Chinese
也做了一些（佛事）。在宗门（rdzong mdun）的山脚下做了一场集市，上部昂（'phan yul stod）的大部分人都聚集了，而且所有人都非常虔诚，所以在劝导生起出离心和讲述业果之法时，人们都流下了眼泪，并发誓要放弃一些令人后悔的罪恶，行持一些善事的人也很多。之后，在朗塘（glang thang）得到了色嘎多吉（sgeg pa'i rdo rje）所著的《阎魔敌》的论典，大约有一千颂（Śloka）的量，是荣迅大译师却桑（rong zom chen po chos bzang）翻译的。仅仅看到它，就如同很久以前就学习过一样，像唤醒了记忆一样，心中充满了喜悦。之后，由于觉摩隆（skyor mo lung）传来邀请，便踏上了旅途。在卓萨（gro sar）朝拜了饶洛（rwa lo）的本尊甘陀（gandha）等卓萨的古老圣物。到达了卓萨的拉拉屯亚（gro sa'i la la 'thon yab）。之后，早早起身去朝拜拉扎（ra tsag）。对所有的圣物都敬献了哈达，特别是对至尊多吉纳觉玛（rje btsun rdo rje rnal 'byor ma），敬献了非常多的写有祈愿文的哈达。供奉了美好的香和各种珍宝的花朵，祈祷了很多。出现了一些加持的征兆。在觉摩隆（skyor mo lung），为新建成的八十成就者的唐卡举行了开光仪式。之后，供奉了大圆满大手印俱生和合的引导、百尊长寿灌顶和马头金刚的随许等您所期望的法。之后，去了拉萨（lha sa）的祖拉囊（'phrul snang）稍微转了一下，嘛呢巴东嘎哲扎（ma Ni ba dung dkar 'brug sgra）用金铜制作了国王松赞干布（srong btsan sgam po）的塑像，并且似乎也建造完成了一部《甘珠尔》，他们说需要开光，所以就做了一个中等的开光仪式。在觉沃释迦牟尼佛像（jo bo shAkya mu ni）面前的彩色院子里，为前来校对《甘珠尔》的两位善知识以及其他管家等大约两百人，按照总结了三士道的次第修心的方式，详细地讲解了道的共同基础，稍微滋养了人们的信仰。在那里的格西们说，我们经常讲授道次第，但以前有很多没有解决的生起次第，并给予了很多赞扬。布达拉宫的文殊阎魔敌六面
English
Also did some (Buddhist affairs). A market was held at the foot of Dzongdun, and most of the people of Upper Ang gathered, and everyone seemed to have great faith, so when exhorting to generate renunciation and explaining the Dharma of karma, people shed tears, and many people vowed to abandon some regrettable sins and perform some good deeds. After that, in Langtang, I received the commentary on Yamantaka written by Sgegpa Dorje, which was about a thousand Ślokas in length, and was translated by Rongzom Chökyi Zangpo. Just seeing it, it was as if I had studied it a long time ago, like awakening a memory, and my heart was filled with joy. After that, because an invitation came from Kyormolung, I embarked on the journey. In Trosar, I visited the old sacred objects of Trosar, such as Ra Lotsawa's tutelary deity Gandha. I arrived at Lala Thonyab of Trosar. After that, I got up early and went to visit Ratsak. I offered khatas to all the sacred objects, and especially to Jetsun Dorje Naljorma, I offered a very large number of khatas with prayers written on them. I offered good incense and flowers of various jewels, and prayed a lot. Some signs of blessing appeared. In Kyormolung, I consecrated the newly built Thangka of the Eighty Accomplished Ones. After that, I offered the instructions on the Great Perfection Mahamudra Sahajayoga, the empowerment of the Hundred Longevity Deities, and the subsequent permission of Hayagriva, etc., according to your wishes. After that, I went to Lhasa Trulnang and circled around a little. Maniwa Dungkar Drukdra made a statue of King Songtsen Gampo out of gold and copper, and it seemed that a Kanjur had also been built and completed. They said it needed to be consecrated, so I performed a medium-sized consecration ceremony. In the colorful courtyard in front of the Jowo Shakyamuni statue, for the two virtuous friends who came to proofread the Kanjur, as well as other caretakers, about two hundred people in total, I explained in detail the common foundation of the path, according to the way of summarizing the stages of the path of the three types of individuals, and nourished the people's faith a little. The Geshes there said that we often teach the stages of the path, but many generation stages that had not been resolved before arose, and they gave a lot of praise. Manjushri Yamantaka with six faces of Potala
Chinese
向伊里玛法王（ཆོས་རྒྱལ་མེས་ཨག་ཚོམས）的本尊圣物敬献了约十条哈达，并强烈祈祷。听到三次清晰的（ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马转写：hrīḥ，汉语字面意思：啥）和第二十三个字母（ཥྟཱིཿ，梵文天城体：，梵文罗马转写：，汉语字面意思：）的声音，也出现了消除一些障碍的征兆。这是阎魔法王胜利的雕像。来自基雪（སྐྱིད་ཤོད་）的德巴·玉嘉（སྡེ་པ་གཡུལ་རྒྱལ）也曾表示过非常大的敬意。然而，这段时间里，他只是表现出信仰动摇、对美丽的容貌感到厌烦、以及喜欢抬杠。我也给予了更强烈的反驳。来自叶巴（ཡེར་པ）的人也只是保持沉默。虽然似乎有必要为基雪（སྐྱིད་ཤོད་）甘丹巴（དགའ་ལྡན་པ）安排重要的缘起，但由于某些原因，事情并没有成功。达隆巴（སྟག་ལུང་པ）的人说：“格伊仲吉（གཟི་འབྲིང་རྒྱུད）有男身勇士，女身空行母。”我说：“这样的男身是女人，那女身又是什么样的呢？”引来一阵笑声。来自叶巴（ཡེར་བ）的官员本身，在宗教和政治上都毫无关联，大家都看到了他的颠倒行径。他对父亲的名声没有帮助，失去了家庭，即使是修行人也犯了错误。他不相信圣洁的人，却对卑劣之人产生了兴趣。真正的智慧空行母在哪里等待着呢？之后，在返回的路上，我在迅都（ཤུན་དུ）见到了夏仲（ཞབས་དྲུང་）的后裔，并按照策旺（ཚེ་དབང་）的意愿献上了礼物。在蔡纳（ཚས་སྣར）住了一晚，来自聂塘曲宗（སྙེ་ཐང་ཆོས་རྫོང）的拉钦仁波切（བླ་ཆེན་རིན་པོ་ཆེ）特意从远处赶来与我会面。我按照他们的意愿，将后八圈朝圣的文书全部献给了堪布和僧众。藏历十月十一月（ཧོར་ཟླ་བཅུ་གཅིག་པ）初八抵达贡嘎（གོང་དཀར་）。十八日那天，没能及时赶到，得知堪布仁波切（སློབ་དཔོན་རིན་པོ་ཆེ）融入法界的消息。为了超度，向拉瓦梅巴（ར་བ་སྨད་པ）的僧院、贡嘎曲德（གོང་དཀར་ཆོས་སྡེ）、库贝（ཁུ་སྤེ）、吉蔡奥（སྐྱེད་ཚལ་འོག）等附近的寺庙供养了僧众茶，并敦促进行圆寂祈祷，并在拉瓦梅（ར་བ་སྨད）和曲德（ཆོས་སྡེ）先后多次供养了僧众茶。之后，原本计划立即前往上部地区，但放弃了这个想法后，风向转变，梦中也出现了这次不去是好事的征兆。
English
I offered about ten silk scarves to the sacred object of devotion of Ili Ma Chögyal Me Agtshom (Chosgyal Mes Agtshoms) and prayed intensely. I heard the clear sound of (ཧྲཱིཿ, Devanagari: ह्रीः, Romanization: hrīḥ, Literal meaning: hrīḥ) and the twenty-third letter (ཥྟཱིཿ, Devanagari:, Romanization:, Literal meaning:) three times, and there were also signs of averting some obstacles. This is the statue of Yamaraja, the victorious slayer. The Depa Yulgyal (Sdepa Yulgyal) from Kyishö (Skyidshod) also showed great respect once. However, during this time, he only showed wavering faith, annoyance at beautiful appearances, and a fondness for arguing. I also gave stronger rebuttals. The people from Yerpa (Yerpa) also only remained silent. Although it seemed necessary to arrange important auspicious connections for the Kyishö (Skyidshod) Gandenpa (Gandenpa), things did not work out due to some reason. The Taklungpa (Taklungpa) people said, "The descendants of Gzi 'bring have male heroes and female dakinis." I said, "Such a male is a woman, so what is the female like?" This brought laughter. The official from Yerpa (Yerba) himself is completely unrelated to both religion and politics, and everyone sees his upside-down behavior. He is of no help to his father's reputation, has lost his family, and even practitioners make mistakes. He does not believe in holy people but develops interest in lowly ones. Where is the true wisdom dakini waiting? Afterwards, on the way back, I met the descendants of Shabdrung (Shabdrung) in Shundu (Shundu) and offered gifts according to Tsewang's (Tsewang) wishes. I stayed one night in Tsasnar (Tsasnar), and the Lachhen Rinpoche (Lachhen Rinpoche) from Nyetang Chözong (Nyetang Chözong) came specially from afar to meet me. I offered all the documents for the last eight pilgrimage circuits to the Khenpo and Sangha according to their wishes. On the eighth day of the eleventh Hor month, I arrived at Gongkar (Gongkar). On the eighteenth day, I could not arrive in time and heard the news that Khenpo Rinpoche (Khenpo Rinpoche) had merged into the Dharmadhatu. To make offerings for the deceased, I offered tea to the Sangha in the monastery of Rawa Mepa (Rawa Mepa), Gongkar Chöde (Gongkar Chöde), Kupe (Kupe), Kyetsal Og (Kyetsal Og), and other nearby monasteries, and urged them to perform completion prayers. I offered tea to the Sangha in Rawa Me (Rawa Me) and Chöde (Chöde) many times. After that, I originally planned to go to the upper regions immediately, but after giving up this idea, the wind changed, and in a dream, there were signs that it was good not to go this time.
Chinese
从那时起，心里想着仅仅用自己的东西供养自己，似乎无法圆满，所以也知道如果把所有的财物都供养给各个僧团是很好的。后来萨迦的后裔如果有人去世，负责祭祀的施主自己给自己大量供奉的规矩倒是存在。其他情况怎么可能有呢？我把所有的情况都详细地向阿舅和贡噶曲英请教，并进行了教诲。为了圆满的法会，主要从扎妥邀请至尊上师仁波切，如果不能请到，也有至尊上师的大弟子。那位堪布仁波切也稍微听过一些佛法，如果迎请丹增仁波切是很好的。现在立刻把所有的事情都告诉堪布仁波切，因为这一切都是从他自己的智慧和慈悲中产生的，所以详细地说明了必须全部布施的情况，并迅速地派他们去了。这时，为了圆满法会的实际内容，在卓摩囊大禅院，召集了曲隆、桑丁、江钦各自的属寺等，各自开启不同的坛城，并进行闭关。法会的主持迎请了根本上师，但未能成行，所以为了在法会的前列进行回向，迎请了丹增仁波切一天。主要的回向供品供奉给了扎通的上师，并供养了包括属寺在内的所有僧众的茶钱等。在嘉沃雄、萨迦、昂仁、桑丹等大寺院，从觉囊支付了茶钱等费用。向鄂尔、纳塘、冈坚扎西伦布、夏鲁等寺院，以及江钦和纳塘的所有寺院进行了供养。在色摩坚，按照仪轨供养了色摩坚的所有寺院。帕廓曲德、孜钦曲德、嘎瓦东、涅宁等娘地的所有寺院，从桑丁支付了费用，总而言之，上下所有地方加起来，用于布施的粮食大约有两万五千多卡。其他
English
From that time on, thinking that merely offering one's own possessions to oneself would not be sufficient to fulfill the purpose, I also knew that it would be good to offer all the wealth to various Sangha communities. Later, if someone from the Sakya lineage passed away, the custom of the patron in charge of the funerary offerings making extensive offerings to himself did exist. How could such a thing be possible otherwise? I consulted my uncle and Kunga Choying in detail about all the circumstances and gave instructions. For the head of the assembly for the completion of the ceremony, mainly invite the venerable Lama Rinpoche from Drakto, and if he cannot be invited, there is also the great disciple of the venerable Lama. That Khenpo Rinpoche has also listened to some Dharma teachings, so it would be good to invite Tenzin Rinpoche. Now, tell Khenpo Rinpoche about everything immediately, because all of this has arisen from his own wisdom and compassion, so explain in detail that everything must be given away, and send them off quickly. At this time, for the actual content of the completion ceremony, in the great hermitage of Jomo Nang, the branch monasteries of Cholung, Samding, and Jangchen were gathered, and each opened different mandalas and performed retreats. The root guru was invited to preside over the assembly, but he could not come, so Tenzin Rinpoche was invited for one day to perform the dedication at the head of the assembly. The main offerings for dedication were offered to the Lama at Drakton, and all the expenses for tea, etc., for the Sangha, including the branch monasteries, were offered. In the great monasteries of Gyawu Ghong, Sakya, Ngamring, and Sangden, the expenses for tea, etc., were paid from Jonang. Offerings were made to the monasteries of Ngor, Narthang, Gangchen Tashilhunpo, and Shalu, and to all the monasteries of Jangchen and Narthang. In Sermokyen, offerings were made to all the monasteries of Sermokyen according to the rituals. The expenses for the monasteries of Nyang, such as Palkhor Chode, Tsechen Chode, Gawa Dong, and Nying, were paid from Samding. In total, adding up all the places above and below, about 25,000 khal of grain were spent on offerings. Others
Chinese
这些都以此为代表。逐渐地，在卫藏（dbus yar 'brog）的寺院等地，也做了一些与我们有关的事情，所有的善行都以心意合一的方式进行。最主要的是，当获得无上殊胜智慧时，要圆满上师的心意。否则，即使是圣法一词的恩情，也难以在劫波中偿还。这里说到：此地二资如金山，常有不堕之鸟王嬉。大智者业小果，智者巧方便广弘。之后那个月里，分别供奉了许多符合各自意愿的法。十二月三日，以措寺（tshogs dge 'dun sgang ba）的堪布仁波切释迦仁旺（shAkya rin dbang）为主，努力认真地做了相关的事情。此外，应众多祈请，举行了口传心要道果法会。此时，前来求法的大多是中下根器的僧人，来了许多上师善知识，进行了详尽的开示和讲解。在讲《三显》（snang gsum）时，宣读了上师传承的传记；在讲《三续》（rgyud gsum）时，宣读了六十种字和《小红书》（po ti dmar chung）等的传承。因为冬天白天短，所以没有传授大量的传承。获得了大约三十个灌顶。父续母续两种都可以用彩粉坛城仪轨来建造。在结束了誓言法类之后，在没有开始《三续》的观修之前，ཞབས་དྲུང་བཀྲ་ཤིས་སྟོབས་རྒྱས་（Zhabs drung bkra shis stobs rgyas）强烈要求，为了纪念阿里（mnga' ris）大持明者的王子和钦哲（mkhyen brtse lags）两位仁波切相继圆寂，必须举行真正的会供。因此，第九天早上法会结束后，去了铁桥（lcags zam）顶。扎西多杰（bkra shis stobs）的大儿子，持明语自在（rig 'dzin ngag gi dbang po）等，王子老者也拜见了上师，在圆寂会供的前行朵玛仪式中，出现了一个铃杵头脱落的情况，这成了观修的障碍，心中感到不安，也产生了一些想法。后来ཞབས་དྲུང་སྟོབས་དྲུང་ར