English
Sarje Rinpoche Zangponpa presided over the event, with about two hundred and fifty people attending the Dharma teachings. Initially, I took on the task of arranging the Dharma teachings, but due to insufficient material resources, I felt somewhat troubled in my heart. Later, when I did it, the Lama and Dharma friends were very pleased and said it was well done, and that it could be done more often in the future. When Rinpoche Draktonpa bestowed all the Kangyur and Tengyur at Trateng, he requested one or two tsokhor (feast gatherings) for the Dharma listeners and many cushions in the sleeping quarters. He offered clothes and other items to Rinpoche, making him very happy. After that, he went to Pelding. When bestowing the Vajra Garland empowerment, he also collected offerings that symbolized the empowerment tax. When we took what was available from our own resources, we first held a grand founding ceremony. There were empowerment ceremonies every day, and on the day of departure, a magnificent feast was held. In front of Rinpoche, we offered a set of nine items including a hat, clothes, and soft woolen cloth, nine bags of barley, eleven pieces of meat, and a piece of butter. When the two volumes of Secret Nyingma Tantras were given to Gangtro Monastery, we offered tantric offerings and tsok. Again, when we received the Dharma teachings of the early, later, and intermediate tantras there, we also offered offerings and tsok. In short, for whatever Dharma, empowerment, or instructions, we made appropriate offerings, and held most of the tsok for the empowerment ceremonies, Dharma teaching ceremonies, and Dharma friends. When doing retreat, because I had nothing to do, I was also given a share of food. In addition, I also spent my own resources to support the new commentaries of officials Chopel and Ngawang Namgyal. In Tsetang, we offered mass tea and a thousand offerings twice, and held a Sangha offering ceremony at Trateng Jamling and other places. Overall, my own abilities have also increased greatly, and although there are many things that need to be supported, apart from receiving, I also have a great desire to give in the direction of Dharma, but it is difficult. Initially, because I didn't need to support myself at that time, I only took care of my parents a little. When my mother passed away, I practiced visualization and phowa from the moment she was about to die. After she died, I immediately stopped talking. I offered prayers to the Three Jewels and took all the necessary items from the monastery. Before the relatives and friends arrived, I invited the Lama, the offering place, and so on. Three days after her death, the rituals began and lasted for about five days.
Chinese
从当地居民和寺院那里，做了一件不让布施落空的善事。从七日祭、月供等，到我亲自主持，没有中断地建造佛塔，一直到建造这座装饰着旗帜和颜色的世尊药师佛的宫殿。据说，如果不是大寺院，其他地方很难模仿悬挂旗帜。上师们圆寂后，会举行一些法会。每年举行一次邬金的初十法会，在我们的寺院之间互相供养一次修行法会。给嘛呢师们施舍一份食物等等，尽力做各种善事。对于上师方面，无论人们怎么想，我们自己心里感到安慰，而且当下也感到快乐。我虽然也做了一些琐事，但因为所做的事情很大，所以和别人不一样，心胸很宽广，就像他们说的那样。在身语的侍奉中，对于一般的上师侍奉没有做过大的功德。特别是对于上师所说的话，没有违背过。除此之外，还在慈氏殿等地，充实了佛教的引导和意图。并且做了最初和根本的范例。因为嘉塘法王的意愿是想要一次性完成，所以想通过化缘来完成并供养。在彭域寻找却没有找到。虽然需要去北方达隆，但想着一定要完成誓言，所以找到了并供养了，上师非常高兴。如果上师喜欢的东西在手边，就供养。如果没有，就寻找并用钱购买，如果信徒有，就劝请他们供养等等。据说，虽然说要带到宗去，但经书却遗留在吉麦，没有了。其他的侍者，比如安多的人，因为害怕路途危险，所以没有说要去。我说如果法有慈悲的加持，我就去。他们说那需要一个月的时间。我说不需要。他们说即使不一样也会来。我们两个去了，我背着经书，他背着布匹、肉、蔬菜和糌粑，回来的时候，在贝玛隆村遇到了十个骑马的人。因为有长长的棍子，所以把马的缰绳套在上面，抬起头。让他们逃跑，但绳子断了也没有逃掉，而是摔倒在地。网里有什么，身上的东西也掉了。我带着两个骑马的人爬上了甘加嘉尔山的山脚，拿回了经书。在（上师）面前讲述了事情的经过。衣服我背着。
English
From the local residents and the monastery, I made sure that offerings were not wasted on people. From the seven-day ceremonies, monthly offerings, etc., to the construction of stupas, which I personally oversaw without interruption, up to the construction of this palace of the Bhagavan Medicine Buddha, adorned with flags and colors. It is said that if it is not a large monastery, it is difficult for others to imitate hanging flags. After the passing of the lamas, some Dharma assemblies are held. The tenth day of Orgyen is celebrated every year, and a practice offering is supported between our monasteries. Offering some food to the Mani reciters, etc., doing whatever good deeds are possible. Towards the lamas, no matter what people think, we ourselves feel comforted and also feel happy in the present. Although I also did some trivial things, because the things I did were great, I was different from others and had a broad mind, just as they said. In the service of body and speech, I have not done great merit in the general service of the lamas. In particular, I have never disobeyed what the lama said. In addition to that, I also enriched the Buddhist guidance and intentions in places like the Maitreya Hall. And I made the initial and fundamental examples. Because Jatang Dharma Lord's wish was to complete it all at once, I thought of completing and offering it through alms. I searched in Phenyul but could not find it. Although I needed to go to Northern Taklung, thinking that I must fulfill my vow, I found it and offered it, and the lama was very happy. If the lama likes something that is at hand, I offer it. If not, I search for it and buy it with money, and if a devotee has it, I urge them to offer it, etc. It is said that although they said they would take it to Dzong, the scriptures were left in Kyimey and were gone. The other attendants, such as the Amdo people, did not say they would go because they were afraid of the dangerous road. I said that if the Dharma has compassionate blessings, I will go. They said that would take a month. I said it was not necessary. They said that even if it was different, they would come. The two of us went, I carried the scriptures, and he carried cloth, meat, vegetables, and tsampa. When we came back, we met ten horsemen in Bema Lung village. Because there was a long stick, I put the horse's rein on it and raised my head. I let them run away, but the rope broke and they did not run away, but fell to the ground. Whatever was in the net and the body clothes were also lost. I took two horsemen and climbed to the foot of Gan Gyal Gyelri Mountain and retrieved the scriptures. I told the story in front of (the lama). I carried the clothes.
Chinese
如果把旧的（东西）还给他，他会感到满足的。他说：‘是的，即使其他的财产都丢失了，我的书没有丢失，这很好。’他非常高兴。他说，如果以后有上师的教言，也不会丢弃很多。此外，建造三所寺庙，修复贡塘、扎塘和香登等地的佛塔，尽力而为，据说出现了一些消除障碍的迹象。我只是按照他说的去做，从未违背上师的教言。他说，如果你们违背上师的教言，就不会快乐。按照第五世（达赖喇嘛）的说法，从上师那里获得诀窍的方式就像听闻记录一样。您学习听闻和思考的方式是：我像个老人一样，没有广阔的记忆力。首先，大圆满的朵玛、法行仪轨祈请文，上师的事业仪轨、护法供赞，寂怒的禅修窍诀、顿悟心要，供赞忏悔等日夜兼程地学习。然后，学习《入菩萨行论》、《三乘明灯》，就像水流一样流畅。也学习了所知道和理解的意义。金刚界的实修、广大的地基仪轨、法舞等所有部分，以及长寿佛成就自在母、九尊佛母、大白伞盖佛母利益他众光芒等所有部分，五部密续的供养仪轨，胜乐金刚鲁伊巴等都学习到了能够实际操作的程度。此外，还学习了药师佛、卡玛卡尼等的饮食法，斋戒、护法等实修，零碎的经文、医学方面的利益，以及语音的连接等，即使没有能力全部记住，也没有懈怠，而是努力学习。您有很好的记忆力。学习佛法时，应该有提供糌粑的人，并且消除障碍。像我这样的人死后，管理这些寺庙，顺应人意是不行的。’正如他对我所说的那样，事情就这样发生了。现在，关于修持的方式，如果您想禅修，这样是不行的。我们最初对佛法产生兴趣时，通常会进入佛法之门，在没有离开寺庙的时候，即使去了旷野，也不会回家，即使只住一晚，也会住在帐篷里。特别是慈氏洲，ཞུལ་
English
If the old (things) are returned to him, he would be satisfied. He said, 'Yes, even if other properties are lost, it's good that my books are not lost.' He was very happy. He said that if there are the Guru's teachings in the future, they will not be discarded much. In addition, building three temples, repairing the stupas of Gungtang, Tratang, and Shangteng, doing one's best, it is said that some signs of eliminating obstacles appeared. I just did what he said, and never violated the Guru's teachings. He said, 'If you violate the Guru's teachings, you will not be happy.' According to the Fifth (Dalai Lama), the way to obtain the pith instructions from the Guru is like a hearing record. The way you study hearing and thinking is: I am like an old man, so I don't have a vast memory. First, the torma of Dzogchen, the practice liturgy prayer, the Guru's activity liturgy, the Dharma protector's fulfillment offering, the peaceful and wrathful meditation key points, the quick path, the fulfillment offering and confession, etc., were learned day and night. Then, studying the 'Bodhisattvacharyavatara', 'The Lamp Illuminating the Three Vehicles', was like a flowing stream. Also learned the meaning of what was known and understood. The Vajradhatu practice, the extensive ground ritual, the Dharma dance, etc., all parts, as well as Amitayus Accomplishment Sovereign Mother, Nine Deity Mothers, Mahasitapatra benefit others rays, etc., all parts, the offering rituals of the five tantra classes, Chakrasamvara Luipa, etc., were all learned to the extent that they could be actually practiced. In addition, the diet of Medicine Buddha, Kamakani, etc., fasting, Dharma protector, etc., practice, fragmented sutras, medical benefits, and the connection of sounds, etc., even if there was no ability to remember everything, there was no laziness, but diligent study. You have a good memory. When studying the Dharma, there should be someone who provides tsampa and eliminates obstacles. People like me will die and manage these monasteries, and it is impossible to adapt to people's wishes.' Just as he said to me, things happened that way. Now, regarding the way of practice, if you want to meditate, this is not possible. When we first became interested in the Dharma, we usually entered the door of Dharma, and when we did not leave the monastery, even if we went to the wilderness, we would not go home, and even if we stayed for only one night, we would stay in a tent. Especially Maitreya Island, ཞུལ་
Chinese
第一，惹波托，蔡敏日琼，巴鼎的桑吉贡康，日沃桑丹林，秋隆的扎普夏玛，扬宗拉佐，邦波鼎，日沃德钦等等，在上师的修行地和山间茅屋里，穿着破烂的衣服，有时披着狗皮，有时只穿一件布衣，依靠布料，树叶，常啼，甘露丸，权杖，水等。没有做苦行精华提取时，用糌粑做成各种形状，糊在墙上，不做驱鬼仪式，放弃炉灶等等，做了很多。为了修行，必须在衣服上稍微花费一点。你们什么苦行都不做。听法的时候，因为今天食物的原因，承受不了太长的法会，我觉得我有点吃不消。那些北方的人看起来很笨拙。这样不行。需要什么样子，请说。我一开始就想做苦行，看到别人做就产生了竞争心。听到一个朋友说要做甘露丸，我也想吃。今天想试试自己的能力，就放了一点自己的污垢，用木勺插进去吞了下去。他说，比起这个，用药物等调配的更美味，感觉很愉快。后来获得了精华提取等的传承。在ཞུ་ལར（音译）做外续的闭关丸，切断了对其他食物的依赖。先做了六个月，后来做了四个月，变得非常柔软。在江鼎，夏天六个月不做饭。依靠两卡尔半的糌粑，修行变得精进。又在江鼎，一年的时间里，做了五部续的修供和闭关，出现了一点障碍的景象，通过生起次第和见解来把握，变成了修行的助缘，修行因此增上。他说，像这样，在江鼎前后加起来闭关了四五年，感觉很愉快。在蔡敏日琼做黑关的时候，和证悟者秋贝一起，外门一个，内门不同，他一个人喧闹，因此我也喧闹，用小石头堆砌的喇嘛摇晃着。