Chinese
来自耶旦（Gyedma）的尼泊尔人也到了。不久后，工厂建立起来。所有房屋的楼层都已确定，当寺庙的楼层也确定时，在萨嘎达瓦月（Saga Dawa）的十五日早上，结界被打开，只是为了加持以防止邪魔入侵。那天晚上，在卡拉章（Ka Lha Trang）上方重新封闭了结界。大约一个月后，出现了王国即将发生巨大变化的迹象。对于那些不致力于佛法和善行的人来说，这就像把王国置于罗刹的口中，或者置于祭祀的口中一样，感到厌倦和头痛，不知道从何而来，所以我想必须做一个非常严格的结界。在霍尔月（Hor-da）六月十四日，在舒格巴南强（Shugpa Namchyang）封闭了一个非常严格的结界。在那之后的十六日，伦波孜巴（Lhunpo Tsepa）的变化就发生了。前一年是赤普（Khro Phu）被摧毁的那一年。从那以后，巨大的变化就发生了。从那以后，通过封闭一个非常严格的结界，善行得到了增长。光明景象的层次也大大扩展，即使有些变得非常广泛，也不会在这里写。拉萨（Ra-sa）的雕塑家们为了寻求庇护来到了觉囊（Jo-nang）的普（Phu）。即使只是茶钱的先后问题，拉孜（Lha-rtse）庄园也进行争吵。牧民们跟着走了，因为他们需要把自己的牦牛作为公共祭品逃跑，所以他们想如果能落入自己手中就好了，就留在觉囊，但也发生了很多闲聊。后来，格尔玛（Gser-ma）设法让他们回到了自己手中。当时，十户长们多次说，趁着这段时间觉囊巴（Jo-nang pa）建立了旗帜，来登记户籍，但我觉得没有必要因为这种情况而离开，所以决定留下来，我们变得很坚定。关于这件事，有四五个人建立了旗帜，但没有一个成功。在此之前，北方政府先后提供了数千卡尔的粮食作为建造寺庙的条件。在那之后过了一段时间，桑珠孜（Samdrubtse）不再允许南恰（Namchags）的呼唤，德巴图东古（Depa Thutong Gu）的势力已经衰落了很长时间，似乎已经变成了洛（Lod）。无论他是否还活着，重要的是他必须待在那里，所以他必须来。
English
The Nepalese from Gyedma also arrived. Before long, the factory was established. The floors of all the houses were determined, and when the floor of the temple was also determined, on the fifteenth morning of Saga Dawa, the boundary was opened, just to bless it to prevent demons from entering. That night, the boundary was closed again above Ka Lha Trang. About a month later, signs appeared that a great change was about to happen in the kingdom. For those who do not devote themselves to Dharma and virtue, it is like putting the kingdom in the mouth of a rakshasa, or in the mouth of a sacrifice, feeling tired and headache, not knowing where it comes from, so I thought a very strict boundary must be made. On the fourteenth of Hor-da June, a very strict boundary was closed at Shugpa Namchyang. On the sixteenth of that month, the change of Lhunpo Tsepa occurred. The previous year was the year that Khro Phu was destroyed. Since then, great changes have occurred. Since then, by closing a very strict boundary, virtuous deeds have increased. The levels of clear visions have also greatly expanded, but even if some become very extensive, they will not be written here. The sculptors of Ra-sa came to Phu of Jo-nang to seek refuge. Even if it was just a matter of the order of tea money, the Lha-rtse estate would quarrel. The nomads followed because they needed to escape their yaks as public offerings, so they thought it would be good if they could get into their own hands, so they stayed in Jo-nang, but there was a lot of chatter. Later, Gser-ma managed to get them back into their own hands. At that time, the heads of the ten households repeatedly said that while the Jo-nang pas were establishing flags during this period, they should come to register their household registration, but I felt that there was no need to leave because of this situation, so I decided to stay, and we became firm. Regarding this matter, four or five people established flags, but none of them succeeded. Prior to this, the northern government had provided thousands of khals of grain as a condition for building the temple. After some time, Samdrubtse no longer allowed the calling of Namchags, and the power of Depa Thutong Gu had declined for a long time, and it seemed to have turned into Lod. Whether he is still alive or not, it is important that he must stay there, so he must come.
Chinese
因此，父子二人再三叮嘱。藏历八月十日，从觉囊抬到色扎布德（地名）安顿的当晚，天气恶劣，内外都出现不祥之兆。到达顶峰时，土登仲古（人名）的身体非常虚弱，献上灌顶和加持等。中间有几天，思维稍微清晰，但身体的能量却日渐衰退。从二十五日开始，尤其呈现出收摄诸根的迹象。在望日那天，仅仅看了看托额（地名），就去世了。此时，在巨大的修行地杰（地名），任命曲吉丁卡（人名）为转世灵童的座主。献上了一件上好的约塘莱巴（地名）和一件令人愉悦的措赤嘎瓦（地名）作为公共财产。从此以后，善良的道路也日益兴盛。当德巴土登南杰（人名）在世时，也进行了消除身障的方便灌顶加持，去世时也进行了颇瓦（འཕོ་བ，梵文：saṃkrānti，梵文天城体：संक्रांति，梵文罗马拟音：samkranti，汉语字面意思：转移）和专注等，此后直到遗体分解之前，每天都要念诵一遍不间断的仪轨，并伴有大量的念诵和焚烧名牌等，所有这些都必须进行。在七七（四十九天）之际，在梦境般的清晰显现中必定会出现，疾病等也逐渐消退，衣服和法衣等也越来越好，等等，我们自己必须进行丧葬仪式，这本身就是一个好兆头。之前是施主和供养的关系，心意也只是普通程度，后来对信仰的虔诚稍微纯洁了一些。除此之外，虽然没有其他特别之处，但似乎也是临终的因缘和前世的业力所致。此时也举行了不分教派的法会，比噶丹仲古（人名）的圆寂法事还要盛大和特别，之后的封锁等，暂时的缘起也很好。从各个方面供养佛法，成为政治日益发展的因素。在圆寂法事期间，当俄尔堪仲夏钦衮扎巴（人名）到来时，一天晚上，四支长号一起吹奏，进行了供养、祭祀、音乐等喧闹的活动，但内部的人们却闭口不言，所以第二天早上就停止了，说中部、藏地和康区的人都去世了，就这样确定了。
English
Therefore, both father and son repeatedly urged. On the tenth day of the eighth month of the Tibetan calendar, on the night when they were moved from Jonang to Setrabde (place name) to settle down, the weather was bad, and ominous signs appeared both internally and externally. When they reached the peak, Tuten Drungku (person's name)'s body was very weak, and offerings such as empowerment and blessings were made. In the meantime, for a few days, his mind was slightly clear, but his body's energy was declining day by day. From the 25th onwards, in particular, there were signs of gathering the senses. On the full moon day, he just looked at Toe (place name) and passed away. At this time, at the great practice site of Je (place name), Chöje Dingkha (person's name) was appointed as the throne holder of the reincarnation. A fine Yoltang Leba (place name) and a delightful Tsotro Gawa (place name) were offered as public property. From then on, the path of goodness also flourished. When Depa Tuten Namgyal (person's name) was alive, he also received empowerment and blessings to purify his physical obscurations, and at the time of his passing, he also received Phowa (འཕོ་བ, Sanskrit: saṃkrānti, Devanagari: संक्रांति, IAST: samkranti, literal meaning: transference) and focus, etc. After that, until the dissolution of the body, the uninterrupted ritual of Mitrukpa was recited once a day, along with a large number of recitations and the burning of nameplates, etc., all of which had to be performed. On the occasion of the forty-ninth day, it was certain to appear in a dreamlike clear manifestation, and the diseases gradually subsided, and the clothes and robes became better and better, etc. We ourselves had to perform the funeral rites, which in itself was a good omen. Before, it was a relationship of benefactor and offering, and the intention was only ordinary. Later, the devotion of faith became slightly purer. Apart from that, although there was nothing special, it seemed to be due to the circumstances of death and the karma of previous lives. At this time, a non-sectarian Dharma assembly was also held, which was even grander and more special than the passing away ceremony of Kardan Drungku (person's name). The subsequent lockdown, etc., also had good temporary auspicious connections. Offering Dharma from all aspects became a factor in the increasing development of politics. During the passing away ceremony, when Ngor Khen Drung Sharchen Kun Tragpa (person's name) arrived, one night, four long horns were blown together, and offerings, sacrifices, and noisy music were performed, but the people inside kept silent, so it was stopped the next morning, saying that people from Central Tibet, Tsang, and Kham had passed away, and that was how it was determined.
Chinese
没有产生任何阻碍，事情就这样自然地发生了。在此期间，藏地的执政者夏仲（Zhabdrung）前来拜见上师并请求佛法，他说不需要任何审查。因此，他先后多次供养了胜乐金刚铃杵身坛、铜刀的十七尊神灌顶等各种灌顶和随许。为了修建觉囊派的圣物，捐赠了大约两百两黄金。由于并非主动索取，而是经过深思熟虑后，将卫藏地区的斯布德拉杰林（Sbu-sde Lha-rgyal-gling）的收入和奴隶等全部移交。四十九天的法会参与者从乃东（Nedong）宗的顶端出发，从纳塘（Narthang）方向，在黄昏时分到达了仁钦林（Rinchenling）。第二天早上去了江孜（Gyangtse），在那里住了三天。纳塘（Narthang）的官员和他的妻子及儿子也来了，并供养了佛法和礼物。之后，他们立即返回了伟大的修行地。尼泊尔工匠的所有工作也已接近尾声。到达后的第二天，就开始了装藏等工作。从如来佛的舍利到夜叉法轮，所有的圣物，包括加持过的身像、语像、意像等，都毫无错乱地安放好了。在藏历十月五日，吉祥的星象日，开始了开光仪式的准备工作。之后，依次在早上进行前一天仪式的正行，晚上则进行与内部相关的准备工作。依靠伟大的法轮、阎魔敌、密集金刚、黑茹迦、胜乐金刚、时轮金刚等本尊的坛城，进行了六次盛大的开光仪式。地面装饰、天空装饰、供品等也准备得非常充分。在十一日，吉祥的星象日的清晨，完成了包括吉祥颂在内的所有主要仪式。觉囊根本寺院和各个分寺的僧众也举行了盛大的法会，并分别供养了酥油茶、糖果、面条、面粉和酥油等。僧众和寺院的居民以及聚集的信徒们都非常满意。按照当地的习俗，根据江孜（Gyangtse）夏仲（Zhabdrung）的指示，从拉孜（Lhatse）迎请了巴尔波（Palpo）。在开光仪式结束的那天，举行了盛大的庆祝活动。江孜（Gyangtse）的执政者也亲自前来。在衮本塘（Kumbum Tang），所有的工匠和当地居民
English
There were no obstacles, and things happened naturally. During this time, the Zhabdrung of Tsang came to see the Lama and requested the Dharma, saying that no review was necessary. Therefore, he offered various empowerments and subsequent permissions, such as the empowerment of the Chakrasamvara bell and vajra body mandala, and the seventeen-deity empowerment with a copper knife, many times. About two hundred sho of gold were donated for the construction of the Jonangpa relics. Since it was not requested proactively, but after careful consideration, all the income and slaves of Sbu-sde Lha-rgyal-gling in Ü-Tsang were transferred. The participants of the forty-nine-day Dharma assembly departed from the top of Nedong Dzong, and from the direction of Narthang, arrived at Rinchenling at dusk. The next morning, they went to Gyangtse and stayed there for three days. The official of Narthang and his wife and son also came and offered Dharma and gifts. Afterwards, they immediately returned to the great hermitage. All the work of the Nepalese artisans was also nearing completion. The day after arrival, they began the work of consecration and so on. From the relics of the Tathagata Buddha to the Yaksha Wheel, all the sacred objects, including the blessed body images, speech images, and mind images, were enshrined without any confusion. On the fifth day of the tenth month of the Tibetan calendar, an auspicious astrological day, preparations for the consecration ceremony began. Afterwards, the main practice of the previous day's ritual was performed in the morning, and the internal preparations were made in the evening. Relying on the mandalas of great deities such as the Great Wheel, Yamantaka, Guhyasamaja, Hevajra, Chakrasamvara, and Kalachakra, six grand consecration ceremonies were performed. The ground decorations, sky decorations, offerings, etc. were also fully prepared. On the eleventh day, the morning of an auspicious astrological day, all the main rituals, including the auspicious verses, were completed. The monks of the Jonang main monastery and various branch monasteries also held grand Dharma assemblies, and offered butter tea, sweets, noodles, flour, and butter separately. The monks and the residents of the monastery, as well as the assembled devotees, were very satisfied. According to local customs, and in accordance with the instructions of the Zhabdrung of Gyangtse, Palpo was invited from Lhatse. On the day the consecration ceremony ended, a grand celebration was held. The ruler of Gyangtse also came in person. In Kumbum Tang, all the artisans and local residents