Chinese
又在六月初十抵达金色洲（གསེར་མདོག་ཅན།）。如前一样建立经教次第，早课诵读《百法》的传承法本，做各种引导的法会，晚课传授《道果》的引导。二十天之内圆满了《道果》的三现分，其他的引导有无戏论红阎摩敌，奈古等香巴噶举的四金法，绕孜心要，心要三义等多种法类。生起次第的时候，聚集了很多人。在根源灌顶时，虽然念诵了五十五种灌顶，仍然努力迅速地完成。在根源灌顶的时候，夏东的本萨仁波切也来了，对所有本地和外地的人都布施了茶、粮食和干果，举办了无比盛大精美的引导讲说和会供轮。在三续的引导时，早上讲说其他的引导法门，对于《不思议》等八小道用，除了因扎菩提之外的七种引导都做了详细的讲解，各自的传承也全部圆满。之前从桑珠孜来的时候，对衮邦仲说，今年在桑孜自己那里，如果能像往常一样安住修持就太好了，如果不能，也请尽快做些法事，仔细考虑一下，这样新年后身体的违缘可能会消除。虽然这样说了，但这个时候《道果》快要结束的时候，听说衮邦仲突然去了纳木，心想最终可能不会成功，也对其他本地和外地的人说了。道果结束后，由于邬金宗的本萨仲去世，必须去主持超度法事，在四十九天的祭奠结束之前一直很忙。那时，按照本萨自己的遗嘱，将普莫的牦牛捐给了寺院。在这里，为娘尊巴等一些有需求的人讲了《金刚鬘》等三部鬘论和《普贤续》的讲解。衮邦仲是因为他自己的意愿和偏袒的侍从们的劝说，以及纳木曲桑巴和两位喇嘛的指示，身体康复后才决定去扎巴的。
English
Again, on the tenth of June, I arrived at Golden Continent (gser mdog can). As before, the order of scriptures and teachings was established. In the morning session, the transmission text of the "Hundred Dharmas" was recited, and various kinds of instructional Dharma gatherings were held. In the evening session, the instructions of the "Path and Fruit" were given. Within twenty days, the Three Visions of the Path and Fruit were completed. Other instructions included the Non-elaboration Red Yamari, the Four Golden Dharmas of the Shangpa Kagyu such as Niguma, Rawtsi Mind Training, and the Three Essential Meanings, among many other kinds of teachings. During the generation stage, many people gathered. During the Root Empowerment, although fifty-five empowerments were recited, effort was still made to complete it quickly. During the Root Empowerment, Ponse Rinpoche from Sharteng also came, and offered tea, grain, and dried fruits to all the local and foreign people. He held an incomparably grand and exquisite teaching and feast gathering. During the instructions on the Three Tantras, in the morning, one session of other instructions was explained. For the eight minor path practices such as the "Inconceivable," detailed explanations were given for the seven instructions other than the Indrabhuti cycle, and their respective transmissions were also fully completed. Previously, when coming from Samdrubtse, I said to Kunpang Drung, "It would be great if you could stay and practice in Samtse yourself this year as usual. If not, please do some rituals as soon as possible and consider it carefully, so that the obstacles to your health may be removed after the New Year." Although I said this, at this time, when the Path and Fruit was about to be completed, I heard that Kunpang Drung had suddenly gone to Nam. Thinking that it might not be successful in the end, I also told the other local and foreign people. Immediately after the completion of the Path and Fruit, due to the passing away of Ponse Drung from Ugyen Dzong, I had to go to preside over the funerary rites and was very busy until the forty-ninth day of the memorial service was completed. At that time, according to Ponse's own will, the yaks of Phurmo were donated to the monastery. Here, for Nyangtonpa and some other seekers, I gave explanations on the three sets of Mala treatises such as the Vajra Mala and the explanation of the Kunjang Tantra. Kunpang Drung decided to go to Drakpa because of his own wishes and the persuasion of his biased attendants, as well as the instructions of Namchuk Sangba and the two lamas, after his health recovered.
Chinese
哦，为了不让别人拿走，允许自己去。从卡孜开始，供养人和施主一起去温泉的孜吉仁波切也去了帕南。以前逃跑了，但那时回来了。在那之后几天，地方官员的健康突然恶化，在杰洛的状态下，最终还是被旭卡召集了。我们到达俄坚宗后大约过了九天，供养的物品送到了。以前身体不适时，谁也没有像后来那样漠不关心。不仅如此，墙壁倒塌、树木折断、物品丢失，似乎有权力之类的，来源不明，一片混乱。心怀恶意，怀恨在心，从前到后，像毒药一样的事情有很多，一会儿膨胀，一会儿收缩，以前也发生过。现在发生的事情完全不明白。之后，在俄坚宗完成了心愿，因为要去嘉的开光仪式，所以从曲江卡久出发。在寺院里，仁波切楚臣以严厉的语气前来，稍微绕了一下。为僧众进行了佛法开示等，一切顺利。之后去了嘉。在那里住了九天。向琼波的因唐佛像祈祷后，下起了花雨，可以用手抓住，这确实发生了。有一次，梦见达隆仁波切身体稍微不适，心里有点不安。现在似乎是身体不适的开始。为僧众讲述了五大要素的灌顶和较小的秘密教法。 对一些简短的内容也做了苏卡的佛法开示。仁波切赤列扎西为能装藏的镀金佛像进行开光仪式的正日子，关上门后刮起了大风。从殿顶的喉咙处，突然出现了一个装有牛奶和少量饮料的容器，从德巴噶丹仲的手中飞出，撞到了佛像的脸部中央，然后碎裂。就在那时，达孜那的夏仲哲波祖古派人来喊话，说要稍微来一下达孜那。那天，噶纽也派人来喊话。前一天晚上，梦见一个自称是喀什米尔班禅的印度老比丘，知道那是魔鬼的把戏，心想应该用幻化来调伏。
English
Oh, in order not to let others take it away, permission was granted to go oneself. From Ka Zhi, Ziji Rinpoche, who went to the hot springs with the patrons and benefactors, also went to Panam. He had run away before, but returned at that time. After a few days, the health of the local official suddenly deteriorated, and in the state of Jelo, he was eventually summoned by Zhuka. After we arrived at Orgyen Dzong, about nine days passed, and the offerings arrived. When there was such physical discomfort before, no one was as indifferent as later. Not only that, walls collapsed, trees broke, items were lost, and there seemed to be power or something, the source was unknown, and there was chaos. Holding malice, bearing grudges, from beginning to end, there were many things like poison, sometimes expanding, sometimes contracting, which had happened before. What is happening now is completely incomprehensible. Afterwards, having fulfilled the wishes in Orgyen Dzong, because it was necessary to go to the consecration ceremony in Jag, we departed from Chujang Kaju. In the monastery, Rinpoche Tsultrim came with stern words and went around a little. Dharma teachings and so on were given to the Sangha, and everything went well. Afterwards, we went to Jag. We stayed there for nine days. After praying to the Yintang Buddha statue of Kyungpo, a rain of flowers fell, which could be caught by hand, and this indeed happened. Once, I dreamed that Taklung Rinpoche was slightly unwell, and I felt a little uneasy. Now it seems to be the beginning of the physical discomfort. The empowerment of the five great elements and the smaller secret teachings were explained to the Sangha. For some brief content, the Dharma teachings of Suka were also given. On the actual day of the consecration ceremony for the gilded Buddha statue that could be enshrined by Rinpoche Trinley Tashi, after closing the door, a great wind blew. From the throat of the temple roof, a container containing milk and a small amount of beverage suddenly appeared, flew out of the hands of Depa Gadan Trung, hit the center of the Buddha's face, and then shattered. Just then, Shabdrung Drepung Tulku from Takna sent someone to call, saying to come to Takna for a little while. That day, Ga Nyu also sent someone to call. The night before, I dreamed of an old Indian Bhikshu who claimed to be the Kashmiri Panchen, knowing that it was a demon's trick, and thinking that it should be subdued with illusion.
Tibetan
མ་བྱུང་བར་གཉིད་སད། རྨི་ལམ་དེ་དང་དཀར་ཡོལ་ཆག་པ་ལ་རྟོག་དཔྱད་ཅུང་ཟད་བྱུང་བས་དེ་སྐབས་གཉིས་ཀ་ལ་མ་ཕྱིན། སྟག་སྣ་ནས་ཚུར་ཇ་འདྲེན་ཞིག་གནང་བྱུང༌། འོན་ཀྱང་ལྟས་དེ་འཇགས་པ་སྤྲུལ་པའི་སྐུ་དང༌། ཞབས་དྲུང་དེ་ཕོ་གཉིས་ཀ་རིང་པོར་མི་བཞུགས་པ་ལ་ལྟ་བར་འདུག མགོན་ཁང་གི་རྡོ་སྐུའི་དྲུང་དུ་ནུབ་ཅིག་གསོལ་བ་འདེབས་ཀྱིན་བསྡད་པས། མགོན་གཡག་རྣམས་ཐག་རིང་པོ་ན་འཁྱམས་ཤིང་ཡོད་འཕྲོ་ལ་ནུབ་མོ་དེ་ཀ་ལ་ཐམས་ཅད་འདུས་ནས་གླིང་གསེབ་ཉུལ་ཞིང་ངར་སྒྲ་འབྱིན་པ་བྱུང༌། ཡོང་ཁར་ཆོས་ཅིག་བཤད་པ། དཔོན་ཆུང་སོགས་ཆོས་ཁྲིའི་ལྟག་ཏུ་བསྡད་སོང༌། བར་སྐབས་ཚོ་གཉིས་སུ་འགྲོ་བའི་ལྟས་སུ་གོ་ནས་ཟླ་བོ་ཚོ་ལའང་འཐབ་དགོས་བྱུང༌། ཚུར་ལམ་ཆུམས་སུ་ཆོས་རྗེ་སྐལ་བཟང་བ་དང་གསུང་གླེང་འཕེལ་བར་བྱས། གསེར་མདོག་ཅན་དུ་བླ་ཕྱེད་སྒོར་བསྡད། ས་སྐྱ་བཀའ་འབུམ་གྱི་ལུང་གི་འཕྲོ་དང་རྗེས་གནང་སྣ་ཚོགས་པ་དང་ཆོས་ཐན་ཐུན་རྣམ་གྲངས་མང་བར་བྱས། ཡར་ལམ་བསམ་འགྲུབ་རྩེར་ཞག་བཅུ་བདུན་སྐོར་བསྡད་ཞལ་ངོ་སོ་སོར་ཆོས་བཀའ་མང་རབ་དང༌། རང་གི་ཟླ་ལ་སྡོད་པའི་ དོན་གཉེར་འགའ་ཞིག་ལ། རྒྱུད་བླ་མ་ཐོགས་མེད་འགྲེལ་ཆེན་དག་བཅས་པའི་ཟབ་བཤད་བྱས། དེ་ནས་ཁྲི་ཁང་དུ་རིན་པོ་ཆེ་ཀ་བཞི་ནས་ཀྱང་ཕེབས་བདེ་མཆོག་སོགས་དགོངས་བཞེད་ཀྱི་ཆོས་བཀའ་ཡང་མང་དུ་ཕུལ་སྔར་ལས་ལྷག་པར་གུས་པ་ལྟར་མཛད་ཀྱིན་འདུག ཡར་ལམ་པ་སྣམ་དུ་ཁོར་ཙམ་ཕྱིན་ནས། བསམ་སྡིངས་སུ་སླེབ་འཕྲལ་མཚམས་བསྡམས། རྒྱལ་རྩེར་འགྲོ་དགོས་བྱུང་དོགས་པའི་སྣང་བ་ཅིག་ཤར་བ་ནས། པ་སྣམ་དུ་སྡེ་བ་ཀར་བསྟན་དྲུང་དང་ཡང་གླེང་སླང་བྱུང༌། དེ་ཡང་རྒྱལ་རྩེ་ནས་བདག་པོ་རྒྱལ་བའི་དྲུང་འབྲུག་པའི་བུ་ཆེན་རྗེ་ལྷ་རྩེ་བ་ལ་ཐུགས་མོས་ཆུག་ཅིང་བཀའ་ཆོས་གསན། རྟོགས་ལྡན་རྣམས་དང་ལྷན་དུ་རླུང་ཁྲིད་སྐྱོང་བར་མཛད། དེ་སྐབས་གཟིམས་ཆུང་འོད་ཀྱིས་ཁྱབ་པ་དག་དབུ་ལ་མེ་འབར་བའི་ཉམས་སྣང་བྱུང་གསུང༌། ངེད་གསེར་མདོག་ཅན་ན་ཡོད་དུས་སྨན་དཔོན་པ་བརྒྱུད་ནས་ཇི་ལྟར་ཡིན་འདྲི་བར་གནང་བྱུང་བ་ལ། ངས་ནི་བདེན་པ་རང་ལ་རྒྱལ་འགོང་གི་ཆོ་འཕྲུལ་ཡིན་ལས་ཆེ་ཞུས་ནའང༌། ཤིན་ཏུ་མ་དགྱེས། རིན་པོ་ཆེ་ལྷ་རྩེ་ནས་ཕྱག་རྡོར་གཏུམ་པོའི་བསྙེན་སྒྲུབ་ཀྱི་རྟགས་ཡིན་པར་ལུང་བསྟན་དབུས་དབྱུང་མཛད་གདའ། རྟགས་དེ་ཚོ་བྱུང་ནས་ཟླ་བ་ལྔ་དྲུག་གཅིག་སོང་བའི་འདི་སྐབས་ངེད་མཚམས་བསྡམས་ནས་ཞག་བདུན་སོང་སྐབས། བདག་པོ་སྐུ་འདས་ནས་དགོངས་རྫོགས་ལ་འབོད་མི་
Chinese
未醒而醒。对那个梦和瓷器破碎做了一点思考，所以当时两者都没去成。从达孜（Stag-sna）送来了一些茶。然而，那个预兆显示嘉察仁波切（rgyal tshab sprul sku）和夏仲（zhabs drung）这两位都不会长久住世。在护法殿的石像前，有一晚祈祷时，原本在远处游荡的护法牦牛们，在那晚全部聚集到一起，在林间游荡并发出吼叫声。回来时讲了一些佛法，小官等都坐在法座后面。中间理解为要去两个部落的预兆，所以也必须和同伴们战斗。回来路上在曲米（chums）和法王格桑巴（chos rje skal bzang ba）进行了深入的交谈。在金色寺（gser mdog can）住了半个月。萨迦（sa skya）噶钦（bka' 'bum）的传承和各种随许，以及许多种类的零星佛法。上山途中在桑珠孜（bsam 'grub rtse）住了大约十七天，分别向各位传授了许多佛法，并且为了让自己的同伴们能够留下来，对一些有兴趣的人，详细讲解了《宝性论》（རྒྱུད་བླ་མ།，梵文：Ratnagotravibhāga，梵文罗马转写：ratnagotravibhāga，汉语字面意思：如来藏性自性分别）。之后在赤康（khri khang），连同仁波切噶孜（rin po che ka bzhi）也来了，还供奉了许多随顺心意的胜乐金刚（བདེ་མཆོག，梵文：Hevajra，梵文罗马转写：Hevajra，汉语字面意思：喜金刚）等佛法，比以前更加恭敬。上山途中稍微去了趟帕南（pa snam）。一到桑丁（bsam sdings）就开始闭关。突然冒出一个要去江孜（rgyal rtse）的想法。在帕南（pa snam）又和第巴噶丹仲（sde ba kar bstan drung）进行了交谈。还有从江孜（rgyal rtse）的主人嘉瓦（rgyal ba）处，对竹巴（'brug pa）的大弟子杰拉孜巴（rje lha rtse ba）生起了信心，并听闻了佛法。和瑜伽士们一起修习气脉。据说当时寝室被光芒照亮，感觉头上燃烧着火焰。我们在金色寺（gser mdog can）的时候，医生通过人来询问情况，我说这很可能是鬼神作祟，但他非常不高兴。拉孜仁波切（lha rtse rin po che）预言这是金刚手忿怒尊（ཕྱག་རྡོར་གཏུམ་པོ།，梵文：Vajrapāṇi，梵文罗马转写：Vajrapāṇi，汉语字面意思：持金刚）的修持征兆，并作了开示。那些征兆出现后过了五六个月，我们闭关了七天的时候，主人去世了，正在召集人做法事。
English
I woke up without having fallen asleep. I did a little thinking about that dream and the broken porcelain, so I didn't go to either at that time. Some tea was sent from Tag-sna. However, that omen seemed to indicate that both Gyaltsab Rinpoche and Shabdrung would not live long. One night, while praying in front of the stone statue in the protector's temple, the protector yaks, who had been wandering far away, all gathered together that night, wandering through the groves and making roaring sounds. On the way back, I taught some Dharma, and the junior officials and others sat behind the Dharma seat. In the meantime, I understood it as an omen of going to two tribes, so I also had to fight with my companions. On the way back to Chums, I had an in-depth conversation with Dharma Lord Kelsangba. I stayed in Gserdogchen for half a month. I received the transmission of the Sakya Kachen and various subsequent permissions, as well as many kinds of miscellaneous Dharma. On the way up the mountain, I stayed at Samdrubtse for about seventeen days, teaching a lot of Dharma to each person, and in order to allow my companions to stay, I gave detailed explanations of the Uttaratantra (རྒྱུད་བླ་མ།, Sanskrit: Ratnagotravibhāga, Romanized Sanskrit: ratnagotravibhāga, Literal meaning: Treatise on the Sublime Continuum) to some interested people. After that, in Khrikhang, even Rinpoche Kazhi came, and also offered many Dharma teachings according to his wishes, such as Hevajra (བདེ་མཆོག, Sanskrit: Hevajra, Romanized Sanskrit: Hevajra, Literal meaning: Blissful Vajra), and showed even more respect than before. On the way up the mountain, I went to Panam for a short time. As soon as I arrived at Samding, I started the retreat. Suddenly, a thought arose that I had to go to Gyaltse. In Panam, I also had a conversation with Depa Kardan Drung. Also, from the master Gyalwa in Gyaltse, I developed faith in Je Lhatsewa, the great disciple of the Drukpa, and listened to the Dharma. Together with the yogis, I practiced the wind channels. It is said that at that time, the bedroom was illuminated by light, and it felt like flames were burning on my head. When we were in Gserdogchen, the doctor asked about the situation through someone, and I said that it was probably the work of ghosts and spirits, but he was very unhappy. Lhatse Rinpoche prophesied that it was a sign of the practice of Wrathful Vajrapani (ཕྱག་རྡོར་གཏུམ་པོ།, Sanskrit: Vajrapāṇi, Romanized Sanskrit: Vajrapāṇi, Literal meaning: Vajra in Hand) and gave instructions. Five or six months after those signs appeared, when we had been in retreat for seven days, the master passed away, and people were being summoned to perform the funeral rites.