English
I, both the mother and son, along with some servants, also repeatedly experienced the disappearance of royal majesty and power, losing consciousness, which was not concealed and was widely known. I did not proactively offer to help them well. They themselves, officials and servants almost all gathered to discuss, thinking it would be best to conduct a special protective circle and, in a place with good feng shui, go to a large retreat place for seclusion. Generally speaking, later rumors circulating in the market were all conducted secretly. If it was kept secret like that, that would be fine, but at that time everyone knew about it. After that, they agreed, and the female housekeeper herself went to Jonang. She also practiced the Hayagriva retreat for a short time. In particular, she participated in the instructions on the Six Yogas, and from then on, the harming demons completely disappeared. But after that, in less than a year, she forgot all the favors and help. Like the saying, "The faith of the black-headed people is on their mouths, and the faith of the fishermen is in their baskets," she listened to the words of bad people, broke her vows, and became pitch black. She used the stepping stone of the Vajra Hell as an excuse to satisfy her selfish desires. It was said that Trhikharwa betrayed Jangpa, and then he was sent to imprisonment. It is said that Gonpo Bernakchen has a nine-layered black felt hat. Situations like this, where vows are broken and nine layers of black karma appear, have not been heard of in anyone other than their Ngamring officials and servants. At that time, there was nothing I could do. Later, they sued in court, and Trhikharwa regained his position. The rest are all laughable matters. Now, let's get to the main topic. In the market, the steward Lhundrup trusted me from a long time ago. Most of the property he left behind after his death was donated to the fund for the six offerings of Tharpaling Kunkhyen Chenpo. Initially, I also paid for about a year's worth of tea. After that, I stayed one night in Chumik. When I went to visit the temple, it was very dilapidated, unlike before. The protector's hall was also on the verge of collapsing. It seems that there are still some amazing sacred objects enshrined there. The Vajradhatu Temple built by Zangkar Lotsawa is in the style of Muslims. It is said that Zangkar also made a similar building on the mandala of Lhasa, and there is a similar one here as well. Dilapidation and damage
Chinese
那些自以为是的人看到了会认识我吗？之后上来在塔登（Rtag-brtan）也没住超过五天。在巴（dPal）的觉囊（Jo-nang）开始了年度的时轮金刚灌顶。出现了大约两百五十个新的灌顶对象。似乎前两年的影响还在，灌顶的年份不太好。喀喇蒙古的僧人有二十多个，他们在塔登（Rtag-brtan）学习了一年，在此期间，所有人都请求了六支瑜伽。以极大的毅力，自己完成了丹巴唐玛（dam pa thang ma）。灌顶结束后，修行比丘的人也多了起来。玛（Mar）地方的主人耶谢旺秋巴（ye shes dbang phyug pa）也来求法，做了纯正的丹巴（dam pa）。时轮金刚灌顶的共同法会结束后，主人和帕南（pa snam）吉普（skyid phug）的领主化身喇嘛，以及康巴（khams pa）拉仲（rag khrom）喇嘛西绕曲培（shes rab chos 'phel）等二十人左右，也圆满讲述了命勤（srog rtsol）等后续支分。勋夏仲（shun zhabs drung）说，我第一次在牛年去勋（shun）的时候，勋宗（shun rdzong）说你必须建一座寺庙。虽然听起来像是没着没落，内心焦虑不安的说话，但如果是其他大喇嘛，早就抓住这句话的把柄，之后肯定会粗暴对待。我根本不喜欢那种争论的人，最终也只会变成争吵的根源，所以完全没有接受。之后在鸡年的时候，虽然面临着必须终身监禁的困境，但我尽力想尽一切办法恳求，最终从内邬（sne'u）获准返回，解除了所有的束缚。洛措（rog tsho）成为了他的份额等等，根据事情的性质，产生了极大的帮助。当时，正是因为从那次巨大的恐惧中解脱出来，夏仲（zhabs drung）本人也非常高兴，还一直说“你真是太感谢了”。当时的两份藏地命令和文书上都写着，荣措（rong tsho）的所有收入都归夏仲（zhabs drung）本人所有，仆人也由藏地决定，但夏仲（zhabs drung）本人必须一直住在塔登（rtag brtan），但因为住在寺庙里可能会觉得狭窄不便，所以……想了想。
English
Would those who are self-righteous recognize me if they saw me? After that, I came up and stayed in Tagden (Rtag-brtan) for no more than five days. In glorious Jowo-nang (Jo-nang), the annual Kalachakra initiation was started. There were about two hundred and fifty new initiation recipients. It seemed that the influence of the previous two years was still there, and the initiation year was not very good. There were more than twenty monks from Khara Mongol, who studied in Tagden (Rtag-brtan) for a year, and during this time, everyone requested the Six Yogas. With great perseverance, I completed Dampa Thangma (dam pa thang ma) myself. After the initiation was over, there were also more people practicing as monks. The owner of Mar, Yeshe Wangchukpa (ye shes dbang phyug pa), also came to seek the Dharma and performed the pure Dampa (dam pa). After the common Kalachakra initiation Dharma assembly, the owner and the lord incarnate lama from Panam Kyipuk (pa snam skyid phug), and Khampa (khams pa) Ragkhrom (rag khrom) Lama Sherab Chöpel (shes rab chos 'phel), and about twenty others, also fully explained the subsequent limbs such as life force control (srog rtsol). Shun Zhabdrung (shun zhabs drung) said that when I first went to Shun in the Year of the Ox, Shun Dzong (shun rdzong) said that you must build a monastery. Although it sounded like a rambling speech from someone who was anxious and uneasy, if it were another great lama, they would have seized on that statement and then treated me harshly. I have absolutely no desire for such argumentative people, and in the end, it would only become a source of quarrels, so I did not accept it at all. Later, in the Year of the Rooster, although there was the predicament of having to spend my whole life in prison, I tried my best to plead in every possible way, and finally I was allowed to return from Neu (sne'u) and all the restrictions were lifted. Roktso (rog tsho) became his share, etc., and according to the nature of the matter, it was of great help. At that time, it was precisely because of being freed from that great fear that Zhabdrung (zhabs drung) himself was very happy and kept saying, "You are so kind, thank you." At that time, both the Tibetan order and the document stated that all the income of Rongtso (rong tsho) should go to Zhabdrung (zhabs drung) himself, and the servants were also decided by Tibet, but Zhabdrung (zhabs drung) himself had to reside permanently in Tagden (rtag brtan), but because living in the monastery might feel cramped and inconvenient, so... I thought about it.
Chinese
请求之后，也允许住在罗措（地名）了。虽然如此，由于年老体衰，以及魔鬼作祟的缘故，心绪也容易变化，心思也多，喜欢罪恶，信任的地方也一再转移，各种琐事也经常发生。特别是这个时候是冬天，夏仲（霞仲）自己和必要的主仆二人无缘无故地，挑拨仆人之间，罗措（地名）发生了一些互相残杀的事情。此外，很多琐碎的事情也即将发生，因此春天必须迎请夏仲（霞仲）自己到塔丹（地名）常住。之后在霍尔（蒙古）三月十四日，在塔丹（地名）集会上，最初讲述了忆念佛陀的诀窍，也就是我们自己的实修。对四个教派的说法各自做了一些日子。之后从纳囊的剩余部分开始，从大乘经庄严论的六度品开始。一直到圆满度结束。而且对于根本和注释二者的意义都彻底理解，还用以前的译师和班智达们的很多奇妙的言论来修饰。不是随便说说而已，而是对佛学术语和教义进行了深入的剖析和决断。一般来说，是按次第传授显宗法义的。除非连接很多年月来讲，即使是在大的宗教学位中，即使是简略地讲授共同的佛法，如果不能理解这部论典，那几乎是不可能的。因此，普遍来说，理解起来很困难。但是，从一字一句的理解中也能获得很大的利益，对心也有好处，而且对于那些用心记住的人来说，理解也会更好。关于这部分，大喇嘛益西仲（人名）也能做笔记。从以前到现在过了一段时间之后，某个时候，一个像醒悟的人说：这个时候，寺巴政府（地方政府）从罗措（地名）派遣了很多人，必须自己完成五十金币的罚款，不得请求或减少，等等，发生了许多损害誓言的琐事。这应该是执事们的过错。这里就不详细说了。自己和他人实际上都知道这件事。由于缘起错乱，对政府本身来说，迎请是不好的。佛子啊！
English
After requesting, it was also allowed to stay in Rok Tsor (place name). However, due to old age and being possessed by demons, the mind was prone to change, had many thoughts, liked evil, and the place of trust was repeatedly shifted, and various trivial matters occurred frequently. Especially at this time, it was late winter, and Xia Zhong (name) himself and the necessary master and servant, for no reason, instigated the servants, and some mutual killings occurred in Rok Tsor (place name). In addition, many trivial matters were about to happen, so in the spring, Xia Zhong (name) himself had to be invited to stay permanently in Takdan (place name). Then on the fourteenth day of the third month of Hor (Mongol), at the Takdan (place name) assembly, the secret of remembering the Buddha, which is our own practice, was first taught. The teachings of the four schools were each done for a few days. After that, starting from the remainder of Nanang, it began with the six perfections of the Great Vehicle Sutra Ornament. It went on until the completion of the perfections. Moreover, the meaning of both the root and commentary were thoroughly understood, and it was also adorned with many wonderful sayings of the previous translators and pandits. It was not just a casual talk, but a deep analysis and judgment of Buddhist terminology and doctrine. Generally speaking, the exoteric Dharma is taught in order. Unless it is connected for many years, even in a large religious degree, even if the common Dharma is taught briefly, it is almost impossible to understand this treatise. Therefore, it is generally difficult to understand. However, a lot of benefit can be gained from understanding word by word, which is also good for the mind, and understanding will be better for those who remember it carefully. Regarding this part, the great lama Yeshe Drung (name) can also take notes. After some time has passed since before, at some point, someone like an awakened person said: At this time, the Depa government (local government) sent many people from Rok Tsor (place name), and they had to complete the fine of fifty gold coins themselves without requesting or reducing it, etc., and many trivial matters that harmed the vows occurred. This should be the fault of the stewards. I won't go into details here. Oneself and others actually know about this matter. Due to the disruption of interdependence, inviting to the government itself is not good. Sons of the Victorious Ones!
Chinese
講解深廣的大道看來是有機會的。這部論著的聽聞講授的法寺，從西邊已經荒廢很久了，如果能恢復，還是有希望的。在西藏這裡，像貢波九兄弟等從其他邊境新來的兇猛惡鬼有很多，他們似乎非常不喜歡講授完整無缺的顯密經論。之後，給僧眾做了一次觀世音菩薩蓮花網的灌頂。正行的當天和之後的兩天，出現了非常嚴重的疾病徵兆。這段時間，對一些有需求的人，給予了彌勒菩薩《現觀莊嚴論》的傳承，以及香提巴的《俱生釋》等我們自己的一些著作的傳承和講解，還有奈古的法類和道果等等，分別講授了很多適合各自根器的法。蛇年快結束的時候，修繕哲蚌寺房屋的屋頂，之前沒有按照規劃完成，這次需要重新修繕的地方都修好了，夏季開始時，屋頂的油漆和木材等都順利完成了。那時，瑪爾的地方首領自己只是稍微表達了一下自己的想法，就留在了這裡。得到了很多佛法。之後，本打算受比丘戒後去上部地區，但由於內外秘密等各種原因，噶廈政府突然下令，必須在某個時間之前回去，這讓他措手不及。道果的傳授也只能暫停，不得不離開。他看起來非常不高興，後來沒有住在塔波的原因可能就在於此。前幾年，按照法王上師的指示，必須派一個人去管理古格邊境叫做皮達果米的地方的寺廟。為此，必須向古格的覺沃地主請求，對方也同意了。總之，大喇嘛們各自與地方官員商議，甚至到了後來，在各地都有了締結婚姻的習俗。尤其是在上部地區，這種現象被認為是非常奇特和美好的，特別是在北方地區，那些打破戒律的格魯、竹巴、薩迦的僧人們。