Chinese
此時獲得了完整的印度密行。之後，按照邀請，如其所願地前往應邀之處。再次在曲隆（chos lung）住了幾天時，請求了勝樂金剛亥母灌頂，1-34在實際降下智慧的時刻，身體產生了無法估量的快樂體驗。獲得灌頂後，身體也變得像無法移動一樣。那天晚上夢見在一個大水上，與許多人一起乘船渡河，說是要去布達拉。此外，還獲得了長壽五姊的加持等等。之後，直到羊年節日開始之前，在尊貴的上師蔣揚貢噶（'jam dbyangs kun dga'）尊前祈禱，從早到晚僅以佛法度日，獲得了非常大的佛法利益。每天早上都背誦三律儀分別的範例。藏曆十二月二十日左右，大學者班智達仁波切也來了。羊年節日，上師仁波切在寺廟頂上擔任金剛上師，並親自前往大殿的集會首座。上師尊者師徒在節日結束後也住了一個月左右，期間獲得了薩迦班智達的文集傳承，以及其他非常大的佛法利益。背誦了《五十頌》和《親友書》等，由於尊貴的上師給予了詳細的解釋，我們也只是毫無頭緒地死記硬背。從口頭上詳細學習了辯論和邏輯。那時，曲隆（chos lung）的白燈隊長赤倉哇（khri tshang ba）被驅逐。夢中出現了前所未有的劇烈變化。隨即自己展示了辯論的次第。實際上，從馬年（馬年）中旬以下，就完全沒有去曲隆（chos lung）的意願，而且在曲隆（chos lung）本身也發生了訴訟等等各種事情。特別是，那時不斷出現粗暴且不友善的徵兆。實際上，凡是手中有權勢的人，沒有一個倖免，都被送到藏地（gtsang）的扎西（gra sa）和各教派寺院中積累功德，1-35被拋棄。現在想想，連那沒有放下我執的善行，也覺得沒有什麼意義。那時，赤康（khri khang）的五個僧官面前
English
At this time, I received the complete Indian secret practices. After that, as invited, I went to the place of invitation as desired. Again, while staying in Cholung (chos lung) for a few days, I requested the empowerment of Hevajra Vajravarahi, 1-34 at the moment of actually descending wisdom, an immeasurable experience of bliss arose in my body. Even after receiving the empowerment, my body became as if unable to move. That night I dreamed of crossing a great river with many people on a boat, saying that we were going to Potala. In addition, I received the blessings of the Five Long-Life Sisters, etc. After that, until before the start of the Sheep Year festival, I prayed before the venerable Lama Jamyang Kunga ('jam dbyangs kun dga'), spending my time only with Dharma teachings from morning to night, and received very great Dharma benefits. Every morning, I memorized an example of the distinction of the Three Vows. Around the twentieth of the twelfth Tibetan month, the great scholar Pandit Rinpoche also came. During the Sheep Year festival, Lama Rinpoche acted as the Vajra Master at the top of the temple, and personally went to the head of the assembly in the main hall. The venerable Lama and disciples also stayed for about a month after the festival ended, during which they received the transmission of Sakya Pandita's collected works, as well as other very great Dharma benefits. I memorized the "Fifty Verses" and "Letter to a Friend," etc., and because the venerable teacher gave detailed explanations, we were just mindlessly memorizing. I learned debate and logic in detail from oral instruction. At that time, the white lamp leader of Cholung (chos lung), Tritsangwa (khri tshang ba), was expelled. Unprecedentedly drastic changes occurred in my dreams. Immediately, I presented the order of debate myself. In reality, from about the middle of the Horse Year (Horse Year) onwards, I had absolutely no desire to go to Cholung (chos lung), and various things such as lawsuits also occurred in Cholung (chos lung) itself. In particular, at that time, harsh and unfriendly omens continuously appeared. In reality, everyone who had power in their hands, without exception, was sent to accumulate merit in Tsang (gtsang) Grasa (gra sa) and monasteries of various schools, 1-35 and were abandoned. Now that I think about it, even that virtuous deed of not letting go of self-grasping seems meaningless. At that time, in front of the five monastic officials of Trikhang (khri khang)
Chinese
没有发生。 像平常一样计算着日子。在斯芒卓（smon 'gro）住了大约十天的时候，得了一场感冒。 后来又去曲隆（chos lung）待了一会儿，得了一场非常严重的感冒。在返回的路上，和斯芒卓（smon 'gro）的官员们一起去了觉囊（jo nang）。斯芒卓（smon 'gro）的长官也做了法事。他们让我取名字，开玩笑说，恐怕会变成一个既不能做世间事，也不能做佛法事的人。好像取名叫“昆嘎玛努”（kun dga' ma nu，一切都不能）比较好。后来，没过多久，就真的变成了那样。之后经过纳塘（snar thang）等地， 到达了集市。在花园里住了三天左右。父亲也跟着来了。 也听说了外祖父仁波切去世的消息。超度等法事也完成了。那时，所有的财物都已经完全放弃了。 虽然暂时的生活也只能靠捡柴、捡垃圾来维持，没有什么自由。但是因为暂时的生活依靠着有信仰的施主，所以还算过得去，稍微努力了一下， 在夏鲁（zha lu）、纳塘（snar thang）两地供养了僧众茶，还画了三幅唐卡，为外祖父仁波切的往生祈祷。那时，为了休养，夏天在 曲嘉（chos rgyal）的王宫里住了五个月，非常快乐，学习也很有进步。在那期间，每天早上都坚持跑步。 因此，《俱舍论》和《入行论》的经文都背完了。在《正理滴论》的间隙，用决断的共同意义和必要的辩论来装饰，从学者的口诀中学习。按照他们的意愿，和一些聪明的学生长时间地辩论， 1-36 没有间断。期间，也讲解《入行论》，从头到尾完整地讲了一遍。智慧品没有像原来那样理解。除此之外，所有的词句都能理解，然后在上师仁波切没有听到的情况下，偷偷地给别人完整地讲解。在讲到安忍品和禅定品的时候，对于安忍的修法和自他交换的修法，用理智分析了很多，对这些都感到非常惊讶。在学习《入行论》的时候，做的梦也很好。从这个时候开始，背诵也变得更加流利了。
English
It didn't happen. I was calculating the days as usual. When I stayed in Smongdro for about ten days, I caught a cold. Later, when I went to Cholung for a while, I got a very bad cold. On the way back, I went to Jonang with the officials of Smongdro. The head of Smongdro also performed religious rituals. They asked me to take a name, jokingly saying that I might become someone who can neither do worldly things nor Dharma things. It seemed better to be named "Kunga Manu" (kun dga' ma nu, can't do anything). Later, it wasn't long before it really became that way. After that, passing through Narthang and other places, I arrived at the market. I stayed in the garden for about three days. My father also came along. I also heard the news of the passing away of my grandfather Rinpoche. The rituals for the deceased were also completed. At that time, all the possessions had already been completely abandoned. Although the temporary life could only be maintained by picking firewood and garbage, and there was no freedom, the temporary life depended on faithful patrons, so it was okay. I made a little effort, I offered tea to the monks in Zhalu and Narthang, and also painted three thangkas, praying for the rebirth of my grandfather Rinpoche. At that time, for recuperation, I stayed in the Chogyal Palace for five months in the summer. I was very happy and my studies were very progressive. During that time, I kept running a little every morning without fail. Therefore, I finished reciting the texts of the Abhidharmakosha and the Bodhicharyavatara. In between the Hetuvidya-nyaya-bindu, I adorned it with the common meaning of judgment and the necessary debates, and learned from the scholars' oral instructions. According to their wishes, I debated with some smart students for a long time, 1-36 without interruption. In the meantime, I also explained the Bodhicharyavatara, and explained it completely from beginning to end. I didn't understand the Wisdom Chapter as before. Apart from that, I was able to understand all the words, and then secretly explained them completely to others without the master Rinpoche hearing it. When talking about the Patience Chapter and the Meditation Chapter, I analyzed a lot with reason about the practice of patience and the practice of exchanging self and others, and I was very surprised by all of these. When studying the Bodhicharyavatara, I also had good dreams. From this time on, my recitation also became more fluent.
Tibetan
་མ་ལས་གསུམ་འགྱུར་ཙམ་ གྱིས་ཆེ་བར་སོང་། ཉིན་རེ་བཞིན་དུ་གཞུང་འཛིན་དཔེ་རྒྱུགས་དང་གསུང་ངག་ནས་བཟུང་བ་ སོགས་ཉིན་རྒྱུགས་མང་རབ་རེ་ཡོང་གིན་འདུག་པས་གཤར་སྦྱང་རེམ་པར་བྱས། འདིར་སྡོད་ རིང་མངོན་རྟོགས་རྒྱན་ཡང་གསུང་སྤོར་གྱི་ངང་ནས་བློ་ལ་ཆུད། མཛོད་ཀྱི་འཇིག་རྟེན་བསྟན་ པ་དང་ལས་བསྟན་པ་གཉིས་འབྲུ་བཤད་ཐུབ་པ་བྱུང་། ཕྱིས་བྱུང་རང་བླ་མ་ལ་ལ་གསུང་ ལུགས་རང་གི་ཡོན་ཏན་ལ་ཟད་རྒྱུ་མེད་པར་ཁས་ལེན། ལ་ལས་ཞོགས་རྒྱུགས་རེ་རེར་ཤླཽ་ཀ་ ལྔ་བརྒྱ་ཟིན། ཞོགས་རྒྱུགས་རེ་ལ་འཇུག་པའི་གཞུང་ཟིན་ཟེར་བ་ཡོང་འདུག ང་ནི་དེ་འདྲའི་ རིགས་ཡེ་མིན་སྒོ་དོག་པོ་གཅིག་ཀ་ཡིན། གང་ཟིན་དེ་ལ་གོ་བློ་རང་བཟང་རབ་གདོག རྗེ་ གྲོལ་མཆོག་ནི་ཐུགས་རྩོལ་ཆེ་བ་རང་ཡིན་པར་འདུག ང་ནི་ལེ་ལོ་དང་སྙོམས་ལས་ཀྱི་མངའ་ བདག་རང་ཡིན་ནོ། །དེང་མཐུན་པར་སྙིང་ཐག་ཀྱང་ཤིན་ཏུ་རིང་བ་གཅིག་ལགས་པ་རེ་ཆེན་ པོ་མ་མཛད་ཅིག དེ་སྐབས་ཧོར་ཟླ་བརྒྱད་པའི་ཚེས་གསུམ་ལ་སྤ་མནམ་ལྷུན་གྲུབ་རྩེར་ཕྱིན་ ཞིང་། སྡེ་བ་གྲྭ་ལྔའི་དྲུང་སོགས་ཞལ་ངོ་ཐམས་ཅད་དང་མཇལ་ཞག་གསུམ་ཙམ་བསྡད། ས་ ནྱ་ཤི་མང་པོ་དང་རྒྱ་གར་གྱི་གླེང་སླང་མང་པོ་བྱུང་། དེ་ནས་བསམ་སྡིངས་སུ་ཕྱིན་ཞག་གསུམ་ ངལ་གསོ་བྱས། ཉིན་གཅིག་ཇོ་མོ་སྨན་གཅིག་ཕུར་ཐང་གི་རྩེ་ལ་རི་ལྟས་ལ་ཕྱིན། ཕྱོགས་ 1-37 ཐམས་ཅད་མཐོང་གསལ་ཆེ་ཞིང་ཉམས་དགའ་བ་ཞིག་འདུག་པས་དེས་རྐྱེན་དུ་གྱུར་ཏེ་ཕྱི་ ནང་གི་སྣང་བ་ཐམས་ཅད་ཡུལ་ཡུལ་བ་ཞིག་གི་ངང་ནས་ངོས་གཟུང་དང་བྲལ་བའི་རྗེན་ལྷག་ གེ་བ་ཞིག་བྱུང་སྟེ་དེ་སྐབས་ངོ་མ་ཤེས། དེ་ནས་ཟླ་བ་གཅིག་མཚམས་དམ་པར་བཅད་དེ་ གཉན་སྒྲོལ་ཡན་ལག་དྲུག་པའི་མངོན་རྟོགས་ཀྱི་སྟེང་ནས་སྒྲོལ་མའི་བསྙེན་པ་བསྐྱལ། རྨི་ ལམ་དུ་ཁྲོན་པ་ཆུང་ངུ་གཏིང་ཟབ་པ་ཞིག་གི་ཁ་ན་འདུག་པ། ཁྲོན་པའི་གཏིང་ནས་ཆུ་ཆེན་པོ་ གྱེན་དུ་བརྡོལ་ཏེ། ལུང་བ་ཐམས་ཅད་མཚོ་ཆེན་པོ་ཞིག་ཏུ་མེར་གྱིས་སོང་། མཚོ་དེའི་དབུས་ ན་མེ་ཏོག་ཤིན་ཏུ་ཆེ་བ་སེར་པོ་དང་སྔོན་པོ་ཤས་ཆེ་བ་འདུག དེ་མཚམས་ནས་རྨི་ལམ་ཡང་ ཟིན་ཅིང་། སྣང་བ་དེ་ལ་ཡུན་རིང་དུ་བལྟ་རྟོག་བྱས། ཡང་ལན་གཅིག་ལུང་པ་གཅིག་ན་ས་ རྡོ་རི་ཀླུང་མེད་པ་གཡུ་ལས་གྲུབ་པ་འདྲ་བ་ཞིག་ལ་ནགས་ཆེན་པོས་ཁྱབ་པ། བྲག་ཕུག་ཀྱང་ མང་དུ་འདུག་པ་ཞིག་ལ་བྲག་ཕུག་ཐམས་ཅད་ན་གསུང་རབ་གསེར་མ་རེ་འདུག དེ་རྣམས་ ཞལ་ཕྱེ་ཞིང་བལྟས་པ་ཐམས་ཅད་ན་སྒྲོལ་མའི་སྔགས་འབའ་ཞིག་བྲིས་འདུག ས་
Chinese
比之前大了三倍左右。每天都有各种各样的考试，从政府的典籍考试和口头考试开始，所以要努力学习。在这里居住期间，也以口头传授的方式掌握了《现观庄严论》。能够解释《俱舍论》的世间教法和业教法。后来的一些上师承认我的说法方式具有用之不竭的优点。有些人每天早上能背诵五百颂（梵文，Śloka，梵文罗马拟音，śloka，诗颂）。据说早上考试的时候要背诵完要考的论典。我不是那种人，我是个非常狭隘的人。对于我所掌握的，我的理解力非常好。གྲོལ་མཆོག་仁波切似乎非常勤奋。我是一个懒惰和懈怠的主人。现在请不要太在意我那颗非常遥远的心。当时，在藏历八月初三，我去了སྤ་མནམ་ལྷུན་གྲུབ་རྩེ，拜见了སྡེ་བ་གྲྭ་ལྔ་的负责人等所有的人，住了三天左右。进行了许多关于沙弥和印度的讨论。然后去了བསམ་སྡིངས་，休息了三天。有一天，我去了ཇོ་མོ་སྨན་གཅིག་ཕུར་ཐང་的山顶看风景。所有的方向都非常清晰，景色宜人，因此，内外所有的显现都处于一种恍惚的状态，产生了一种无法识别的赤裸觉性，当时我并不明白。之后，我闭关一个月，在གཉན་སྒྲོལ་六支瑜伽的证悟基础上，完成了度母的念诵。梦中，我站在一口小而深的井边。井底涌出巨大的水流，所有的山谷都变成了一个巨大的湖泊。湖中央有一朵非常大的花，大部分是黄色和蓝色。从那时起，梦就结束了，我长时间地观察和思考那个景象。还有一次，在一个没有土地、石头、山脉和河流的山谷里，似乎是用绿松石做成的，被茂密的森林覆盖。有很多洞穴，所有的洞穴里都有一部金写的经书。我打开并看了所有的经书，里面只写着度母的咒语。
English
It became about three times larger than before. Every day there were various exams, starting from the government's scriptural exams and oral exams, so I studied hard. During my stay here, I also mastered the Abhisamayalankara through oral transmission. I was able to explain the teachings on the world and the teachings on karma in the Abhidharmakosha. Some later lamas acknowledged that my way of speaking had inexhaustible merits. Some people could memorize five hundred shlokas (Sanskrit, Śloka, Roman transliteration, śloka, verse) every morning. It is said that when taking the morning exam, one had to memorize the text being tested. I am not that kind of person, I am a very narrow-minded person. For what I have mastered, my understanding is very good. Jey Drolchok Rinpoche seems to be very diligent. I am a master of laziness and negligence. Now, please don't pay too much attention to my very distant heart. At that time, on the third day of the eighth month of the Hor calendar, I went to Spanam Lhundrup Tser, met all the people including the head of Dewa Dra Nga, and stayed for about three days. There were many discussions about novices and India. Then I went to Samding and rested for three days. One day, I went to the top of Jomo Menchik Phurtang to see the scenery. All directions were very clear and the scenery was pleasant, so all the inner and outer appearances were in a dazed state, giving rise to an unidentifiable naked awareness, which I did not understand at the time. Afterwards, I went into retreat for a month, and on the basis of the realization of the six-branch yoga of Nyendrol, I completed the recitation of Tara. In a dream, I was standing at the edge of a small, deep well. A huge stream of water gushed out from the bottom of the well, and all the valleys turned into a huge lake. In the center of the lake was a very large flower, mostly yellow and blue. From that point on, the dream ended, and I observed and contemplated that vision for a long time. Also, once, in a valley without land, stones, mountains, and rivers, which seemed to be made of turquoise, covered by a dense forest. There were many caves, and in all the caves there was a golden scripture. I opened and looked at all the scriptures, and only the mantra of Tara was written in them.