Chinese
据说，对于重病、丧葬或庆典等重要场合的邀请，他都坚决不应邀前往。如果这是真的，我觉得这是一种轻视世间八法、安住于佛法的行为。现在，对于这类行为，人们都说他们不懂人情世故，需要时派不上用场，因而纷纷指责。他们把佛法说成是无根无据，然后被世俗的蝇头小利，以及表面上的扬长避短所迷惑。不仅坏人高兴，就连修行人也以此为乐，互相吹捧。那些自诩为有学识的僧俗大人物，也认为这是好的格西。世俗之人这样说是非常愚蠢的，但对于不了解佛法的坏人来说，也是没有办法的事，不应加以指责。但如果修行人也这样说，心里也这样想，那就是被魔鬼控制了。即使没有办法，佛法或教法本身也似乎从根本上衰落了，这真是令人伤心。特别是觉囊派的时轮金刚灌顶，要求非常严格。以前，至尊解脱大师（Dolpopa Sherab Gyaltsen）因为脾气暴躁，经常讲法讲到一半就离开。在俄尔寺（Ngor），他完成了一个弟子的预备仪轨，但因为心烦意乱，没有进行正行就离开了，有这样的历史。此外，他还多次在讲授道果时中断离开。然而，有一次觉囊派的时轮金刚灌顶，因为放心不下，即使本塘·绕丹巴（Pöntrung Rabtenpa）病得很重，紧急邀请他去，他也没有去。他还承诺不会有什么问题。当时也确实没有发生什么问题。还有一次，在江孜（Gyangtse）的领主南喀伦珠（Namkha Lhündrub）病得很重，紧急邀请他去，但他认为六支瑜伽不同于其他法，如果轻率行事，很快就会有危险，而且会改变未来的果报，所以在灌顶没有结束之前，他无法前往。江孜领主也在那之后去世了，没能见到他。但他去参加了圆寂仪式。由此可见，尤其是在这种时候，似乎不会有什么好的结果。而且，总的来说，逝者表面上很恭敬，但内心似乎并不相信。
English
It is said that he was determined not to attend any important occasions such as serious illnesses, funerals, or celebrations. If this is true, I think it is a way of belittling the eight worldly concerns and abiding in the Dharma. Nowadays, people say that those who act like this don't understand human relationships and are useless when needed, so they all criticize them. They dismiss the Dharma as unfounded and then get their heads turned by worldly trifles and the false benefits of superficially promoting strengths and avoiding weaknesses. Not only are bad people happy, but even practitioners praise each other for this out of self-satisfaction. Even those great figures, both monastic and lay, who claim to be knowledgeable, consider this to be a good Geshe. It is very foolish for worldly people to say this, but it is unavoidable for bad people who do not understand the Dharma and should not be criticized. But if practitioners say this and think this way in their hearts, then they have been taken over by demons. Even if there is no way to avoid it, the Dharma or teachings themselves seem to be declining from the root, which is truly heartbreaking. In particular, the Jonangpa Kalachakra initiation is very strict. In the past, Jetsun Dolpopa Sherab Gyaltsen, because of his fierce temperament, often left in the middle of giving teachings. In Ngor, he completed the preliminary ritual for a student, but because he was upset, he left without giving the main practice, there is such a history. In addition, he often interrupted and left while teaching Lamdre. However, on one occasion of the Jonangpa Kalachakra initiation, because he was at ease, even though Pöntrung Rabtenpa was very ill and urgently invited him, he did not go. He also promised that there would be no problems. And indeed, no problems occurred at that time. On another occasion, when Namkha Lhündrub, the lord of Gyangtse, was very ill and urgently invited him, he said that the Six Yogas are different from other Dharmas, and if one acts carelessly, there will be immediate danger and it will change the future result, so he could not go until the initiation was completed. The lord of Gyangtse also passed away after that and was unable to see him. But he did go to attend the funeral ceremony. As this shows, especially at this time, it seems that no good results will come. And in general, the deceased seemed outwardly respectful, but inwardly did not believe.
Chinese
因此决定不去了。继续进行传法的剩余部分。之后，二十三日晚上说阿姐去世了。二十六日早上，送速供的人来了。在帕南（Phag-nam）的摄政王那里，派马夫顿约丹贝桑去献上护身符和加持供品。他早上从觉囊（Jo-nang）的静修处出发，在地面湿漉漉的情况下到达帕南宗（Phag-nam Dzong），立即献上了奏章和供品，这真是令人惊奇。这次传法的始终，完成了由大学者所作的《吉祥胜乐轮根本续》的印度注释。虽然没有很多新的传法内容，但传法过程非常顺利。这时，摄政王发来了命令，说身体有些不适，问是否需要进行驱邪或祈求庇护，以及需要什么样的仪式。供品中的酥油灯突然熄灭等，出现了很多非常不好的兆头。我稍微汇报了这些情况。传法尚未结束时，摄政王颁布了关于阿姐丧事的文书等。在传法仪轨中抛掷食子时，内外风势非常猛烈。所有人都感觉到在塔尔寺（Sku-vbum）传来巨大的、难以忍受的声音。之后，由于多次被邀请，在鼠年藏历一月初五左右结束了传法。初七到达塔丹（Tagten），住了四天，期间风雨交加。十一日从塔丹（Tagten）出发时，需要进行一场为亡者祈福的仪式。从扎西岗夏巴（Bkras-shis-gang-shar-pa）来的时候，与涅索堪布嘉玛曲扎相遇，也需要很多种类的亡者祈福仪式。这被认为是某种不祥之兆。当时，上个月的十四日，萨迦（Sa-skya）的达钦索南旺波去世的消息被秘密隐瞒了几天。看来大约在初十左右泄露了消息。那时我在隆纳（Lung-nag）的后面听到了这个消息。我自己去了夏布曲（Shab-chu）。由于搬运工们在后面跟着，我看到年轻的达钦在阿弥（A-mi）的住所里非常高兴，带着海螺、铜钹、旗帜等各种盛大的仪式前往格丁（Dge-sdings）。十五日
English
Therefore, it was decided not to go. The remaining part of the transmission was continued. Then, on the evening of the twenty-third, it was said that A-lche had passed away. On the morning of the twenty-sixth, the person who delivers the quick offering arrived. To the regent at Phag-nam, I sent the horseman Donyod Palzang to offer protection and blessings. He left Jo-nang retreat at dawn, and arrived at Phag-nam Dzong when the ground was wet, and was able to offer the petition and offerings immediately, which was amazing. Throughout the beginning and end of this transmission, the great Indian commentary on the Shri Chakrasamvara Tantra composed by the great scholar was completed. Although there were not many new transmissions, the transmission went very well. At this time, an order came from the regent, saying that he was feeling a little unwell, and asked if he needed to perform exorcism or seek refuge, and what kind of rituals were needed. The sudden extinguishing of the butter lamp in the offerings, etc., were very bad omens. I reported these situations slightly. Before the transmission was over, the regent issued documents regarding the funeral of A-lche, etc. When throwing the offering cake during the transmission ritual, the internal and external winds were very strong. Everyone felt a huge, unbearable sound coming from Kumbum Jampa Ling Monastery (Sku-vbum). After that, due to repeated invitations, the transmission was completed around the fifth day of the first month of the Rat year. On the seventh, I arrived at Tagten, stayed for four days, during which there was a lot of wind and rain. On the eleventh, when I left Tagten, a ritual for the deceased was needed. When coming from Trashi Gangsharpa, I met Nyeso Khenpo Gyama Chodrak, and many kinds of rituals for the deceased were also needed. This was understood as some kind of inauspicious omen. At that time, on the fourteenth of the previous month, the death of Dagchen Sonam Wangpo of Sakya was secretly concealed for several days. It seems that the news was leaked around the tenth. At that time, I heard the news behind Lung-nag. I myself went to Shab-chu. Since the porters were following behind, I saw the young Dagchen very happy at A-mi's residence, going to Geding with various grand ceremonies such as conch shells, cymbals, and flags. On the fifteenth
Chinese
我到达了帕南宗（པ་མནམ་རྫོང་）。在那里，我开始向噶厦司政（སྡེ་སྲིད་）的王子呈献灌顶和口传。在感到有些不适的三四天里，从拉萨（དབུས་）传来消息，说前任司政索朗绕丹（སྡེ་སྲིད་སྔ་སོར་ཐོར་པས་）生病了，现在需要高兴的事情，好像来了三个人。之后，在所有的官道上，都有士兵严密地来往，看到一些匆匆忙忙的人，心中也产生了一种疑惑。后来，一个叫荣巴扎西达（རོང་པ་བཀྲས་དར་）的人被派来叫我回拉萨（དབུས་）。我没能到达帕南（པ་སྣམ་），二十三号就停了下来。身体很好，像靠近了神山一样。因为担心水土不服，司政自己打算回去，并说无论如何都要见面。第二天，做了一个盛大的朵玛，外面看起来有彩虹等吉祥的景象。又过了一天，我开始上路，在曼曲隆（སྨན་ཆུ་ལུང་）的山坡上遇到了雷暴。交了信件，渡过了河。在那里，有人送来一份文件，上面说司政已经去世，并附有快速祈祷文，说是大臣们商议的结果。由于时局动荡，暂时要严格保密，也不要向司政王子报告，等他们自己来报告等等。去世的地方是藏域（བཟང་ཡུལ་）门隅（མོན་པ་）的栋（གདོང་）的营地上。之后，对外宣称住在多堆宗（དོལ་མདའ་རྫོང་），以此来保密。在那之后，据说后来知情的官员们去多堆（དོལ་）的时候，也引起了一些怀疑。我认为他不是在多堆（དོལ་）去世的，总之，和普通老百姓的闲谈有什么关系呢？他们自己却在进行非常重要的讨论。我感到很害怕。之后，我又回到了帕南宗（པ་སྣམ་རྫོང་）。在藏历二月初待在那里。每天不断地呈献两三种灌顶和佛法，丹增仁波切（བསྟན་འཛིན་རིན་པོ་ཆེ་）的转世活佛师徒也来求法。内古六法（ནཻ་གུ་ཆོས་དྲུག་）等香巴噶举（ཤངས་ཆོས་）的全部法门，以及密集金刚（གསང་བ་འདུས་པ་）智慧足论（ཡེ་ཤེས་ཞབས་ལུགས་）等一些灌顶和口传。
English
I arrived at Pama Namdzong. There, I began to offer empowerments and oral transmissions to the prince of the Kashag Desi. During the three or four days of feeling somewhat unwell, news came from Lhasa that the former Desi, Sonam Rapten, was ill and that something joyful was now needed, as if three people had arrived. After that, on all the official roads, there were soldiers going back and forth in tight formation, and seeing some people in a hurry, a sense of doubt arose in my mind. Later, a person named Rongpa Tradar was sent to summon me back to Lhasa. I was unable to reach Pama Nam, stopping on the twenty-third. My health was good, like being close to a sacred mountain. Because of concerns about acclimatization, the Desi himself intended to return, saying that we should meet no matter what. The next day, a grand torma was made, and the external signs looked auspicious, like rainbows. The day after that, I started on the road, encountering a thunderstorm on the hillside of Menchuk Lung. I handed over the letters and crossed the river. There, someone delivered a document stating that the Desi had passed away, along with swift prayers, saying it was the result of the ministers' deliberations. Due to the turbulent times, it was to be kept strictly secret for the time being, and not to be reported to the Desi prince either, but that they themselves would come and report it, and so on. The place of death was said to be at the encampment in Dong in Mon, in Zangyul. After that, a secret plan was made to pretend that he was residing in Dolda Dzong, in order to keep it secret. After that, it is said that later, when the informed officials went to Dol, it also aroused some suspicion. I don't think he died in Dol. In any case, what does it have to do with the idle talk of ordinary people? They themselves were conducting very important discussions. I felt frightened. After that, I returned to Pama Namdzong. I stayed there at the beginning of the second month of the Tibetan calendar. Every day, I continuously offered two or three kinds of empowerments and Dharma teachings, and the incarnate lama and disciples of Tenzin Rinpoche also came to request teachings. All the Shangpa Kagyu teachings, such as the Six Dharmas of Niguma, and some empowerments and oral transmissions, such as the Wisdom Foot tradition of Guhyasamaja.
Chinese
也做了。还有名叫南喀珍玛（ནམ་མཁའ་མཛོད་མ་）的官员，以及扎岗巴（བཀྲས་སྒང་བ་）的比丘尼突然去世的祭祀供品也送来了。他们主仆十多人一起去世，好像是得了瘟疫。之后三月初，按照被称为“多炯”（འདོལ་བྱུང་）的人强烈要求，就去了。大风扬沙，路都看不见。住了七天。像往常一样为各位官员做了祈愿。还拜见了色巴堪钦衮噶隆日巴（ཚོགས་པ་མཁན་ཆེན་ཀུན་དགའ་ལུང་རིག་པ་）。还按照意愿做了吉祥胜乐金刚铃派（བདེ་མཆོག་དྲིལ་བུ་པ་）喀且班钦（ཁ་ཆེ་པཎ་ཆེན་）派的灌顶。之后去了桑丁寺（བསམ་སྡིངས་）。因为地势高，两天都因为高原反应而非常难受。现在摄政夏仲（ཞབས་དྲུང་）按照旨意，画了一幅永固的护法神画像，早上送来时，出现了许多乌鸦同时飞来的奇异景象。金色堪钦释迦丹增（ཤཱཀྱ་བསྟན་འཛིན་）仲也来了。按照意愿做了一个道果的灌顶。护法神布拉纳（བྲག་ནག་）屠夫六尊的随许做了闭关。一天从觉姆（ཇོ་མོ་）山顶回来时，为了施主的祭祀，供养了一个大型朵玛（གཏོར་མ་）时，从东北方向刮来一阵强风。仅仅显现出一种外相混乱的景象。再次到达帕南宗（པ་སྣམ་རྫོང་）。宗的附近有很多天花患者。有些人正在寻找痊愈的方法。虽然看起来不像猴年、兔年、鼠年，但这次巡视却没有得天花。当时在永固的巴钦拉康（དཔལ་ཆེན་ལྷ་ཁང་）里。墙壁上绘制了出自《阿毗达摩》（ཨ་བྷེ་དྷ་ན་）的大部分坛城主尊，以及出自空行母海（མཁའ་འགྲོ་རྒྱ་མཚོ་）的二十四田主。在主殿内，布置了绘制胜乐金刚根本续部的坛城，并为以前没有上色的地方上了色。也没有人邀请我。也没有向摄政汇报。四月初八，和施主一起到达桑珠孜（བསམ་གྲུབ་རྩེ）。在路过堆措（དུད་མཚོ）旁边的花园时，看到长长的凉棚上画着米拉日巴传记的一部分，出现了一种缘起颠倒的景象。之前打算向摄政秘密进献的那些。