Chinese
在画像上显现了至尊米拉日巴的形象。文字中也说七天后会出现这样的人。像这样的人，甚至衣服鞋子也会是这样的等等，事情就是这样，除了没有明确说出那个恶毒之人的名字，其他都毫无隐瞒地如实说了出来。正如他所说的那样，七天之后，因为吃了不好的食物而生病。侄子白玛再三请求说出那些人的名字。但他考虑到会给他们带来危害，所以没有说。因为身体非常虚弱，暂时无法前往寺院。在那里的夏天，他一直待在那个地方。名医们依次为他治疗。那时，夏玛·衮却颜拉住在宽广的地方。供奉了特殊的珍贵药丸等特殊药物。大部分都是由夏玛·曲帕持有者供奉的。从秋天开始，身体逐渐康复，回到了寺院。直到现在，尊者仍然因为吃了不好的食物，而专门针对那些恶毒之人修持珍贵的菩提心。并且从内心深处祈愿今生来世都能成为利益安乐之因，我们也都多次亲眼所见。以前，尊者众生怙主帕莫竹巴也遇到过这样的事情。众生怙主说：“我不让他们堕入恶道的责任在我身上。” 这句话也只出现在这个传记中。因此，对于那些稍微造成损害的敌人，也驱逐出境，处以刑罚，还唆使施主和国王等，竭尽所能地作恶，却说要在来世将众生从轮回中解脱出来。这就像一边砍父母的头，一边可怜被水冲走的动物一样。因此，如果看到自己的享用和权势受到稍微的损害，就唆使许多施主和国王，焚烧许多寺庙，杀害成百上千的在家和出家人等等，这些哪里像是护持佛法的人呢？简直就是恶魔化身的罪恶比丘。
English
In the painting appeared the image of Jetsun Milarepa. The writing also said that after seven days such a person would appear. Such a person, even his clothes and shoes would be like this, etc., the matter was like this, except that the name of that malicious person was not clearly stated, everything else was told truthfully without concealment. Just as he had said, after seven days, he fell ill from eating bad food. His nephew Pema repeatedly requested him to say the names of those people. But considering that it would bring harm to them, he did not say anything. Because his body was very weak, he was temporarily unable to go to the monastery. During that summer, he stayed in that place. Skilled doctors successively treated him. At that time, Shamar Konchok Yanlak was residing in a spacious place. Special precious pills and other special medicines were offered. Most of them were offered by the holder of the Shamar Chöpa. From autumn onwards, his body gradually recovered and he returned to the monastery. Even now, the Lord himself, because he ate bad food, specifically focuses on those malicious people and cultivates the precious Bodhicitta. And from the depths of his heart, he prays that in this life and all future lives, it may become the cause of benefit and happiness, which we have also seen many times. In the past, the Lord, the Protector of Beings, Phagmo Drupa also encountered such a thing. The Protector of Beings said, "I have the responsibility of not letting them fall into the lower realms." This statement also only appears in this biography. Therefore, even for enemies who cause a little harm, they are exiled, punished, and patrons and kings are instigated to do whatever evil they can, yet they say they will liberate beings from samsara in the next life. This is like cutting off one's parents' heads while pitying the animals carried away by the water. Therefore, if they see that their own enjoyment and power are slightly harmed, they instigate many patrons and kings to burn down many temples and kill hundreds and thousands of householders and monks, etc. How can these be considered upholders of the Dharma? They are simply evil monks in the guise of demons.
Chinese
也叫做这个，没有其他的了。既然如此，像那种以身相许的事，明明知道却不说，而且比其他人更加慈爱，像这样过去发生了很多，但现在只有我们这位导师才这样做。这里说到：他人安乐哪怕只是一点点，舍弃自身一切利益乃是佛子行。虽然对众生平等慈爱，但对作害者格外慈爱甚为稀奇。如今有些自诩为大德之人，供养身患疾病的其他僧人后，长期以来对我慈爱和恭敬，也见到他们以无情之心断绝。勇猛不驯的僧人如老虎一般，贪婪食物财富如幻的血，对于任何罪恶都喜欢的女魔，其他人为何不谨慎？身怀光明红色的骄傲之宝，凶残的肢体隐藏在内，以狡诈的姿态进入，用甜美动听的言语，难道没有一些以询问为手段的骗子吗？以净化一切众生的慈悲白光，我却被无情的野兽所蒙蔽，在罪恶之夜的黑暗中游荡的怙主，驱除痛苦的吉祥唯一在此显现。仅仅是从菩萨的特殊行为出发，稍微叙述的章节，这是第五部分。之后，在名为“丰收”的阳土虎年到来之际，虽然具有力量的转轮王吉吉尔干的王室血统没有衰落，索格布的国王们强烈请求迎请的时候，决定前往，所有留守的官员和施主们也恳切地请求留下，但无论如何都决定前往。趁此机会，为了请求佛法和作为随从处理事务，需要准备行装等等，虽然在两种事务上都非常繁忙，但还是对至尊的转世仁波切给予了许多近需的灌顶，以及无量甚深的随许和几乎所有噶举派上师们的教言汇编的教言传承，并且在拉萨向觉卧仁波
English
It is also called this, there is nothing else. Since this is the case, he does not speak of things like offering one's body, even though he knows it clearly. Moreover, he cherishes them even more than others. Although such things have happened a lot in the past, only our guide does this in the present. Here it is said: Giving away all one's own benefits for the happiness of others, even if it is just a little, is the way of the Bodhisattva. Although one has equal love for all beings, it is very strange to have extra love for those who harm. Nowadays, some who claim to be great virtuous ones, after offering to other monks who are sick, have also been seen severing the love and respect they have had for me for a long time with a heartless mind. The brave and untamed monks are like tigers, greedy for food and wealth, like illusory blood. Why are others not cautious about the female demon who likes any kind of evil? Possessing the jewel of bright red pride, the cruel limbs are hidden inside. Entering with a cunning demeanor, with sweet and pleasant words, are there not some swindlers who use questioning as a means? With the white light of compassion that purifies all beings, I am blinded by the merciless beast. The protector who wanders in the darkness of the night of evil deeds, the auspicious one who dispels suffering, appears here alone. This is the fifth section, which is a brief narration based solely on the special deeds of the Bodhisattva. Then, when the year of the Earth Male Tiger, called "Abru Mang," arrived, although the royal lineage of the powerful Chakravartin King Jikir Gan had not declined, when the Sogpo kings strongly requested an invitation, he decided to go. All the officials and patrons who remained also earnestly requested him to stay, but he was determined to go no matter what. Taking this opportunity, in order to request the Dharma and to prepare for the dispatch of affairs as an attendant, etc., although he was very busy with both matters, he still gave many initiations of near necessity to the supreme incarnate Rinpoche, as well as immeasurable profound subsequent permissions and the teachings of almost all the Kagyu lineage masters, and also gave the transmission of the teachings of the Kagyur. And in Lhasa, to Jowo Rinpoche.
Chinese
带着大量的供品，前往祈愿。 སྐྱི་ཤོད་（地名）的官员们和色拉寺、哲蚌寺、甘丹寺三大寺的各位大小喇嘛都前去拜见这位尊者，恭敬地顶礼膜拜。 大部分人也请求了教法的联系。 སྐྱི་ཤོད་（地名）的官员们送到了门口，并答应迅速前来。 之后又回到寺院，稍微休息了一下。 杰仲噶玛巴旺秋多杰也作了如下祈愿： 噶举传承如河流的源头，是行善积德的河流。 遍布三界的大成就者四位和八大持明。 一切的君主，吉祥的达隆塘巴大师。 坐于无畏的狮子座上，吉祥如意。 如此等等的祈愿长寿。 那时，以身语意三宝和。 事业美好的光芒。 无边黑暗完全消除后。 在卫藏（西藏中部）的法之国度。 慈爱地守护并稳固， 对教法次第行事， 对暂时究竟的善行， 祈愿一切众生都能安住。 对此及此的利他事业。 献上无障碍的祈愿。 如此等等，为了成就所愿而献上祈愿。 此时，在祈愿的结尾。 在清净的净土中，诸佛的事业。 贤劫时代有多少善道。 在不清净的时代，具有奇妙声音的比丘。 祈愿调伏难调的善行得以展现。 如此赞扬是贤劫佛。 同样，夏玛巴也说： 殊胜的善逝自性。 法王塘巴大师。 四种事业此时得以成就后。 祈愿广阔的国土得以安乐。 如此等等，献上了附带座位等的祈请文。 在四月，所有星宿都吉祥圆满的一天，组织了盛大的僧团。 那天，天降花雨。 彩虹光芒中出现了吉祥的景象，出现了旗帜和幡幢等各种形状。 索瓦人对此感到非常惊奇。 之后逐渐抬起法座，到达སྙིང་དྲུང་（地名）和འདམ་（地名）等地。
English
With countless offerings, they went to make prayers. The officials of Kyisho and all the great and small lamas of Sera, Drepung, and Ganden monasteries went to meet this lord and prostrated with reverence. Most of them also requested a connection to the Dharma. The officials of Kyisho came to escort them to the gate and promised to come quickly. Afterwards, they returned to the monastery and rested for a while. Jedrung Karmapa Wangchuk Dorje also made the following prayer: The source of the Kagyu lineage is the stream of virtue and goodness. The four great accomplished ones and the eight great siddhas who pervade the three realms. The lord of all, the glorious Taklung Thangpa Chenpo. Sitting on the fearless lion throne, may there be auspiciousness and goodness. And so on, with prayers for long life. At that time, with the body, speech, and mind, and. The rays of good deeds. After dispelling the endless darkness. In the religious kingdom of U-Tsang (Central Tibet). May they protect and stabilize with love, May they serve the teachings in order, May they place all beings in temporary and ultimate good. To this and that activity. I offer prayers for freedom from obstacles again and again. And so on, with offerings and farewells for the fulfillment of wishes. At this time, at the end of the prayer. In the pure realms, the deeds of the Buddhas. How many good paths are there in the fortunate age? In this impure time, the wonderful Bhikshu with the voice. May the good deeds of taming the difficult to tame be revealed. Thus, he praised him as the Buddha of the Fortunate Aeon. Similarly, Zhamarpa also said: The wonderful self-nature of the Sugata. The Dharma King Thangpa Chenpo. May the four kinds of activities be accomplished at this time. May the vast kingdom be made happy. And so on, he offered a petition with a seat and so on. In the fourth month, on a day when all the conjunctions of planets and stars were auspicious, a large monastic community was organized. On that day, there was a rain of flowers. Auspicious signs appeared in the rainbow light, and various shapes such as banners and flags appeared. The Sogpo people were very amazed by this. Then, gradually raising the throne, they reached Snyingdrung and Dam, etc.
Chinese
之后前往霍尔下部地区。又经由北方之路，以神通之力渡过雅砻江（འབྲི་ཆུ་），到达雅砻江的盐湖（འབྲི་ཚྭ་ཁ），虽然受到蒙古人的迎接，但仍次第前行。在名为恰干乌苏的地方，与蒙古国王阿热巴勒会面，并获得了极大的信仰。之前经常忘记的旧病，似乎是由于特殊的缘起物所致。刚到蒙古地区就痊愈了。在达布的盐湖边，也被伟大的国王阿瓦丹迎请而至。首先前往拥有国王阿热巴勒血统的地方，获得了难以估量的财物和供养。之后又受到迎请的催促，在古古淖尔湖边，与化身国王阿瓦丹汗会面。总的来说，出现了许多奇特的征兆，而且之前国王本人也多次在梦中梦到能够调伏边地，并能摄受国王本人的上师。由于身形等诸多原因，确信这位就是仁波切。在为佛教整体和个别事务而住锡期间，应南方瓦秀尔·邦坚达的恳切迎请而前往。平息了争端，并通过神圣的佛法利益了无量的众生。特别是，那个地方的僧侣数量超过了计数，为聚集的僧众转了广大的法轮。在兔年（藏历）新年之际，应鄂尔罗斯的贝图国王和扎姆塘巴的大儿子噶玛喇嘛的迎请使者之邀，尊者以神通之力，走了一条以前没有人走过的道路，到达了玛钦波穆日雪山的顶峰，然后向北方前进。与伟大的国王阿勒丹会面，被赐予了“吉祥如来达隆巴大师”的称号。赐予了由嘉萨·卡奥明制作的帽子、衣服以及由八十五两白银制成的印章。此外，还供养了数千两白银等。据说，在伟大的国王那里，被认为是观世音菩萨的化身，是所有僧人的顶饰，化身遍知索南嘉措师徒被迎请到营地。受到了无数僧众的迎接和会面。
English
After that, he went to the lower Hor region. Again, passing through the northern route, he crossed the Drichu (Yalong River) with miraculous displays, and arrived at the Dritsakha (salt lake of Yalong River). Although he was greeted by the Mongols, he proceeded gradually. At a place called Chagan Usu, he met the Mongol King Arbal and gained great faith. The old illness that he had often forgotten before seemed to be due to a special auspicious object. He recovered as soon as he arrived in the Mongol region. At the edge of the Dab Salt Lake, he was also invited by the great King Avadan. First, he went to the place where the lineage of King Arbal existed, and received immeasurable wealth and offerings. Later, urged by the invitation, he met the incarnate King Avadan Khan at the edge of Gugu Nor Lake. In general, there were many strange omens, and previously the king himself had repeatedly dreamed in his dreams of a lama who could subdue the borderlands and be able to subdue the king himself. Due to reasons such as the shape of his body, he was convinced that this was the Rinpoche. While residing for the sake of general and specific Buddhist affairs, he went at the earnest invitation of Washul Bumkyab Dar from the south. He pacified disputes and benefited immeasurable beings through the sacred Dharma. In particular, the number of monks in that area exceeded the count, and he turned the vast Dharma wheel for the assembled Sangha. At the beginning of the Year of the Rabbit (Tibetan calendar), at the invitation of the envoys of the Betu King of Orrus and Karma Lama, the eldest son of Dzamtangpa, the master himself, with miraculous displays, took a path that no one else had ever taken before to the summit of Mount Machin Pomra and proceeded north. He met the great King Aldan and was given the title "Glorious Tathagata Taklungpa the Great." He was given a hat made by Jasa Ka'oming, clothes, and a seal made of eighty-five silver taels. In addition, thousands of silver taels were offered. It is said that at the court of the great king, he was considered an emanation of Avalokiteśvara, the jewel on the crown of all monks, and the incarnate omniscient Sonam Gyatso and his disciples were invited to the camp. He was greeted and met by countless assembled monks.