English
He also related the teaching of elegant speech to all the Dharma gates. By extensively narrating elegant speech and dedications, he pleased most people. Many with kolong seemed displeased with this, appearing to favor one side. After that, due to strict orders, I stayed for a few nights. The military defense of Rinchen Ling, the Dharma estate of Narthang North Monastery, was weakened, and for the Dharma estates granted in Ü-Tsang (dbUs gTsang, Central Tibet) in the Dog Year (uncertain), especially Yulgyal Dzong and Lekshe Lingpa, those portions mixed with wealth were thoroughly cleared. The Darma of Drang, which is connected to Thung, including the surrounding rivers and mountains, was also newly allocated as a Dharma estate. Converting Drangpu Monastery from a former tax-collecting monastery to a public offering Tharpa Ling, and so on, he bestowed immeasurable kindness. Earlier, in the Tiger Year (uncertain), he offered gifts to Gongkar and promised to grant a suitable Dharma estate, but nothing materialized. Granting all this from Tsang (gTsang, Western Tibet) was enough for the people of Ü (dbUs, Central Tibet) to hold their heads high in competition. Considering it beneficial for the continuation of the teachings at the Jonang hermitage, he formally designated the Yutse area and its surroundings as a Dharma estate. During my stay here, he also paid great attention to the many items for which formal requests were necessary. In particular, he increased the annual allocation of three hundred khal of barley from the official of Narthang, and also increased the share of Drungpa Rinpoche from Serma. Although he clearly received severe reprimands from Dongga, he only showed the gesture of incorporating Rag Dzong and its surroundings into the north, and there were no other faults, so helping others was also pleasing. Starting from Dongga, when he earlier began to say to Tag Snawa and others who came from his subordinates that formal requests in Tsang would not succeed, I also agreed with his opinion. Regarding this matter, starting from mid-summer, he seemed to be extremely insistent on making personal requests, which was beyond my imagination, so it seems necessary to consider oneself and others. On the seventeenth day of the tenth month, we went together to Nyari Gatsal for offerings. The next day, I set sail from Ugyen Dzong. I stayed one night each in Rugma and Khroru. I stayed three nights in Puksum. On the twenty-third, I arrived in Jonang. This matter
Chinese
因此，寺院的绘画工作大致完成，在白月（藏历月份）初立即举行了开光仪式。到达后，向拉章（bla brang，僧官府邸）的官员们讲述了内古派（Nai gu）的小型金法。他们当时不允许保守秘密。还设立了六法（chos drug）的定期法会。在六种瑜伽（sbyor drug）的前行期间，也设立了内古六法等。还向普桑巴（phug gsum pa）的僧侣们征收了僧税。过去，索尔（sor）的客人和亲戚才南（tshe rnam）安排，北方（byang）以文书形式确定的寺庙土地，如果按年景好坏中等来算，大约能产六百卡（khal）的粮食。在觉囊（jo nang）派中，过去法王（chos rje）父子们有固定的年度祭祀，但由于寺庙土地逐渐丧失，即使是对全知（kun mkhyen）大尊者也只有年度祭祀。其他大部分都已衰败，甚至有些上师世系也中断了。此时，将寺庙土地用于供养四位父子的年度祭祀。为全知大尊者设立了月供，为皇帝父子三人设立了年度盛大祭祀。此外，还供奉了国王无忧（mya ngan med）建造的时轮金刚坛城，以及饶洛（rwa lo）的手鼓、弥勒巴（mai tri ba）的六饰、成就者阿扎亚（'dar phyar）的手杖、寂天论师（slob dpon shAnti pa）、嘉瓦贝耶西（rgyal ba dpal ye shes）和班禅月护（paN chen zla ba mgon po）的梵文经书等许多加持圣物，祈愿它们永久住锡在觉囊派的公共财产中。之后，还将据说是帕巴仁波切（'phags pa rin po che）的手杖和餐桌的一棵珍珠树也供奉在寺庙中。据说过去有很多加持圣物，但中间大部分都已遗失，这只是一个总体的恢复。在前后的两个七天法会期间，香柏树像天棚一样耸立，善行增多，一切顺利。在前后两个七天法会之间，德巴东嘎（sde pa gdong dga'）也前来展示钟的制作工艺。这次传法非常顺利，从猪年（phag lo）秋天到此时，新出家的僧人也很多。圆满完成了传法朵玛（khrid gtor）等所有仪式。过去，纳普（nags phug）的首领们几乎都与觉囊派为敌。从那以后，每年每个首领都会接连不断地出现问题。这次在进行市场管理时，大风刮起，纳普的管家们都……
English
Therefore, the painting work of the monastery was mostly completed, and the consecration ceremony was held immediately in the beginning of the White Month (Tibetan calendar month). Upon arrival, the small golden Dharma teachings of the Niguma school were explained to the officials of the Labrang (bla brang, monastic official residence). They were not allowed to keep secrets at that time. Regular Dharma assemblies for the Six Dharmas (chos drug) were also established. During the preliminary practices of the Six Yogas (sbyor drug), the Niguma Six Dharmas, etc., were also established. Monastic taxes were also levied on the monks of Phuksumpa (phug gsum pa). In the past, the temple land arranged by guests and relatives Tsenam (tshe rnam) of Sor (sor), and determined by documents from the North (byang), could yield about six hundred khal of grain, depending on whether the year was good, bad, or average. In the Jonang (jo nang) school, in the past, the Dharma Lord (chos rje) fathers and sons had fixed annual offerings, but as the temple lands were gradually lost, even for the Omniscient (kun mkhyen) Great Venerable, there was only an annual offering. Most of the others have declined, and even some lineage of lamas have been interrupted. At this time, the temple land was used to support the annual offerings of the four fathers and sons. Monthly offerings were established for the Omniscient Great Venerable, and grand annual offerings were established for the emperor and his three sons. In addition, the Kalachakra mandala built by King Ashoka (mya ngan med), the hand drum of Ra Lotsawa (rwa lo), the six ornaments of Maitripa (mai tri ba), the staff of the Siddha Adzaya ('dar phyar), the Sanskrit scriptures of Master Shantipa (slob dpon shAnti pa), Gyalwa Pal Yeshe (rgyal ba dpal ye shes), and Panchen Zla ba Gonpo (paN chen zla ba mgon po), and many other blessed objects were offered, with the prayer that they would permanently reside in the common property of the Jonang school. Afterwards, a pearl tree, said to be the staff and table of Phagpa Rinpoche ('phags pa rin po che), was also placed in the temple. It is said that there were many blessed objects in the past, but most of them have been lost in the meantime, and this is just a general restoration. During the two seven-day Dharma assemblies, before and after, the juniper trees stood like canopies, increasing virtuous deeds and making everything go well. Between the two seven-day Dharma assemblies, Depa Dongga (sde pa gdong dga') also came to demonstrate the craftsmanship of bell making. This transmission was very smooth, and from the autumn of the Pig year (phag lo) until now, many newly ordained monks have also appeared. All the rituals, including the transmission torma (khrid gtor), were completed perfectly. In the past, the leaders of Nakphuk (nags phug) were almost all enemies of the Jonangpa. Since then, each year, problems have continuously occurred for each leader. This time, while managing the market, a great wind blew, and the stewards of Nakphuk all...
Chinese
由于献上了珍贵的供品，地方风俗变得柔和平静，几乎能够掌控市场。之后，来了新的康区米娘求法者，也给一些我们自己的佣人讲了施身法。在那之后，给一些有兴趣的人传了道果，给瞻塘的一些僧人传了一次六支瑜伽。这些之前之后，也停止了各地高低的重复。玉赛的寺院庄园，因为需要拉穹宗这两个地方的佣人，所以必须换地，按照要求，在藏历二月十日，新开始的菩提萨埵嘉瓦益西的节日那天，玉赛的土地由扎西宗负责移交。十三日去了曲隆江孜，住了一个月零七天左右。给新来的僧人和僧团以及当地的百姓，先后传授了皈依的教诲，并根据《五十颂》的论典，详细地传授了沙弥的教诲和菩萨戒的教诲。根据《上师五十颂》、《十四根本堕》和《修行者誓言》的论典，详细地传授了密咒的教诲，并为大众宣讲了《如来藏经》。给予了不动佛的灌顶、胜乐金刚五尊的灌顶、黑行派的灌顶，在曲隆自己按照仪轨，尽力成办了各种未获得的灌顶。为了利益寺院和地方，也向四方布施了巨大的朵玛。做了一次猛厉的火供，出现了消除我们弘法利生事业诸多障碍的征兆，扎西宗的村民们也为新来的僧人剃了发。在米达和寺院的后面，按照自己梦中见到的那样在地上挖掘，结果出现了新旧两种对我们供养人和寺院作恶的轮盘。用火供的仪轨焚烧了那些东西，也出现了寺院稍微受益的明显征兆。之前强烈要求去昂仁，但因为卦象不吉利，所以决定这次不去。似乎有去拉孜拜见的想法，所以去了那里的计期的觉囊。要做空行乐空的工程，虽然是修复，但因为荒废已久，所以做了一次土地仪轨。法王方向。
English
Because precious offerings were presented, the local customs became gentle and peaceful, and it was almost possible to control the market. After that, new Khampa Minyak Dharma seekers arrived, and the Chöd teachings were also given to some of our own servants. After that, the Lamdre was transmitted to some interested people, and the Six Yogas were given once to some monks from Dzamtang. Before and after these, the repetition of various places, high and low, was also stopped. The Yutse monastery estate was needed by the servants of Lhakhyung Dzong, so it was necessary to change land. As requested, on the tenth day of the second Hor month, on the day of the newly started festival of Bodhisattva Gyalwa Yeshe, Trashizom was responsible for handing over the land of Yutse. On the thirteenth, I went to Chölung Jangtse and stayed for about a month and seven days. To the new monks and the Sangha, as well as the local people, I gave the teachings on refuge, and based on the text of the "Fifty Verses," I gave detailed teachings on the novice vows and the Bodhisattva vows. Based on the texts of the "Fifty Verses on the Guru," the "Fourteen Root Downfalls," and the "Yogic Vows," I gave detailed teachings on the mantra, and I explained the Sutra of the Tathagatagarbha to the assembly. I gave the empowerment of Akshobhya, the empowerment of the five deities of Chakrasamvara, and the empowerment of the Black Hat sect. In Chölung itself, according to the ritual, I accomplished all kinds of empowerments that had not been obtained. In order to benefit the monastery and the region, I also offered huge tormas in the four directions. I performed a fierce fire puja, and signs appeared that many obstacles to our activities of benefiting beings were cleared away. The villagers of Trashizom also cut the hair of the newly arrived monks. At Migda and behind the monastery, I dug in the ground as I had seen in my dream, and as a result, two old and new wheels that were harming our patrons and the monastery appeared. By burning those things with the ritual of the fire puja, there were also clear signs that the monastery benefited somewhat. Previously, there was a strong request to go to Ngamring, but because the omens were not auspicious, it was decided not to go this time. It seemed that there was an intention to visit Lhartse, so I went to Jonang of that area. The work of Dakini Delight, although it was a restoration, because it had been abandoned for a long time, I performed a land ritual. From the direction of the Dharma King.
Chinese
那木扎也像父子三人一样，增加了年度节日供奉的份额。在三月二十五日，建立了新的节日，即种姓具力化身昆潘钦波昆都桑波（普贤）难以言说之名，慈悲精进日，并使其吉祥圆满。之后，二十七日那天，在吉祥的星象日，色炯等盛大的集会一同前往迎接摄政王，抵达拉孜颇章宫殿。那天，直到中午，阳光非常柔和，在迎接的地方，我们刚下马，就刮起了一阵微风。刚进帐篷，就刮起了大风，几乎要掀翻帐篷。之后，色炯等人在狂风大作中，几乎看不见彼此，回到宗内时，风也停了。那个月剩下的日子里，献上了各种严厉的命令。在三十那天，进行了土地仪式。用彩沙建造了吉祥密集金刚圣众坛城。夏仲仁达手下只有一两个世俗官员。其余大部分是喇嘛、堪布、格西、拉然巴等，主要分为二十五份，进行了第二次灌顶。之后，与吉祥密集金刚五次第相关联，详细讲解了生圆次第的引导，以及五部圣父子论典、根本续、明灯论等的传承，还为各自的追求者圆满地传授了许多法门。还为昂仁寺的堪布传授了瑜伽母引导拉瓦巴的介绍偈等个人修法。在建造了吉祥金刚亥母赫鲁嘎六十二尊的彩沙坛城之上，进行了一次供养等灌顶。曲科伦布寺的堪布绛多瓦，以及江扬巴坚的堪布和堪布也来了。在萨嘎月的十五日吉祥日，在宗门前新建的法座上，为聚集的几乎所有后藏民众传授了嘛呢的传承和长寿灌顶。之后，在宗的大经堂里，以供养和格西为主，僧俗混杂，挤满了大经堂。