Chinese
也显现了种种神变，外相内相好坏掺杂，十三日前往军队驻扎地。我向摄政王呈献灌顶等，因有些许差别，需要稍作停留，于是便住了下来。梦塘堪布以及其他一些格西等围绕在摄政王身边，我向他献上了密集金刚智慧足传承的灌顶，百种修法的随许，以及汉文经典的传承等一些法类。那时缘起很好。一般来说，开始的缘起虽好，但因缘会使之变坏，这并不难。此外，因为山谷里有些麻疹，即使我请求在官家阿姐处进行驱除，会更好，但夏仲巴沃和喇嘛等信任能遣除麻疹的护法，所以没有进行驱除。此时，持咒度母来到了宗增，所以我迎请了她，献上了供品，祈祷了很多，消除了很多障碍，也出现了一些加持的征兆。有一次，我梦见一个像是圣救度母的、具有人身形象的年轻女子，装饰华丽，出现在空中。后来几年，我多次梦见像是吉祥香巴拉。我想，这是不是以前的业力转变，要在那里投生呢？此外，我所著的作品都与香巴拉的菩萨们的教言相符，所以有人说这是那里的缘起。藏历五月初七，勉强到达了江孜。蒋扬楚臣桑波脸色不好，身体虚弱，恰卡久巴也生病了。我稍微给他们做了沐浴和破瓦法的加持，他们两人的身体很快就好转了。之后，我很快就回来了。去扎让的时候，也给那里的夜叉供奉了丰盛的朵玛。十二日到达了日喀则塔布寺。有几天忙忙碌碌的。从二十四日开始，夏季的公共法会上，接受了香巴噶举的所有灌顶，并一起修持吉祥五部续的灌顶，胜乐金刚五尊的灌顶等那若六法。
English
Various miracles also manifested, and on the thirteenth, with mixed good and bad outer and inner signs, I went to the army's encampment. I offered empowerments and teachings to the Regent King. Because there were some differences, it was necessary to stay for a while, so I stayed. I offered some Dharma teachings to the Regent King, who was surrounded by Mönthang Khenpo and some other Geshes, including the Guhyasamaja Jñānapāda tradition empowerment, the subsequent permission of the Hundred Methods of Accomplishment, and the transmission of Chinese scriptures. At that time, the auspiciousness was very good. In general, even if the initial auspiciousness is good, it is not difficult for circumstances to turn it bad. Also, because there was some smallpox in the valley, even though I requested that it would be better to perform a cleansing at the official's sister's place, Shabdrung Pawo and the Lamas trusted the protectors who could avert smallpox, so they did not perform the cleansing. At this time, the Tārā of the red garment came to Dzongzin, so I invited her, offered her offerings, prayed a lot, removed many obstacles, and some signs of blessings also appeared. Once, in a dream, a young woman with a human form, adorned with ornaments, who I thought was the Holy Mother, appeared in the sky. In later years, I repeatedly dreamed of what seemed to be glorious Shambhala. I wondered if this was a transformation of previous karma, and whether I would be born there. Furthermore, my compositions were in accordance with the teachings of the Bodhisattvas of Shambhala, so someone said that this was a connection with that place. On the seventh day of the fifth Hor month, I barely arrived at Jangchen. Jamyang Tsultrim Zangpo was in a bad state of health, looking like a shadow, and Chakajuwa was also sick. I did a little bathing and powa (transference of consciousness) for them, and both of them quickly recovered. After that, I returned quickly. When I went to Drakram, I also offered a lavish torma to the Yaksha there. On the twelfth, I arrived at Tagten in Shigatse. I spent a few days being busy. Starting from the twenty-fourth, at the summer public Dharma gathering, I received all the empowerments of the Shangpa Kagyu, and practiced the empowerments of the five glorious tantra classes together, the empowerment of the five deities of Chakrasamvara, and the Six Dharmas of Naropa.
Chinese
大成就者五法，空行母五法，金刚亥母密修，观世音菩萨杰塘派的三法，摧破金刚，金刚手不动尊法等灌顶和口传的大部分，以及那若六法、大手印道用、长寿法，苏卡派的引导，大悲观世音杰塘派的引导，直至随喜之间的引导等，以及奈古玛、苏卡悉地、拉呼拉，金刚座师等各自的口诀，以及大悲观世音的法类，断法宝鬘等教证也全部传授。应康巴饶绛巴·洛哲丹增和康饶巴·衮却贝桑等人的祈请，为四十位左右的利他行者，包括江孜喇嘛夏仲等，讲授了道果及其支分的所有诀窍，以及后八支分的传承和读诵。总的来说，自从从卫藏返回的虎年开始，对于从各地前来，但人数较少的求法者，每年都需要完整地讲授道果。在夏季之前，完成了六如来佛像的背光，由金、铜、银三种材料制成，并装饰了许多精美的装饰品。七个背光使用了大约一百六十驮的铜，四百两黄金，三百两白银。油漆等材料也可以此估量。背光上的装饰品包括：二十一个大块的抛光水晶，约六百个小块的抛光水晶，五百八十个大小不一的绿松石，以及四十多个大小不一的珊瑚、索格纳花、金刚杵等。还使用了各种珍贵的宝石。此外，在先前制作的秘密佛像的基础上，制作了我们的导师释迦牟尼佛像，周围环绕着转轮圣王月贤的化身金刚手菩萨，种姓自在称的化身文殊菩萨，以及观世音菩萨的化身一切智法王等。这座佛像的高度约为七层楼，于藏历七月上旬圆满完成。并举行了永久安住的开光仪式，允许所有僧俗大众瞻仰。同样，一切智法王
English
The Five Great Accomplishments, the Five Dakini Teachings, the Secret Practice of Vajravarahi, the Three Teachings of Avalokiteshvara in the Kyergang Tradition, Vajravidāraṇa, Vajrapāṇi Achala Teachings, and most of the major empowerments and transmissions. Also, the Six Dharmas of Naropa, Mahāmudrā Path-Taking, Longevity Practices, the instructions on the Sukha tradition, the instructions on the Great Compassionate Avalokiteshvara in the Kyergang Tradition, up to and including the instructions on rejoicing, and the individual instructions of Niguma, Sukhasiddhi, Rāhula, and Vajrāsana, as well as the teachings on the Great Compassionate One, the Chöd Rinchen Trengwa, etc., were all fully transmitted with scriptural authority. At the request of Kampa Rabjampa Lodrö Tenzin and Kong Rabpa Könchok Palzang, etc., the complete instructions on the Path with its Fruit, along with its ancillary practices, were taught to about forty altruistic practitioners, including Gyaltse Lama Shabdrung and others. The transmissions and recitations of the latter eight branches of the Path were also given. In general, since the Tiger Year when I returned from Ü-Tsang, it has been necessary to teach the complete Path with its Fruit every year to the small number of practitioners who came from various regions, mostly in small groups. Before the summer retreat, the backdrops for the six Tathāgata Buddha images were completed, made of gold, copper, and silver, and adorned with many exquisite ornaments. The seven backdrops used about one hundred and sixty loads of copper, four hundred sho of gold, and three hundred sho of silver. The cost of paints and other materials can also be estimated accordingly. The ornaments on the backdrops included: twenty-one large polished crystals, about six hundred small polished crystals, five hundred and eighty mixed large and small turquoise stones, and forty-four mixed large and small corals, sog sna flowers, vajras, etc. Various precious gems were also used. Furthermore, based on the previous secret images, the image of our teacher Shakyamuni Buddha, surrounded by the emanation of Chakravartin King Chandra Bhadra, Vajrapāṇi, the emanation of Caste Holder Drakpa, Manjushri, and the emanation of Avalokiteshvara, the Omniscient Chökyi Gyalpo, etc., was completed in the upper part of the seventh month of the Hor calendar, with a height estimated to be about seven stories. A consecration ceremony was held for its permanent establishment, and all monastics and laypeople were allowed to view the sacred object. Similarly, the Omniscient Chö
Chinese
建造了多波巴（Dolpopa）的三世佛像，每尊像用了两驮铜。两尊像总共用了四十五两金子左右。两尊像都非常精美，仅仅开光就成了圣物。在蒙古历七月二十三日吉祥的星宿日，以盛大的仪式迎请了觉悟菩提之深奥身像，以及全知法王（Kunchen Chokyi Gyalpo）的画像到大禅院。降下了非常大的花雨，所有地方都充满了香味等外在的征兆，以及禅修者们智慧增长等加持的征兆，都非常显著。当时，从卫藏（Ü-Tsang，西藏中部地区）传来噶厦（Kashag，西藏地方政府）的命令，说霞仲（Shabdrung）王子的身体似乎出现了痘疹等情况。但回复说，这似乎与往年的情况不同。给修行团体讲解了索巴译师（Sumpa Lotsawa）的修心法。常坚（Takten）寺中，恶人非法行事导致大柱子断裂，墙壁上的涂料脱落等各种情况发生。施主们前去拜访。甘布（Gampo）化身也前去听闻各种佛法，也听闻了法会。另外，在嘉廓雄（Jagok Shong）从化身仁波切（Tulku Rinpoche）处，以及其他两位三位智者处，一起听受了二十一度母日光隐没法的随许，以及大威德金刚（Vajrabhairava）大灌顶等。之后，获得了具威力的自在者饶洛钦波（Ra Lotsawa Chenpo）的本尊大威德金刚的唐卡。这一年，给予怖畏金刚像的人也很多。在夏秋两季，我们寺院的管家阿姐仲（Ache Drung）多次进行物资储备。人们不重视噶厦的命令，只说要执行阿姐仲的命令。这是缘起颠倒的征兆。还有一部名为《修行方法总集之数量解说》，说是班智达吉祥军（Pandita Palajin De）所著的印度散佚版本，很久以前就得到了，它在《修行方法海》的目录中。按照那个次第，雅隆译师（Yarlung Lotsawa）扎巴坚赞（Drakpa Gyaltsen）的译本中，时常有印度版本
English
Two statues of the Buddha of the Three Times, Dolpopa, were built, each using two loads of copper. In total, about forty-five sho of gold were used for both statues. Both statues were very beautiful, and they became sacred objects just by being consecrated. On the auspicious star day of the twenty-third of the seventh month of the Hor calendar, the profound image of Enlightenment and a portrait of the All-Knowing Dharma King were invited to the Great Hermitage with great ceremony. A very large rain of flowers fell, and all directions were filled with fragrance, etc., as external signs, and signs of blessings such as the increase of wisdom for the meditators were very significant. At that time, an order from the Kashag in Ü-Tsang arrived, saying that the Shabdrung prince seemed to have smallpox, etc. But the reply was that it seemed different from previous years. A mind-training teaching of Sumpa Lotsawa was given to the monastic communities. At Takten Monastery, the great pillar was broken due to the illegal actions of evil people, and the paint on the walls peeled off, etc. Patrons came to visit. The Gampo incarnation also came to listen to various teachings, and also listened to the Dharma assembly. Separately, at Jagok Shong, from the Tulku Rinpoche, and together with two or three other scholars, the empowerment of the twenty-one Taras according to the method of the Hidden Sun, and the great empowerment of Vajrabhairava, etc., were received. After that, a thangka of Vajrabhairava, the tutelary deity of the powerful Ra Lotsawa Chenpo, was also obtained. This year, there were many others who gave statues of Vajrabhairava. During the combined summer and autumn, Ache Drung, the steward of our monastery, repeatedly made material accumulations. People did not respect the orders of the Kashag, and only said that they had to carry out the orders of Ache Drung. This is a sign of reversed interdependence. Also, a certain Indian lost version of "Explanation of Numbers, Collected from All Methods of Accomplishment," said to be written by Pandita Palajin De, which had been obtained a long time ago, is in the catalog of the "Ocean of Methods of Accomplishment." According to that order, in the translation of Yarlung Lotsawa Drakpa Gyaltsen, there are often Indian versions in between.
Chinese
据说以前有传言说，在校对时有很多遗漏，看来确实如此，而且在洛扎瓦翻译的时候，藏文本身也出现了一些错误。例如，在《大威力成就法》中，新译的三面六臂成就法散落了，就像放入旧译一样。现在有些版本还有，有些版本没有。因此，如果按照目录来看，现在有的《成就法海》的藏文版本中，肯定遗漏了很多成就法，我们以前也多次努力查找，但似乎以前翻译成藏文的也没有。有些在《成就法海》中有的，也不知道作者是否相同，有一两个，将意义相同的作为标准，从其他地方找到了很多以前没有翻译的汉文版本成就法。从那些汉文版本翻译过来，将那些仪轨汇集到一起完成了。即使没有口耳相传的传承，对于经书的保存方式也很重要。还制作了一个银制的朵形量度坛城，上面有十九尊本尊的像，用各种珍宝和许多末端镶嵌的珍珠等装饰，非常精美。之后，在九月二十三日吉日良辰，将所有《甘珠尔》的经书，包括经架在内，全部整齐地安放完毕。为了庆祝校对完成，向五十五位书写者赠送了十条吉祥哈达、二百条上等绸缎哈达、三十条哈达、十份茶叶、十份红糖、六张金箔纸、四匹马嚼子、五套上等马鞍、铜器、海螺器、铜钹等共七件、小铜像等许多种类的财物。十张右旋海螺金箔纸，一百一十件大袍小袍、绸缎、呢绒、粗布等，许多羊毛，两匹好马驹，十三头带鞍垫的驴子，十头牛，八十八只黑毛羊，每只羊的角上都系着药线。还供奉了至尊圣者黄财神的像，材质是金、铜、银三种。