English
Since there were some inner and outer interdependent connections to arrange, many tormas were scattered on the mountains to the left, right, above, and below. Interdependence gradually improved from one aspect. When meeting with the two Gyantse Dzongpons, it was found that the vows were very impure, and the inner heart was like coal. Both sides had to pretend to be harmonious on the surface, which was of very little significance. Especially in that area, many rough changes were seen. They also planned to take advantage of each other. Although there were people in Drakto and other places, all these people were pushed out to take the blame without any awareness. Even when reaching the front of Gyantse, no one realized it. That night, they stayed in Ngoma Lung, and some minor conflicts occurred. The next day, Gyantse Dzongpon Tselepa seemed to be going to the north. Someone asked if there were any dangerous roads on that mountain, but they did not meet. More than a month later, he was struck by lightning and died in Ngamring. Later, in Chukyangkha in the direction of Tsochen, they met the Khenpo of Tsochen Monastery, said to be a great Arwa, as well as the general Sangha and laity of Tsochen Monastery. It was said that he was Mikyo Gyalwa from Kham that year, and he was in his prime. Based on this, we said things like "from the victorious side," which caused everyone to burst into laughter, which seemed to be a very bad omen. At that time, people came from Dratang to deliver offerings for the passing away of the great Lama Chöje. He was a Geshe who was beneficial to the Dharma, so it was a great pity. Afterwards, according to the tradition of the former summoner Namchak, they gradually arrived in Tingkye. They stayed for more than a month. According to everyone's wishes, they offered empowerments and Dharma as before. Especially for some Geshes, they gave a commentary on the ten verses of the Lamrim of Tantra, which was completed in seven sessions. Similarly, they also gave a detailed explanation of the Differentiation of the Middle and Extremes, which took more than half the time. Rabjampa Tashi Phuntsok also listened carefully to these on top. For many people, they gave detailed guidance and transmissions on Chö practice. They visited Drakkar Gonkhang and also circumambulated Sangngak Riwo. Drakkar Taktri and Sangre
English
Also, large tormas were offered on both sides of the mountain ridge. There were also signs of averting the gross obstacles of the patrons in that direction. Just as Prince Wangi Gyalpo had great aspirations for the Dharma, the hair that was held in his hands was shaved off. He was given the name Kunga Yeshe Gyatso. Adding special auspiciousness, it went very well. He took the vows of a layperson and a novice monk. Dewa Machen also took the vows of a layperson. As was done in the past by turns, a market administration was also held at a large gathering. That summer, diarrhea occurred spontaneously and repeatedly, so the root of the previous illness became clear and spacious, and the body returned to normal for a while. The master Dagdul Drung from Gampa was the source of special concern from the general public since before. Although people were often sent to Jonang and Drakto and other places, was it that some black people with the appearance of lamas changed his mind? A bad thought arose that it was due to the urgency of time and preparation. In any case, there was not even a letter contact at this time when his mind changed. After that, on the way back, we stayed one night at Zhong Macha Dzong (Kongma, present-day Zeku County, Huangnan Tibetan Autonomous Prefecture, Qinghai Province). As instructed from the north before, this monastery of Kongma, like Dorje Kunpang Chöje and our own venerable lamas, have always been the masters of the monastery, so we ourselves have also been in charge of managing and maintaining it, so it has been good until now. On the way back, as if urging people, we headed towards Dongga. I didn't go to the Dzong this time at all. We stayed at Luding for two nights. I gave a Vajra Bell empowerment. The signs that appeared were not very good. After arriving at Damla, someone came to inquire. That day on the road, a nomad-like person came to ask for blessings. After asking, we learned that they were servants of Gyagen Nangso. At that place of Trolema, the elderly Wonpo Khentsun came to greet us, slipped and fell. Later, it seemed to be the auspicious sign of the monastery coming to us. After that, in the Dzong and monastery where the news was being inquired, there was no one living, it was empty. The next morning, the Dzongpon also arrived. When returning, the distance of the send-off was very long. In addition, there were auspicious signs of transfer from Tsiktra and other places.
English
Mas Shar. After arriving in Jonang, I stayed one night in the house of Khachod Delden (Mkha'-spyod bde-ldan) to warm up. Although I wasn't completely satisfied with the arrangement of the house, I temporarily accepted it as it was. I offered a large torma at Zhongtod (Gzhong-stod). After that, because I had to quickly reach the direction of Dringbu ('bring-bu), and I was preparing to leave quickly, Lhundrub Speuwa (Lhun-grub spe'u-ba) Kunga (Kun-dga') from Ngamring (Ngam-ring), Jamyang Tashi (Byams-bkras-pa), and many other people repeatedly urged me to postpone my departure until around winter. When I said that I couldn't postpone it for that long, they insisted that I should postpone it for at least a while because it was necessary to go immediately, but they didn't give a reason, so I was delayed for about a month. During that time, I also did a short-term wealth-attracting ritual. After the ritual, I also wrote a detailed explanation of how to perform the important Shangpa Kagyu (Shangs-chos) empowerment and blessing. Soon after, the Northern Shabdrung (Byang-zhabs-drung) himself went to Lhawangtse (Lha-dbang-rtse) on the way, and when he returned and passed through Jonang, the sky was still clear, but suddenly a big wind rose out of season, and the horses of the stewards and others who were supposed to welcome him went mad, and other disturbances occurred. I stayed for one night. The people of Zhangdro Monastery (Zhang-gro sgrub-sde-pa) also came to request the blessing of Vajrayogini. On the original date for going to Lhawangtse (Lha-dbang-rtse), I suddenly felt unwell and was delayed for a while. Later, when I arrived at Lhawangtse (Lha-dbang-rtse), there were also some signs of disturbance at the welcoming place. When I arrived at Dzongtse (Rdzong-rtse), it seemed that the sun was setting at the same time, and I reflected on the auspiciousness of this coincidence. Both when I came to Lhatse (Lha-rtse) before and this time, the officials, attendants, secretaries, and everyone else were neglected. Only the praises of the great Bhutanese disciple Jemo Rinpoche (Rje Mog-pa) Lhatsewa (Lha-rtse-ba) Ngawang Zangpo (Ngag-dbang-bzang-po) and his disciples, and the black iron instruments going back and forth, gatherings, songs, melodies, leg bells, and conch shells, were echoing around every day. All the doors of the outer, inner, and secret aspects of worldly affairs became a source of laughter. Although it seemed that the omen was not good, some of the attendants flaunted themselves in front of us.
Chinese
正在做着。我的想法里，只有呀呀，爸爸的，太太的，嗡嗡这四个。总的来说，什么是好的，一点也不知道，但必须要做适合时宜的事情。做什么好也不知道，但必须要做顺应时势的事情。对于热病来说，没有比樟脑更好的药了，但对于未成熟的热病来说，会变成毒药。另一方面，暂时放下其他国家的洲的说法，在藏地这里，我们说宗派不同，见解不同，所以就出现磕头磕破头，脖子上挂的念珠拉断的情况。总的来说，是内道弟子，特别是大乘行者，更加特别的是自认为是中观派。没有出现宗派不同的原因。如果真的有，那就是各自不同，谁好谁坏，内部争斗，发生战争，有变成坏人和受诅咒者的危险。本来在藏地，以前出现过许多各自持有佛法传承的人，但大多数僧人都属于不分宗派的大众。现在许多佛法传承都衰落了，没有衰落的那些，也没有对其他人持有传承。僧人中也没有谁属于大众。全都成了各自的家务事。萨迦、格鲁、噶举和宁玛这四个宗派最为出名。除了这些之外，现在也有各种各样的宗派，但支持者僧俗很少。中间有一次，格鲁派的教法非常兴盛，其他宗派的人心里不高兴，就说萨迦、噶举、宁玛三个宗派是一个宗派，然后联合起来，想要团结一致对外，想要把格鲁派排挤出去，心里想什么就说什么。作为回应，他们（格鲁派）也反过来说，你们所有人都没有获得解脱的佛法，这样一来，藏地仅存的一点佛法也分裂成了多种形式，彼此都变成了乌鸦和猫头鹰的关系。萨迦、噶举、宁玛三个宗派承认是一个宗派，但人可以不一样。至尊宗喀巴大师在显宗和密宗中，对佛法术语做了一些与以前的藏语不同的修改，这是事实。但是，在他的独特见解中，有些人认为只有三分之一，有些人认为只有一半。
English
It is being done. In my mind, there are only four things: "ya ya," "papa's," "tai tai's," and "um um." Generally speaking, I don't know what is good at all, but one must do what is appropriate for the time. I don't know what is good to do, but one must do what is in accordance with the times. For fever, there is no better medicine than camphor, but for immature fever, it becomes poison. In another way, let's put aside the talk of other countries for a moment. Here in Tibet, we say that our philosophical tenets are different, and our views are different, so we end up breaking our heads from prostrations and breaking the rosaries around our necks. Generally speaking, we are Buddhists, especially Mahayana practitioners, and even more specifically, we claim to be Madhyamikas. There is no reason for different philosophical tenets to arise. If there really are, then it's just a matter of who is better and who is worse, and there is a danger of internal strife, war, and becoming evil people and the cursed. Originally, in Tibet, there used to be many individuals holding their own Dharma lineages, but most of the Sangha belonged to the general public, regardless of lineage. Now, many Dharma lineages have declined, and even those that have not declined do not have much of a hold on others. There is no one among the Sangha who belongs to the general public. Everyone has gone to their own family affairs. The four schools of Sakya, Gelug, Kagyu, and Nyingma are the most famous. Apart from these, there are still various schools today, but there are few monastic and lay supporters. Once, for a while, the Gelug tradition became very prosperous, and people from other schools were unhappy and said that the Sakya, Kagyu, and Nyingma schools were one school, and then they united to face outwards, wanting to exclude the Gelug school, saying whatever came to mind. In response, they (the Gelug school) also retorted, saying that none of you have the Dharma to attain liberation, and as a result, the little bit of Dharma that remained in Tibet was divided into many forms, and they all became like crows and owls to each other. The Sakya, Kagyu, and Nyingma schools acknowledged that they were one school, but that people could be different. The venerable Tsongkhapa the Great made some modifications to the Dharma terminology in Sutra and Tantra, which were somewhat different from the old Tibetan language, which is true. However, among his unique views, some people think it's only about a third, and some people think it's only about half.