English
Every morning, I kept up with my morning runs without fail, and I completed the study of the Abhidharmakosha and the Bodhisattvacaryāvatāra. In between studying the Tarka-śāstra, I adorned it with decisive common meanings and necessary debating terms, which I took from the oral tradition of learned scholars. As expected, I engaged in lengthy debates with some intelligent students without interruption. In between, I also gave a complete explanation of the Bodhisattvacaryāvatāra from beginning to end. At that time, the understanding of the Wisdom Chapter was not interrupted. Apart from that, I was able to explain all the words, and I secretly explained them completely to others without the Precious Teacher hearing. When studying the chapters on Patience and Meditation, I was very surprised by all the logical analyses of the practice of patience and the methods of practicing self-other exchange. During the study of the Bodhisattvacaryāvatāra, I also had good dreams. From this time on, the amount of memorization also increased about three times compared to before. Every day, there were many daily tasks such as memorizing texts, taking exams, and learning from oral traditions, so I tried to review diligently. During my stay here, I also memorized the Abhisamayalankara through oral transmission. I was able to explain the words of the two sections of the Abhidharmakosha, the establishment of the world and the establishment of karma. Later, some of my own lamas acknowledged my words, saying that my merits were inexhaustible. Some said that they could memorize five hundred shlokas in each morning run. Some said that they could memorize the Bodhisattvacaryāvatāra in each morning run. I am not that kind of person, I am just a very narrow-minded person. Whatever I memorize, my understanding is very good. Je Drolchok must have been very diligent, while I am the master of laziness and idleness. Now we are very close, so please don't be too polite. At that time, on the third day of the eighth month of the Tibetan calendar, I went to Panam Lhundrup Tse (Panam County Lhundrup Monastery), met all the people including the monks of the five households, and stayed for about three days. There were many discussions about novices and India. After that, I went to Samding (Samding Monastery) and rested for three days. One day, a woman named Jomo Menchik went to the top of Phurthang to see the scenery. Because everything in all directions was very clear and the scenery was very pleasant, it became the cause, and all the inner and outer appearances...
English
Everything was in a kind of daze, with a lingering sense of something unrecognizable, which I didn't understand at the time. Then I entered a strict retreat for a month, reciting the Tara mantra based on the visualization of the twenty-one Taras' Six Yogas. I dreamed that I was standing by a small, deep well, and a great torrent of water gushed up from the bottom of the well, turning all the valleys into a great lake. In the middle of the lake was a very large flower, mostly yellow and blue. At that point, I woke up from the dream, and I contemplated that vision for a long time. Another time, in a valley without land, stones, mountains, or rivers, which seemed to be made of turquoise and covered with a great forest, there were many caves, and in each cave was a golden scripture. I opened and looked at them, and all of them had only the Tara mantra written on them. I thought that this place was also a pure land adorned with turquoise. The whole sky was swirling with rainbows, and a great sound of music was heard, and rain of flowers the size of plates was falling. I thought that the venerable holy Tara must be somewhere in the sky, and I felt great devotion. Then, someone said that this place was in eastern China, and because of that, I thought that I was just in Samding Monastery yesterday, but now I am in a dream, and then everything vanished. After that, I came out of retreat and went to Tashi Dzongkha. I stayed there for a month in the manner of studying scriptures. In the morning, I studied the "Entering the Middle Way" (Madhyamakāvatāra), and at noon, starting from Gethon, I continued to study the general meaning of Pramana and asked for oral instructions. From afternoon tea until evening, I recited the Heart Sutra and Tara, etc., as much as possible. Some dream omens occurred. Previously, in the Horse year, when I was in charge of Chölung, Kunchöpa and Mönlam Drö at the meeting of the local officials, they appointed my servant Sonam Drakpa, but my Dharma friend Peldengpa from Samding Monastery went to the upper region of Myushar. Not far after going to Mönlam Drö, my Dharma friend and Tshewang Döndrup were discussing that if Sonam Drakpa was in charge of the household and the monastery, the monastery would be mismanaged, but in the assembly hall of the practice community, there were five texts
Chinese
从修行供养的地方逃脱。衮却巴也差点有那样的过失。依靠对那些情况的察觉，从曲旺巴和商都派遣包括供养者拉辛在内的人员到曲隆的管家处。那年的秋收时节，从莫扎也出现了各种不好的仪式，同伴巴瓦说了许多坏话，曲隆扎西也以门卓支持者的身份厉声斥责，两三个月后他就自己离开了。之后再次去往桑丁一次。那时，我被导师仁波切安置在修行地桑丁的法座上。之后按照堪仁波切的指示到达了贝阔德钦。休息了几天。向门卓南喀仁波切请示后，按照必须将衮却巴分开的指示，不得不分开。实际上在泽嘉住了大约一个月零二十天。除了复习以前的书籍外，那段时间里没有真正进行过学习。藏历十二月十五日前后，再次来到寺院的拉章嘎波，在恩德无与伦比的堪仁波切的身边。赐予了修心七义的教授，以及三士道的详细次第。还有许多修心和道次第的文本传承，以及《入菩萨行论释》，弥扎六法，二十一度母觉沃派仪轨，许多极其不同的随许另传，口诀窍诀派，八千颂和般若经的小品，以及心要十经等的传承。此外，还获得了金刚怖畏金刚等非常多的法类。在此居住期间，早晨背诵了《释量论》第一品全部，晚上背诵了《大乘经庄严论》的事业品一半以上。般若波罗蜜多的总义等，从口中说出的大课每天都不间断地进行，中午在堪仁波切身边不断地进行辩论，晚上也进行辩论。对经论的理解也大大提高。在那猴年（1992年）的萨嘎月（藏历四月）
English
Escaped from the place of practice and offering. Kunchopa also almost had such a fault. Relying on the awareness of those situations, personnel including the provider Lhasin were sent from Chuwangpa and Shangdu to the steward of Chulung. During the autumn harvest of that year, various bad rituals also appeared from Mondro, companion Pawa said many bad words, and Chulung Tashi also rebuked harshly as a supporter of Mondro, so after two or three months he left on his own. After that, he went to Samding again once. At that time, I was placed on the throne of the practice place Samding by the teacher Rinpoche. After that, according to the instructions of Khen Rinpoche, I arrived at Palkhor Dechen. I rested for a few days. After asking Mondro Namkha Rinpoche, according to the instruction that Kunchopa must be separated, I had to separate him. Actually, I stayed in Tsegong for about one month and twenty days. Apart from reviewing the previous books, I didn't really study during that time. Around the fifteenth of the twelfth Tibetan month, I came again to the Labrang Karpo of the monastery, to be near the incomparably kind Khen Rinpoche. He bestowed the teachings of the Seven Points of Mind Training, and the detailed stages of the Three Persons. There were also many textual transmissions of Mind Training and Stages of the Path, as well as the Bodhisattvacharyavatara Commentary, Mitra's Six Dharmas, the Twenty-one Taras Jowo tradition, many extremely different subsequent transmissions, the oral instruction Kye Dzama, the Eight Thousand Verses and the smaller sutras of the Prajnaparamita, and the transmissions of the Ten Essential Sutras, etc. In addition, I also received very many Dharma categories such as the Vajrabhairava cycle. During my stay here, I recited the entire first chapter of the Pramanavarttika in the morning, and in the evening I recited more than half of the activities chapter of the Mahayana Uttaratantra Shastra. The general meaning of the Prajnaparamita, etc., the great lessons spoken from the mouth were conducted every day without interruption, and debates were constantly held at noon near Khen Rinpoche, and debates were also held in the evening. My understanding of the scriptures also greatly improved. In the Monkey year (1992), in the Saga month (fourth Tibetan month).
Chinese
由于期间格西等事务繁忙，未能获得佛法等。从初五开始，搬到寝宫空行母殿。初八开始闭关，修持了世尊文殊金刚大威德的念诵。大约一个月后，地方上出现了纠纷，于是前往邬金仁波切处桑丁方向。实际上继续念诵，六月十日出关。十三日前往卡喀宗（Kharkha Dzong）。在那里住了大约两个月。在那里获得了所有经续的精华，三世诸佛唯一的道，所有甚深道的国王，比究竟的意义还要究竟的，甚深道金刚瑜伽六支合修法。并且，还详细地传授了觉囊派的口诀和观修。在完成前行闭关的那天，正要给予胜乐金刚灌顶时，内地的民众前来向我请求嘛呢的传承。上师说，从噶举派来说，六支合修法的利益就像是地动山摇一样。前行正行的闭关期间，因为身体柔软，所以没有感到太大的疼痛。只是偶尔会打瞌睡。仅仅依靠身体姿势的要点，就出现了各种各样的征兆。从觉囊派的教导中解脱后，给予了迅速引导的格鲁派教法，大约十天左右就完成了。觉囊派至尊上师的所有仪轨，以及大部分汉文典籍和古籍，还有《了义海》等全知大师的众多教言的传承。以及嘉瓦派的猪母三法的加持和教导。汉文典籍和古籍大约有一函。蒋扬仁钦坚赞的仪轨传承。成就者秋扎六法，《宝积经》的传承等等，获得了非常多的法门，并作为各自的意愿赐予了他们。今生最初获得的实修指导是六支合修法。闭关结束后，住在卡喀期间，完成了《宝性论》的剩余部分，以及《续王》第二品。在讲授佛法期间，每次都要讲解相应的《般若经》等，并反复进行辩论。除此之外，住在卡喀期间就这样。
English
Due to the busyness of Geshe and others, there was no opportunity to receive Dharma teachings. From the fifth, I moved to the celestial palace. From the eighth, I entered retreat and engaged in the recitation of the Bhagavan Manjushri Vajrabhairava. After about a month, local disputes arose, so I went to the direction of Samding, to the presence of Orgyen Rinpoche. I actually continued the recitation and emerged from retreat on the tenth day of the sixth month. On the thirteenth, I went to Kharkha Dzong. I stayed there for about two months as an attendant. There, I obtained the essence of all sutras and tantras, the single path of all Buddhas of the three times, the king of all profound paths, that which is even more ultimate than the definitive meaning, the profound path of Vajra Yoga, the Six Yogas. Moreover, I was extensively granted the instructions and visualizations of the Jonang tradition. On the day of completing the preliminary retreat, just as the Chakrasamvara empowerment was about to be given, people from the inner valley came to me to request the transmission of Mani. The master said that from the Kagyu perspective, the benefit of the Six Yogas is like an earthquake. During the preliminary and main retreats, because my body was supple, I did not experience much pain. I only occasionally dozed off. Merely by relying on the key points of body posture, various signs and appearances arose. After being liberated from the Jonang teachings, I was given the Gelug teachings of quick guidance, which were completed in about ten days. All the ritual texts of the Jonang tradition's supreme master, as well as most of the Chinese texts and ancient books, and the transmissions of many teachings of the omniscient master, such as the Ocean of Definitive Meaning. And the blessings and teachings of the three forms of Vajravarahi of the Gyal tradition. About one volume of Chinese texts and ancient books. The transmission of Jamyang Rinchen Gyaltsen's ritual texts. The Six Dharmas of Niguma, the transmission of the Sutra Collection, and so on, I received a great many Dharma teachings, and they were bestowed upon them according to their respective wishes. The first practical guidance I received in this life was the Six Yogas. After the retreat, while staying in Kharkha, I completed the remainder of the Uttaratantra, and the second chapter of the King of Tantras. During the Dharma teachings, I had to explain the corresponding Prajnaparamita Sutra, etc., and repeatedly engage in debate. Other than that, I stayed in Kharkha like that.