Chinese
即使我反复催促，也不需要。他自己，那位已故的圣洁上师，是因为从各方面都破了戒律的缘故。在塔登（地名）永久地修持吉祥大威德金刚的坛城，是香派四十九尊，由觉派的八位阎魔法母围绕，玛派的八位起尸围绕，惹派的十三尊母等。绘制的坛城和惹派的八起尸坛城，用彩粉制作坛城，供奉丰盛的供品，给所有僧人灌顶。在新建的法座的加持下，灌顶大轮金刚手菩萨，在寺庙的殿堂里，给以前没有得到传承的人们灌顶不动佛，无量寿佛，黑胜乐金刚，铃派，阎魔敌五尊等。同样地，给予红阎魔敌的无修饰引导，香派黑教法的四瑜伽次第和二次第的引导，觉派大威德金刚的引导惹派心要，以及基于红阎魔敌两种传承的加持的十三条口诀。所有这些都是在全体大会上进行的。此时，开始了建造七佛像的工程。我们的一位僧人带回了来自印度金刚座周围的菩提树的一根小树枝，以及如来佛足迹的一些拓印，还有许多菩提树叶，似乎与装藏的缘起相符。门卓的王子策旺伦珠也说一定要见面，稍微见了一下。来自日沃且（地名）的新一批学僧也在此期间到达。萨嘎的修供也像以前一样举行。由于很多新僧人没有得到时轮金刚的灌顶，所以在同一个坛城上，完整地给予了一次弟子的灌顶。在那之后，为了我能在先波炯的山顶上修作大型朵玛，今天就要出发，格库巴的第悉送来了东西。总的来说，做了大规模的超度仪式。他特别为修行僧团和塔登（地名）供养了大量的茶等，做了超度仪式。
English
Even if I repeatedly urged, it was not necessary. He himself, that deceased holy lama, was because of breaking the vows in all aspects. In Takten (place name), the mandala of glorious Vajrabhairava is permanently practiced, being the Shangpa Kagyu's forty-nine deities, surrounded by the eight Yamamātṛs of the Kyo lineage, the eight Vetālas of the Mal lineage, and the thirteen mothers of the Ra lineage. The painted mandala and the Ra lineage's eight Vetāla mandala, making the mandala with colored powders, offering abundant offerings, and giving initiation to all the monks. Under the blessing of the newly built throne of the assembly, the initiation of Mahācakra Vajrapāṇi, and in the courtyard of the temple's palace, giving initiation to those who had not previously received the lineage, such as Akṣobhya, Amitāyus, Kṛṣṇayamāri, Ghantāpāda, and the five deities of Yamāntaka. Similarly, giving the unadorned guidance of Red Yamāri, the guidance of the four yogas and two stages of the Shangpa Kagyu Black Dharma, the Ra lineage's essential mind of the Kyo lineage's Vajrabhairava, and about thirteen pith instructions of blessings based on the two lineages of Red Yamāri. All of these were done in the general assembly. At this time, the project of building the seven Buddha statues began. One of our monks brought back a small branch of the Bodhi tree from around Bodh Gaya in India, as well as some footprints of the Tathāgata, and many Bodhi tree leaves, which seemed to be in accordance with the auspiciousness of consecration. The prince of Mentro, Tshewang Lhundrup, also said that he must meet, and I met him briefly. The first new batch of students from Riwoche (place name) also arrived at this time. The Saga Dawa practice and offering were also held as before. Since many new monks had not received the Kālacakra initiation, a complete disciple initiation was given once on the same mandala. After that, in order for me to practice a large Torma offering on the peak of Ngönpo Kyong, I was about to leave tomorrow, and the Desi of Gekupa sent things. In general, a large-scale funerary ritual was performed. He especially offered a large amount of tea to the monastic community and Takten (place name), and performed a funerary ritual.
Chinese
极大地行持，以及为了向支持第司蒙古（Sogpo）提供军队的护轮等所说的声明，也准备了大型朵玛，恰如其分地针对消除大施主的障碍。此时，虽然对方是戴金帽者，但我对至尊宗喀巴大师特别倾心。对格鲁派的这些人，特别是对哲蚌寺的僧院，怀有深厚的亲近感和习气。哪里会有害人之心呢？我祈愿那些僧院的佛法兴盛，祈愿争端以和平的方式平息，虽然我这样祈祷，但似乎并不能如愿。彼此双方都被恶业驱使，又能有什么办法呢？夏季开始时，对所有僧人讲授了密集金刚五次第的玛尔巴派和觉域派两种传承，以及智足派的深明和解脱之明点。所有这些的依据，包括汉藏的论典。密续方面，除了根本续部的传承之外，没有讲其他的注释等。窍诀方面，则是彻底地讲授，但所有年轻的僧人都专注于玩乐。所有年长的僧人，即使听进了耳朵，又怎么能指望他们能深入思考和增长智慧呢？出现了一群无所事事的孩子，简直没法说他们得到了什么样的佛法。今年的初春和夏季，都住在布达拉宫。心情舒畅，非常快乐。做了一些烧施。非常盛大，烧施的最后，六十四朵玛的供养，每次在朵玛上都会真实地出现一个长角的罪恶，等等，虽然显得非常粗暴，但依靠这些，所有施主的身体疾病都消除了。我们自己的许多障碍也消除了。此时，热振活佛也来了。因为想去瞻塘（Dzamtang）方向，所以在沙弥、比丘之间入了佛门，以及时轮金刚的圆满灌顶，六支瑜伽的快速引导，修心，奈古玛（Niguma），昆瑞格（Kunrig）的灌顶，必要的随赐，长寿灌顶等等，听闻了各种法门后离开了。阿热（Arke）活佛之后也饶有兴致地听闻了六支瑜伽的引导。还请求了胜乐金刚等其他的许多佛法。从盛夏开始，在却桑（Chosang）的法座上，讲授了《大乘经庄严论》。
English
He performed great deeds, and in the declaration spoken by the protective circles, etc., to provide troops to support the Desi Mongols (Sogpo), a large torma was also prepared, appropriately aimed at eliminating the obstacles of the great benefactor. At this time, although the other party was a golden-hat wearer, I am particularly devoted to the venerable Tsongkhapa the Great. I have a deep sense of closeness and habit towards these Gelugpas, especially the monastic college of Drepung. Where would there be a harmful mind? I pray that the Dharma will flourish in those monasteries, and I pray that disputes will be resolved peacefully, but it does not seem to go as I wish. What can be done when both sides are driven by bad karma? In early summer, the five stages of Guhyasamaja, both the Marpa and Khedrup traditions, and Yeshe Zhap's profound clarity and liberation thigle were taught to all the monks. The basis for all of these, including the Han and Tibetan treatises. In terms of tantra, apart from the transmission of the root tantra, no other commentaries were taught. In terms of pith instructions, they were taught thoroughly, but all the young monks were focused on playing. All the older monks, even if they heard it in their ears, how could one expect them to think deeply and increase their wisdom? A group of idle children appeared, and there was no way to say what kind of Dharma they had obtained. This year's early spring and summer were spent in the Potala Palace. I felt refreshed and very happy. Some fire offerings were made. It was very grand, and at the end of the fire offering, the offering of the sixty-four tormas, each time a horned sin would actually appear on the torma, etc., although it seemed very rough, all the physical illnesses of the benefactors were eliminated by relying on these. Many of our own obstacles were also eliminated. At this time, Reting Rinpoche also came. Because he wanted to go to the Dzamtang direction, he entered the Dharma gate between novice and fully ordained monks, as well as the complete Kalachakra initiation, the quick guidance of the six yogas, mind training, Niguma, the Kunrig initiation, the necessary subsequent permissions, longevity initiation, etc., and left after hearing various teachings. After Arke Rinpoche, he also listened with great interest to the guidance of the six yogas. He also requested many other Dharmas such as Chakrasamvara. Starting from mid-summer, on the Dharma seat of Chosang, the "Ornament of the Great Vehicle Sutras" was taught.
Chinese
于是我开始写作关于甚深广大的中观之究竟决定论。完成写作后，我时不时地讲授一些内容。大约二十二天左右完成了全部内容。在开始写作这本书的时候，有几个清晨我并没有睡着。现在的景象消失后，大地、山脉、森林都像珍宝一样，湖泊、水池装饰着各种各样的鲜花，还有无数的宫殿。我感觉每一位佛陀都被许多菩萨眷属围绕着。特别是在中央的方向，在一棵无边无际的茂盛大树的根部，有一尊佛像，他的身高比这片森林之王的山还要高出许多倍，他结着触地印。我心想，这一定是我们的导师。佛像的右边有一位白色的菩萨，像一座雪山一样，我想这一定是文殊菩萨。左边有一位同样大小的红色菩萨，我想这一定是观世音菩萨。在那位白色菩萨的右边，有一位黄色的菩萨，我想这一定是弥勒菩萨。在他左边，有一位蓝色的菩萨，我不太确定那是金刚手菩萨还是虚空藏菩萨。当我想到“圣者普贤菩萨在哪里呢？”的时候，我看到一尊比那棵树还要高的佛像，他的颜色不定，他的身体里像镜子一样显现出无数的影像。他被无数的眷属围绕着。所有这些景象都显示他们正在讲述关于如来藏的著作。当我问这个净土在哪里时，他们说：“它在你自己的心中。”过了一会儿，这个景象也消失了。从那以后，在许多天里，我的意识清晰而清澈，无数的想法涌现出来，但都安住在无所事事的状态中。喜悦和幸福充满了我的日日夜夜。睡眠也变成了一种无法识别的禅定状态。那些关于从诀窍中区分三种类型的教导，对于那些初学者和怀疑者来说是消除疑虑的。如果没有希望、恐惧、喜悦或悲伤，为什么要区分这三种类型呢？一旦需要它们，它们就会很快消失。即使见到佛陀，也没有执着。即使见到毒蛇，也没有厌恶。即使见到黑魔，也安住在空性和慈悲之中。即使见到本尊，也像彩虹一样。
English
Then I began to write the ultimate determination of the profound and vast Madhyamaka. After finishing the writing, I would occasionally teach some of the content. It took about twenty-two days to complete the whole thing. At the time when the thought of writing this book arose, there were a few mornings when I did not fall asleep. After the disappearance of the current appearance, the earth, mountains, forests were all like jewels, lakes and ponds were decorated with various flowers, and there were countless palaces. I felt that each Buddha was surrounded by many Bodhisattva retinues. Especially in the central direction, at the root of a boundless and lush tree, there was a Buddha statue, whose height was many times higher than this mountain, the king of the forest, and he was making the earth-touching mudra. I thought, this must be our teacher. To the right of the Buddha statue was a white Bodhisattva, like a snow mountain, and I thought this must be Manjushri. To the left was a red Bodhisattva of the same size, and I thought this must be Avalokiteshvara. To the right of that white Bodhisattva, there was a yellow Bodhisattva, and I thought this must be Maitreya. To his left, there was a blue Bodhisattva, and I was not sure whether it was Vajrapani or Akashagarbha. When I thought, "Where is the Holy Samantabhadra?", I saw a Buddha statue taller than that tree, whose color was uncertain, and whose body was filled with countless images like reflections in a mirror. He was surrounded by countless retinues. All these visions showed that they were telling about the treatises on the Tathagatagarbha. When I asked where this pure land was, they said, "It is in the center of your own heart." After a while, that vision also disappeared. From then on, for many days, my consciousness was clear and lucid, and countless thoughts arose, but all remained in a state of non-doing. Joy and happiness filled my days and nights. Sleep also became an unidentifiable state of samadhi. Those teachings about distinguishing the three types from the key instructions are to dispel doubts for those beginners and doubters. If there is no hope, fear, joy, or sorrow, why distinguish these three types? Once they are needed, they quickly disappear. Even seeing the Buddha, there is no attachment. Even seeing a poisonous snake, there is no aversion. Even seeing a black demon, one abides in emptiness and compassion. Even seeing the Yidam, it is like a rainbow.
Chinese
毒药和硇砂（དུགརོ་）完全一样，没有任何区别。但却出现了这种缘起不灭的现象。总的来说，这确实是末法时代来临的征兆。这一年发生了拉萨大屠杀，以及色拉寺和哲蚌寺等寺庙僧舍被毁的格鲁派大灾难。之后在秋季，对《三宝吉祥经》、《忏悔文》、《三宝随念》、《慈氏愿文》、《度母经》、《长寿经》、《五印经》合集，以及《一字偈》、《二字偈》、《四字偈》、《六门经》、《普贤行愿品》等都各自撰写了解释，而且文笔非常流畅。此时，从多蒙卓（མདོག་སྨོན་གྲོ་）到拉孜宗（ལྷ་རྩེ་རྫོང་）之间建造了许多船只。宗（རྫོང་）的贝乌巴·策旺多杰（སྤེའུ་བ་ཚེ་དབང་རྡོ་རྗེ་）说，他们要摧毁我们像供养田地一样的地方，于是发动了战争。他刚一骑上马，就遭到雷击，摔倒在地。不久之后，宗本（རྫོངདཔོན་）也逃走了。在那之后，当战争平息的时候，出现了两条长长的烟柱。在秋末的法会和冬季法会期间，我们也在之前所著的解释的基础上，对《忏悔文》、《慈氏愿文》、《三宝随念》等进行了解说。从今年的春天到那之前，城堡建设方面，南北方向的寺庙以前没有封顶的全部封顶。寺庙的墙面、底面等细节，以及宫殿的顶部，和南方的所有凉亭的顶部，东西北三个方向的区域里没有封顶的也都封顶了。山顶和山脚两处也都新建了许多凉亭。城堡建设比以前更加宏伟。斯布（སྦུས་）的一些在家居士和官员，主要是基地的画师们，逐渐完成了大昭寺的墙壁绘画。也完成了极乐净土寺的墙壁绘画，文殊菩萨寺的墙壁绘画也完成了一半。门房的四大天王也是在这一年画成的。最重要的是，二十位尼泊尔工匠建造了七尊勇士佛像，其中主尊是导师、圆满正等觉的释迦牟尼佛，其余六尊作为眷属。