Chinese
啊啦！在寺院的官邸内部，为一尊与人等高的释迦牟尼佛像举行了开光仪式。突然刮起了巨大的旋风。开光仪式结束时，也来了一位供奉逝者祭品的施主。返回时，路上也被大风阻断，发生了一件类似的事情。看来色巴·阿库·仲巴不久将去世。那天晚上，在森拉（地名）也进行了各自的祭祀祈祷，前来接受加持和接受供养的人非常多。之后，沿着道路逐渐前进，在江孜（Gyantse）的铁桥（Lhakmal）处休息。在寺院里，向堪布帕巴（Khenchen Phagpa）供养了茶水等，在孜钦（Tsechen）的后面，所有的教师们都来参加了共同的宗教法律活动。在这里也供养了茶水等。之后，在仲孜（Drongtse）前，来了一位年长的色巴（Depa）自发地敬献茶水，突然刮起了无休止的旋风，太阳的光芒也减弱了，就像天黑了一样，所有的方向都呈现出一种青灰色的朦胧状态，发生了一件与平时不同的事情。在多雄（Doljung）停留了几天，他们的时间安排和会面，以及他们自己的身体不适也稍微消除了。在这里，为吉普（Kyiphuk）的转世灵童开始了各种伏藏法的传承，以及《二观察续》（brtag gnyis）的讲解。法王益西嘉措（Chöje Yeshe Gyatso）也听闻了。之后，在桑丁（Samding）停留了大约五天。为寺院的人们进行了长寿灌顶的法会。当来到集市时，原本晴朗的天空突然变得阴沉。从迎接的地方到鲁丁（Ludhing）的路上，刮起了可怕的黑风，就像天黑了一样，就像之前在仲孜（Drongtse）发生的那样。仲孜（Drongtse）和这里的两种预兆都显示，立即发生了房屋倒塌等事件，而且看来不久之后也会发生各种各样的死亡事件。之后，在藏历一月十日到达了桑珠孜（Samdrubtse）。到达后立即按照星象，为昆孜（Kunzikh）顶部的禅房举行了开光仪式。像几天前一样，依次供奉了长寿灌顶等消除障碍的仪式。在这里过了一个月左右，继续讲解《二观察续》（brtag gnyis），直到《后观察续》（brtag pa phyi ma）的第三品为止。
English
Ah la! At the monastery's official residence, a consecration ceremony was held for a life-size statue of Shakyamuni Buddha. Suddenly, a great whirlwind arose. At the conclusion of the consecration ceremony, a patron offering memorial offerings for the deceased also arrived. On the way back, the road was also blocked by a great wind, and a similar incident occurred. It seems that Depa Akku Drungpa will pass away soon. That night, at the place of Srinlak (place name), individual prayers were also offered, and there were many who came to receive blessings and offerings. Afterwards, gradually proceeding along the road, we rested at the Iron Bridge (Lhakmal) in Gyantse. At the monastery, tea and other offerings were made to Khenchen Phagpa, and behind Tsechen, all the teachers came to participate in the common religious law activities. Here, tea and other offerings were also made. Afterwards, in front of Drongtse, an elderly Depa came spontaneously to offer tea, and suddenly an endless whirlwind arose, the sunlight also diminished, it was as if it was getting dark, and all directions presented a bluish-gray hazy state, and something different from usual occurred. We stayed in Doljung for a few days, and their schedules and meetings, as well as their own physical discomfort, were slightly relieved. Here, for the reincarnation of Kyiphuk, the transmission of various terma teachings and the explanation of the Two Examinations Tantra (brtag gnyis) were started. Dharma Lord Yeshe Gyatso also listened. Afterwards, we stayed in Samding for about five days. For the people of the monastery, a long-life empowerment was given as a Dharma connection. When we came to the market, the clear sky suddenly turned gloomy. From the place of welcome to Ludhing, a terrible black wind blew, as if it was getting dark, just like what happened in Drongtse before. Both the omens of Drongtse and here showed that houses collapsed immediately, and it seems that various deaths will occur soon. Afterwards, on the tenth day of the first month of the Tibetan calendar, we arrived at Samdrubtse. Upon arrival, a consecration ceremony was immediately held for the meditation room on top of Kunzikh, according to the astrology. As in the past few days, offerings were made in sequence for the removal of obstacles, such as long-life empowerments. After about a month here, the continuation of the explanation of the Two Examinations Tantra (brtag gnyis) went up to the third chapter of the Later Examination Tantra (brtag pa phyi ma).
Chinese
仅做了些许讲说和传承。期间也念诵了一些新旧不定的关于转世的预言。应诸位之邀，法王耶喜嘉措也亲自前往听给（地名）。从彭域贡嘎多杰丹传来消息，至尊上师耶喜旺波融入法界，也呈上了清晰的祈愿。圣物建造尚未完成，也发生了地方政府请求摊派的事。那位至尊上师是苦行者，因此圣物建造的资材也大多是从这里筹措的。由于我非常受到严格的嘱托，因此这段时间不得不停留很久。在第司父子面前，进行了吉祥金刚鬘四十二尊，以及增吉祥的三尊，共四十五尊的灌顶。此外，还为一些求法的格西和一些康巴僧人，完整地进行了一次灌顶。在吉祥胜乐金刚坛城的时候，建造了彩粉坛城，并按照金刚鬘和《口诀穗》中所说，如法如律地进行了供养等仪轨，以及食子仪轨等。当时，对于第司手中的重要圣物，进行了沐浴、开光、补缺等仪式，也为驱除帐篷上的障碍等进行了仪轨。之后，还为第司本人完整地进行了吉祥时轮金刚的灌顶。这部依据吉祥大威德金刚仪轨的六十四行法略微详细的文字，也是在这些时候撰写的。对香巴法王的《第一品考察》讲到了第七品。又，此时从多康北部地区的尼绒寺，噶夏坚赞僧格的转世，也做过喇嘛根嘎伦珠的侍从管家，在蒙古地区是嘉塘巴的大施主内索的佣人，名叫根嘎扎西的那个人，与噶夏的两位官员一起来到卫藏朝圣，并依靠大施主内索的供养，喇嘛根嘎伦珠
English
I only did some explanations and transmissions. During that time, I also recited some uncertain prophecies about reincarnations, both old and new. At the invitation of various individuals, Dharma Lord Yeshe Gyatso also personally went to Tinggye (place name). News came from Phyingru Gongkar Dorje Dhen that the venerable Lama Yeshe Wangpo had merged into the Dharmadhatu, and a clear prayer was also offered. Before the construction of the sacred objects was completed, there was also an incident where the local government requested apportionment. That venerable Lama was an ascetic, so the materials for the construction of the sacred objects were mostly raised from here. Because I was under very strict instructions, I had to stay for a long time during this period. In front of the Desi father and son, the initiation of the forty-two deities of the glorious Vajra Mala, and the three deities for increasing auspiciousness, a total of forty-five deities, was performed. In addition, a complete initiation was performed once for some Geshes seeking Dharma and some Khampa monks. At the time of the glorious Chakrasamvara mandala, a colored powder mandala was constructed, and offerings and other rituals were performed in accordance with the Vajra Mala and the "Ear of Instructions," as prescribed by the Dharma. At that time, important sacred objects in the hands of the Desi were bathed, consecrated, and repaired, and rituals were also performed to remove obstacles from the tents. Afterwards, a complete initiation of the glorious Kalachakra was also performed for the Desi himself. This slightly detailed text of the sixty-four practices based on the glorious Vajrabhairava ritual was also written during these times. The explanation of the first chapter of the Shangpa Dharma Lord's "First Examination" went up to the seventh chapter. Also, at this time, from Nyukje Monastery in the northern part of Dokham, the reincarnation of Kasha Gyaltsen Senge, who had also served as the attendant and steward of Lama Kunga Lhundrup, and who was a servant of the great benefactor Neso of Jathangpa in Mongolia, a person named Kunga Tashi, came to U-Tsang with two officials of Kasha to pay homage, and relying on the offerings of the great benefactor Neso, Lama Kunga Lhundrup
Chinese
仅是进贡的象征性表示，两位侄子也暂时让他们听法。他们是专门为我而来的。为贡噶扎西及其众多仆人，如愿以偿地进行了时轮金刚灌顶、五部续灌顶、古汝面授权等。从这里说必须派一位喇嘛去蒙古，因为他们强烈要求，所以也必须派遣贡噶洛培等一些僧人带着法器去那些地方弘法利生。当时，他们说从瞻塘来的杰嘉瓦僧格的转世已经去世，第二世转世就是侄子秀仓日辛巴的正直化身。他们说需要验证是否真实无误。稍微验证了一下，虽然可能是真的，但据说对瞻塘地区没有帮助。就像他们说的那样详细地说了。还有，嘉央夏仲要到昂仁（Ngamring）进行财产清点，但因为根本没有有收入的属民，所以说必须请求。按照这个请求，通过大力请求，所有收入好的佐蔡地区都归属了。当时，昂仁（Ngamring）寺院的人们抢先一步，收入最好的甘赛等大部分都已确定属于寺院。一般来说，从第巴那里到僧众这里当然好，但那是嘉央自己给自己制造障碍。第巴指示我，这时从南方将彭隆的游牧民和藏桑珠德钦系统等四个地方合并固定。建立这个永久寺院的所有决定和商议也是在那时发生的。第巴拉松仲也开始进入佛法，并命名为贡噶丹贝坚赞华桑波。之后，在藏历六月上旬十号左右，又被抬到曲科擦多，在那里也来了纳塘的一位持戒者。在大金住了三四天。在辛波日（Srinpori）的龙池住了一天。寺院的堪布等许多僧俗也来迎接。也进行了一些佛法联系。从隆纳雪嘎到嘉甘，无论需要什么样的佛法，都请自己方便地送来。
English
It was only a symbolic representation of the offering, and the two nephews were also temporarily allowed to listen to the Dharma. They came specifically for me. For Kunga Tashi and his many servants, the Kalachakra initiation, the five tantra initiations, the Guruzhal empowerment, etc., were performed as desired. From here, they said that a lama must be sent to Mongolia, and because they strongly requested it, some monks such as Kunga Lope were also sent with religious items to those places to spread the Dharma and benefit beings. At that time, they said that the reincarnation of Jegalwa Senge from Dzamtang had passed away, and that the second reincarnation was the upright incarnation of the nephew Zhuxang Rishinpa. They said that it was necessary to verify whether it was true or not. After a little verification, although it might be true, it was said that it would not be helpful to the Dzamtang area. They spoke in detail as they said. Also, Jamyang Shapdrung was going to Ngamring to take stock of the property, but because there were no subjects with income at all, he said that it was necessary to request. According to this request, through strong requests, all the Zurtso areas with good income were assigned. At that time, the people of Ngamring Monastery took the lead, and most of the best income, such as Gangse, had been determined to belong to the monastery. In general, it is of course good to go from the Depa to the Sangha, but that was Jamyang creating obstacles for himself. The Depa instructed me that at this time, the nomads of Phyonglung from the south and the Tsang Samdrub Dechen system and other four places should be merged and fixed. All the decisions and discussions to establish this permanent monastery also took place at that time. Depa Lhasung Drung also began to enter the Dharma, and was named Kunga Tenpai Gyaltsen Palsangpo. After that, around the tenth day of the waxing moon in June, it was raised again to Chokor Tsado, where a Taphzin from Narthang also came. He stayed in Janchen for three or four days. He stayed for one day at the Dragon Pond of Srinpori. Many monks and laypeople, such as the Khenpo of the monastery, also came to greet him. Some Dharma connections were also made. From Lungnak Shelkar to Gyagan, no matter what kind of Dharma is needed, please send it at your convenience.
Chinese
去山顶住了两天。按照他们说的，做了策旺和古尔衮的朵玛灌顶。之后回来的路上，出现了布拉朗的夜叉也需要朵玛的征兆。因为以前没去过那个地方，所以想看看那里怎么样，顺路稍微去了一下。那个夜叉稍微显现出高兴的征兆。六月十七日到达觉囊。僧众们举行了盛大的欢迎仪式，大约一个月的时间里，一切安好。为康区恩果寺的翁波伦珠等很多人，以及卡西的官员等，做了很多关于教法的开示，比如道果等等。我们寺院的新僧人们，把我们自己安排的修行坛城放在嘴上。最初建立的时轮金刚的修行供养，决定在觉囊自己的色卡修行供养的基础上建立。之前学习过的绘画、度量、舞蹈等，也在那时准备就绪。七月里，法会的准备工作安排妥当，一切顺利。今年几乎没有需要静坐的时候，但是因为邪魔和恶血等原因，经常生病。修行供养结束后，翁波伦珠等一些人急着回乡，所以也需要讲解六支瑜伽。之前之后也有其他人劝请，他们也劝请，所以创作了这部六支瑜伽的大讲义。因为觉得作为它的分支是绝对需要的，所以也在秋天写了关于理证学的文字介绍、内外幻轮的根本和注释。自从来到这里，修行地吉普德丹的修复工作顺利完成。公共房屋等也在那一年完成了许多零星的工作。为居芒通卓钦莫的绘画室制作了精美的帷幔，也为奔迪尔制作了同样的帷幔。为其他各个寺庙，在中间的仓库占用期间，也供奉了大约二十幅帷幔。出现了彩虹、光芒和花雨等非常奇妙的景象。对于我们觉囊派来说，无论需要今生的安乐、幸福和名声，都要与居芒通卓钦莫建立服务的缘起。