English
Also done. Also arrived were the offerings for the deceased Namkha Dzodma, an official, and the nun from Tragangba. More than ten of them, master and servants, died together, apparently from an epidemic. Then, at the beginning of the third month, I went as urged by the one called "Doljung." A great dust storm made the road invisible. I stayed for seven days. I performed the desired rituals for the officials as usual. I also met with Tsepakhenchen Kunga Lungrikpa. I also performed an empowerment of the Chakrasamvara Drilbupa tradition of the Kashmiri Pandit tradition, as desired. Then I went to Samding. Because of the high altitude, I was very sick with altitude sickness for two days. Now, as instructed by the Regent Shabdrung, a painted image of Mahakala was painted for permanence, and one morning it arrived, and a wondrous sign appeared of many crows arriving at the same time. The golden-colored Khenchen Shakya Tenzin Drung also came. As desired, I performed a Lamdre empowerment. I observed a retreat for the permission of the six executioners of Mahakala Brak Nag. One day, when I returned from the top of Jomo Mountain, I offered a large torma for the patron's ritual, and a strong wind came from the northeast. Only a chaotic appearance was manifested. Again I arrived at Panam Dzong. There were many smallpox patients in the vicinity of the Dzong itself. Some were looking for ways to recover. Although it did not look like the year of the Monkey, Rabbit, or Rat, I did not get smallpox on this tour. At that time, in the Palchen Lhakhang of Tagten, most of the main deities of the mandala from the Abhidhamma were painted on the walls, as well as the twenty-four field protectors from the Ocean of Dakinis. Inside the main hall, the arrangement was made to paint the deities of the Chakrasamvara Root Tantra, and the places that had not been painted before were painted. No one called me. There was no audience with the Regent either. On the eighth day of the fourth month, I arrived at Samdrubtse with the patrons. On the way, when I went to the garden next to Dudtso Lake, I saw that a part of the biography of Milarepa was painted on the long pergola, and an inauspicious omen appeared. Those things that I had planned to secretly offer to the Regent earlier.
Chinese
在帕南（Phag-snams）会成为障碍的缘故不好，在桑孜（bSam-rtse）好。从那个时候起，第悉夏仲（sde-srid zhabs-drung）自己居住的地方也是，从帕南（Phag-snams）稍微出现不好的征兆开始，就前往孜（rtse）了。之后无论如何都能前往颇章玛莫（pho-brang ma-mo），对于宗基（rdzong-gzhis）自己也放心，四面八方都是威势盛大的好兆头，孜（rtse）的方向地也干净，向上方向在那之后脱落等内部污垢也大多消失了，征兆也与意义相符。那时其他大臣或噶举巴（bka'-grོས་-pa）或者宗本（rdzong-dpon）等，无论谁也没有劝请前往孜（rtse）好的进言。他们自己寻找自己想要的细微之处，对于不去孜（rtse）反而真正高兴的人也有。前往的第二天，首先派遣管家去汇报情况。之后亲自详细禀报。因为心胸宽广，所以献上消除过去担忧所困扰的身体障碍的灌顶和开许，对丹增仁波切（bstan-'dzin rin-po-che）和其他各种人，做了许多灌顶、传承、随许等。之后，秘密禀告完成情况。也向中央的大臣们传达。以前有一个护法殿，但中间因为管理不善而有些疏忽。萌生了扩建护法殿的想法，对名为俄吉（'gol-skyid）的寝宫的前后也做了各种修缮。让画师画了一幅护法神眷属众多的唐卡。还塑造了尼塘巴（gnas-rnying-pa）的护法神兄妹的药泥像，并且对这些进行了开光。护法殿连同供奉品全部布置完毕。在那之前不久，以彭域（'phyong-rgyas）为首的一些宗基（rdzong-gzhis）被向上部夺走，中央的一些大官也因为觉察到康区的动向，正处于不知会发生什么的混乱时期。那时第悉（sde-srid）自己也对空行母不欺骗的信任非常信任，并下大决心。也努力劝请和祈祷上师、空行母、护法等。我们自己也专注。
English
It is not good to stay in Phag-snams because it will cause obstacles, and it is good to stay in Sam-rtse. From that time on, the place where the Desi Shabdrung himself resided was also, from the time when a slightly bad omen appeared in Phag-snams, he went to Tse. After that, he was able to go to Phobrang Mamo no matter what, and he was also relieved about his own Dzongzhi. The four directions were all auspicious with great power, and the land in the direction of Tse was also clean. After the upward direction, the internal dirt such as shedding also disappeared, and the omen matched the meaning. At that time, no other ministers or Kagyupa or Dzongpon, etc., advised him to go to Tse. They themselves were looking for their own subtle points, and there were also people who were really happy that they did not go to Tse. On the day after his departure, he first sent the steward to report the situation. After that, he himself reported in detail. Because of his broad mind, he offered empowerment and permission to eliminate the obstacles of the body that had been troubled by past worries, and he performed many empowerments, transmissions, and subsequent permissions for Tenzin Rinpoche and other various people. After that, he secretly reported the completion of the situation. He also conveyed it to the ministers in the central region. There used to be a Gonkhang, but in the meantime, it was neglected due to poor management. The idea of expanding the Gonkhang arose, and various repairs were also made to the front and back of the bedroom called Ogol-kyid. He had a painter paint a Thangka of the Dharma Protector and his retinue. He also sculpted medicine statues of the Dharma Protector siblings of Nyitangpa, and consecrated them. The Gonkhang, together with the offerings, was completely arranged. Shortly before that, some Dzongzhi, led by Phyong-gyas, were taken away by the upper part, and some of the high officials in the central region were also in a state of confusion, not knowing what would happen, because they had noticed the movements in Kham. At that time, the Desi himself also had great faith and determination in the infallible trust of the Dakini. He also made great efforts to urge and pray to the Guru, Dakini, and Dharma Protectors. We ourselves also focused.
Chinese
给予了各种支持。自从建立了护法殿，吉祥的征兆也显现了。当时，由于没有适合的坐骑给地方官员，就供养了护法神兄妹的坐骑。供养了护法神马“吉祥如意”，还给吉祥天母供养了一头骡子，将马和骡子都献给了地方政府首脑。总的来说，就像如来藏被突如其来的污垢覆盖一样，从帕南到孜的这段时间里，包括纳姆萨在内的一些短视之人，以及一些侍从和贵族子弟，也只是来拜访一下就离开了，诸如此类的事情，我个人觉得很不舒服。建立护法供养祈祷四部的想法，从一开始就是地方政府首脑独有的。有些人认为，我们呈上的奏章只是为了满足自己的愿望，地方政府首脑因为年轻，没有仔细考虑就听信了。他们口头上也这么说，建立护法殿，设立护法供养，努力进行誓言、朵玛、赞颂和祈祷，这些都是地方政府首脑独有的想法。我担心侍从们不高兴，就问是否可以稍微推迟一下，逐步进行，但他以远见卓识立即批准了。总的来说，信任三宝，努力行善，这样做有什么不好呢？做法正确与否，请教有识之士。当时努力修行是很好的。否则，负面因素深入内心，制造障碍的人很多，以后很难掌握。不仅如此，这位护法神当时就抓住了命脉。否则，就会从边缘开始瓦解。当时，中央进行商议的人们，在他们呈上的奏章后面，也写着需要供奉白色方面的神灵，他们所认为的白色方面，只有白哈尔。据说，这一方和下方的一切都非常不喜欢智慧怙主，冲突非常大。他们说，要对白哈尔倾注全部身心，一切幸福都会到来。毫无经验的愚蠢之人，却期望成为有识之士，真是可悲啊，真是可悲啊，可怜啊，可怜啊。正如所说：唉！福德耗尽之人，放弃天神而修鬼神。
English
Provided all kinds of support. Since the establishment of the protector's temple, auspicious signs have also appeared. At that time, since there was no suitable mount for the local official, the mounts of the protector deity siblings were offered. The protector's horse "Delek Kunmon" was offered, and a mule was also offered to Lhamo, and both the horse and the mule were presented to the head of the local government. In general, just like the Tathagatagarbha being covered by sudden defilements, during the time from Panam to Tse, some short-sighted people, including Namsa, and some attendants and sons of nobles, also just came to visit and left, and so on, which I personally felt very uncomfortable with. The idea of establishing the four departments of protector offering prayers was unique to the head of the local government from the very beginning. Some people think that the memorials we presented were only to satisfy our own desires, and the head of the local government, because he was young, listened to them without careful consideration. They also said this verbally, the establishment of the protector's temple, the establishment of protector offerings, and the efforts to perform vows, tormas, praises, and prayers, all of these are unique ideas of the head of the local government. I was worried that the attendants would be unhappy, so I asked if it could be postponed slightly and carried out gradually, but he immediately approved it with foresight. In general, what is wrong with trusting the Three Jewels and striving to do good? Ask knowledgeable people whether the practice is correct or not. It was very good to practice diligently at that time. Otherwise, negative factors will penetrate deep into the heart, and there will be many people who create obstacles, making it difficult to grasp later. Moreover, this Dharma protector seized the lifeline at that time. Otherwise, it would disintegrate from the edges. At that time, the people who were deliberating in the central government also wrote on the back of the memorials they presented that it was necessary to offer worship to the gods of the white side, and they considered the white side to be only Pehar. It is said that everything on this side and below is very displeased with the Wisdom Lord, and there is a great conflict. They say that one should devote all one's heart and soul to Pehar, and all happiness will come. Foolish people with no experience expect to become knowledgeable people, it is so pitiful, so pitiful, so pitiful, so pitiful. As it is said: Alas! People whose merits are exhausted, abandon the gods and practice with spirits.
Chinese
如是说。 噶当经卷中说： “欲求大威力，修持贝嘎尔。 刚一成就时，亦断其性命。 死后见其堕恶趣。” 虽闻此言， 却已降临于头上。 这并非仅仅是国王贝哈拉的过错， 而是世间凡夫俗子所有凶暴者的行径。 以前未曾依止者，若需新依止一大恶鬼， 则其自身之誓言混合之法， 以及收为己用之法， 转变缘起之多种方式， 与昔日之神祇消除仇恨， 以及遣除外来魔障之方法等诸多方便， 需由稍有能力之上师来做。 否则，恶鬼尚未与自身和合之前， 凶恶之眷属们便会关闭上方之门。 旧神亦会与之争斗。 最初所谓之成就者等， 并非赞、赞等世间自主者。 虽说是智慧者之化身， 然就实情而言，或许亦是出世间者。 谁知是否为佛？ 暂时显现世间之行径者， 自智慧者之行列而出。 若是引路人，则无有依循世间行径之必要。 若有佛菩萨示现屠夫之行径， 则彼会做屠夫实际之行径， 不会说“善听谛听且铭记于心”之类的话来宣说佛法。 呜呼，既已采取世间之行径，彼既需执持世间之行径， 则会杀戮、压榨、殴打、抢夺、说谎， 做不善之业， 不会引领至极乐净土。 若要真实引领至彼处， 则必须示现出世间之行径。 因此，无论是自主者，还是化身， 若其行径仍停留在世间， 则需行持世间之交往方式与依止方式。 其中，对温和者需行持温和之交往方式， 对凶暴者需行持凶暴之依止方式。 因此，无论是出世间者， 还是世间者，如大自在天、遍入天等大神， 以及人间之八部众等具大力者， 此三者之间存在极大之差异。 见到或未见到世尊之面容等亦是甚
English
Thus it is said. In the Kadampa scriptures, it says: "Desiring great power, one practices Pekar. As soon as it is accomplished, life is also cut off. After death, one sees him going to the lower realms." Although this was heard, it has fallen upon one's head. This is not only the fault of King Pehara, but the behavior of all violent ordinary people in the world. If someone who has not relied on a deity before needs to rely on a great demon, then the method of mixing his own vows, the method of subduing him, many ways of transforming interdependence, eliminating enmity with the former gods, and many methods of dispelling external obstacles must be done by a lama with some ability. Otherwise, before the fierce demon merges with himself, the cruel retinue will close the upper gate. The old gods will also fight with him. Even those who claim to be accomplished ones from the beginning are not independent worldly beings like Tsang and Tsan. Although they are said to be emanations of wisdom beings, in reality, they may also be transcendent beings. Who knows if they are Buddhas? Those who temporarily show worldly behavior come from the ranks of wisdom beings. If one is a guide, there is no need to follow worldly behavior. If a Buddha or Bodhisattva shows the behavior of a butcher, he will do the actual work of a butcher, and will not preach the Dharma by saying things like "Listen well, pay attention, and keep it in mind." Alas, since he has adopted worldly behavior, he must hold on to worldly behavior, so he will kill, oppress, beat, rob, and lie, and do evil deeds, and will not help lead to the Pure Land of Bliss. To truly lead to that place, one must show transcendent behavior. Therefore, whether one is independent or an emanation, if his behavior remains worldly, he must practice worldly ways of interacting and relying. Among them, one must practice gentle ways of interacting with gentle people, and fierce ways of relying on fierce people. Therefore, whether they are transcendent beings or worldly beings, such as great gods like Ishvara and Vishnu, and the eight classes of powerful beings in the human realm, there is a great difference between these three. Whether one has seen the face of the Bhagavan or not is also very important.