English
I dreamt of seeing on a throne, the upper body being Hevajra with eight faces and sixteen arms, and the lower body being in the form of a lama in a cross-legged posture, and I prostrated with faith. Incidentally, Jetsun Zangri Gyalsay Mingyur (Btsan ri rgyal sras mi 'gyur), who came as invited, bestowed upon me all the empowerments and transmissions of the Dakini Heart Drop of Dechen Lingpa (Bde chen gling pa) and the Collected Teachings of Peaceful and Wrathful Deities (Bka' 'dus zhi khro), the transmission of Samye (G.sang ye), and all the transmissions of the treasure teachings of Zhigling (Zhig gling), as well as the scattered empowerments and transmissions of Longsal Khotru (Klong gsal mkho btus). I requested from Lama Padma the main text of Rongphur (Rong phur), the Black Treatise on the Explanation of the Phurba (Phur 'grel 'bum nag), and the Collected Teachings of Tranggo ('Phrang mgo), etc. From Litang Lama Ngedon (Li thang bla ma nges don), I requested the Trochu One Hundred Methods (Khro phu brgya rtsa), the practice mandala of the Mal Lug (Mal lugs) Yamantaka, the works of Sosen (Bsod seng), etc., which I had not had the opportunity to request before the Rinpoche. Finally, he bestowed upon me the empowerment of the Namnying (Nam snying) longevity accomplishment of Yonge (Yon dge). I concluded with the longevity instructions of White Chakrasamvara, and the Rinpoche left. I went to my own hermitage and performed annual hundred offerings, etc. The steward of the Labrang (Bla brang) said to join the winter tour, so we set out from Palpung Monastery (Dpal spungs). Passing through Alo Tsetsa (A lo tshe tsha) and other places, we stayed overnight in Dungkhar (Dngul mkhar). I dreamt of meeting both Ari Panchen Pema Wangyal (Mnga' ris paN chen padma dbang rgyal) and Rigdzin Dudul Dorje (Rig 'dzin bdud 'dul rdo rje), and receiving their blessings. I was not sure what it meant at the time. Later, I found that there was a small sacred site Lampa ka in the valley of that place, resembling a phurba, so I thought it might be a sign of blessing. We stayed overnight in the upper part of Rakchab (Rag chab), Ngoshod (Sngo shod), etc. Longsal Nyingpo (Klong gsal snying pos) said that it was the support for his practice, and introduced some of the sacred objects of the Eight Commands (Bka' brgyad), and also took out some relics from the treasure. I dreamt that it was necessary to bury them again, and the next day it seemed that I encountered a pilgrimage mountain, I thought so. On the way, I asked if there was a pilgrimage mountain, and they said no. On the way, we arrived at Dzongshod (Rdzong shod). The group stayed there overnight, and I dreamt that the external shape of the mountain was like the Ocean King riding a peacock, and inside there were very many deities, which Rinpoche Pema Nyinjed (Rje padma nyin byed) introduced one by one. Some symbols were also clearly visible on the rocks, so I was sure that it was a sacred site. We went on a winter tour in Zingtod ('Dzing stod), and arrived at Shogsum (Shog gsum), and on the tenth day of November, the master and disciples went to Dzongshod. We performed a hundred common gatherings, fire offerings, and body offerings. The iron fence of the great temple and...
Chinese
在彩虹围绕的圈中，我见到了持明虹身精华（Rigdzin Jatzön Nyingpo）。他赐予了我明解脱的誓言物——一种白色熔化的物质，以及一些白色药丸。他说，东方有一个军队的敌人，必须击退。我梦见自己骑着黑马向东方走去。第二天，我只是象征性地从圣地顶峰进行了狮面空行母的遣除仪式。我几乎走遍了所有的圣地洞穴。找到了许多来自莲花生大师修行甘露法时产生的、天然形成的、富含精华的土丸。出现了一朵盛开的白色苏鲁花，也出现了彩虹云。 返回内部伏藏地时，太阳升起，一道像白色彩虹一样难以忍受的光芒刺入，雪花像暴风雪一样猛烈。左右两侧，一道五彩的圆形彩虹在整个上午都停留着。绕着梅廷（Rme-rting）等地转经后，我到达了寺院。从德钦活佛（Dbon sprul）那里得知，必须去西藏邀请洛确活佛（Lo-mchog sprul），因此我每天都去各护法殿（mgon khang）祈祷，然后回到了修行地。我念诵了不朽三身总集（‘chi med sku gsum rigs ‘dus）的修法。据说，十二月三日，秋吉林巴（mchog gyur gling pa）从藏囊莲花水晶洞（Dzam-nang Padma shel phug）取出了大圆满三部（rdzogs chen sde gsum）的伏藏。伏藏师和仁波切们立即提供了相关信息，我也立即准备了会供朵玛等必要物品。关于这件事，有几天出现了难以忍受的大风，据说是地主神灵的恶作剧，这在杰仁波切的传记中有所记载。每年我都举行普巴金刚的遣除仪式。二十三日，伏藏师来了。我做了升旗、吹海螺、焚烧祭品等仪式。他说，下雪是吉祥的征兆。我抄写了从黄纸上抄录的白度母灌顶等仪轨，因此缘起吉祥。我梦见自己快八十岁了，还梦见找到了许多特殊的刽子手。我接受了您自己的伏藏法——莲花顶髻无垢（padma gtsug tor dri med），以及去年从噶玛（Karma）那里取出的甚深七法（zab bdun）的挖掘，以及属于我自己的死主阎摩命主（gshin rje tshe bdag）的灌顶、传承和引导。以前一直没有机缘，这次机缘成熟了，所以要为这个住所写一份地志。
English
In a circle surrounded by rainbows, I saw Rigdzin Jatzön Nyingpo. He bestowed upon me the samaya substance of liberation through experience—a kind of white melted substance—and some white pills. He said that there was an enemy of the army from the east, and it must be repelled. I dreamed that I rode a black horse and went to the east. The next day, I only symbolically performed the repulsion ritual of the Lion-faced Dakini from the peak of the sacred site. I visited almost all the sacred caves. I found many naturally formed, essence-rich earth pellets from the nectar dharma medicine that Guru Rinpoche made while practicing Bam. One bright white Suru flower appeared, and rainbow clouds also arose. When returning to the inner treasure lhung, the sun rose, and an unbearable light like a white rainbow pierced through, and snowflakes swirled like a blizzard. On the left and right sides, a circular rainbow with five colors stayed for the entire morning. After circumambulating Rme-rting and other places, I arrived at the monastery. From Dbon sprul, I learned that I had to go to Tibet to invite Lo-mchog sprul, so I went to each protector shrine (mgon khang) for prayers every day, and then returned to the retreat place. I recited the practice of the Union of the Three Immortal Bodies ('chi med sku gsum rigs 'dus). It is said that on the third day of December, Chokgyur Lingpa extracted the treasures of the Three Categories of Great Perfection (rdzogs chen sde gsum) from Dzam-nang Padma shel phug. The treasure revealer and the Rinpoches immediately provided relevant information, and I also immediately prepared the necessary items such as the tsok offering torma. Regarding this matter, there were unbearable strong winds for a few days, which were said to be the tricks of the local deities, as stated in the biography of Je Rinpoche. Every year I also perform the Phurba repulsion ritual. On the twenty-third, the treasure revealer came. I performed rituals such as raising flags, blowing conch shells, and burning offerings. He said that the snowfall was an auspicious sign. I copied the initiation rituals of White Tara, etc., from yellow paper, so the auspiciousness of the interdependence was also good. I dreamed that I was almost eighty years old, and I also dreamed that I found many special executioners. I received your own treasure dharma—the Immaculate Lotus Crown (padma gtsug tor dri med), as well as the excavation of the Seven Profound Dharmas (zab bdun) extracted from Karma last year, and the empowerment, transmission, and guidance of the Lord of Death, Yama, the Lord of Life (gshin rje tshe bdag) belonging to myself. There was no opportunity before, but this time the opportunity has matured, so a gazetteer should be written for this residence.
Chinese
在请示关于仪轨的完成情况时，他说：“这是多康二十五圣地之一，所以圣地志已作为伏藏隐藏起来，不需要写作。”他还赐予了我从自己的伏藏地耶尔普请来的，刻有圣者龙树菩萨手印的黑石凉亭和燃烧的怙主像。他说：“无论如何都需要一个替代的圣物。”于是我献上了一个特殊的宁玛派上师的代表像。当我们努力收集重要的伏藏法时，我再次详细询问了关于这是否合适等问题。他说：“不久他将会出现一些目录和伏藏品，在这种情况下，如果能亲自见到莲花生大师并请示，就能解决一半的问题，所以要记住这件事。”在去嘉绒的路上，他在达布扎举行了会供。修复了森格扎央江。火蛇年（1917）新年正月初一，二十五圣地的目录传到手中，他来到了这里。献上了伏藏的供养。关于请示的事项，当时向莲花生大师请示后，赐予了许多偈颂的答复，但当时没有记录下来。因为根本原因是业力和愿力的力量，所以似乎得到了可以随意收集整理的许可。三号，通过长寿持明心髓进行了坚固灌顶和供养。举行了盛大的烟供和盟誓，然后在前往擦扎仁钦扎介绍圣地时，因为没有看到护法神，所以多次失去知觉。最后，将邬金手印的符号文字放在额头上，才恢复了清醒，介绍了主要的自生修行洞穴。第二天返回圣地时，刮起了强烈的风，出现了一些混乱。到达拉章后，写下了二十五圣地的目录。 在新寺，在坛城的彩沙坛城中，给予了消除所有障碍的根本灌顶。仁波切也来了，降下了马头金刚。还给予了马头金刚和白度母灌顶等许多灌顶。你们两个去了大寺。他说：“取出森格扎的伏藏，需要我和我的侄子。”于是带着僧团在十四号去了南扎。十五号，在乌孜白玛谢尔普，与僧团一起举行了一百次空行母会供，一千次金刚萨埵会供，以及烟供等。十六号
English
When asked about the completion of the ritual, he said, "This is one of the twenty-five great sacred sites of Dokham, so the sacred site chronicle has been hidden as a treasure, and there is no need to write it." He also gave me the black stone pavilion with the handprint of the holy Nagarjuna and the burning Protector statue, which were brought from his own treasure land of Yalphuk. He said, "A substitute sacred object is needed no matter what." So I offered a special Nyingma master's representative statue. When we were trying to collect important treasure teachings, I again asked in detail about whether this was appropriate, etc. He said, "Soon he will have some catalogs and treasures, and in this case, if he can personally meet Guru Rinpoche and ask for instructions, half of the problem can be solved, so remember this." On the way to Jarong, he held a gathering at Dabzha. He restored Sengzhak Yangjang. On the first day of the new year of the Fire Snake year (1917), the catalog of the twenty-five sacred sites came into his hands, and he came here. He offered the treasure offerings. Regarding the matters inquired about, at that time, after inquiring with Guru Rinpoche, many verses of answers were given, but they were not recorded at that time. Because the root cause is the power of karma and aspiration, it seems that permission was obtained to collect and organize as desired. On the third day, a stable empowerment and offering were made through the Immortal Yangnying essence. A grand smoke offering and oath were held, and then when going to Tsa-dra Rinchenzhak to introduce the sacred site, because the guardian deity was not seen, consciousness was lost many times. Finally, the symbolic letters of the Ugyen handprint were placed on the forehead, and clarity was restored, and the main self-arising practice caves were introduced. The next day, when returning to the sacred site, a strong wind blew, and there was some chaos. After arriving at the Labrang, the catalog of the twenty-five sacred sites was written down. In the new temple, in the colored sand mandala of the mandala, the root empowerment to eliminate all obstacles was given. Rinpoche also came, and the Hayagriva was descended. Many empowerments such as Hayagriva and White Tara empowerment were also given. You two went to the great monastery. He said, "To extract the treasure of Sengzhak, both my nephew and I are needed." So, with the monastic community, we went to Namzhak on the fourteenth. On the fifteenth, in Uze Pema Shelphuk, together with the monastic community, we held a hundred Dakini gatherings, a thousand Vajrasattva gatherings, and smoke offerings, etc. On the sixteenth