Chinese
即使委托守护因瘟疫而生的牲畜，也担心是否因过于辛苦而消除罪障。那时，在基那拉嘎阿亚，多次认真地做了供养仪轨，许多穿着华丽的男女，将未破损的跳神服装遮在脸上，梦见说“我们已经送走了”。就在那时，似乎到达了甘丹寺大殿的石制屋顶。因此，对于前往各方的人们，也确信供养仪轨是有益的。之后，在牛、虎、兔年这四年半的时间里，当前往日耀洲的寺院时，因为智慧广大且与人和睦相处，被称为“康巴恰美”的兄弟。兄弟朋友们非常尊重他。从仁波切·贡却贝觉处，获得了解脱庄严等一些共同法规的传承。从小学教师仲仁噶玛嘉措和教师仲仁噶玛吉美处，学习了辩论、立宗和破立宗的区分。之后，因为必须前往康区，所以放弃了因明学，请求允许学习密法，得到了特别的恩准。从仁蚌夏仲老少两位，以及衮拉洛丹旦南两位处，完整地学习了黑袍金刚及其眷属五尊的唱腔、鼓乐和自在金刚的仪轨，以及第六世夏玛巴的无误仪轨，还有四臂观音和护田长寿佛母的唱腔鼓乐，变得非常精通。那些仪轨的草稿，也是仁蚌巴亲手书写并给予的，因此心生感激。对上师扎拉、上师化身寄予厚望，因为他有佛陀增长的血统。我向我的叔叔噶玛恰美请求给予见面礼和供养，以及舍利子。他说：“你自己准备供品，好好祈祷。如果上师好，舍利子自然会增长。”按照他的话去做后，立刻增长了三颗。一颗用于供养，另外两颗不肯接受供养，甘丹寺的管家对此圣物供养了丰盛的供品并祈祷，但舍利子始终不肯增长。他说：“你也没有太多可供养的，舍利子还能增长，真是太神奇了。”那时，赐予了嘉瓦仁波切的名号，以及摄政的...
English
Even if entrusted to protect livestock that have contracted plague, I wonder if the hardships are too great to purify sins and obscurations. At that time, in Zhina Raga Asya, the offering rituals were performed repeatedly and carefully. Many well-dressed men and women, with undamaged Cham dance costumes draped over their faces, dreamed that they said, "We have sent them away." At that moment, it seemed as if they had reached the stone roof of the great Ganden Monastery. Therefore, for those who go in all directions, there is also certainty that offering rituals are beneficial. Then, for four and a half years in the years of the Rat, Ox, Tiger, and Rabbit, when attending the monastic college of Nyinje Ling, because of great wisdom and harmony with everyone, he was known as a brother of Khampa Chakme. The monastic friends held him in great esteem. From Rinpoche Konchok Paljor, he received some common transmissions such as the Ornament of Liberation. From the junior teacher Drungram Karma Gyatso and the teacher Drungram Karma Jigme, he was taught only the basics of distinguishing between collected topics, signs, and exclusions. After that, because it was important to go to Kham, he abandoned logic and requested permission to study tantric teachings, which was granted with great favor. From both the elder and younger Rinbung Shabdrung, and from Gonla Loden Tannam, he learned the complete chanting, drumming, and empowerment of Dorje of the Black Cloaked One and his five retinues, as well as the unerring practice of the Sixth Shamarpa, and became very skilled in the chanting and drumming of the Four-Armed Avalokiteśvara and the Field-Protecting Tseringma. The drafts of those rituals were also handwritten and given by Rinpungpa, so he felt grateful. He placed his hopes on Lama Zhakla, the incarnate lama, because he had the lineage of the Buddha's increase. I asked my uncle Karma Chakme to give me a greeting scarf and offerings, as well as relics. He said, "Prepare your own offerings and pray well. If the lama is good, the relics will naturally increase." After doing as he said, three increased immediately. One was for offering, and the other two refused to accept the offering. The caretaker of Ganden Monastery offered abundant offerings to this sacred object and prayed, but the relics never increased. He said, "You don't have much to offer either, so it's amazing that the relics can increase." At that time, the name of Gyalwa Rinpoche was given, as well as the regency of...
Chinese
灌顶尚未完成。 因为司徒仁波切已经圆寂。 从拉特纳宝藏邬金龙扬中。 预言为娘钦扎纳之化身。 玛塘法王家族的转世。 噶玛扎巴坚赞班桑波。 第六世夏玛巴的清净戒律传承。 噶举派都说那时受了比丘戒。 那时成了出家僧人，身披袈裟。 法护金刚亲笔写下名字。 取名为曲旺衮桑。 曲旺意为法自在。 传统上，名字中的“曲”字是从寺庙取的。 衮桑意为大圆满的修行。 似乎是在那个缘起之时决定的。 拜见了嘉察扎巴秋央于楚布寺。 拉萨、桑耶寺、热振寺、达隆寺等。 也拜见了卫藏的各大圣地。 去了洛扎的噶萨宫九层楼。 在那里，嘉旺曲英多杰。 在绕佛塔的时候，刚一见面。 稍微停顿了一下，看着曲旺。 目光炯炯有神地注视着。 立刻不由自主地生起了信心。 汗毛竖立，眼泪像雨一样流下来。 身体出汗，瑟瑟发抖。 出现了经文中说的加持降临的征兆。 从那以后， 获得了不变的信心。 看来那时是加持进入的时候。 阿努圆寂时，巴千扎洛。 用白檀香木雕刻的护法神像。 送来了，年觉林巴。 因此，他向上供奉了美好的心意。 之后，寺院的代表钦列来了。 接受了一些随许，与家乡的。 一些朝圣结合，去了康区。 那时他二十三岁。 据说一个病人请求灌顶。 从此开始了利益众生的事业。 朝圣者的装束和破旧的衣服， 以及在不熟悉的地方给别人灌顶， 据说这是一个吉祥而奇妙的缘起。 之后，路上有很多强盗。 据说抢劫了朝圣者，难以行走。 没有做丹坚强盗盟誓铁多玛。 而是供养食物，下达命令。 有一天，在卓楚玛的头颅堆积处。 出现了许多手持弓箭的强盗。 没有可以躲藏或逃跑的地方。 火
English
The initiation was not completed. Because Situ Rinpoche had passed away. From the Ratna Treasure of Orgyen Lungyang. Prophesied as the emanation of Nyakchen Zana. The reincarnation of the Marthang Dharma Lord lineage. Karma Drakpa Gyaltsen Pal Zangpo. The pure precept lineage of the Sixth Shamarpa. The Karma Kagyu all said that he received the Bhikshu vows at that time. At that time, he became an ordained monk, wearing robes. The name was written by Chokyong Dorje. He was named Chokyi Wangchuk Kunzang. Chokyi Wangchuk means Lord of Dharma. Traditionally, the "Chok" in the name is taken from the monastery. Kunzang means the practice of Dzogchen. It seems that it was decided at that auspicious time. He met Gyaltsab Drakpa Choyang at Tsurphu Monastery. Lhasa, Samye Monastery, Reting Monastery, Taklung Monastery, etc. He also visited the major sacred sites of U-Tsang. He went to Lhodrak Kharsar nine-story palace. There, Gyalwang Choying Dorje. While circumambulating the stupa, as soon as they met. He paused for a moment and looked at Chokwang. Looking with bright eyes. Immediately, faith arose involuntarily. Hairs stood on end, and tears fell like rain. The body sweated and trembled. The signs of blessing descending mentioned in the scriptures appeared. From then on, He obtained unwavering faith. It seems that it was the time when blessings entered. When Anu passed away, Palchen Zhalo. The protector statue carved from white sandalwood. Was sent, Nyenchen Lingpa. Therefore, he offered a good heart upwards. After that, the monastery representative Trinley arrived. Having received some subsequent permissions, combined with some pilgrimages from his hometown. He went to Kham. At that time, he was twenty-three years old. It is said that a sick person requested initiation. From then on, the work of benefiting beings began. The pilgrim's attire and worn-out clothes, And giving initiations to people in unfamiliar places, It is said that this is an auspicious and wonderful coincidence. After that, there were many robbers on the road. It is said that the pilgrims were robbed and it was difficult to walk. Without making the Damchen robber oath, the iron Dorje Ma. Instead, he offered food and gave orders. One day, at the place where the heads of Dro Tsugma were piled up. Many robbers with bows and arrows appeared. There was no place to hide or run. Fire
Tibetan
་དེ་བསད་ནས་ཁོང་རྣམས་ཉལ་བསྡད་པས། །ཇག་པ་རྣམས་ ཀྱིས་ལམ་གཉའ་ཁོང་རྣམས་ལ། །བལྟ་ཞིང་ཐལ་ཡང་མ་མཐོང་མིག་བསྒྲིབས་ནས། །ཉེ་ཞོ་མ་བྱུང་ཁོང་རྣམས་ཐར་བ་དེ། །སྐྱེས་བུ་ཡང་ལ་ངེས་ཤེས་སྐྱེས་ཞེས་ཟེར། །དེ་སྔོན་དབུས་སུ་བཞུགས་ཚེ་དབུས་གཙང་དུ། །འབུར་ནག་བྱུང་སྟེ་ཐམས་ཅད་ཁ་དན་སྐབས། །གཞི་ན་རཱ་ག་ཨ་སྱས་ཆོས་དབང་གི །སྐུ་རིམ་ཞག་བདུན་ཐུན་པ་མི་བདུན་གྱིས། །སྒྲོལ་དཀར་སྔགས་ལ་འུར་འདོན་བྱས་པའི་ཚེ། །བར་ཆད་སྐྱོབས་རྟགས་རྨི་ལམ་གསལ་བ་ལྟར། །བར་ཆད་མ་བྱུང་ཡོས་ལོ་བྱ་གྲགས་དུས། །མཆེད་གཉིས་ཞལ་འཛོམ་རིང་བསྲེལ་མཇལ་དར་གདའ། །རྟེན་ལ་ཞུགས་ཤིང་རབ་ཏུ་བྱུང་བ་དང་། །གྲྭ་ས་འགྲིམ་ཞིང་བསླབས་སྦྱངས་བྱས་པའི་ཚུལ། །ས་བཅད་ལྔ་པ་དེ་ཡིས་ཚང་བའོ།། ༈ །།དབུས་སུ་འགྲོ་དུས་ཡར་ལམ་སོག་ཟམ་དུ། །ཞབས་དྲུང་བཀྲ་ཤིས་དཔལ་གྲུབ་ཞལ་སྔ་ནས། །མི་འཁྲུགས་པ་ཡི་དབང་གཅིག་ཐོབ་པ་དང་། །སྒྲོགས་ར་སྐུ་སྐྱེར་ཚེ་དབང་འབྲེལ་པ་ཐོབ། །ཁམས་སུ་བསླེབས་ནས་རཱ་ག་ཨ་སྱ་ཡིས། །རིམ་པར་དབང་ལུང་བུམ་པ་གང་བྱོ་བྱས། །དེ་ཚེ་ཆོས་དབང་ཉིད་ཀྱིས་བྲག་བཤིགས་ནས། །རཱ་ག་ཨ་སྱས་མཚམས་ཁང་ བཟོས་པ་ནི། །མི་ལས་མར་པའི་གསས་མཁར་བཞེངས་པ་བཞིན། །དཀའ་ལས་ཆེན་པོ་བསམ་པ་བཟང་པོ་བྱས། །དེ་ཚེ་ཚེ་གཟུངས་ཁྱུང་དམར་འབུམ་ཐེར་ཐོན། །དེ་ནས་ལོ་ངོ་བདུན་སྟེ་ཧྲིལ་ལྔའི་བར། །ལྡོམ་བུ་གྲོང་ཆོག་ཅུང་རེ་བྱས་མོད་ཀྱིས། །ཕར་ཁྱེར་མཚམས་བསྡམས་གསར་རྙིང་སོ་སོ་ཡི། །སྒྲུབ་པ་ཁོ་ན་རྟགས་ཐོན་བྱེད་དུ་བཅུག །དེ་སྐབས་ཚེར་ལུང་སྤྲུལ་སྐུ་དགུང་ལོ་ཡང་། །བཅུ་པའི་དུས་སུ་ངོམ་དུ་ཕེབས་པ་སྟེ། །རི་ཁྲོད་འདི་རུ་གདན་འདྲེན་བྱས་པའི་སྐབས། །ཆོས་དབང་ཉིད་ཀྱིས་གཞན་ནས་བསླུས་པ་ཡི། །དགྱེས་རྡོར་འབུམ་སྐུ་ཤིན་ཏུ་ཁམས་ཆེ་བ། །མར་པའི་ཁྲག་རིལ་རྔོག་པའི་རིང་བསྲེལ་དང་། །ཨ་གཉན་དམ་པའི་རིང་བསྲེལ་སོགས་ཡོད་པ། །རཱ་ག་ཨ་སྱས་འབུལ་བར་འདོད་ན་ཡང་། །ཆོས་དབང་ཉིད་ཀྱིས་འབུལ་བར་མི་སྤྲོ་སྟེ། །དྲུང་པས་སྐུ་སྐྱེ་མི་འབྱོན་གསུངས་པར་གདའ། །སྐུ་སྐྱེ་ཡིན་ངེས་ཨེ་ཡིན་ཅི་ཆ་ཟེར། །དེ་ནས་དྲུང་པའི་གཟིགས་དཀར་ཁང་པ་ཡི། །སྐུ་སྨད་མུན་ཁུང་ནང་དུ་སྦས་པ་དེ། །སྤྲུལ་སྐུ་མགྱོགས་པར་བྱོན་ནས་ངོས་འཛིན་མཛད། །ཕྱིར་ནངས་ཐུགས་རྗེ་ཆེན་པོའི་དབང་གནང་སྐབས། །བླ་མ་ཆོས་དབང་ཀུན་བཟང་གཟིགས་སྣང་ ལ། །སྤྲུལ་སྐུའི་སྐུ་སྨད་བྱམས་བཞུགས་མཛད་པ་དེ། །སྤྲུལ་སྐུ་ཉིད་ཀྱི་སྐུ་སྨད་ཡིན་པ་ལ། །
Chinese
杀掉他们后，他们都躺下了。强盗们 用道路压迫他们。观看却什么也没看到，眼睛被蒙蔽了。 没有发生不幸，他们得以逃脱。人们说，年轻人对此产生了坚定的信念。之前在卫藏居住时，卫藏地区 爆发了黑瘟疫，大家都陷入困境。基那·拉嘎阿亚为法王 举行了为期七天的法事，由七个人轮流。念诵白度母心咒时， 如梦中显现的征兆般消除了障碍。没有发生任何障碍，在兔年鸡叫时， 兄弟二人相见，并供养了舍利。进入佛门，受了比丘戒， 进入寺院，学习佛法。第五部分完整地讲述了这些。 去卫藏时，在亚隆索扎姆， 夏仲·扎西贝珠的面前， 获得了一次不动佛的灌顶， 在卓拉寺获得了长寿灌顶。到达康区后，拉嘎阿亚 依次进行了灌顶，注满了宝瓶。当时，法王亲自劈开了岩石， 拉嘎阿亚建造了闭关房， 就像米拉日巴建造马尔巴的修行地一样。 经历了巨大的困难，怀着美好的愿望。当时，出现了十万个长寿总持红迦陵频伽。 从那以后，七年，也就是五年多一点的时间里， 虽然做了一些零星的朵玛和村庄仪式， 但让他们各自进行新旧传承的闭关。 那时，策隆活佛的年龄也 到了十岁的时候，来到了昂， 当被迎请到这个修行地时， 法王亲自取回了从别人那里骗来的 极具加持力的大量喜金刚佛像， 以及马尔巴的血丸、荣巴的舍利， 还有阿尼安丹巴的舍利等等。 拉嘎阿亚想要供养， 但法王不愿意接受供养， 仲巴说不会有转世灵童出现。人们说，不知道是否确定是转世灵童。 之后，仲巴的白屋里， 下半身被藏在黑暗的洞里， 活佛迅速前来并认出了它。 早晚给予大悲观音灌顶时， 上师法王衮桑的景象中， 活佛的下半身慈爱地安住着， 那就是活佛自己的下半身。
English
After killing them, they all lay down. The robbers used the road to oppress them. Looking but seeing nothing, their eyes were blinded. No misfortune occurred, and they escaped. People say that the young man developed a firm belief in this. Before residing in Ü-Tsang, when the black plague broke out in Ü-Tsang, and everyone was in trouble, Gina Ragya Asya performed a seven-day ritual for the Dharma King, with seven people taking turns. While reciting the mantra of White Tara, like a clear sign in a dream, obstacles were removed. No obstacles occurred, and in the year of the Rabbit, when the rooster crowed, the two brothers met and offered relics. Entering the Dharma and taking monastic vows, entering the monastery and studying the Dharma. The fifth section completely narrates these. When going to Ü, at Yarlung Sogzam, in front of Shabdrung Tashi Peldrub, he received the empowerment of Akshobhya once, and received the longevity empowerment at Drogra Kuksyer. After arriving in Kham, Ragya Asya successively performed empowerments, filling the vase. At that time, the Dharma King himself split the rock, and Ragya Asya built the retreat house, like Milarepa building Marpa's hermitage. He endured great hardships and had good intentions. At that time, a hundred thousand longevity mantras and red garudas appeared. From then on, for seven years, a little over five years, although some scattered torma and village rituals were performed, he had them each do retreats of the old and new traditions separately, only to make the signs appear. At that time, the age of Tserlung Tulku was also when he was ten years old, he came to Ngom, when he was invited to this hermitage, the Dharma King himself retrieved a large number of Hevajra statues that had been swindled from others, which were very powerful, as well as Marpa's blood pills, Rongpa's relics, and the relics of Anya Dampa, etc. Ragya Asya wanted to offer them, but the Dharma King was unwilling to accept the offering, Drungpa said that there would be no reincarnation. People said, "I don't know if it is certain that he is a reincarnation." After that, in Drungpa's white house, the lower body was hidden in a dark cave, the Tulku quickly came and recognized it. When giving the empowerment of Great Compassion in the morning and evening, in the vision of Lama Dharma King Kunsang, the Tulku's lower body resided lovingly, that was the Tulku's own lower body.