English
Furthermore, due to those with attachment and hatred, generally degrading me as non-human, and because I have gained some fame and benefit, they become jealous, thus engaging in various slanders and malicious words. Based on these reasons, they are extremely suspicious of me, even issuing curses and threats, claiming that I will die immediately. However, in my heart, there is not the slightest bit of wavering, flattery, or complacency. Generally, lamas or local leaders, etc., most people are subject to this kind of intimidation. To whomever, they intimidate with contemptuous eyes, thinking that I am the same as them. In addition, there are many who try to probe in such ways. But I am from the beginning an accomplished yogi, Tāranātha. I will never be like those rotten, stinking, unclear lamas. Even when old and frail, those who only follow the words of others should reflect on their own thoughts. Kazi Rinpoche said that they should also help those people and gave important instructions. When people were sent to invite them, they did not come. Kunsang Drongpa severely reprimanded this. Because I have achieved some small accomplishments, they say that I am competing with the Shamarpa (Red Hat lineage), and using this as an excuse, they said many unpleasant things. Relying on the support of close new friends, and when people from Taklungpa Sonam (སྟག་ལོ་པ་སྣམ་) came, including Zangdenpa (བཟང་ལྡན་པ་), Sertokchenpa (གསེར་མདོག་ཅན་པ་), and the servants of Dongga, etc., fifteen horses, they were all dissatisfied with this. However, in my opinion, those who are now making various statements seem to be quickly revealing their true faces and results, and apart from feeling pity, I have not generated any malice. In order to request the empowerment of the twelve mandalas transmitted from Je Drolchok (རྗེ་གྲོལ་མཆོག་) to Tenzin Rinpoche, I repeatedly sent Gedeng Lobonpa (དགེ་སྟེང་སློབ་དཔོན་པ་). They excused themselves by saying that they needed to preside over new rituals and said that they could not come for the time being. Later, because they did not do so, the situation became very bad. In addition, various uncertain orders were issued, and various actions and statements were made based on the visits of the attendants. After that, fearing that people nearby would come to report
Chinese
我因此不得不去往昂仁（Ngamring，昂仁县），从觉囊（Jonang）动身时天刚亮。之前就一直被催促要去隆那雪喀（Lungnak Shelkar），但因为诸事不顺，所以也秘密地去了雪喀（Shelkar）。那天晚上在楚浦（Trophu）向强巴（Jampa，弥勒佛）做了礼拜、供养和祈愿等。在江千（Jangchen）大约待了一个半月，在内外火地（Mewal）修行精进。脚有点疼，也只是通过观修除病而痊愈。从北方名为汝玛（Rukma）的地方来了一位名叫赤吉（Trenggi）的民族的商人，他把货物托付给了一个在尼泊尔的婆罗门。那个婆罗门也从昂仁（Ngamring）来到我们的同伴那里，在觉囊（Jonang）几乎要死了。我们尽力提供了护理、药物和咒语等。病情好转，这时那个商人自己也到了。听到了很多以前没听过的北方地方的故事，也看到了很多前所未有的奇特构造。为江千巴（Jangchenpa）们讲解了金刚瑜伽母的生起次第和圆满次第的引导和讲解，以及噶当派的许多零散诀窍。因为以前就一直被催促要去金色洲（Serdokchen）学习道果等广大佛法，而且当时时机也成熟，所以就按照去金色洲（Serdokchen）的路，去了桑策（Samtse），正如所说“去桑策（Samtse）”。到达的第二天，按照“需要求昆桑仲（Kunsang Drung）的灌顶”的指示去做了。当时昆桑仲（Kunsang Drung）已经病倒了两个多月。病因也是因为魔的侵害。当时在护轮中，从仁波切卡孜（Rinpoche Kazi）到寝室的洞穴里进行探视和居住，在鲁丁（Luding）有夏玛巴活佛，仲巴仁波切（Drungpa Rinpoche）也在那里。两位上师轮流前来给予灌顶加持。因为地方官员之间出现了一些不和谐的声音，两位上师也中断了前来的惯例。仁波切卡孜（Rinpoche Kazi）的供养也用完了。因为地方官员过于专横，出现了不得不离开的局面。当时的情况是，昆桑仲（Kunsang Drung）首先进行了一场猛烈的驱魔仪式。地方官员自己也感到非常害怕和恐惧，甚至昏厥，剧烈颤抖等，暂时出现了魔鬼被驱逐的明显迹象。从那以后，他的身体状况逐渐好转。
English
Because of that, I had to go to Ngamring, and I set off from Jonang at dawn. I had been urged to go to Lungnak Shelkar before, but because things were not going well, I secretly went to Shelkar as well. That night, I made prostrations, offerings, and prayers to Jampa (Maitreya) in Trophu. I stayed in Jangchen for about one and a half months, and my practice progressed in the inner and outer fire lands (Mewal). My leg was a little sore, but it was healed simply by focusing on the visualization for removing illness. A merchant of the Trenggi ethnicity came from a place called Rukma in the north, and he entrusted his goods to a Brahmin in Nepal. That Brahmin also came from Ngamring to our companion, and he almost died in Jonang. We did everything we could to provide care, medicine, and mantras. The illness improved, and at this time the merchant himself also arrived. I heard many stories about places in the north that I had never heard before, and I saw many unprecedented and strange structures. I explained the generation stage and completion stage instructions of Vajrayogini to the Jangchenpas, as well as many scattered instructions of the Kadampa school. Because I had been urged to go to Serdokchen to study Lamdre and other vast Dharma teachings for a long time, and the time was right, I went to Samtse on the road to Serdokchen, as it was said, "Go to Samtse." The day after arriving, I did as instructed, "You need to receive the empowerment from Kunsang Drung." At that time, Kunsang Drung had been ill for more than two months. The cause of the illness was also due to the harm of demons. At that time, in the protection wheel, they were visiting and residing from Rinpoche Kazi to the cave of the sleeping chamber, and the Shamarpa Rinpoche was in Luding, and Drungpa Rinpoche was also there. The two lamas took turns coming to give empowerments and blessings. Because there were some disharmonious voices among the local officials, the two lamas also interrupted the usual practice of coming. The offerings from Rinpoche Kazi were also used up. Because the local officials were too overbearing, there was a situation where they had to leave. At that time, Kunsang Drung first performed a fierce exorcism ritual. The local officials themselves felt very afraid and terrified, even fainting, trembling violently, etc., and for a while there were clear signs that the demons were being expelled. From then on, his health gradually improved.
Chinese
走了。 昆桑仲从昨天起，两个月内说过的话都忘了。 好像和以前训斥人的人不是同一个人了。 一直强调要稍微住一段时间。 在此之前，由于被魔鬼隐藏，医生们也无法诊断出病情。 从那时起，病情被诊断出来，经过药物治疗，身体恢复了健康。 住了十一天。 四月十四日去了金色。 从十五日开始设立法会，早上学习萨迦噶举，以及解脱的明点。 中午开始讲授道果。 过了八天，仁波切从噶孜去鲁定拜见僧人，去莫孜的时候，魔鬼附身了。 昆桑仲非常难受，几乎要死了。 因此，病情复发。 又因为有人紧急呼唤，不得不去桑珠孜。 本来打算立即用法力返回金色，但所有人都强烈要求，所以不得不等到身体康复，过了一个月零二十天左右。 在此期间，每天都向昆桑仲本人供奉食子灌顶和适合的长寿灌顶。 其他人按照他们的意愿，给予了许多种类的长寿灌顶和随许，以及吉祥时轮金刚，胜乐金刚黑行派的灌顶。 给法王衮却列津巴不动至上的灌顶。 财神八大族。 还讲了各种想要的法。 夏玛巴的寺院说喇嘛林巴的欲法精髓非常重要。 他们一起接受了一个灌顶，即秘密集会智慧足的灌顶，并讲授了一百个完整的口诀。 我一到噶孜，就像夜叉熊的力量或者从监狱里释放出来一样，立即离开了。 之后有一次跳神时，出现了一些情况。 有一天下午，因为担心打瞌睡，所以坐在角落的吊床上。 这时，一个骑着红色骡子的红衣女子，从比囊色宗山还大的地方出现，说：现在有很多重要的事情可以立即完成，但你必须留在这里，在这里暂时耽搁。
English
He left. Kunsang Drung forgot everything he had said in the past two months since yesterday. It was as if he was not the same person who used to scold people. He kept emphasizing that he had to stay for a while. Before that, the doctors could not diagnose the disease because it was hidden by a demon. From then on, the disease was diagnosed, and after medical treatment, his body recovered. He stayed for eleven days. On the fourteenth of April, he went to Serdokchen. From the fifteenth, he established a Dharma assembly, studying the Sakya Kabum in the morning, as well as the instructions on the Bindu of Liberation. In the afternoon, he began to teach the Lamdre. After eight days, Rinpoche went from Kazhi to Luding to meet the monks, and when he went to Motse, he was possessed by a demon. Kunsang Drung was very uncomfortable and almost died. As a result, the disease relapsed. Also, because someone urgently called, he had to go to Samdrubtse. Originally, he intended to immediately return to Serdokchen with the power of Dharma, but everyone strongly requested, so he had to stay until his body recovered, which took about a month and twenty days. During this time, every day he offered Torma empowerment and suitable longevity empowerment to Kunsang Drung himself. According to the wishes of the other officials, he gave many kinds of longevity empowerment and subsequent permissions, as well as the Kalachakra and the empowerment of the Black Tradition of Chakrasamvara. He gave the Achala Supreme Empowerment to Dharma Lord Konchok Lekzinpa. The Eight Great Clans of Vaishravana. He also taught various desired Dharmas. The Shamarpa's monastery said that Lama Lingpa's essence of desire Dharma was very important. Together they received an empowerment, the Guhyasamaja Jnana Pada empowerment, and taught a hundred complete oral instructions. As soon as I arrived at Kazhi, I left immediately, like the power of a Yaksha bear or being released from prison. Later, during a Cham dance, some things happened. One afternoon, because I was worried about falling asleep, I was sitting in a hammock in the corner. At this time, a red woman riding a red mule appeared from a place larger than Nangse Dzong Mountain, saying: There are many important things that can be accomplished immediately these days, but you must stay here, stay here for a while.
Chinese
我说是朝着铁的方向消失了。身体不适互相转变的噶玛丹增，以及从上村也只是做了驱除邪魔的加持等，身体就完全康复了。僧人们在去往巴南之前，去噶尔顿山顶时，贡邦仲本人也立即说要特别注意制作防护轮，以防发生意外，当时虽然出现了不祥之兆，但并没有发生，之后不久身体就康复了。六月初十再次到达金色之地。像以前一样建立经教的次第。早上读诵一百多张经文。做了各种各样的引导法。晚上给予道果的引导。二十天之内圆满了道果的三现分。其他的引导法有红阎摩敌无戏论。内古等香巴噶举的四金法。拉孜的心要。心要三义等变得多种多样。发菩提心的时候也是人们聚集很多。在授予灌顶时，虽然念诵了五十五个灌顶，但还是努力迅速地完成了。授予灌顶的时候，夏东的本萨仁波切也来了。对所有本地和外地的人都供养了茶。布施了青稞。布施了干果。自己做了无比盛大精美的引导讲经法会。在传授三续的引导时。早上讲一个其他的引导法。除了因扎菩提之外的八个小道法。仔细地做了七个的引导。各自的传承也全部圆满了。以前从桑珠孜来的时候。对贡邦仲说今年在桑孜自己这里。如果能像往常一样安住修法就太好了。如果不能也请尽快做身体的仪轨，仔细考虑如何行事，说从新年开始身体的不适可能会解除。虽然这样说了。这个时候是道果快要完成的时候。听说贡邦仲突然去了巴南。心想最终不会成功，也对所有本地和外地的人说了。道果一完成，就必须去邬金宗为本萨仲去世做超度，进行四十九天的丧葬仪式。
English
I said that I disappeared in the direction of iron. Karma Tenzin, whose physical discomfort changed mutually, and even from the upper village, just by doing exorcism blessings, etc., the body completely recovered. Before the monks went to Parnam, when they went to the top of Garton Mountain, Kungpang Drung himself immediately said that special attention should be paid to making protective wheels to prevent accidents. Although there were ominous signs at that time, nothing happened, and soon after, the body recovered. On the tenth day of June, I arrived at the golden land again. The order of scriptures and teachings was established as before. In the morning, more than a hundred pages of scriptures were read. Various kinds of guiding methods were performed. In the evening, the guidance of the Path and Fruit was given. Within twenty days, the Three Visions of the Path and Fruit were completed. Other guiding methods include Red Yamari without elaboration. The Four Golden Dharmas of Shangpa Kagyu, such as Neiguma. Lazi's Heart Essence. The Three Meanings of Heart Essence, etc., became diverse. When generating Bodhicitta, many people gathered. When bestowing empowerment, although fifty-five empowerments were recited, efforts were still made to complete them quickly. When bestowing empowerment, Bonsa Rinpoche from Sharteng also came. Tea was offered to all local and foreign people. Barley was given as alms. Dried fruits were given as alms. He himself made an incomparably grand and exquisite guiding Dharma assembly. When teaching the guidance of the Three Tantras. In the morning, one session of another guiding method was taught. Of the eight small paths other than Indra Bhuti. The guidance of the seven was carefully done. Their respective transmissions were also completely fulfilled. When I came from Samdrubtse before. I said to Kungpang Drung that this year in Samtse itself. It would be great if you could stay and practice as usual. If not, please do the body rituals as soon as possible, and carefully consider how to act. It was said that the physical discomfort might be relieved from the New Year. Although it was said like this. This time is when the Path and Fruit are about to be completed. It was heard that Kungpang Drung suddenly went to Parnam. Thinking that it would not succeed in the end, I also told all the local and foreign people. As soon as the Path and Fruit were completed, it was necessary to go to Ugyen Dzong to perform the funeral rites for the death of Bonsa Drung, and to perform the forty-nine-day funeral ceremony.