加持等许多密法。在拉章和香巴寺两处，受近圆戒的人也非常多。堪布蒋贡伦珠为建寺所造的释迦牟尼佛像，也按照时轮金刚的仪轨做了开光。也是在那时第一次见到了扎嘎曲杰仲。在修行地桑丹顶，也住了半个月左右，为在那里居住的人们做了些许佛法开示。为香巴的老师等一些人讲了三十七尊度母的灌顶和修法仪轨等。之后在多炯住了半个月左右，也为官员们做了各种灌顶和佛法开示。为求法者们做了金刚橛灌顶，以及胜乐金刚生起次第的讲解，和我们自己创作的许多作品等的佛法开示。经过亚拉姆仲孜到达了孜钦。之前孜钦寺的座主堪布绕杰巴去世后，就多次有书信说需要我来做。这次也强烈地说需要我来做，但只是口头上说说，并不是真心实意的。寺庙里的大部分人似乎也愿意，但是所有的情况都和以前不一样了，感觉像是一个空壳，所以一点也不想做。翁则卡托巴自己做着黑汝嘎的观想，那段时间正是他贬低别人的时候。
English
I also gave many miscellaneous teachings. For some who had requests, I also provided some necessary instructions such as Chö practice guidance. As if invited, I went to Taktsang Monastery. I consecrated the silver stupa of Father Rinpoche Trewo Tulku, and gave some Dharma talks to the Sangha. I only went around Mishang Chokhor Ling Monastery and also gave a gathering empowerment to the people. Afterwards, I came to Jak again, and on the way to the Great Assembly Hall, etc., I did whatever benefit I could. I went to Nyuk Gyalkhang and stayed for three days. I fulfilled the Dharma requests of the stewards and officials individually. After that, in Serdokchen, for about eight days, I gave the extensive Kalachakra empowerment to all the Sangha, as well as the Twenty-one Taras Anu-yoga, etc., to the Sangha as a whole and individually, I gave many mantra teachings such as empowerment blessings. There were also very many who took novice and full ordination at both the Labrang and Shangpa monasteries. Khenchen Jamgon Lhundrup also consecrated the Thukpa Jo Tshadma, which he had built for the temple, according to the Kalachakra ritual. It was also at that time that I first met Drakkar Choje Drung. At the meditation place Samten Ding, I also stayed for about half a month, giving various short Dharma teachings to those who resided there. I explained the empowerment of the Thirty-seven Deity Vajrayogini and the sadhana mandala texts to some, such as the Shangpa Loponpa. After that, I stayed in Döljung for about half a month, and gave various empowerments and Dharma teachings to the officials. I gave Vajrakilaya empowerment to those who requested Dharma, as well as explanations of the Kye-rim of Chakrasamvara, and many Dharma teachings such as our own compositions. Passing through Yarlam Drongtse, I arrived at Tsechen. Soon after the passing away of Khenchen Rabjepa, the abbot of Tsechen Monastery, there were repeated letters saying that I needed to take over. At this time, they also strongly said that I needed to do it, but it seemed to be only lip service and not from the heart. Most of the people in the monastery seemed willing, but the whole situation was different from before, it felt like an empty shell, so I didn't want to do it at all. The disciplinarian Khartokpa was practicing his own Heruka visualization, and that was the time when he was belittling others.
Chinese
此處也為求法者們講說各種不確定的零星佛法，對施主等也講說符合他們意願的各種灌頂。為新造的佛經和佛像等舉行開光儀式。在納木扎（音）地方的曼康（音）居住的施主仁增南達（音），現在被稱為堪布桑多（音）等，說需要一個斷除四種執著的教導，因此按照各自傳承的依據進行講授。那位施主後來以閉關修行者的身份，向拉尊（音）呈上報告，他自己家裡的許多僧人被繩之以法等，因自己的所作所為而感到後悔，沒有完成求法，這件事令人驚訝且滑稽。也去了江孜（Gyangtse），住在新造的降魔殿（音）。為施主們進行了長壽灌頂等許多消除障礙的儀式。在一次灌頂中，有勝樂金剛魯伊巴（梵文：Luipa）的灌頂。對於薩迦、格魯、夏魯巴（音）等各種傳承混合的上師、堪布、格西們，完整地講授了吉祥密集金剛五次第的瑪爾巴和俄巴（音）兩種傳承的教導，並將觀想次第疊加在一起講授。又在瑪爾拉姆（音）的孜慶魯丁（音）住了一晚。此時，孜慶（音）的前後兩任法主都由桑熱（音）擔任，強烈要求擔任寺院的住持。考慮到之後的一些緣起，他自己稍微承諾了。之後，在結瑪（音）的溫泉住了幾天，身體也變得非常健康。到達堆隆（音）時，從仲普（音）來了阿媽拉（音）和僕人。之前到達孜慶（音）時，按照給予富裕者的稱呼，逐漸到達桑珠孜（Samdrubtse）。向上師父子們獻上了大手印嘎屋瑪（音）的教導，以及許多灌頂和隨許。這時發生了楚浦寺（Tsurphu Monastery）倒塌，約三十名勞工死亡的事件。藏曆七月初一，再次到達赤康（音），按照他們的意願獻上了零星的佛法。為新的護法殿舉行了開光儀式和安放替身朵瑪等儀式，那個房子朝向外面，像個新娘子。曲吉（Chöje）納薩巴（音）也前來拜訪。按照他們所說的，進行了長壽灌頂。納薩（音）的第巴（音）手中有一幅吉祥時輪金剛的壇城唐卡，據說是印度人杜喜扎巴瓊古（音）的誓言物。