Chinese
现在只有杀戮。 很多人担心会发生一滴水那样的关系，所以当时必须向这方面提供保护，而且在返回家乡的时候，虽然遇到了敌人，但立即像这样走了。 又像我们有很大的用处一样，以很大的希望到来的时候，没有进行报复，像这样稍微施加了恩惠。 所以，我没有想过要做一个最差的修行人。 是真是假，各自思考。 询问地方就清楚了。 从后藏（日喀则地区）的第悉（藏区地方政府首脑）也亲自到德钦（地名）去了一天。 我们再次回到大山静修地住了几天后，第悉和官员、仆人们骑着牲口，以朝拜玛拉姆大静修地的想法而来。 给予了很好且盛大的款待。 住了三天。 这些的前后，对寺庙、供奉地等进行了分配。 扎西林（吉祥洲）。 宗敦。 昌达。 昌普。 琼扎纳提。 从博东（地名）到扎西岗夏瓦等几个地方，以及从多（地名）的丹布扎西岗等地，以及拉堆帕珠（拉堆地区的帕珠）的扎西炯等作为供奉地进行了分配。 这个纳普（地名）以前因为土地关系而有一些隔阂，所以改了名字，知道根本的缘起很好，所以改名为扎西林（吉祥洲）。 那些各自拥有的各种寺庙，以及供奉寺庙处、杰苏、竹切苏、林贡、亚波、扎西格培、扎西孜等也都进行了分配。 之后不久，也出现了多洛寺等。 这个寺庙桑哲彭在拉孜的战争时期，江夏仲本人也亲自进行了教导，教规也统一了。 因为被划为我们的管理范围，所以所有寺庙都没有发生战争的危险等。 同样，第悉也分配给我们。 包括穆达、智纳等所有物品，以及洛帕珠的两座城堡，最初是给衮噶贝桑的，但因为作为供养僧众的费用而献出，所以同样分配给了供奉地。 囊巴藏卡巴的传承，囊索嘉曹瓦嘉。
English
Now there is only killing. Many people were worried that even a drop of water-like relationship would occur, so at that time, it was necessary to provide protection to this side, and even when the enemy was encountered during the return to the homeland, they immediately left in this manner. Again, just as we were of great use, when they arrived with great hope, we did not retaliate, but bestowed a slight favor in this way. Therefore, I did not intend to become the worst kind of religious practitioner. Whether it is true or false, think about it individually. Asking the region will make it clear. The Desi (head of the local government in Tibetan areas) from Tsang (Shigatse region) also personally went to Dechen (place name) for a day. After we returned to the great mountain retreat for a few days, the Desi and officials, servants, and their mounts came with the intention of visiting the Marlam Great Retreat. They gave a good and grand reception. They stayed for three days. Before and after these events, allocations were made for monasteries, offering lands, and so on. Tashi Ling (Auspicious Isle). Dzongdun. Tramda. Trampu. Chonzanakti. From Bodong (place name) to Tashi Gang Sharwa and other places, and from Do (place name) to Dambu Tashi Gang and other places, as well as Tashi Jom in Lhatö Phadruk (Phadruk in Lhatö region), were allocated as offering lands. This Nakpuk (place name) previously had some estrangement due to land relations, so the name was changed, knowing that the fundamental connection was good, so it was renamed Tashi Ling (Auspicious Isle). Various monasteries that existed in each of those places, as well as offering monasteries, Gyesu, Truche Su, Ling Gong, Yakpo, Tashi Gephel, Tashi Tse, etc., were also allocated. Soon after, Do Lho Monastery and others also appeared. During the war of Lhatse, Jangsha Drung himself personally taught at this monastery, Samdre Pung, and the religious rules were also unified. Because it was classified as being under our management, no dangers of war or anything else occurred to any of the monasteries. Similarly, the Desi also allocated it to us. Including Muda, Zina, and all items, as well as the two castles of Lho Phadruk, which were initially given to Kunga Palsang, but because they were offered as expenses for supporting the Sangha, they were similarly allocated to the offering lands. The lineage of Nangpa Tibetan Karkapa, Nangso Gyatso Wangyal.
Chinese
大喇嘛用མདོག་的珍品和འཇད་的母牛两头，作为善业永续的供养，并恩准其永久存在。འཇད་的寺院དངུལ་ཆུ་ཆོས་རྫོང་，以及སྤོ་མཐོན་的咒士法主ཚེ་རིང་所供养的，也请求合并固定并消除障碍，都得到了恩准。总之，供养的田地和财物，相对于我们来说是广大的，都作为善业永续来使用。之后立即，由于卫藏地区发生战争，大军迅速向卫藏方向开拔。当年冬季的讲经因为时机已过而延期。派遣བསྟན་འཛིན་等人向བྱང་ཞབས་དྲུང་敬献问候茶。虽然供奉了包括ཁག་དྲུག་མ་两匹、སྤོབ་རྩེ་四匹、ཁ་ཐི་ཡུག་等上好的供品，但从当时的反应来看，似乎连一点高兴的样子都没有，显得非常生气。由于之前就一直向ངམ་རིང་寺赠送僧众茶，所以也一并请求照旧赠送，但以堪布为主的多数执事却私下嘀咕说不喝僧众茶。因此，从那以后就没有再向ངམ་རིང་赠送僧众茶了。真正的圣僧，如今无论如何也找不到了。仅仅是具有外表形象的僧人，到处都能找到啊。我在这里对包括修行僧众在内的僧人进行了详细的修心。冬季闭关精进，修行有所增长。期间，我撰写了这部便于携带的吉祥金刚怖畏金刚坛城仪轨。之后本打算立即前往卫藏地区，但因为周围一带有些混乱，而且因为摄政王赐予我们供养田地，有些人无端生起嫉妒，各种看不惯的人都有，所以暂时留在了这一带。善行有所增长，也做了一些朵玛。还出现了一些非常奇特的梦兆。有一次，在ཁྲོལ་ལེ་མ་遇到了洛钦仁波切的侄子，一位有学问的出家人，但他被一个强大的厉鬼缠身，所有的茶、酸奶和酒都被污染了。进行了一次驱魔仪式，立即就恢复了。当时，我常常想到，从ཕྱག་འཚལ་ལ་མོ་到རྫོང་མདོའི་之间的这些山中，随便找一座作为居住地吧。后来这里就成了寺院的所在地。
English
The great lama offered the precious items of མདོག་ and two cows of འཇད་ as a perpetual offering for virtuous deeds, and granted that they remain permanently. The monastery of འཇད་, དངུལ་ཆུ་ཆོས་རྫོང་, and what was offered to us by the mantra practitioner Chöje Tsering of སྤོ་མཐོན་ were also requested to be merged and fixed, and to eliminate obstacles, all of which were granted. In short, the offered lands and properties, which were vast in relation to us, were used for the perpetual continuation of virtuous deeds. Immediately afterwards, due to the outbreak of war in the Ü-Tsang region, the large army quickly advanced towards Ü-Tsang. The winter teachings were postponed because the time had passed. Tenzin and others were sent to offer greetings and tea to Jang Shabdrung. Although excellent offerings were made, including two horses of ཁག་དྲུག་མ་, four of སྤོབ་རྩེ་, and ཁ་ཐི་ཡུག་, from the immediate reaction, there seemed to be no joy at all, and they appeared very angry. Since monastic tea had been sent to Ngamring Monastery from before, a request was made to continue sending it, but most of the administrators, led by the Khenpo, whispered that they did not drink monastic tea. Therefore, from then on, monastic tea was no longer sent to Ngamring. A truly realized Sangha is impossible to find these days. It seems that only Sangha with mere outward appearances can be found everywhere. Here, I conducted a detailed mind-training for the Sangha, including the practitioners. The winter retreat was strict, and the practice increased. During that time, I composed this easy-to-carry ritual of the mandala of glorious Vajrabhairava. Afterwards, although I intended to go to Ü-Tsang immediately, there was some unrest in the surrounding area, and because the Desi had granted us offering lands, there were various people who were jealous and could not stand it, so I stayed in this area for a while. Virtuous deeds increased, and some tormas were also made. There were also some very extraordinary dream signs. Once, when I met the nephew of Lochen Rinpoche from Khrollema, a learned and virtuous person, he was afflicted by a powerful demon, and all the tea, yogurt, and alcohol were contaminated. An exorcism was performed, and he immediately recovered. At that time, I often thought that I should find a place to live on one of the mountains between Chaktsal Lamo and Dzongdö. Later, this became the site of the monastery.
Chinese
是吉祥的缘起。在藏历三月十二的下午，去往里卓沃炯山顶供养大型朵玛时，从亚朗山顶下往上爬非常疲惫，右脚被石头的棱角划伤，伤口很大，在非常劳累的状态下，朵玛供养念诵到一半时，粗暴和混乱消失，意识清明，目标清晰而有力量，护法神、护教和守护者们真实地聚集在一起，有这样的景象，并且出现了“我将成办你的愿望和事业！”的声音。为了平息最后的障碍，向八个方向投掷食子，出现了巨大的呼啸声和碰撞声，八部众像黑风一样向四面八方散去的景象。这时，孜钦寺的寺主居士桑热瓦赶来这里，承诺总体上守护觉囊派的教法。就他自己的愿望而言，似乎需要让孜钦的堪布来，并且暂时也以供养朵玛的方式来成办事业。那时，在雅隆地区，有一个人散布关于战乱的各种谣言，那个人似乎在散布人们所说的各种谣言。桑热自己也参与其中，谈论战争，似乎说了许多与此不符的细节。后来，这件事确实发生了。然后，做了许多盟誓之后就回去了。这时，先后给我们的新僧人们稍微讲了关于世间的建立、极乐世界的景象的经文，以及总持自在王经。因为年轻，而且之后没有老师和导师的严格督促，所以之后什么也没发生。那时，为了从雅卓迎请已故的温萨曲续玛的圆寂法会的负责人，从卡瓦隆部落来了人。十五那天去了扎西林，也做了一个市场灌顶，发出了巨大的雷声等等，出现了一些吉祥的征兆。与证悟者桑坚巴交谈时，法王雄钦巴和官员堪尊巴以及康
English
It was an auspicious coincidence. On the afternoon of the twelfth day of the third Hor month, when I went to the top of Mount Rijowo Kyong to offer a large torma, I was very tired from climbing up from below the top of Mount Yarlam, and my right foot was cut by a sharp stone, causing a large wound. In a very exhausted state, when the torma offering and recitation were about halfway done, the roughness and confusion disappeared, my consciousness became clear, and my focus was clear and powerful. The Dharma protectors, protectors of the teachings, and guardians actually gathered together, and there was a vision of this, and the sound of "I will accomplish your wishes and activities!" appeared. To pacify the final obstacles, I threw a zorté in eight directions, and there was a great roaring and crashing sound, and the eight classes of beings scattered in all directions like a black wind. At this time, the lord of Tséchen Monastery, the lay devotee Sangrawa, came here after being urged on his right side, and promised to protect the Jonangpa teachings in general. As for his own wishes, it seemed necessary to have the Khenpo of Tséchen come, and for the time being, he also performed activities by offering torma. At that time, in the Yarlung area, there was a person spreading various rumors about the war, and that person seemed to be spreading the various rumors that people were saying. Sangra himself also participated in it, talking about the war, and seemed to say many details that were inconsistent with it. Later, that thing actually happened. Then, after making many vows, he went back. At this time, I briefly explained to our new monks the scriptures on the establishment of the world, the Pure Land of Sukhavati, and the King of Dharani Empowerment Sutra. Because they were young, and there was no strict supervision by teachers and mentors afterwards, nothing happened afterwards. At that time, people from the Khawalung tribe came to Yarok to invite the head of the funeral ceremony for the deceased Wonsa Chushulma. On the fifteenth day, I went to Tashi Ling and also gave a market empowerment, and there was a great thunder, etc., and some auspicious signs appeared. When I had a conversation with the realized Sangyenpa, Chöjé Shongchenpa, the official Khentsunpa, and Kham
Chinese
仁青佐等对人，他向自己的学生们炫耀自己长期强制性地学习波东派教法等。一般来说，他虽然喜欢小心谨慎，但他也有大多数小喇嘛都有的世间八法。之前拉孜的军队解散之后，直到现在，许多嫉妒的喇嘛、堪布、咒师、苯教徒等各种教派的人，都对我施加了恶意的诅咒和各种邪术，虽然在梦中出现了许多不祥之兆，但我一点也没有产生胡思乱想的念头。在山顶上抛掷大型朵玛之后，十五的晚上出现了清晰的景象，显示所有这些都反弹回去了。我变成了愤怒本尊，摧毁并推倒了一座黑色的山。我又砍下了二十多个黑人的头，吃掉了他们的头，把剩下的扔下了悬崖。在一座非常高而狭窄的石山上，在无法忍受的黑色旋风中，恐怖的形象遍布了整个大地和虚空。所有这些都向我袭来，但我明白这只是自生的、虚幻的幻象，所以我保持了这种状态，他们说：“请放过我们，不要抓住我们”，所有这些都变得慌乱起来。我念诵了一个（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）字，将空性和智慧融合在一起并抛弃了他们。他们喊道：“我们是国王，我们是赞神，我们是曜神，我们是龙，竟然这样对我们！”然后他们升向无边无际的穹顶之上。我的心处于空明、无动摇的状态很长时间。在那之后，从天空中传来一个声音：“修慈悲，修慈悲”。一般来说，如果仅仅用空性来转化烦恼的念头，虽然暂时可以利用它来修行，但仍有复发的危险。为了彻底清除，必须以慈悲来摄持。基于这个教法之声，我认识到这是在做虚假的预言。在那个禅定状态中，我这样说：慈悲的根源和傲慢自大，我像野牦牛一样在主人的经文中乱叫。众生本来就不存在，如果认为有慈悲，那么认为有慈悲的人就错了。这个行为之语清晰地显现出来，并没有停留在任何地方，就在那个禅定状态中，我念诵了（藏文：ལ，梵文天城体：ल，梵文罗马拟音：la，汉语字面意思：拉）字，大约过了两三泡茶的时间。