Chinese
有些人认为大约三分之二，其他人则大致全部接受，大多数自认为是旧宗派的人也似乎承认那个宗派。不仅如此，禅修可能存在差异。果地的见解本身不仅仅是言辞，差异很大，嘿嘿。如果那个宗派是黑色的，那么其他大多数也接近于黑白相间。因此，除了执着于各自的名称之外，新旧宗派之间似乎没有什么区别。后来，如今被称为噶举派的主要支持者，即南卓瓦，即使分为噶玛噶举和竹巴噶举两派，其中据说属于杰尊米拉日巴传承的中观禅修方式，也清晰地写明了通过七种理证进行禅修的观察禅修方式。还有一位伟人说，《入中论》和大手印意义相同，并且据说在俱生和合的口诀中，必须禅修四个伟大的中观论证。总之，后来的噶举派那些声音洪亮、名声远扬的善知识们，与格鲁派既不相同，也没有掌握那个宗派的要点，反而变得越来越渺小。那些将与自己宗派相悖的上师们带到帕洛，仅仅是为了抬高自己的身价。因此，见、行、修三者都非常相似，之所以有这么多争论，是因为把名利和强硬的态度放在了心上。正如经中所说：“执持和供养，是为了生存的手段。”这就是那里所说的。关于题外话的闲聊没有穷尽，请专注于必要的要点。愿所有智者获胜！最好立即结束。现在继续之前的话题，当时嘉曲瓦·南杰多登被所有官员和仆人视为羡慕的对象，但他立刻暴露了自己的本性，这让那些新来的大人物们感到非常满意。这种事情似乎经常发生，但对于慷慨的人来说，这并不令人厌烦。《如意宝树》中说：“大多与熟悉的人相处，总是寻找新的东西，长久存在的一切，都会让人感到厌倦。”这确实是符合实际情况的。当时我想立刻去。
English
Some consider about two-thirds, others accept almost everything, and most who consider themselves Nyingma also seem to acknowledge that school. Moreover, there might be differences in meditation. The view of Goyul itself is not just words, the difference is quite significant, hehe. If that system is black, then most others are close to being black and white. Therefore, apart from clinging to individual names, there doesn't seem to be much difference between the new and old schools. Later, nowadays, the main supporter of what is known as the Kagyu, Namdrolwa, even though it exists as both Karma Kagyu and Drukpa Kagyu, within that, the Madhyamaka meditation method said to be of Jetsun Milarepa's tradition, clearly writes about the observational meditation method through the seven reasonings of the chariot. And another great one said that the Madhyamakavatara and Mahamudra are of the same meaning, and it is said that within the instructions of coemergent union, one must meditate on the four great Madhyamaka reasonings. In short, even the later Kagyu masters with loud voices and far-reaching reputations, are not the same as the Gelug, and they have not grasped the key points of that system, and have become smaller and smaller. Taking those who contradict the previous lamas who are considered to be of one's own system to Palor, they are only trying to raise their own status. Therefore, the view, conduct, and meditation are all very similar to each other, and the reason why there are so many conflicts is because they put fame and a strong attitude in their hearts. As it is said in the Tantra: "Holding and making offerings is for the sake of the means of livelihood." That is what it says there. There is no end to the chatter about extraneous matters, please focus on the necessary points. May all wise people be victorious! It is better to cut it off immediately. Now, to continue the previous topic, at that time, Jachukwa Namgyal Donden was being made into an object of envy by all the officials and servants, but he immediately revealed his true colors, which made those new great ones very satisfied. This kind of thing seems to happen often, but for the generous ones, it is not annoying. As it says in the Wish-Fulfilling Tree: "Mostly stay with those who are familiar, always seek new things, everything that lasts for a long time, will be pleasing to everyone." This is indeed in accordance with reality. At that time, I wanted to go immediately.
Chinese
然而，必須稍微遠離那些嚴厲的訓誡。完整地獻上了度母無上的法類，以及斷法引導等，如您所願。那部法本的名字叫“བཀྲ་”，我對此稍微產生了一些想法。返回時，早上在達爾斯丁（དར་སྡིངས）遇到一位正在剪髮的女士。還有年輕女子盛裝打扮後進入佛門等等，對我們來說，這條道路從一開始就很好。在登上強拉（རྐྱང་ལ）山口時，夏仲（ཞབས་དྲུང་）官員們前來送行。對於“བཀྲ་”這個名字，也稍微產生了一些關於緣起的想法。從拉孜（ལྷ་རྩེ）（今西藏日喀則市拉孜縣）往上走時的送行，以及這次，這兩次夏仲（ཞབས་དྲུང་）自己都非常重視，甚至需要在人群中親自給予加持。右手幾乎像以前一樣變化。像黃昏一樣，一片漆黑。我認為這對官員們來說是一個非常不好的徵兆。在扎讓（བྲག་རམ་）和埃卓巴（ཨེ་འབྲོག་པ）的草場邊緣，拉日孜巴（ལྷ་རི་རྩེ་པ）大王因為吃了大量的賄賂，所以夏仲（ཞབས་དྲུང་）自己的心也時常變化，現在還說要像這樣秉公執法，但話還沒說完，他們就去打聽別人進讒言的內容。關於納普巴（ནགས་ཕུག་པ）和爭端方面，他們就像把毀壞我們的人、殺害我們的神像等罪名強加於我們一樣，並且秘密沒收的財物，最終又還給他們，對我來說，這就像是內外勾結一樣，還隨意放縱他們。從送行的地點騎馬返回時，遇到了大約三百個裝滿東西的容器排成一列，對我來說，這條道路非常吉祥，一路上也充滿了享用，最終到達了扎西崗（བཀྲ་ཤིས་སྒང）的碼頭，抵達了桑珠孜（བསམ་གྲུབ་རྩེ）。那天在迎接的地方，一開始風很大，後來變得平靜，還有一個來自印度南方的吟遊詩人（བྷཱ་ཌ་）高聲唱誦吉祥的祝詞等等，這被視為一個既粗糙又美好的徵兆。這次住了十多天。按照慣例獻上了消災的法旨，特別是新建了翻譯經典的場所。
English
However, it was necessary to stay somewhat distant from those stern admonitions. The complete cycle of teachings on the supreme Tara, along with the Chöd instructions, etc., were offered as desired. I had some thoughts about the name "བཀྲ་" of that Dharma text. Upon returning, in the morning at Darsing (དར་སྡིངས), I encountered a lady who was having her hair cut. Also, young women adorned with ornaments entering the Dharma gate, etc., for us, this path has been good from the beginning. When ascending the Kyang La (རྐྱང་ལ) pass, the Shabdrung (ཞབས་དྲུང་) officials came to see us off. I also had some thoughts about the auspicious connections related to the name "བཀྲ་". During the send-off when going up from Lhatse (ལྷ་རྩེ), and this time as well, the Shabdrung (ཞབས་དྲུང་) himself paid great attention, even having to personally bestow blessings in the midst of the people. The right hand changed almost as before. Like dusk, it was pitch black. I considered this a very bad omen for the officials. At the edge of the pasture of Drakram (བྲག་རམ་) and Ebrokpa (ཨེ་འབྲོག་པ), because the Lhari Tsepawa (ལྷ་རི་རྩེ་པ) king had eaten a large amount of bribes, the Shabdrung's (ཞབས་དྲུང་) own mind also changed frequently, and now he says he will enforce the law justly like this, but before he finished speaking, they went to inquire about what others had slandered. Regarding Nagphukpa (ནགས་ཕུག་པ) and the dispute, they acted as if they were imposing on us the crimes of destroying our people, killing our deities, etc., and the secretly confiscated property, in the end, they returned it to them. For me, this is like internal and external collusion, and they also let them go freely. When returning on horseback from the send-off location, I encountered about three hundred containers filled with things lined up in a row. For me, this path was very virtuous and auspicious, and along the way, there was also great enjoyment, and gradually I reached the dock of Trashigang (བཀྲ་ཤིས་སྒང) and arrived at Samdrubtse (བསམ་གྲུབ་རྩེ). On that day, at the welcoming place, at first the wind was strong, and later it became calm, and a bard (བྷཱ་ཌ་) who came from southern India loudly recited auspicious words, etc., which was regarded as a sign that was both rough and good. I stayed for more than ten days this time. According to custom, I offered the Dharma teachings for dispelling obstacles, and in particular, I newly established a place for translating scriptures.
Chinese
以及近侍八大弟子等的身像等，对于众多新建的佛像，依靠吉祥密集金刚坛城进行了盛大而深奥的开光。在坛城之上，向夏仲父子自己，以及其他喇嘛格西一两位等也进行了灌顶。开光仪轨的加持完毕之际，有人供养了一满碗非常黄的木瓜到供桌前。那也是从某处突然出现的。并非特意安排，而是自然而然发生的。外相的缘起也非常好。修坛城和迎请佛像的智慧尊等的时候，内相也很好，开光非常顺利。之后经过江村，到达了商贸集市鲁定。商贸集市的年轻首领因为水肿病而生病，所以去了宗哲，做了一个长寿灌顶和朵玛灌顶，但没有任何效果。那时，娘堆孜钦宗爆发了瘟疫。发生了大动乱，那正是国家大变革的开始。总的来说，像这样国家大变革的预兆，在很多年前就反复出现。因此，以前经常需要去的各位官员那里，除了非去不可的人之外，都尽量减少出行，这已经过去了好几年，大家都清楚。最初，从小时候开始就没有经常外出的习惯。不是格鲁派和噶玛派有喇嘛堪布的那种家族。因为不喜欢出门，所以也不是那种每年都能绕遍卫藏的人。因此，有些自认为和我们亲近、关心我们的人也说：杰卓活佛不会在一个地方久留，而是到处游历。您自己也要那样做。各位施主因为时运等原因，不到一年，甚至不到两年就会逐渐改变。特别是这次之前的几年，也经常有人提出类似的建议。但是，那种会改变的弟子和施主，即使一时熟悉了，最终也不会长久。会改变的人们自己。
English
And the body images of the eight close disciples, etc., for many newly built Buddha statues, a grand and profound consecration was performed based on the mandala of glorious Guhyasamaja. On top of that mandala, empowerments were also given to Shabdrung father and son themselves, as well as one or two other lamas and geshes. At the completion of the consecration ritual, someone offered a bowl full of very yellow papaya to the offering table. That also appeared suddenly from somewhere. It was not specially arranged, but happened naturally. The external signs of auspiciousness were also very good. During the construction of the mandala and the invocation of the wisdom deities of the statues, etc., the internal signs were also good, and the consecration went very smoothly. After that, passing through Jangchen, they arrived at the trade market of Luding. The young leader of the trade market was sick with edema, so they went to Dzongtse and performed a longevity empowerment and a torma empowerment, but it had no effect. At that time, a plague broke out in Nyangto Tseten Dzong. A great turmoil occurred, and that was the beginning of a great change in the country. In general, omens of such a great change in the country had repeatedly appeared many years before. Therefore, to the various officials who used to need to go often, except for those who had to go, travel was minimized, and it has been clear to everyone that several years have passed. Initially, from a young age, there was no habit of traveling frequently. It is not the kind of family that has Gelugpa and Karma Kagyu lamas and abbots. Because I don't like going out, I am not the kind of person who can travel around U-Tsang every year. Therefore, some who consider themselves close to us and care about us also say: Jey Drolchok Rinpoche does not stay in one place for long, but travels everywhere. You yourself must do the same. Due to the circumstances of the patrons, etc., they will gradually change in less than a year or even less than two years. Especially in the years before this time, there have been many similar suggestions. However, those disciples and patrons who will change, even if they become familiar for a while, will not last in the end. The ones who will change themselves.
Chinese
改变。那些不改变的人，就让他们保持不变吧。其中一些人没有改变，那些没有改变的人，在商业上一直很顺利。很多人都改变了，这对我的事业不但没有损害，反而有所发展。对于一些改变，他们并没有阻止。他们各自在失去依靠的时候，反而得到了轻松的利益。总的来说，具有誓言的（金刚）弟子非常稀少。他们像对待粪便一样对待世俗的师徒和世俗的供养者。呸！（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：呸！）之后去了桑丁。住了几天后，从夏仲娘堆（Zhabdrung Nyangtod）处返回，去了帕南（Panam）。当时正在准备向北方增援的军队。虽然多次恳求停止征兵，但是这次他们认为我们这些北方、南方、扎（Drag）、卫（U）等地达成一致的人，是要彻底消灭的对象，是唯一的障碍，所以无法停止征兵。他们展示了各种无法停止征兵的文书，最终只能作罢，无法停止征兵。按照尽可能好的方式请求，然后在多雄（Dolgyung）住了一段时间。把去卫（U）的行李都放在那里，然后又回来了。在雅隆仁钦林（Yarlung Rinchenling）住了一晚。期间几年，纳塘寺（Snarthang Monastery）也中断了书信往来等联系。虽然断绝了一切联系，但我并没有受到任何损害。这个时候，以前去帕拉（Pharlam）集市的时候，也运送茶叶，甚至第二天也派人送炉灶等东西。之前从桑丁（Samding）向夏仲（Zhabdrung）递交了奏折，但是他似乎产生了不信任的想法。这个时候，虽然觉察到了，但是觉夏尔瓦（Je Sharwa）等在夏仲（Zhabdrung）面前奔走的各种官员，也做了各种念诵和实践的行为，但我没有理会这些，到达江孜（Gyantse）附近的觉囊（Jonang）后，身体不适，住了几天。伦珠贝乌巴（Lhundrup Pewupa）衮噶（Kunga）劝我住在那里。此外，每天都有从拉孜（Lhatse）来的夏仲（Zhabdrung）的信使，带着各种命令和指示，但都是毫无意义的事情。