Chinese
将达玛的昆秋莱津巴送走。这时随从到来，对他们的照看等解除禁制，来到丹秋林。这时，弟弟日沃切巴的官员来了，也说了日沃切的顶端的人们信任我的话，也说了需要向第悉（相当于西藏地方政府的行政长官）请求盖章的事。有一段时间，在吉普做了一个封闭的关房。今年在达丹，禅房经堂等的上面，凯巴白千拉康也大致完成了。其他寺庙几乎都只打了地基。围墙全部修补完毕。包括屋顶在内的布达拉宫的下面两层，以及上面的楼层也大致完成了。所有用以隔断南面的围墙，以及命名为白日和索热达的门楼也大致完成，以及南方的凉亭这些也几乎完成了下层。此外，以前未完成的也完成了许多。今年从地方政府也得到了比去年更多的乌拉，知道有五个半月的量。秋收后，所有僧人也都来到达丹，最初的缘起是在经堂上面的遮阳篷这里。早上的时候，也念诵了《贤劫经》的传承，以及全知大师的《辨别二谛论》的讲解，以及大悲观音的斯玛传承古籍的传承等，说了许多各种各样的佛法。遮阳篷的名字命名为无边。斯纳塘巴去世的这个时候，为了做超度，出现了贡布普巴的金像等，缘起很好。之后从日沃切，来了大约十部汉文书等一些书籍。时轮大疏亚隆译师的手稿有两函，续部的书之前从卫地就到了我的手里。那类疏释这次来了，心里感到惊讶，读了很多，对双运也产生了一些想法。胜乐略释《真实义摄》和《喜金刚》的释《金刚句略》都有汉文书，前者有作者
English
Dama's Kunchok Legzinba was sent away. At this time, the entourage arrived, and the restrictions on their care, etc., were lifted, and they came to Damcho Ling. At this time, the younger brother, the official of Riwochepa, came and also said that the people at the top of Riwoche trusted me, and also said that it was necessary to ask the Desi (equivalent to the administrative head of the Tibetan local government) to stamp the seal. For a while, a closed retreat was done in Kyipuk. This year in Takten, the Kelpachen Lhakhang on top of the meditation room and assembly hall, etc., was also roughly completed. Most of the other temples only had their foundations laid. The surrounding walls were completely repaired. The lower two floors of the Potala Palace, including the roofs, and the upper floors were also roughly completed. All the walls that separate the south side, and the gatehouses named Palri and Saurashtra were also roughly completed, and these pavilions in the south were almost completed on the lower floor. In addition, many of the unfinished things from before were also completed. This year, the local government also received more Ula than last year, knowing that there were five and a half months' worth. After the autumn harvest, all the monks also came to Takten. The initial auspicious occasion was here at the awning above the assembly hall. In the morning, the transmission of the Sutra of the Fortunate Aeon was also recited, as well as the explanation of the All-Knowing Great Master's "Differentiation of the Two Truths", and the transmission of the ancient book of the Great Compassionate Avalokiteshvara's Smar tradition, etc., and many kinds of Dharma were spoken. The name of the awning was named Infinite. At this time when Snartangpa passed away, in order to do the transference of consciousness, the golden statue of Gonpo Phurba, etc., appeared, and the auspiciousness was very good. After that, from Riwoche, about ten Chinese books and some other books came. The manuscript of the Kalachakra Great Commentary, the translator of Yarlung, has two volumes, and the book of the Tantra had arrived in my hands from the U-Tsang area a long time ago. That kind of commentary came this time, and I was surprised in my heart, and after reading a lot, I also had some ideas about union. The commentary on the Empowerment Summary, "Compendium of True Meaning", and the commentary on Hevajra, "Compendium of Vajra Words", both have Chinese books, the former has an author
Chinese
也还是那若巴的名字。后来以前翻译成藏文时说：“出生于喀什米尔地方的，比丘贤称所作。”虽然这样说，但是这部汉文版本里，贤称的梵文（梵文天城体，梵文罗马拟音，汉语字面意思）याशोभद्र，Yaśobhadra，贤善没有，而是出现菩提贤的梵文（梵文天城体，梵文罗马拟音，汉语字面意思）बोधभद्र，Bodhibhadra，菩提贤，所以说是喀什米尔菩提贤的。以前仲译师法护翻译的时候，喀什米尔大班智达的汉文版本里说是贤称所作。不仅如此，查译师和达那希拉也认为是那若巴所作。邦译师修改的时候也是这样，但是从其他汉文版本里明明白白地看到是菩提贤。其他所有大学者都认为是那若巴所作，但是萨迦班智达说不是那若巴所作，就像上面所说的那样，出现的依据看来是真的。之后不久，在大山洞里建立了年度的冬讲经，从家乡来了母亲和外甥来相见。这个时候也在塔登建立了法会，两人轮流交替地去两处听法。在山洞里，作为辅助经典读了《三昧王经》。在塔登，这个时候讲了共同的教法，四贪执，修心一法，百句心髓三义，松巴译师的修心，苦乐道用的教导，度母的教导，长寿佛成就法，心性休息的教导，以及和汉文经典相关的传承。不共的咕噜咕咧的教导等等，讲了很多种类的短教导。这次时轮金刚的教导非常好。红阎摩敌的现观的讲解也是这个时候开始写的，三天就完成了。纳塘的地方官母子因为害怕没法住在萨迦，所以来到了这边，还在德巴嘉波那里入了法。讲经结束的时候，后藏那边也没有邀请，在五梭大营桑珠孜宗里面迎请的时候，总的来说上下都有些混乱，从那之后两个月左右也稍微有些混乱的样子。
English
It is still the name of Naropa. Later, when it was translated into Tibetan, it said, "Made by the monk Syanagragbhadra, who was born in Kashmir." Although it says so, in this Chinese version, the Sanskrit (Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) of Syanagragbhadra, Yaśobhadra, virtuous and good, is not there, but the Sanskrit (Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) of Bodhibhadra, Bodhibhadra, Bodhi virtuous, appears, so it is said to be of Kashmir Bodhibhadra. Previously, when the translator Dharma Protection translated, the Chinese version of the great Kashmiri Pandit said that it was made by Syanagragbhadra. Moreover, Cha Lotsawa and Dana Shila also believed that it was made by Naropa. It was the same when Pang Lotsawa revised it, but it is clearly seen from other Chinese versions that it is Bodhibhadra. All other great scholars believed that it was made by Naropa, but Sakya Pandita said that it was not made by Naropa, and the basis for this seems to be true as mentioned above. Soon after, the annual winter teaching was established in the great mountain cave, and the mother and nephew came from the village to meet. At this time, a Dharma assembly was also established in Tagten, and the two took turns going back and forth to listen to the Dharma in both places. In the mountain cave, the Samadhiraja Sutra was read as a supplementary scripture. In Tagten, at this time, the common teachings, the four attachments, the single method of mind training, the hundred-verse essence of the three meanings, the mind training of Sumpa Lotsawa, the teachings of taking joy and sorrow on the path, the teachings of Tara, the teachings of Tsepakme (Amitayus) accomplishment method, the teachings of Mind at Rest, and the transmission related to the Chinese scriptures were taught. Uncommon teachings of Kurukulle, etc., many kinds of short teachings were taught. This time, the Kalachakra teachings were very good. The commentary on the Red Yamari visualization was also started at this time and completed in three days. The official mother and son from Narthang were afraid that they could not stay in Sakya, so they came to this side, and also entered the Dharma cycle at Depa Gyalpo's place. At the end of the teachings, there was no invitation from Tsang, and when they were invited to the Dzong of Ngaso Garchhen Samdrubtse, in general, there was some chaos above and below, and from then on, for about two months, it was somewhat chaotic.
Chinese
依靠第司·仁增森格的身体，有一次甚至完全失明。也发生过几次稍微口齿不清的情况。一般来说，对于必定要经历的业果，事情已经做了，结果已经完成的情况，是没有办法补救的。除此之外，大的小的，不好的，轻微的那些，即使通过简单的仪轨也能遣除，更何况是盛大的仪轨呢。因此，对于殊胜的福田上师，特别是像这样与众不同的，没有其他任何可以替代的上师，如果供养和侍奉的物品无法想象，其他所有僧团，以及其他所有上师格西，终身侍奉的物品，在这里每天或者每月都要送的话，不仅连小小的疾病都无法遣除，而且还会产生新的障碍，这到底是怎么回事呢？对于已经发生的事情，心中有些不悦，这样的想法持续了几天。无论如何，立即出发了。因为道路方便，而且地方干净，所以走了水路北线。到达亚波如四的时候，从日喀则送来新年礼物的人也到了。到达日喀则之后，首先念诵了一百遍长寿灌顶成就母，九百遍本尊等等，主要进行了灌顶、随许、驱除障碍等仪式。进行了大量的驱魔和沐浴仪式。我们到达之后，一切都变得非常顺利。暂时看来，驱除障碍到此为止就足够了，但如果要长期居住，就必须听闻纯正的佛法，我心中也这样想。第司自己的想法也完全一样，我们意见一致。佛法的根本是皈依，皈依的根本是信心，信心的根本在于了解导师薄伽梵的传记。因此，在律藏中记载的导师传记中，选取了一两个大的历史章节，进行了简短的佛法开示，并且系统地讲述了关于世间立场的详细而清晰的理解，以及包含了许多独特的、全新的精妙论述的《亲友书》的广大学说。对于《亲友书》和世间立场，都给予了详细的教导，倾注了极大的心力。
English
Relying on the body of Desi Rinchen Sangye, there was even a time when he became completely blind. There were also a few instances of slight slurring of speech. Generally speaking, for the results of karma that are certain to be experienced, when the deed has been done and the result has already been accomplished, there is no way to remedy it. Other than that, the big and small, the bad and the minor, can be averted even with simple rituals, let alone grand ones. Therefore, for the supreme field of merit, the lama, especially for a lama like this who is unlike any other and irreplaceable, if the offerings and services are unimaginable, and if the amount of things that would be used to serve all the other monastic communities and all the other lamas and geshes for a lifetime has to be sent here every day or every month, not only can't even minor illnesses be averted, but new obstacles arise. What could this be? I felt a bit uneasy about what had happened, and this thought lingered in my mind for a few days. In any case, I set off immediately. Because the road was convenient and the place was clean, I went via the northern waterway. When I arrived at Yakpo Rushi, the people who were sent from Shigatse to deliver the New Year's gifts also arrived. As soon as I arrived at Shigatse, I first recited the Tsedang Drubgyalma mantra a hundred times, the deities nine hundred times, and mainly offered empowerments, subsequent permissions, and types of obstacle-clearing rituals. I performed many exorcisms and bathing rituals. After we arrived, everything went very smoothly. For the time being, it seemed that clearing obstacles to this extent was sufficient, but since I had to stay for a long time, I thought that I should listen to pure Dharma. Desi himself had the same idea, and we agreed. The root of Dharma is refuge, the root of refuge is faith, and the root of faith depends on understanding the biography of the Teacher, the Bhagavan. Therefore, from among the biographies of the Teacher recorded in the Vinaya, I selected one or two large historical sections and gave brief Dharma talks, and systematically explained the detailed and clear understanding of worldly conduct, as well as the extensive teachings on the "Letter to a Friend," which included many unique and new excellent explanations. I devoted great effort to giving detailed teachings on both the "Letter to a Friend" and worldly conduct.
Chinese
沒有做完的事情記錄下來，做得非常仔細，比其他人更加圓滿。 第司·普措朗傑這個人，咬文嚼字非常乾淨，而且對於事情的理解也非常好，似乎是個非常有智慧的人。 開始講授《親友書》的那天，從日沃切寄來了一本小小的漢文書籍，裡面有完整的《親友書》，首尾各多出一個頌詞。 在講到「聖觀世音行境」等內容時，有人供奉了一幅十一面觀音被眾多龍樹菩薩圍繞的唐卡，因此相信這是一個非常奇妙的內外緣起。 以前所有的註釋都是簡略的，內容混亂，沒有按照次第井然有序。 現在我心中浮現出一個特別的簡略綱要，這顯然是聖者本身的加持。 這部論典的內容也非常符合我的心意。 這個時候，住的地方離里瑪拉康很近，所以能夠多次進行禮拜和祈禱，感到非常高興。 卻藏尼瑪也帶領著一些色拉寺的新學僧前來。 從瑪達那普拉，旃陀羅辛國王送給我們一個很好的海螺。 有一次，為了配合一個像印度飛行器一樣的帳篷的開光儀式，金色僧團正在念誦《名號經》，我給堪布和學僧們做了一個黑金剛的灌頂。 還有一次，在給扎瑪堪欽講授各種大威德金剛的法類時，雅隆桑丁寺的吉尊瑪·奧措巴師徒們，在前往阿里古格的途中，順道前來拜見第巴。 巨大的沙塵暴等，我看到他們師徒的事業有很多障礙的徵兆，如果想消除這些障礙，消除起來並不容易，因為他們師徒本身就是沒有必要的競爭對手。 所以，不寄予希望才是最好的。 哲蚌寺一切智者的轉世靈童在拉薩豎立旗幟的時候。