English
There were many new teachings, and some of medium length. To Dharma Lord Kunloba, the Khenpo Rinpoche Lama Ba of Dratsang Chenmo, Yolpa Khenchen, and many others, some different transmissions of the Six Yogas were also taught. For Dharma Lord Dewa Jangpa, who had a life obstacle, a dispelling ritual was performed. Although the practice was done according to the tradition, he passed away due to the fault of many people making other modifications. From the twentieth day of the second Mongolian month, Kunga Choyingpa also became particularly ill. Although all possible rituals, medicines, etc., were done, the illness worsened, and finally, on the twenty-second of the third Mongolian month, he passed away. Whatever was done after his death was handled very well, but what was it that happened? The cause of the illness was generally alcoholism, and his body had been weak and often ill before. At that time, there was also something like a smoky haze. Doctor Besangpa Dorje examined him and identified it as food poisoning. There was also some suspicion. The main reason was that he did not listen to beneficial advice and acted arbitrarily. Starting from Rinpoche Kazhi. For those before and after this time, all the monasteries and monks feel that they should trust you. On our side, we need to rely on the Lama in accordance with the Dharma, but you have not been able to do so in the past, so I confess. I pray that in the next life I may accomplish the Lama's intentions. The monks are also discussing this, from the time he first became ill until his death. He passed away on the third day of the third Mongolian month. According to custom, the cremation was held at the Phagmo charnel ground of Shangshung Yungdrung Monastery, and monks also came to give me offerings and condolences. Although I do not need to be the leader of the monks or the head of the monastery. But at this time, in the Jang area, there were two factions. One faction remained in the lineage as before, thinking in their hearts, and the remaining members of the old Labrang relied on the reincarnated nephew and were particularly inclined towards the other side, causing division. The two sides have different letters and sayings, creating a gap. Consider the temporary development, size, and how good or bad it is.
Chinese
雖然如此，稍微沒有違背教規，我認為這對香巴教法的弘揚是有益的。如果違背了教規，即使再興盛，香巴噶舉也不會興盛，我認為這樣做毫無意義，因此沒有隨意放任，也向薩迦寺的官員彙報了。然木林寺和噶東寺等寺廟也早就多次向官員彙報過，但最初的那些官員們很有見識，而且不需要向其他人徵求意見，自己就能做決定，所以沒有答應。因此，直到現在才勉強維持了下來。夏仲·扎保也說需要接管甲寺，但在回覆時說，並非不願意供奉，但即使全部接管，對他們也沒有好處，接管也很困難，所以這次拒絕了。事情就像預言的那樣發展了。之後沒過多久，夏仲就去世了。這時，倫珠貝烏進行了安排。在澤科朗隆宗前的仲達等地徵收僧稅，新剃度的僧人有六十多人，為七歲以上的都剃度了。有兩位受了比丘戒。在覺囊派的寺廟裡剃度後，立即的緣起也很好。為他們避免衝突等，也增添了許多法事。之後，在薩嘎月的初五去了曲隆江孜。那天路也很順利。住了幾天，做了一些法事，並想著泡溫泉對身體有益，從昂仁來了信使，說一定要到倫丁見面。但以去那邊不吉利為由拒絕了，實際上也是迴避。如果一定要見面的話，只能來曲隆，沒有其他辦法。關於此事，為了表示沒有任何障礙，派貢噶華桑巴早上送行，除了傑久美之外，都是勸阻不要去的人，但這次聽了我的話，立即動身，順利地來到了曲隆。那次也沒有發生任何不好的事情。總之，對所有人都贈送了豐厚的禮物和
English
Although that was the case, there was only a slight deviation from the religious rules, and I thought that this would be beneficial to the propagation of the Shangpa teachings. If the religious rules were violated, even if it flourished greatly, the Shangpa Kagyu would not flourish, and I thought that it would be meaningless to do so, so I did not let it go arbitrarily, and also reported to the officials of Samtse Monastery. Namling Monastery and Gadong Monastery and others had also reported to the officials many times before, but those original officials were very knowledgeable, and they did not need to ask others for advice, and they could make their own decisions, so they did not agree. Therefore, it has barely been maintained until now. Shabdrung Trewo also said that he needed to take over Jag Monastery, but in reply, he said that it was not that he was unwilling to offer it, but even if he took over everything, it would not benefit them, and it would be difficult to take over, so he refused this time. Things went as predicted. Not long after that, Shabdrung passed away. At this time, Lhundrup Peu made arrangements. In Tsekoranglung Dzong, Zhongda and other places, monk taxes were collected, and more than sixty new monks were ordained, and all those over seven years old were ordained. Two people received the Bhikshu vows. After being ordained in the Jonangpa monastery, the immediate auspiciousness was also very good. For them, to avoid conflicts, etc., many Dharma activities were also added. After that, on the fifth day of the Saga month, I went to Chölung Jangtse. The road was also very smooth that day. After staying for a few days, I did some Dharma activities, and thinking that bathing in the hot springs would be good for the body, a messenger came from Ngamring, saying that he must come to Lhunding to meet. But I refused on the grounds that it was unlucky to go there, and in fact I was also avoiding it. If he really wanted to meet, he could only come to Chölung, there was no other way. Regarding this matter, in order to show that there were no obstacles, I sent Kunga Palsangpa to see him off in the morning, and except for Je Gyurme, everyone else was dissuading him from going, but this time he listened to my words and immediately set off, and smoothly came to Chölung. Nothing bad happened that time either. In short, everyone was given generous gifts and
Chinese
成为了具有广大的圆满。按照您的意愿，圆满地奉献了殊胜大转轮的四种灌顶，以及众多的息灾加持。在那一年里，虽然您似乎有些不适，但在七月（藏历）的时候，看起来稍微有些不适。除此之外，按照占卜的结果，没有其他过失。从北方，消除了夏仲（ཞབས་དྲུང་）本人的一些暂时的障碍，并且也明显出现了对许多人有益的征兆。梦见从一条大河里，把像山一样多的动物尸体弄到旱地上，还梦见一艘金船可以救度很多人，但似乎没有很多人要上船。梦见把五六个认识的、有缘分的人送到河的对岸等等。之后，给各个修行团体讲授了一些关于中观根本慧论等的教法。这次住了二十七天。在桑孜（བསམ་རྩེར），因为夏东（ཤར་སྟེངས་）的贵族仁波切身体不适，需要做超度仪轨，看起来是因为去世的原因与国王的加害有关，所以做了诛杀相关的驱魔和增长仪轨，看起来情况稍微好转。我们（我）在龙年、蛇年、马年的上半年到下半年之间，与一些门卓瓦（སྨོན་འགྲོ་བ་）和曲隆（ཆོས་ལུང་）的僧人关系密切。昆多瓦（ཀུན་རྡོར་བ་）这个官员也对自己的根本上师杰多仁巴（རྗེ་རྡོ་རིངས་བ་）失去了信心，用花言巧语来打发时间。寺庙的辖区和山沟的上游，都被一些名为“觉拉”（བྱ་བྲལ་，意为“无家者”）的非僧非俗的流氓强盗占据。在觉囊（ཇོ་ནང་）寺，门卓瓦（སྨོན་འགྲོ་བ་）的房子里也聚集了很多虚假的人，成为了游玩观看的场所，很多错误的念头自然而生，我心里也产生了和他们一样的想法，后来我的想法又改变了。之后，经过玛尔拉（མར་ལམ་）和觉囊（ཇོ་ནང་），去了江钦（བྱང་ཆེན）。到达后立即闭关，大约两个半月的时间里，善行得到了增长。特别是在稍微做了一些依靠本尊金刚瑜伽母坛城的修法时，总的来说也出现了好的征兆。特别是在六月（藏历）初八那天，从修法的坛城中获得成就的时候，真实地出现了下花雨的景象。修法坛城中的供品，即使放了很多天甚至几年，也像新的一样，可以作为其他例子的象征。
English
It became endowed with vast perfections. According to your wishes, the complete four empowerments of the glorious Great Wheel were offered, along with numerous subsequent blessings for dispelling obstacles. Even though you seemed somewhat unwell during that year, it appeared that there was only a slight discomfort in the seventh month (Tibetan calendar). Apart from that, according to the divination, there were no other faults. From the north, some temporary obstacles of Shabdrung (ཞབས་དྲུང་) himself were cleared, and auspicious signs beneficial to many people also clearly emerged. I dreamed of removing a mountain of animal corpses from a great river to dry land, and also dreamed that a golden boat could save many people, but it seemed that not many people wanted to board the boat. I dreamed of sending five or six acquaintances with karmic connections to the other side of the river, and so on. After that, I gave some teachings on the Fundamental Wisdom of the Middle Way, etc., to the various practice communities. This time I stayed for twenty-seven days. In Samtse (བསམ་རྩེར), because the noble Rinpoche of Sharteng (ཤར་སྟེངས་) was unwell, it was necessary to perform a funerary ritual. It seemed that the cause of death was related to the harm of the king, so I performed exorcism and increase rituals related to executioners, and it seemed that the situation improved slightly. We (I) had close relationships with some Mendrowa (སྨོན་འགྲོ་བ་) and Cholung (ཆོས་ལུང་) monks between the first half and the second half of the Dragon, Snake, and Horse years. The official Kundorwa (ཀུན་རྡོར་བ་) also lost faith in his root guru, Je Dorje Ringba (རྗེ་རྡོ་རིངས་བ་), and spent his time with flattering words. The monastery's jurisdiction and the upper reaches of the valleys were occupied by vagrants and robbers who were neither monks nor laypeople, called "Jadral" (བྱ་བྲལ་, meaning "homeless"). In Jonang (ཇོ་ནང་) Monastery, many false people gathered in the house of Mendrowa (སྨོན་འགྲོ་བ་), which became a place for sightseeing and entertainment, and many wrong thoughts arose naturally. I also had the same thoughts as them, but later my thoughts changed again. After that, passing through Marlam (མར་ལམ་) and Jonang (ཇོ་ནང་), I went to Jangchen (བྱང་ཆེན). Immediately after arriving, I entered retreat, and for about two and a half months, virtuous deeds increased. Especially when I did some practice relying on the mandala of the deity Vajrayogini, good omens generally appeared. Especially on the eighth day of the sixth month (Tibetan calendar), when I obtained accomplishment from the practice mandala, the appearance of a rain of flowers falling was truly evident. The offerings in the practice mandala, even after many days or years, were like new, and could serve as a symbol for other examples.
Chinese
无与伦比的美妙香气变得浓郁而清晰，这也被理解为是修行和证悟的一部分。所有这些都因为过去和现在，以及所有时空的变迁，而自然而然地产生了强烈的悲伤。藏历七月十四日，以狂风和神变的景象，上师本尊的朵玛上，欧嘎尔巴（地名）制造障碍，一个长着角的极其巨大的罪恶从天而降落入自己的怀中等等，各种各样的事情都发生，这些也都送入了法界。由于需要设立甲（地名）的寺院，南林寺和巴南嘎东巴（地名）等对甲（地名）由谁获得争夺不休，但他们的贪婪并未得逞。虽然由库贝噶居巴昆嘎勒珠以修持成就著称的渊源来任命，但表面上还是维持了之前的关系，因此出现了一些因亲近者造成的过失。之前与我们自己的预兆相符的是，此时在昂仁（今昂仁县）地方政府首脑自身身体不适，为此进行了大规模的祈福仪式，并且嘉瓦仁波切等赐予了灌顶等等，身体才得以康复。然而，嘉瓦仁波切立即身体不适，于当月二十七日在江昂仁（今昂仁县北部）的宫殿中示现了将色身融入法界的景象。二十五日的梦中，嘉瓦仁波切显现。说我们昨天开始就有了生病的传言，但根本没有那样的事。以前也没生过病，现在更不可能生病，非常明确地表达了安心之意。这些也都是为了究竟的意义而考虑。暂时的坏灭是为了不复坏灭的意义，是示现圆寂的征兆。二十三日那天，最初示现了眼睛看不见的样子，之后又显现出非常奇妙的年轻身相，佩戴着珍珠网状的装饰，穿着脱俗的服饰，朝着另一个方向离去。二十九日那天，消息未能及时传达。实际上，是为了调伏见闻觉知的最后一位所化众生而考虑，并且如之前多次所说的那样，打算将寺院的遗址托付给我，也就是嘉瓦仁波切在自己的寺院中融入法身，拉章（政教合一机构）内部的侍者和僧人，以及那些名为修行者实则愚蠢