English
After settling down, the monks were allowed to stay there as the work had not yet been arranged. To create auspiciousness, we had just started reciting the transmission of "The Ocean of Definitive Meaning" when we arrived at Dongna at the foot of Lungnak Dzong (Lhuntse County) in the evening. The steward Thog came to welcome us. Later, when we arrived at Samtse, we only did a short retreat. From the day of arrival, many empowerments and subsequent permissions to remove obstacles were offered. Coinciding with the brief celebration of the New Year, a grand celebration was held, and other blessing rituals were particularly auspicious and successful. At that time, the attendants of Dharma Lord Shangpa Shakya Tenzin were very happy and hoped that the one with the name of Panchen Shakya would ascend the throne as soon as possible. As per his request, many rituals of wealth deity subsequent permission were also performed. Vajra Nairatmya's blessings were given to Kampa, Zhama Khenpo, instructor Tashi Phuntsok, and some other Geshes. From that night on, very severe symptoms of illness appeared for three or four days. The illness was relieved by offering tsok, torma, and confession, etc. I don't know if it was because those masters and instructors were not pure in their hearts, or what the reason was. Some teachings of Red Yamari were taught to Dharma Lord Thogpawa, the instructor of the great Golden Temple Monastery. After the Lima Lhakhang was roughly repaired, exorcism rituals were also performed. The newly built assembly hall where the monks gathered was consecrated. It is said that the local official had a bad dream and asked me about the situation. I said that this was not a sign of physical discomfort, but rather a manifestation of others performing curses and other bad things, so corresponding blessings should be performed. After that, as if no one was calling, I stayed in the market of Chonggye (present-day Chonggye County, Shannan Prefecture) for three days. I went to Lagen Gyudol (present-day Langkazi County, Shannan Prefecture) and stayed for a few days, and performed Dharma to remove obstacles. That place no longer has the grand and lively scene of the past. Beautiful new thangkas were made for the Fourteenth Dalai Lama, and a grand consecration ceremony was held. After that, I stayed in Samding Monastery (present-day Langkazi County) for three days. Because I had something to report to the goddess Palden Lhamo of Chuklham Gyengong (present-day Langkazi County), I went to see her, offered exquisite tormas, and when I came back, it was still the original kitchen location.
Chinese
那塘巴举行了一次聚会。那里聚集了很多人，还来了一位不知从哪里来的、光彩照人的白衣女子。所有人都看得见她，但没有人认出她是谁。我在江孜也住了三天。司曹丹杰仲和司曹卡孜仲的转世仁波切，以及我们一起在内的地方，龙顶住了整整一天。原本计划从嘉甘前往亚隆宗，但当时准备工作尚未完成，所以在下方的龙顶举行了一次茶会。之前去宗顶的时候，以及最近去的那两条路上，都出现了暴风雪，我因此得知了情况。但这次，由于空性的压制，什么也没发生。这个时候，是贡嘎的杰·阿旺桑波去世四十九天的时候，正值大风暴期间。我和他之间没有宗教关系，也没有太多的交情。因为这位噶举派人士的仪式办得很好，所以也给我送来了一些祈祷文。萨迦派的这些官员，除了自己给自己献祭和供奉之外，什么也不做，这是他们的传统。在那之后不久，来了一位名叫杰·江扎巴的竹巴派大人物，他也以遭遇不幸的方式去世了，也得到了祈祷文和供奉。他们两人去世的原因，就像铁匠被自己的武器杀死一样，原因似乎是一样的，但弟子们似乎还没有明白。之前夏天的时候，因为向达隆方向大量投放龙朵，以及放生蛇的缘起，才有了现在的这个大修行泉眼，大约在这个时候涌出。之后，在嘉月的十四日，也开始了觉囊派的冬讲。我们学派桑浦寺下院的教师嘉灿沃热也在这时来乞讨。香塘堪布派来的色热寺的第五位僧人也在这时到达。上贡玛的早上，拉章仲也从那塘被带了过来。大士去世后，举行了剃度仪式。在大士尚未到达之前，在讲经的预备阶段，塔登
English
Narthangpa held a gathering. Many people assembled there, and a radiant woman in white robes, whose origins were unknown, also appeared. Everyone could see her, but no one recognized who she was. I also stayed in Gyantse for three days. Sicao Tenkyal Drung and the reincarnation of Sicao Kazhi Drung, along with us, stayed for a whole day at the place called Lungding. Originally, there were plans to go to Yarlung Dzong from Gyagan, but the preparations were not yet complete at that time, so a tea gathering was held at the lower Lungding. Previously, when going to Dzongtse, and on both roads there recently, blizzards appeared, and I learned about the situation because of that. But this time, due to the suppression of emptiness, nothing happened. This was during the time of the great storm on the forty-ninth day after the passing of Je Ngawang Zangpo of Gongkar. I had no religious connection with him, nor much acquaintance. Because this Kagyu person performed the ceremonies well, he also sent me some prayers. These Sakya officials have a tradition of doing nothing but making offerings and dedications to themselves. Soon after that, a great figure of the Drukpa school named Je Jamyang Drakpa came, and he also passed away in an unfortunate manner, and prayers and offerings were also received. The cause of death for both of them seems to be the same, like a blacksmith being killed by his own weapon, but the disciples do not seem to have understood it yet. Previously, in the summer, due to the auspiciousness of casting many Naga torma towards Darlung and releasing snakes, this great practice spring that exists now, erupted around this time. After that, on the fourteenth day of Gyal month, the Jonang winter teachings were also started. Gyaltsen Ozer, the teacher of our school, the lower Sangpu Monastery, also came begging at this time. The fifth monk from Serib Monastery, sent by Khangtang Khenpo, also arrived at this time. In the morning, Lacham Drung from Narthang was also brought by the upper Gongma. After the great being passed away, the tonsure ceremony was performed. Before the great being arrived, during the preliminary stage of the teachings, Takten
Chinese
并且在觉囊两处轮流居住，在一个地方早上法会结束，就在另一个地方开始晚上的法会等等。每天在两处都不间断地进行法事，变得既紧凑又轻松。在这期间和黑月结束之前，给僧人们讲授了《心要五论》的讲解，以及《灌顶略示》的讲解全部完成。在进行仪轨食子时，亚仲（音译）的管家也来了，之后不久也进入了佛门。仪轨食子结束的那天，按照地方政府的命令，布达玛寺（音译）的僧人，大约二十多位到达。之后在二月和三月之间，达旦（音译）开始工作，僧人们前往大山静修处进行佛法修行。黑月结束后，根据我们自己编纂的《成就法宝生论》，开始了灌顶、随许、加持的传授。为了使每个人都不出错地进行实修，花费了大约两个月的时间。每隔十天去取木柴等等，中间需要休息一天。除了教规的念诵和护法神的部分，经文全部念诵完毕，加持随许的传授全部完成。护法神的部分也做了七八个传授。也为那若空行母的修行团体做了加持。那时，无论出现什么缘起，在金刚亥母的法类，以及咕噜咕咧小红尊三类等空行母的法类的一切时候，手上都会出现起泡的现象等等，出现了一些不太好的征兆。忿怒尊护法神等任何都没有不好的现象，结束后，在法会上进行了血饮五尊，胜乐金刚铃派身坛城的灌顶，以及根据我们新编纂的文字，吉祥胜乐轮金刚大成就者卡纳巴，游行自在王（音译）的传承的灌顶，都很好地完成了。因为没有准备供品的人，所以从自己手中拿出的供品、食子、会供等等，都按照藏地和尼泊尔的传统，自己准备得很丰盛。也为修行女众格扎巴（音译）等人，为了建立法会，进行了一次灌顶。有一次，在多美（音译）的山顶上，一次抛掷食子时，从青石的方向来了一头水牛。
English
And resided alternately in both Jowo and Jonang, finishing the morning Dharma in one place and starting the evening Dharma in another, and so on. Every day, Dharma activities were carried out continuously in both places, becoming both compact and easy. During this period and before the end of the Black Month, the explanations of the Five Essential Treatises and the complete explanation of the Empowerment Summary were given to the monks. During the offering of the Torma, the steward of Yarchung also came, and soon after entered the Dharma. On the day the Torma offering concluded, in accordance with the orders of the local government, about twenty monks from Drakmar Monastery arrived. Later, between the second and third months, Dakden started working, and the monks went to the great mountain retreat for Dharma practice. After the Black Month ended, based on the Sadhana Ratna Sambhava compiled by ourselves, the empowerments, subsequent permissions, and blessings were established. It took about two months to ensure that everyone practiced without error. It was necessary to take firewood every ten days, with a break of one day in between. Except for the recitation of the precepts and the sections on Dharma protectors, the scriptures were all recited completely, and all the blessings and subsequent permissions were completed. Seven or eight transmissions were also done from the Dharma protector section. Blessings were also given to the practice groups of Naropa's Dakini. At that time, whatever the auspicious signs, in the Vajravarahi lineage, and in all the Dakini Dharma categories such as the three categories of Kurukulle Little Red, blisters appeared on the hands, and other slightly disturbing signs occurred. There were no disturbing signs for wrathful Dharma protectors, etc. After the conclusion, the empowerment of the Five Blood-Drinking Deities, the Chakrasamvara Ghantapada Body Mandala, and the empowerment of the Chakrasamvara according to the tradition of the great master Kahnhapa, the Wandering Lord, based on the newly compiled text, were well accomplished. Because there were no people preparing offerings, the offerings, Torma, and Tsok that were taken out of one's own hands were prepared lavishly in accordance with the Tibetan and Nepalese traditions. Also, for the female practitioners Drakpa and others, an empowerment was given once for the purpose of establishing the Dharma assembly. Once, on the top of Dom Mountain, when throwing the Torma, a water buffalo came from the direction of the blue stone.
Chinese
里面进发，又一次在门吉的后方，一条非常大的鱼，大约十抱，从北向南被切断，我和根嘎巴桑都看见了。其他方向的一些龙来到这里的迹象是有的。之后在塔尔寺的大法座上，讲述了广大的三士道次第，以及极乐世界的刹土和现喜世界的刹土二经作为后盾，按照旧例做了道次第的成果，觉悟菩提心的修法。此时，拉东的年迈法王，他的母亲请求回向，稍微做了一下。夏末，为法王恰卡居巴和喇嘛丹巴益西旺波的近侍仁巴等人，讲述了完整的修心法。为他们和受过比丘戒的僧人们，圆满完成了别解脱经的讲解。为法王恰巴等少数人，建造了成就者寂藏的意趣，喜金刚近传派系的灌顶，沙坛城，并进行了修持。连细微的实修都按照印度人的方式进行。突然下雨，雨水流到坛城上等情况也发生了，但是因为专注，水暂时止住了。之后用器皿接住，坛城没有受到损害。此时，在卡西的侄子们的大力催促下，将喇嘛根嘎桑丹师徒送往康区进行弘法利生。之后在庄稼成熟之前，去了曲波的空行乐园。在森吉，在后山青色的琼之顶峰住了一晚。供养了广大的朵玛，也出现了成就自他利益的广大征兆。在江达隆，夏仲玛钦阿旺南巴嘉瓦的面前，做了供养，向夏仲本仁波切升座敬献了丰盛的茶。除此之外，就闭关静坐，过了大约二十五天。这一年，时轮金刚的修法坛城等自己整理的一些文书，在阿里宗嘎请求刻版印刷，并向皇帝敬献了丰盛的茶，以及印刷的
English
Having entered inside, and once again at the back of Mönkyi, a very large fish, about ten arm-spans, was cut from north to south, which both I and Kunga Palzang saw. There were signs that some nagas from other directions had come here. After that, on the great Dharma throne of Kumbum, the extensive Lamrim of the Three Individuals was taught, with the sutras of Sukhavati and Abhirati pure lands as support, and the practice of generating great Bodhicitta, the result of the Lamrim, was done as per the old tradition. At this time, the aged Dharma Lord of Lhadong, his mother requested dedication, which was done briefly. In late summer, a complete Lojong (mind training) was taught to Dharma Lord Chyakajuwa, and Lama Dampa Yeshe Wangpo's attendant Rigpalwa, and a few others. For them and the fully ordained monks, the explanation of the Pratimoksha Sutra was completely finished. For Dharma Lord Chyakpa and a few others, the empowerment of the lineage of the Gyey Dor Nyengyu, according to the intention of the great accomplished Zhiwa Sbaspa, was performed by constructing a sand mandala. Even the subtle practices were done according to the Indian tradition. Suddenly it rained, and water flowed onto the mandala, but because of concentration, the water stopped for a moment. Immediately after, the mandala was protected from harm by catching the water with a vessel. At this time, urged by the strong insistence of the nephews of Kashi, Lama Kunga Sangden and his disciples were sent to Kham for the benefit of beings. After that, just before the crops ripened, they went to the Khechara Delden of Khyokpo. At Sengchik, they stayed one night at the peak of Kyong, the blue mountain in the back. Extensive tormas were offered, and there was a sign of great benefit for oneself and others being accomplished. In Jang Taklung, in front of Shabdrung Machen Ngawang Nampar Gyalwa, offerings were made, and a lavish tea offering was made to Shabdrung Pon Rinpoche upon his enthronement. Apart from that, they stayed in retreat, and about twenty-five days passed. This year, some documents that we had compiled, such as the Kalachakra sadhana mandala, were requested to be printed in Ngari Dzongkar, and a lavish tea offering was made to the emperor, and the printing of