Chinese
在这次，大约用了二百七十驮铜，接近三千两黄金，大约两驮胭脂，九十多两银子，以及八十两白肉。在庆典上，作为供养和赠礼，给以前的工匠们，每人四十条吉祥哈达，四两黄金，两块玉耳饰，四个腰带环，二十块玉，两块银元，两个银碗，十个垫子，一个带有嘛呢石的唐卡，十五匹黄色绸缎和药色绸缎，另外十五匹其他绸缎，两个药色绸缎的帷幔，一百条药色绸缎的披肩，三百条其他绸缎的披肩，四十个茶盒，一套瓷器箱子，卡奇的帷幔，十五件混有右旋海螺和长条丝绸的物品，洁净的藏毯和头巾，上好的棉布每样十匹，卡夏布、普伦布、卡玉、大袍、小袍每样二十件，三十匹棉布，一匹马，两头骡子，餐具，瓷碗等各种小件物品。在两次庆典上，给每位二十名工匠，都像赠送上好绸缎一样，赠送一件完整的药色颜料和线头的衣服。像以前一样，对于建造佛像所做的一切善事，都以认识到自生无散的方式回向，并立即得到增长。也生起了认为这些愿望将会实现的定解。在寺庙开光的时候，来了一个自称以前从我这里得到过许多佛法的有证悟的人，他说他去了印度，从金刚座（菩提伽耶）往南走了一点。他说这是我的上师噶瓦多杰送来的。他还带来了一尊如来佛的石像，是结跏趺坐的姿势，他说这尊像是以前金刚座（菩提伽耶）回廊里的神像，完好无损地交给了我。看起来像是从西方来的智慧勇识。在大殿里，包括三个金质的丁颇佛塔在内的十九个佛塔的唐卡，以及覆盖大经堂三十六根柱子的二十七幅大型精美唐卡，还有供奉给邬金净土（奥明拉康）的九幅唐卡，以及供奉给印度寺庙的卡垫和黄色绸缎制成的唐卡等，都能够供奉。之后，在羊年藏历二月，宗喀（日喀则）的第悉（摄政）前往江孜登上宝座时，也邀请了我。
English
For this, about two hundred and seventy loads of copper, nearly three thousand sho of gold, about two loads of madder, more than ninety sho of silver, and about eighty sho of white meat were used. At the celebration, as offerings and gifts, to the former craftsmen, forty auspicious khatags each, four srang of gold, two jade earrings, four waistbands, twenty pieces of jade, two silver coins, two silver bowls, ten cushions, one thangka with a mani stone, fifteen bolts of yellow silk and medicinal-colored silk, another fifteen bolts of other silk, two medicinal-colored silk curtains, one hundred medicinal-colored silk shawls, three hundred other silk shawls, forty tea boxes, a set of porcelain boxes, a Kachi curtain, fifteen items mixed with right-spiraling conch shells and long silk, clean Tibetan carpets and headscarves, ten bolts each of fine cotton cloth, Kashab, Pulun, Kayuk, large robes, and small robes, twenty of each, thirty bolts of cotton cloth, one horse, two mules, tableware, porcelain bowls, and various other small items were given. At both the earlier and later celebrations, each of the twenty craftsmen was given a complete set of medicinal-colored paints and a knotted garment as if presenting fine silk. As before, all the merits of the work done to build the statue were dedicated with the recognition of self-arisen non-elaboration, and were immediately increased. A definite understanding also arose that these prayers would be accomplished. On the occasion of the consecration, a realized person who claimed to have received many teachings from me before went to India and went a little south from Vajrasana (Bodh Gaya). He said it was sent by my guru, Gawa Dorje. He also brought a stone statue of the Tathagata in a meditative posture, saying that it was formerly a deity in the cloister of Vajrasana (Bodh Gaya), and handed it over to me intact. He seemed to be an actual Wisdom Hero coming from the West. In the main temple, thangkas of nineteen stupas, including three golden Dingpo stupas, and twenty-seven large, exquisite thangkas covering the thirty-six pillars of the main assembly hall, as well as nine thangkas offered to the Pure Land of Ogmin (Omin Lhakhang), and khatags and yellow silk thangkas offered to the Indian temple, etc., could also be offered. Then, in the second month of the Sheep year, when the Desi (Regent) of Tsang (Shigatse) went to Gyantse to ascend the throne, I was also invited.
Chinese
如同未到之期，初二从达登（Rtag-brtan）出发，在贾德（'Jad）的内辛（Ne-sing）住了一晚的时候，附近一带前来拜见的人非常多。住在金座（Gser-sdings）的晚上，乃宁（Gnas-rnying）国王的仪轨，年轻貌美身材修长的比丘尼，以及五十到六十个穿着华丽的僧人和男女眷属围绕着，向我们献了哈达，敬了茶。这次您能前来，对我们来说非常吉祥。以前有个喀且（khache，指穆斯林）的案子，我们自己明天要走了，说是用其他方法推来推去。初五那天到达桑孜（Bsam-rtse）。那天，以前的托登（rtogs ldan）疯子，从我的马前跑过，一边演戏一边说“真快乐”。缘起虽然有点仓促，但并没有显现出来。恶鬼显现出高兴的样子。到达后三天里，为他做了沐浴，献了息增怀诛的灌顶等等。初八的早上，在吉祥的星象下，举行了国王从王族头顶灌顶的仪式，以及将他安置在王位上的登基典礼。摄政王自己也是以前有权势的国王，所以没有举行登基的全部仪式，按照他的意愿一起献上了。总的来说，西藏的大部分地方首领都是按照自己的身份来执掌王位，这似乎是一种传统。虽然有些人有抬高身份的习俗，但除了说些吉祥话之外，似乎没有必要举行这种仪式。但是在印度，为刹帝利种姓的人登基，有吠陀经中记载的仪式。这次是和那个道理相同，将仪式按照佛教的方式结合起来进行的。之后很多天都举行了盛大的庆典，也看到了很多如幻术般的表演。因为人很多，名声很大，感觉好像聚集了很多非人。因为担心会发生疾病等，所以做了许多驱逐鬼神的朵玛（gtor ma），于是也出现了各自离去的景象。另外，这似乎也是内外缘起，从事王室事务的非人，以新旧交替的方式，来了很多新人，旧人则惊慌失措，光彩
English
As if before the appointed time, we departed from Tagden (Rtag-brtan) on the second day and stayed one night in Naysing (Ne-sing) of Jad ('Jad). Many people from the surrounding area came to visit. On the night we stayed at the Golden Throne (Gser-sdings), the ritual of the King of Naynying (Gnas-rnying), a young, beautiful, and slender nun, surrounded by fifty to sixty monks and lavishly dressed men and women, offered us a khatag and served tea. It is very auspicious for us that you have come this time. There was a previous case involving a Kache (khache, referring to Muslims), and we ourselves are leaving tomorrow, saying that it was pushed back and forth by other means. On the fifth day, we arrived at Samste (Bsam-rtse). On that day, the former Togden (rtogs ldan) madman ran past my horse, acting and saying, "How happy!" Although the auspicious connection was a bit rushed, it did not manifest. The demon seemed to be happy. For three days after arriving, we gave him baths and offered empowerments of pacifying, increasing, magnetizing, and subjugating, etc. On the morning of the eighth, under auspicious stars, we held the ceremony of empowering the king from the crown of the royal family, and the enthronement ceremony of placing him on the throne. Since the Regent himself was also a powerful king in the past, the full enthronement ceremony was not held, but it was offered together according to his wishes. In general, it seems to be a tradition that most of the local leaders in Tibet hold the throne according to their own status. Although some people have the custom of elevating their status, it does not seem necessary to hold this ceremony except for saying some auspicious words. However, in India, there is a ceremony recorded in the Vedas for enthroning people of the Kshatriya caste. This time, it was done in the same way, combining the ceremony according to the Buddhist tradition. After that, a grand celebration was held for many days, and many illusion-like performances were seen. Because there were many people and great fame, it felt like many non-humans had gathered. Because of the fear that diseases and the like would occur, many general torma (gtor ma) offerings for expelling spirits and obstructing forces were made, and the appearance of each departing also appeared. In addition, this seems to be an internal and external auspicious connection, and many new non-humans who are engaged in royal affairs have arrived in a changing of the guard, while the old ones are frightened and lose their splendor.
Chinese
似乎有很多“ཅན་”返回。一位有威力的女子，之前本来很快乐，现在说要走了，带着很多眷属，清晰地显现出往东北方向去了。白天人聚会很多，各种玩乐嘈杂，夜晚也因鬼神嘈杂而度过。然而，所有这些都只是一个象征，让我确信一切有为法都是无常、有漏、痛苦的，一切法皆空且无我。因此，这比住在寂静处更能增长我的经验。在那次庆典期间，土地和水自然变暖，但之后稍微变冷了。从那个月的后半月开始，也供奉了像猛烈的朵玛灌顶。从白月开始，首先为了消除障碍而供奉了长寿灌顶等，之后灌顶或随许等各种灌顶法类没有间断。根据司政自己的意愿，也持续不断地进行了《现观庄严论》的讲解。守护所学之法，记录笔记等，虽然这段时间非常忙碌，但对于守护所学、记录笔记、听取决断的讲解等，都非常努力。如果所有僧人都产生这样的意愿，那就太好了，但现在连早上的背诵都无法坚持，连公共的法会都无法听取，真是太糟糕了。以前说弘扬佛法，是指僧人们有强烈的意愿。现在说佛法衰落，是指修行者们对学习、禅修、修行都不感兴趣。西藏的僧侣人数现在仍然勉强足够，但能干的人却一个也没有。以前不仅是持梵净行的出家人，连居士、咒师，甚至在家众，都努力抄写经文、观察、精通文法、求法、听讲等，而且对禅修修行也很努力。所谓的佛法住世，大概就是指这种情况吧。因为非常忙碌，白天没有时间听法，所以所有的佛法开示都只在晚上进行。有时结束学习时，已经过了半夜。因为在那之后还要手写笔记，所以很多次都到黎明时分才睡觉。
English
It seems that many "cans" are returning. A powerful woman, who was originally happy, now says she is leaving, and it clearly appears that she is going to the northeast with many attendants. During the day, there are many gatherings of people, with various noisy entertainments, and the nights are spent with the noise of spirits. However, all of this is just a symbol, making me certain that all conditioned things are impermanent, defiled, and suffering, and that all phenomena are empty and without self. Therefore, this has increased my experience more than living in a solitary retreat. During that celebration, the land and water naturally warmed up, but afterwards it cooled down a bit. From the latter half of that month, fierce Torma empowerments were also offered. Starting from the white month, longevity empowerments and others were first offered to eliminate obstacles, and then empowerments or subsequent permissions and other types of empowerment teachings continued without interruption. According to the Sde-srid's own wishes, explanations of the Ornament for Clear Realization were also given continuously. Protecting the learned teachings and taking notes, etc., although this time was very busy, he made great efforts to protect what he had learned, take notes, and listen to explanations of judgments. It would be great if all monks had such aspirations, but now they cannot even keep up with the morning recitations, and they cannot even listen to the public Dharma gatherings, which is terrible. In the past, saying "spreading the Dharma" meant that the monks had strong aspirations. Now, saying "the Dharma is declining" means that practitioners are not interested in learning, meditation, or practice. The number of monks in Tibet is still barely enough, but there are no capable people at all. In the past, not only monks who practiced celibacy, but also lay practitioners, mantra practitioners, and even householders, diligently copied scriptures, observed, mastered grammar, sought the Dharma, listened to teachings, etc., and they also made great efforts in meditation and practice. The so-called "abiding of the Dharma" probably refers to this kind of situation. Because he was very busy, he did not have time to listen to the Dharma during the day, so all the Dharma teachings were given only at night. Sometimes, when the learning ended, it was almost past midnight. Because he had to write notes by hand after that, he often went to bed around dawn.
Chinese
此時，聽說了北方夏仲諾瓊魯丁（Nor Khyung Klu sdings）前往雅隆昂仁（Yar Ngamring）的消息，情況看起來非常緊急。沒有派人去對他說，而是對其他人說了。雖然多次說到“出現了災難，直到現在，我們必須見面”，但除了虛偽的表面文章之外，沒有像說“懺悔”那樣明確的話語，因此我也採取了迴避的態度。又在期間，做了佛陀顱骨、勝樂金剛持劍者、智慧自在母、喜金剛彌勒十三尊的灌頂等。新的魯丁，以前叫做曲塔夏（Chu Thag Shar），改名為扎西德培（Tashi Gephel）。現在又想著不喜歡吉祥增長，好像要改個不好的名字。寢宮的開光等，我和施主一起去了，住了兩天。之後，對於收到的絲綢畫像之類，以及塞吾（Se'u）等刺繡畫像之類，新舊絲唐，以及其他非常多的唐卡之類，以及《甘珠爾》蒙古版，新建了八十成就者的畫像。還有許多各種各樣的藏漢雕像等，在薩嘎月的十五日舉行了盛大的開光儀式。七天之內，像說的那樣，做了廣大的供養等。在哲蚌寺甘丹頗章（Ganden Phodrang）內，將一些糌粑和嘉黎巴（rgya le ba）的婦女也關進了監獄等，雖然出現了違背命令的事情，但因為說了情，所以平安地釋放了。在約波（Gyorpo），錫瑪（Silma）和達吾（'Da'u）內，凡是從地方政府那裡得到的東西，都作為供養田地給了我。大臣德吉巴（Dekyi Pa）那裡雖然自然而然地出現了重大的違背命令的事情，但因為盡力說情，這次因為沒有接受管理，所以沒有發生其他的罪責。五月初四啟程，經過曲江（Chu Byang）一帶，在旅途順利愉快的情況下，到達了策八（Tse gya）的舊址塔登（Tagten）。為薄伽梵釋迦牟尼佛等七佛舉行了開光儀式，因為如果在那個月舉行，從各地來的人時間湊不到一起，所以決定在六月舉行一個吉祥的日子，在那之前講一些零星的佛法。從北方來的夏仲非常勞累，為了他的健康，各個寺廟做了許多曼扎。