English
From above, a large, glorious, and ornately decorated woman emerged slowly from the top, saying, "Tashi! Dondrup! Stati Swasti!" It seemed that a very good omen had occurred. The next day they arrived. On the auspicious day of the fourteenth of the waxing moon in the sixth Hor month, after the two-storied building, the unfailing offering ceremony of the glorious, virtuous, great black Mahākāla Jñāna and the great wrathful Drakshad began. All the bali and offerings were offered on the very top of the Mahākāla temple. From then on, in that month, all the lost Phyong-gyas and other Dzongs were recovered, and also in the upper and lower regions, good plans repeatedly appeared, and the auspicious path of unfailing flag-raising alone arose naturally. In accordance with the previous dream, one day a demon-expelling consecration was also performed for the stewards. Signs of expelling the Gyal-gong spirits that followed the property also clearly appeared. Up to that point, during that period, the current Shabdrung here was in a time when there were only auspicious signs, without the arrangement of particularly good omens and gatherings from various aspects. Here, before the secret was revealed and the offering ceremony was completed, no Tsozinpa from the east arrived. At that time, it was pretended that the Desi himself was coming in the manner of a secret passage. The guest officer, Bod Gongba, and lamas, etc., gradually arrived, and on the night when the servants of Drakmar Chode arrived there, a very terrible nightmare occurred. The next morning, it was merely pretended that they were going to the Dzong. At that time, the guest officer Geshe-kha was the most important. He seemed very dissatisfied with the construction of the Mahākāla temple. Saying that because the Tsochak also had to reside on top, they had to pretend, so they also lowered the place of offering to the floor above the Kungzig. From that time on, activities such as flag-raising also seemed to have stopped. The Sangha, etc., established many kinds of rituals and ceremonies, and on the eighth day of the seventh month, many people appeared who threw the Torma-zor. Previously, in the Monkey year, hailstones had fallen in Tagten, etc., and it seemed that they were also observing the behavior of the Desi. At this time.
Chinese
地的所有，無論是工藝還是加持都很好。然而，據說這是從金剛座（菩提伽耶）迎請來的，從衛藏迎請的時候非常困難。從桑珠孜到達孜之間沒有任何困難。因為這是調伏瘋狂大象的雕像，所以尊稱為覺沃·ཕྱོགས་ལས་རྣམ་རྒྱལ（藏文，字面意思：各方勝利），安住在主殿之中。那時候，從本教開始等等，在談論的時候，他們說釋迦牟尼佛的傳記本身就很粗糙。恐嚇恐嚇的聲音有，但佛法的衰敗是沒有的。分別念是如此的囂張。如果建造佛陀的傳記會粗糙，那麼建造佛陀的雕像為什麼不會粗糙呢？如果那樣也會粗糙，那麼沒有不粗糙的神像是不可能的。克拉克拉·圖魯卡的宗派就是那樣。以為是神像，就隨便對待人像。信任像是鬼王居住的地方，認為毫無意義的來回奔波，對今生來世都沒有好處，你們就是這樣。之前剛到的時候，我就想，雖然現在很辛苦，但將來也不一定會好。所以我想最好還是回自己的寺廟，但是因為侍從們還沒到，所以沒能告辭。雖然從招待員、堪布那裡多次告辭，但是時間非常倉促，而且那些隱士們也需要很長時間。仲ཚམས་（地名）朝向洛扎科（地名）方向的僧團非常龐大，信徒的佈施也十分廣泛。實際上，在德熱（地名）寬闊的地區，聚集了大約兩千名僧人，我們在那裡廣泛地將善根迴向於淨除二障和證得菩提。那天晚上到達噶丹孜，住了兩天。之後，傑尊·拉欽·耶喜仲（人名）和地方官員等所有供養人都前往扎爾嘉。以前的嘉曲寺只剩下少許殘餘，因此他們決定在那裡建造現在的曲科德欽的所在地，包括寺廟。通過盛大的朵瑪儀軌來取地，並在供養儀軌之前進行盛大的土地儀軌。因為對香普的覺沃有很大的信心，所以這次也繞行了一天。
English
All the lands are good in terms of both craftsmanship and blessing. However, it is said that this was brought from Vajrasana (Bodh Gaya), and it was very difficult to bring it from U-Tsang. There were no difficulties from Samdrubtse to Takten. Because it is a statue of taming the mad elephant, it was named Jowo Phyoklay Namgyal (Tibetan, literal meaning: Victory in all directions), and enshrined in the main temple. At that time, starting from the Bon religion, etc., when discussing, they said that the biography of Shakyamuni Buddha itself was rough. There are intimidating sounds, but there is no decline of the Dharma. Discrimination is so rampant. If building the biography of the Buddha is rough, then why wouldn't building the statue of the Buddha be rough? If that is also rough, then it is impossible for there to be a deity that is not rough. The doctrine of the Klaklo Turuka is just like that. Thinking it is a deity, they treat the human form casually. Trusting in a place that looks like the residence of a demon king, thinking that meaningless back and forth running around is of no benefit to this life or the next, that's how you are. When I first arrived, I thought, although it is hard now, it may not be good in the future. So I thought it would be better to go back to my own monastery, but because the attendants had not arrived, I could not say goodbye. Although I repeatedly said goodbye from the receptionist and Khenpo, the time was very rushed, and those hermits also needed a long time. The Sangha of Drongtsham (place name) facing Lhotsekhok (place name) was very large, and the offerings of the faithful were also very extensive. In fact, in the wide area of Depra (place name), about two thousand monks gathered, and there we extensively dedicated the roots of virtue to purify the two obscurations and attain enlightenment. That night, we arrived at Ganden Tse and stayed for two days. After that, Jetsun Lachen Yeshe Drung (person's name) and the local officials, etc., all the patrons went to Zarkya. The former Kyarcho Monastery only had a few remnants left, so they decided to build the current site of Chokhor Dechen, including the temple, there. The land was taken through a grand Torma ritual, and a grand land ritual was performed before the offering ritual. Because of the great faith in the Jowo of Changphuk, this time also circled for a day.
Chinese
去了拉地。北方普巴杰·贡嘎勒巴，是夏钦·耶喜坚赞的大儿子恰察玛。他建造的寺庙里，画有空行母海的拥抱母，四面十二臂，这也符合续部。喜金刚的种姓也只建在坛城上。吉祥时轮位于中央部分等等。感觉不是智慧圆满的形象，所以后来有些人也觉得很可笑。之后又去了卡钦。也做了一次红阎摩敌的灌顶。也供养了长寿灌顶等息灾法。拉堆洛地区的寺院僧众都说一定要来。后来因为要配合桑珠孜的秘密公开和普遍，要去圆寂的开头，所以取消了去北方。穿过秘密山，到达格哲图。也做了为建立常坚曲培寺的奠基仪式和布置。之后去了林隆的降林。林隆宗本两人也提供了一些便利。我们自己负责降林和格巴等所有东西，住了两天。虽然有前任第悉时期给予的慰问，但还是推迟了。现在的第悉亲自任命。回来的路上也经过芒卡等地，去了哲蚌寺。住了两天。也做了一次忿怒灌顶。那时从顶结开始，到阿丁绕，很多人都以从顶上呼唤的方式。再次到达常坚，本来立刻去东方也可以，但当时噶措巴们对圆寂法会等经验不足，似乎不流畅。第悉的命令来了，说之前到十一月为止一直有时间传法，首先进行时轮金刚法会，结束后要做驱魔仪轨。于是立刻开始了时轮金刚的传法。传法开始十几天后，说需要推迟祭奠仪式，所以在传法开始前一定要来。噶措巴们也没有准备好，计算师们也像疯子一样持有苦行。
English
Went to Lade. The northern Phukpa Je Kunga Lekpa was the eldest son of Sharchen Yeshe Gyaltsen, Chagtsarma. In the temple he built, the embracing mother of the Dakini Ocean, with four faces and twelve arms, is painted, which is also in accordance with the tantra. The lineage of Hevajra is also built only on the mandala. Kalachakra is located in the central part, etc. It felt like it was not a complete image of wisdom, so later some people also found it ridiculous. After that, I went to Karchen again. I also did a Red Yamari empowerment. I also offered longevity empowerments and other pacifying rituals. The monasteries and monks in the Lhato Lho region all said that I must come. Later, because I had to coordinate with the public disclosure of Sangdruptse and the universality, I had to go to the beginning of the passing away, so I canceled going to the north. Passing through the Secret Mountain, I arrived at Gezhutuk. I also did the ground-breaking ceremony and arrangements for establishing the Tagten Chöpel Monastery. After that, I went to Jhamling in Chimlung. The two Dzongpons of Chimlung also provided some convenience. We ourselves were responsible for Jhamling and Gepal and all the accessories, and stayed for two days. Although there was a condolence given by the former Desi, it was postponed. The current Desi himself appointed. On the way back, I also passed through Mangkar and other places, and went to Drepung Monastery. Stayed for two days. I also did a wrathful empowerment. At that time, starting from Tingkye, many people circled Ating, calling from the top. Arriving at Tagten again, it would have been okay to go to the east immediately, but at that time, the Kagyupas seemed to lack experience in the passing away ceremony and were not fluent. The Desi's order came, saying that there was always time to teach the Dharma from the beginning to November, so first hold the Kalachakra Dharma assembly, and then perform the exorcism ritual after the end. So I immediately started the Kalachakra teaching. More than ten days after the teaching started, they said that the funeral ceremony needed to be postponed, so I had to come before the teaching started. The Kagyupas were not ready, and the calculators were holding asceticism like madmen.
Chinese
似乎是在正式的圆满时刻允许了。与其他仪轨僧众建立的同时，大约三百名常住僧人先来了。这里，两个七天的法会等上师的传统不能废弃，其他的都简化了。引导和驱逐的仪式，因为僧人没有留下，由年轻的僧人和小僧人来做，非常奇妙。引导解脱后立即向东方出发。刚过岔路口，就刮起了黑风，到达纳塘（Nar-thang）之前，两天里风暴非常大。十二月二十三日到达桑珠孜（Samdrup-tse）。也举行了一些仪式。那时似乎是在进行年祭，但似乎提前了一个月。二十五日，火葬仪式结束。所有参加火葬仪式的人没有能够聚集在一起。在大经堂里，常住僧人和俄尔巴（Ngorpa）的仪轨僧众中间，进行了广泛的赞颂和祈愿。在中国元朝时期印制的，完整的朱砂版《甘珠尔》在回向时出现。回向结束后，立即前往纳塘（Nar-thang）下部。到达纳塘（Nar-thang）扎西绕丹（Trashi Rabten）附近。风暴非常大。据说对于这种丧葬事宜，风的阻断是一个好的征兆。之后在江孜（Gyangtse）住了七天。向夏玛巴（Shamarpa）持着班智达帽子的转世灵童，献上了一封信和一份精致的茶礼。他回答说，认为觉囊派（Jonangpa）的教义是常住不变的，这在第一法轮中是真实的，在第二法轮中是不真实的，在第三法轮中显示为真实，就像大象洗澡一样。他说，我们自己说的是无宗派的教义。作为回应，我说觉囊派（Jonangpa）认为三个法轮的含义是一致的，后来的法轮不会指责之前的法轮。如果像您这样的大人物只弘扬一个宗派的教义，我这样一个苦行者怎么能传播无宗派的教义呢？我想，如果不能分割牦牛，谁能分割老鼠的尸体呢？在日喀则（Shigatse）住了五天，在此期间，右脚非常疼痛。
English
It seemed to be allowed at the actual time of completion. Simultaneously with the establishment of other ritual monks, about three hundred permanent monks arrived first. Here, the traditions of the previous Lamas, such as the two weeks of strict observance, should not be abandoned; the others were simplified. The elaborate rituals of guidance and expulsion were performed by the young monks and junior monks because the senior monks did not stay, which was wonderful. Immediately after the guidance and liberation, they proceeded eastward. Just past the fork in the road, a black wind arose, and the storm was very strong for two days until they reached Nar-thang. On the twenty-third of December, they arrived at Samdrup-tse. Some rituals were also performed. At that time, it seemed that the annual festival was being held, but it seemed to have been moved forward by a month. On the twenty-fifth, the cremation ceremony ended. Not all those who participated in the cremation ceremony were able to gather together. In the great assembly hall, among the permanent monks and the Ngorpa ritual monks, extensive praise and prayers were made. The complete vermilion-printed Kangyur, printed in China during the Yuan Dynasty, appeared during the dedication. Immediately after the dedication, they went to the lower part of Nar-thang. They reached near Nar-thang Trashi Rabten. The storm was very strong. It is said that the obstruction of the wind for such funeral matters is a good omen. After that, they stayed in Gyangtse for seven days. A letter and a fine tea offering were presented to the reincarnation of Shamarpa, who held the Pandit's hat. He replied that the Jonangpa doctrine, which holds that permanence is absolute, is true in the first turning of the wheel, untrue in the second, and shown to be true in the third, is like an elephant bathing. He said that we ourselves speak of non-sectarian teachings. In response, I said that the Jonangpas believe that the meanings of the three turnings of the wheel are consistent, and that the later turnings do not accuse the earlier ones. If great figures like you only promote the teachings of one sect, how can a hermit like me spread non-sectarian teachings? I thought, if one cannot divide a yak, who can divide the corpse of a mouse? They stayed in Shigatse for five days, and during that time, the right foot was very painful.