English
With banners, songs, and dances, gathering all the monks and nuns of their own monastery, they were welcomed with a grand welcoming ceremony featuring various kinds of entertainment. At that time, there were plans to personally go to welcome him, but on the way, no handwritten decree was received. Because the Terton Rinpoche was old, and the Fifth Dalai Lama also revered him as a guru, and he was also my own root guru, it was not appropriate to personally go to welcome him. Therefore, a clear edict was issued that it was not appropriate to personally welcome him. Later, at the place of the kitchen welcome, the teaching was conveyed through the attendant, saying that it was not appropriate for the Terton Rinpoche to come out to the gate to welcome him, and after completing the audience in the private room, a report was also made. Regarding the seating arrangement for the welcome, it seems that there are no plans to personally welcome him now, which is not in accordance with auspiciousness, so he instructed the caretakers to also set up seats. According to the intention of the teaching, he was personally welcomed at Labrang Deyang (བླ་བྲང་བདེ་ཡངས་), and when making the initial audience in the empowerment hall, he did not ascend the throne, but took off his hat in front of the throne, stood with his palms together, and bestowed unparalleled and special kindness. After that, after the seating arrangement for the welcome in the assembly hall was completed, he accepted various entertainment offerings. The next day, on the morning of the tenth, together they received the empowerment and transmission of the New Treasure Gu Drak (གཏེར་གསར་གུ་དྲག་) and Nyang Treasure Wrathful Black Dakini (ཉང་གཏེར་ཁྲོས་ནག་). On this day, he was invited to take a seat in the assembly hall, and a feast of offerings and public and private offerings were prepared as much as possible, doing their best to do the best. At that time, it was instructed that it was not appropriate for the Terton Rinpoche to rise from his seat, and that the offerings could be presented by the steward. According to this instruction, the offerings were presented by his younger brother Jetsun Kunga Tsultrim (རྗེ་དབོན་ཀུན་དགའ་ཚུལ་ཁྲིམས་). After the seating was over, they visited the Secret Mantra Palace and the monastery, and at Limalhakang (ལི་མ་ལྷ་ཁང་), they watched the Cham dance of the monks and the related Cham dance performance of Darlingpa (དར་གླིང་པ་). On the eleventh, together in Tseshok (རྩེ་ཤོད་) they received Vajrapani
Chinese
驱除乌姆波的邪魔。在供奉了玛蒂派系的白文殊和文殊那伽罗刹的随许之后，赐予了对拉章周围的场所的视察。这天晚上，贡夏仁波切独自一人回到寝宫深处，一直到深夜，都非常关心地进行了亲切的谈话。十二日那天，供奉了法体、袈裟、坐骑等供品，并举办了盛大的宴会之后，即使被告知不要亲自送行，还是到了佛塔那里。视察场所之后，从前面的宝座莲花垫上赐予了摸顶。那时也请他坐在为他准备的垫子上，行礼时起身脱帽。在换乘坐骑之前，也用手拿着，亲切地给予了关于身体健康的教诲等，愉快地赐予了开示，然后才启程。在藏历新年期间前往昌珠（位于山南地区）处理政教事务时，三日晚上，梦见了不祥之兆，即侍从长官的眼睛闪烁不定，并且仪式讨论被推翻。因此，第二天早上，立即进行了消灾仪式。当时，五日贡夏前往擦尔（地名）时，在更换坐骑时，坐骑踢到了侍从长官，虽然脸颊受伤，但由于仪式讨论的帮助，没有发生大问题。八日收到了这样的报告，因此更加相信了梦兆。再次向仲波询问了占卜结果，说仍然没有消除不祥之兆，因此，根据意识的显现，怀疑是仲波或彭热中的任何一个的可能性很大。正如所说的那样，在南林（地名）彭热的长子去世了，并且门珠巴·仁钦扎西从日喀则匆忙赶来，非常渴望在热杰（人名）面前接受空行宁提的教导。之前询问占卜时，显示出寿命衰减的迹象，因此询问是否可以进行替身赎命和生命赎命，以及空行宁提的教导也暂时因为时节的缘故，听从我的弟子洛丹伦珠的教导比较合适的建议。听完教导后，因为过度劳累而生病，在木鸟年（1945年）一月十六日，在这里进行了消灾仪式的供养和祈福。
English
The exorcism of Umpo's demons. After offering the empowerments of White Manjushri of the Mati tradition and Manjushri Nagaraja, he granted inspections of the places around the Labrang. This evening, Gongzhap Rinpoche returned alone to the depths of his private chamber, and until well past midnight, he engaged in intimate and heartfelt conversations. On the twelfth day, offerings of statues, robes, and great steeds were made, and after a grand feast, even though he was advised not to personally see them off, he went as far as the stupa. After inspecting the site, he bestowed a blessing from the lotus cushion of the throne in front. At that time, he was also invited to sit on the cushion prepared for him, and when they prostrated, he rose and removed his hat. Even before changing horses, he held it in his hand and gave teachings on maintaining good health, bestowing joyful instructions and then departing. During the royal month, when he went to Trakdruk (in Lhoka) for the general affairs of the doctrine and the state, on the evening of the third day, he saw an ominous sign in a dream, where the eyes of the chamberlain were flickering and the ritual discussions were overturned. Therefore, the next morning, he ordered an immediate performance of a ritual to avert misfortune. At that time, on the fifth day, when Gongzhap was changing horses to go to Tsal, the horse kicked the chamberlain, injuring his cheek, but because the ritual discussions were supportive, no major harm occurred. On the eighth day, a report to that effect arrived, and he became more convinced of the dream omen. Again, when he asked Dumbupa for a divination, he said that the ominous signs had not yet cleared, so according to the appearance of his mind, he suspected either Dumbupa or Phunrap as being highly likely. As it turned out, the eldest son of Phunrap had passed away in Namling, and Mönlam Drup Rinchen Tashi had rushed from Shigatse, eager to receive the instructions of the Khandro Nyingtik from Retse. When he had previously requested a divination, it showed clear signs of declining life, so he asked whether a death ransom or a life ransom could be performed, and also the instructions of the Khandro Nyingtik should be heard from my student Lodrö Lhundrup for the time being due to the circumstances of time and place, which was deemed appropriate. After completing the listening to the instructions, he fell ill due to exhaustion, and on the sixteenth day of the first month of the Wood Bird year (1945), offerings and dedications for the ritual were made here.
Chinese
又，侍从们请示是否将为上师做功德的日期提前到今晚，因为今晚人多。答复说，从梦兆来看，今晚和现在差别不大，所以明天做也可以。还说，为了遣除贪执，修《般若心经》最为有益。第二天，从日喀则（གཞིས་རྩེ་，今西藏日喀则市）来了信使，说上师已于初十圆寂，大家都感到非常悲痛。当时，因为供养人心中对上师的感情尚未消退，所以上师不得不前往北方。关于嘉灿和上师自己的梦境等疑虑，以及热那林巴（རཏྣ་གླིང་པ，Ratna gling pa）的共同预言，以及藏地时期的灾难等，无论如何考察，都无法忍受心中的悲痛。虽然以书信的形式详细陈述了原因，但没有得到明确的答复。而且，占卜等征兆也显示不祥。在农历九月（སྣྲོན，snron）初十供奉时，天空晴朗，但在八吉祥颂（མཚན་བརྒྱད，mtshan brgyad）的结尾，突然下起了雨，不得不停止。按照皇帝的旨意，进行某种祈福仪式时，仪式刚开始，上师就自然感到心烦意乱，睡着了，没有达到目的，等等，都是不祥的征兆。特别是，以前在木狗年（ཤིང་ཕོ་ཁྱི，公元纪年不确定）年初一月初九的晚上，在光明景象中，有非常不长久的时间的确定是：具有两种形象的目标，边境地区语言不同的一位英雄，用言语在中部进行扩张。改变那个意义的持螺天女，即使用甜美平静的声音来调和也无法消除，即使用摧毁者的力量和雷霆来结束，也因为因缘和合而难以改变。其中“两种形象的目标”是指“二生”，是鸟的别称，所以与鸡年相符。当丹增津吉尔（བསྟན་འཛིན་ཇིང་གིར，bstan 'dzin jing gir）国王的军队摧毁了黑河（ནག་ཆུ，nag chu）等地并逐渐逼近时，就像无法改变的业力一样。虽然召集藏兵时，只发生了一点点口角，但却像看到鬼怪的脸一样感到恐惧和退缩。发起善良发心的公众领袖，也因为时局艰难，奸诈之徒趁虚而入。
English
Furthermore, when the attendants requested to advance the date of the merit-making ceremony for the lama to tonight, as there would be many people present, the response was that, judging from the omens in dreams, there was not much difference between tonight and now, so it would be fine to do it tomorrow. It was also said that, in order to dispel attachment, reciting the Heart Sutra would be most beneficial. The next day, a messenger arrived from Shigatse (གཞིས་རྩེ་, present-day Shigatse City, Tibet), saying that the lama had passed away on the tenth, and everyone was filled with great sorrow. At that time, because the patron's feelings for the lama had not yet subsided, the lama had to go to the north. Regarding the doubts about Gya Chen and the lama's own dreams, as well as the common prophecies of Ratna Lingpa (རཏྣ་གླིང་པ, Ratna gling pa), and the calamities of the Tsang period, no matter how they were examined, the grief in their hearts could not be endured. Although the reasons were explained in detail in the form of letters, no clear response was received. Moreover, the omens such as divination were also inauspicious. During the offering on the tenth day of the ninth lunar month (སྣྲོན, snron), the sky was clear, but at the end of the Eight Auspicious Verses (མཚན་བརྒྱད, mtshan brgyad), rain suddenly fell, and it had to be stopped. According to the emperor's decree, when a certain prayer ceremony was performed, as soon as the ceremony began, the lama naturally felt disturbed and fell asleep, failing to achieve the purpose, etc., all of which were inauspicious omens. In particular, in the past, on the evening of the ninth day of the first month of the Wood Dog year (ཤིང་ཕོ་ཁྱི, the exact Gregorian year is uncertain), in a vision of clear light, the certainty of a very short time is: possessing the aim of two forms, a hero of a different language in the border region, expands in the middle with words. The conch-bearing goddess who changes that meaning, even if she tries to reconcile it with sweet and peaceful sounds, cannot eliminate it, even if she ends it with the power of the destroyer and thunder, it is difficult to change because of the combination of causes and conditions. Among them, "the aim of two forms" refers to "twice-born," which is a synonym for bird, so it corresponds to the Year of the Rooster. When the army of King Tenzin Jinggir (བསྟན་འཛིན་ཇིང་གིར, bstan 'dzin jing gir) destroyed Nagchu (ནག་ཆུ, nag chu) and other places and gradually approached, it was like karma that could not be changed. Although only a little quarrel occurred when summoning the Tibetan soldiers, they felt fear and shrank back as if seeing the face of a ghost. The public leader who initiated the good aspiration also faced difficulties due to the difficult times, and treacherous people took advantage of the situation.