Chinese
在集会的座位上，给工匠们赏赐了礼物。赐予了卡垫和混有丝绸的绸缎十匹。赐予了混有红糖、上等黑茶的砖茶十块。总共赏赐了黄金四两等各种各样的财物。为建造慈氏佛像花费了五百多两黄金，因此估算剩余价值超过黄金四、五两。没有计算工钱、布料和衣料等全部费用。建造总胜佛像的功德虽然无法衡量，但由于要根据各地、各时和人们的享用程度以及眼光等来决定，正如佛经所说，很难圆满完成。但相对于现在来说，已经算是非常好的了，所以他们也很满意。在庆祝活动结束时，当分发地方官员的财物时，突然刮起了一阵非常大的旋风，出现了一些混乱的景象。桑珠孜（（1644年）日喀则）和江孜（（1365年）江孜）等大小相关人士也纷纷举办了或大或小的庆祝活动。地方政府官员也住了六天。虽然这次没有发出任何通知，但许多人同时聚集在一起，这些外部迹象也预示着吉祥。之后，地方官员和一些格西接受了密集金刚和世间自在（观音菩萨）的灌顶等一些佛法。他们还承诺给予对真正意义上的佛法有益的寺院土地和供养。之后，在为修行者们举行的古本塘法座上，讲述了阿底峡尊者的心髓——大乘道次第广论。还传授了《菩萨地论》的传承。包括慈氏佛像在内的佛殿，之前已经举行过六次开光仪式，在藏历十一月的好日子里，再次举行了一次开光仪式，总共举行了七次开光仪式。按照堪布智美炯乃的仪轨进行了五次，按照《义明》的仪轨进行了一次，按照时轮金刚的仪轨进行了一次。来自雅砻的具誓弟子法王降仁波切去世，送来了祭祀供品。来自绛达隆的官员去世，也送来了僧众茶供祭品。之后，时轮金刚的教导也按照惯例进行。江孜的拉章曲崩夫人也在此期间去世。鸡年和狗年
English
At the assembly's seating arrangement, gifts were bestowed upon the artisans. Ten pieces of khatag and silk-mixed satin were granted. Ten bricks of tea mixed with brown sugar and high-quality black tea were granted. A total of four gold srangs and various other valuables were bestowed. More than five hundred gold zhos were spent on the construction of the Maitreya statue, so it was estimated that the remaining value exceeded four or five gold srangs. The wages, fabrics, and clothing costs were not fully calculated. Although the merit of constructing the Sarvavid statue is immeasurable, it is difficult to accomplish perfectly as the scriptures say, because it must be determined according to the degree of enjoyment and perspectives of various places, times, and people. However, compared to the present, it is considered very good, so they were also satisfied. At the conclusion of the celebration, when the local official's wealth was being distributed, a very strong whirlwind suddenly arose, causing some chaotic scenes. Large and small related individuals from Samdrubtse (Shigatse (1644)) and Gyantse (Gyantse (1365)) also held large and small celebrations. The local government officials also stayed for six days. Although no announcements were made this time, many people gathered at the same time, and these external signs also indicated auspiciousness. After that, the local official and some Geshes received some Dharma teachings such as the Guhyasamaja and Lokeshvara (Avalokiteśvara) empowerments. They also promised to grant monastery land and offerings that would benefit the true meaning of the Dharma. After that, on the Kumpum Tang Dharma throne held for practitioners, the essence of Atiśa's heart, the extensive Lamrim Chenmo of the Great Vehicle, was taught. The transmission of the Bodhisattvabhumi Sutra was also given. The temple, including the Maitreya statue, had previously undergone six consecration ceremonies. On an auspicious day in the eleventh month of the Tibetan calendar, another consecration ceremony was held, making a total of seven consecration ceremonies. Five times according to the ritual of Khenpo Jigme Jungne, once according to the ritual of Don Sal, and once according to the ritual of Kalachakra. From Yarlung, the oath-bound disciple Dharma Lord Jang Rinpoche passed away, and memorial offerings were sent. From Jang Taklung, the official's steward passed away, and offerings of tea for the Sangha were also sent. After that, the Kalachakra teachings were also conducted as usual. Lady Chöbum from Gyantse also passed away during this time. The Year of the Bird and the Year of the Dog
Chinese
这两次的讲授中，虽然出现了很多新的讲授内容，但讲授的质量并不太好。讲授结束后，向觉囊教法传承的寺院中那些比较聪明的子弟收取了僧侣税。剃度了七十多位新僧人的头发，开始了学习阅读等基础知识。之后在拉章丹曲林闭关。大约一个月后，得知第巴的管家去世了，所以没有被召见。当准备前往时，来自卫地的画师们到达，并做了一些相应的安排。在修行僧团中，供养了大众茶和布施，以及新制作的两件吉祥彩幡。一件是用一百匹布制作的雨篷，可以完全覆盖衮本寺的十三座法轮。一件是几乎完整的十三幅密宗唐卡和金刚鬘坛城唐卡。一件是精美的十六罗汉唐卡。以及一件大型的铜号，都作为公共财产供奉。在藏历二月二十九日启程，三月初二到达多迥。完成了所有超度仪轨，以及沐浴仪轨、焚烧纸张等。那位第巴是一位非凡的、虔诚的施主，从心底里慷慨解囊。当时正值从后藏到卫地集结军队的官员们前往诺琼，所以没有召见我，只是稍微去了一下。在卢丁拉玛住了整整一天。在第悉夏仲那里接受了很多长寿灌顶和息灾加持，各位官员也纷纷请求接受长寿灌顶和加持。消除了官员们的障碍等，也出现了吉祥的征兆。即使没有人劝说或委托，我也希望做一些对国家和佛教有益的事情。强烈要求无论如何都要避免直接参与卫地的战争，如果实在没有其他办法必须参战，也务必不要损害任何大小寺院，并恳请对亚热的官员们给予尽可能多的关怀，因此寺院在那时期的兵役中没有受到损害。
English
Although many new teachings emerged in these two lectures, the quality of the lectures was not very good. After the lectures, monastic taxes were levied on the more intelligent disciples of the Jonang Dharma lineage monasteries. The hair of more than seventy new monks was cut, and the study of reading and other basic knowledge began. After that, I entered retreat at Labrang Damcho Ling. About a month later, it was learned that the steward of the Depa had passed away, so I was not summoned. When preparing to go, the painters from Ü arrived and made some corresponding arrangements. In the practice community, offerings of tea and alms were made to the assembly, as well as two newly made auspicious banners. One was a canopy made of a hundred pieces of cloth, which could completely cover the thirteen Dharma wheels of Kumbum Monastery. One was an almost complete set of thirteen tantric thangkas and Vajra Garland Mandala thangkas. One was a fine Sixteen Arhat thangka. And a large copper horn were all offered as public property. I set out on the twenty-ninth day of the second Tibetan month and arrived in Doljung on the second day of the third month. All the rituals for the deceased were completed, as well as the bathing rituals, burning of paper, etc. That Depa was an extraordinary and devout benefactor, who generously gave from the bottom of his heart. At that time, it was when the officials who were gathering troops from Tsang to Ü were going to Norchung, so I was not summoned, but only went a little. I stayed at Luding Lhoma for a whole day. At Desi Shabdrung's place, I received many long-life empowerments and pacifying blessings, and the various officials also requested to receive long-life empowerments and blessings. The obstacles of the officials were removed, and auspicious signs also appeared. Even if no one persuaded or entrusted me, I hoped to do something beneficial for the country and the Buddhist teachings. I strongly requested that in any case, direct participation in the war in Ü should be avoided, and if there was really no other way but to participate in the war, it was imperative that no monasteries, large or small, should be harmed, and I pleaded that as much care as possible should be given to the officials of Yarre, so the monasteries were not harmed by the military service at that time.
Chinese
未曾发生什么特别的事情。之后，从འདོལ་བྱུང་的住所离开后，去了拉萨（ལྷ་སྡིངས）住了两天。做了些关于夜叉ཞ་འོན་的随许和市场管理的琐事。询问了仁波切卡孜（ཀ་བཞི་ནས）的转世情况，但此时未能明确。再次在འདོལ་བྱུང་住了五天左右，为所有在座的人献了灌顶和长寿灌顶。之后，到达桑丁寺（བསམ་སྡིངས），做了大约十一天的小闭关。在འདོལ་བྱུང་和拉萨（ལྷ་སྡིངས）等地发生了一些冲突，情况不太好。藏历四月三日从桑丁寺（བསམ་སྡིངས）出发，本打算去贡钦（གོང་འཛིན་）的山口，但由于拉让（ལྷ་འཕྲེང་）的原因，当晚下了雪，无法通过山口，所以去了政府机构，据说在伦珠孜栋（ལྷུན་གྲུབ་བརྩེའི་གདོང་）那里有甜言蜜语，并升起了旗帜。我从一座寺庙到另一座寺庙，缘起很好，也觉得对施主有好处。在康孜（རྐང་བཞི་）和格丁（དགེ་སྡིངས）之间各住了一天。之后前往南孜（ནམ་ཟི་），下了大雪，在期待着家乡景象变化的心情中，上午到达觉囊寺（ཇོ་ནང་）。住在那里的人们根本没有想到我们会来，就在门前受到了迎接。画师们主要开始了时轮金刚的素描，给两位佛陀上师（སངས་རྒྱས་རབ་བྱུང་གཉིས）开始了上色，吉祥喜金刚（བདེ་དགྱེས་གཉིས）开始了素描，其他什么都没有完成。之后闭关了几天。出关后，在萨嘎月（ས་གའི་ཉ་）建造擦擦，修行者们做了安排。最初似乎有一个叫格擦（དགེ་ཚ་）的人，但被上任的杰仲（རྗེ་དྲུང་）砍掉了。为了重新建立它，那天天空晴朗，太阳照耀，在纳恰（སྣ་ཆ་）的两侧，特别是马鞍顶部和曲江（ཆུ་བྱང་）的嘎波（དགའ་པོ）的正上方，以及纳嘉（ནགས་རྒྱལ་）山顶的正上方，出现了三个不是彩虹云的夏季彩虹，像弯弓一样长时间停留，等等，外相很好。在贡塘（སྐུ་འབུམ་ཐང་），当僧众们做七支供时，甚至产生了一种幻觉，觉得释迦牟尼佛（སྟོན་པ་སངས་རྒྱས་）显而易见地住在这里。那天晚上开始做小闭关。二十五日去了吉普（སྐྱིད་ཕུག）
English
Nothing special happened. After leaving the residence of Döljung, I went to Lhading and stayed for two days. I did some minor things regarding the permission of the Yaksha Zhäön and market management. I inquired about the reincarnation of Rinpoche Kazhi, but it was not clear at this time. Again, I stayed in Döljung for about five days to offer ablution and longevity empowerment to all those present. After that, I arrived at Samding Monastery and did a small retreat for about eleven days. There were some conflicts in Döljung and Lhading, and the situation was not very good. On the third day of the fourth Hor month, I set out from Samding Monastery, intending to go to the pass of Gongzin, but due to Lharang, it snowed that night, and I could not pass the pass, so I went to the government office, where it is said that there were sweet words at Lhundrup Tsei Dong, and flags were raised. I felt that going from one monastery to another was auspicious, and it was also good for the patrons. I stayed one day each between Kangzhi and Geding. After that, I set out for Namzi, and it snowed heavily. With the expectation of a change in the scenery of my hometown, I arrived at Jonang Monastery in the early morning. The people living there did not expect us to come at all, and we were greeted at the gate. The painters mainly started the sketch of the Kalachakra, started coloring the two Buddha masters, started the sketch of Hevajra, and nothing else was completed. After that, I did a retreat for a few days. After the retreat, in the Saga month, the practitioners made arrangements to build tsatsas. Initially, there seemed to be a Geshe called Getsa, but he was cut off by the previous Jedrung. To re-establish it, the sky was clear that day, the sun shone, and on both sides of Nacha, especially directly above the top of the saddle and the Gapo of Chujang, and directly above the top of Nagyal Mountain, three summer rainbows that were not rainbow clouds appeared, staying for a long time like a bow, etc., the external appearance was good. In Kümtang, when the Sangha performed the seven-branch offering, there was even an illusion that Shakyamuni Buddha was visibly present here. That night, I started a small retreat. On the twenty-fifth, I went to Kyipu.
Chinese
闭关严谨，略有不顺，但善行也有所增长。据说以前的恰隆之水非常浑浊，泉眼也像不能用来烧茶一样，但通过布施朵玛，水的生发能力也变得更强，水质也变得非常好。五月十五日中午小憩时，梦中出现了很多香巴拉等奇妙的景象。从六月初三到十一，每天晚上外观天空呈现出凶猛的景象，略有冰雹，也下了些许冰雹。内在也每天晚上都出现一些粗猛的征兆，到了早上，这些幻象也会平息。特别是十一日傍晚，伴随着猛烈的雷声，无法忍受的闪电充满了房间，脸部发热，头顶发麻的情况发生了三十多次。内在也出现了心神不宁和令人恐惧的幻象。然而，由于安住于法界，没有丝毫的昏沉，幻象平息，直到半夜，禅定都变得非常有效。这些幻象似乎是他人施加的两种或三种诅咒同时显现的征兆。以前在鸡年，先后出现了针对我自己的九种不同的诅咒、压制和恶语等。其中一种是我自己的一个学生的所为，另一种似乎具有强大的力量。无论何时，我都放弃了空性和慈悲之外的任何防护和遣除，并以此来成就目标。 उसी तरह，十五日，房子的北角掉了一些石头，即将倒塌的墙壁立刻裂开，所以一开始想立刻搬走，但我们是为了在逆境中修持还灭之法，搬走又能去哪里呢？想着该坏的时候总会坏，哪里也逃不掉，所以那天晚上就留了下来，刚要入睡的时候，伴随着巨大的声音，所有的北墙都倒塌了。在倒塌的时候，夜晚下着雨，一片漆黑，呈现出一种令人恐惧的景象，仿佛四面八方都要崩塌，连自己住的地方也要倒塌一样，但却没有执着。