English
Now, I have placed the pure appearance of the empty head on Pari (place name). The holy beings of the past, such as Lotsawas, are universally present, and there is no need to mention them. Later, the Sakya, Gelug, and Kagyu schools, which separated into their own teachings, and the great beings who act according to the Dharma, such as the three incarnations of Jowo Je, and all the philosophical schools that explain with reason, I admire them all. I will refute those who contradict the Dharma and speak wrongly. Among the holy beings of both China and Tibet, this and this are reliable, so follow them; this and this are wrong, so oppose them. These are mixed, with good and bad mixed, bad and good mixed, and good and bad evenly mixed. I also know that this one speaks reasonably, and this one speaks unreasonably. I also have a little wisdom to act on my own strength without imitating others. Some views are covered by arrogance, and are somewhat similar to those with mediocre intelligence and wavering minds. I speak after distinguishing between reasonable and unreasonable, because I have not argued with those with sharp tongues, old and decrepit people, and foolish people, so these people are jealous and slander me. Among the officials and servants of the monastery, there are also many people who repeat such things, and the officials and servants think, "These people hate us like this, surely we also hate them," and they are worried that we are unhappy, but I don't care about them at all. I don't even have the appearance of caring. Now, there is also a slight worry that Ralungpa doesn't like me, but there is no need for that. Starting from Depa Tsang himself, Kunsang Drongpa relied on Karchin, and the contradiction with Ralungpa is clear to everyone. I have never met Ralungpa. Later, they may regard each other as enemies, but there is no other reason. It is just that Desi himself performed rituals to protect me. This is better than him stretching his foot towards me. Also, it is completely different for monastics to become enemies like this, and for worldly people to be friends and enemies, so a boundary that does not harm oneself, is cautious and measured is necessary. Dongchu Monastery.
Chinese
这是集合语言的例子。以前绕隆巴和第司（藏人行政官职）没有发生矛盾，但有人从中挑拨离间，绕隆巴受到损害，这样的话一句也没说过。最初的几位大臣罪恶深重，他们自己上下挑拨，绕隆那边和其他人那里，他们自己做好事或者，把挑拨的责任推给我们，做了类似这样的事情。对于这位第司，也有这样令人惋惜的先例吗？那时，拜访的门路是那样进行的。另外，这个时候，贡嘎（地名）到了手中等等，还有去拉萨朝拜觉卧（释迦牟尼佛像），以及去寺庙朝拜等等，打算冬天去卫藏（西藏中部地区）。占卜是否可以去，正在占卜。占卜的结果是可以去，消除障碍等等，显现出肯定有好的方面。按照那个，向上禀告了，好像过几天就要出发一样。为了进行祛病消灾的仪式等等，特意吩咐从塔丹（地名）叫来了人。在那之后，我们上来的时候，感觉身体轻松了。心里也觉得好像不会去了。暂时没有得到允许出行。在那之后，江孜（地名）的土旦达瓦（人名）因为公务去了，把责任推给洛绒的孜本（官员名）和算命先生，给我送来了一份取消去卫藏的命令。如果那年能去，就能消除障碍，有很多吉祥的缘起，但是没有实现。关于取消去卫藏的事情，有很多议论，但看来命令的意图是龙年蛇年（藏历年份）那些琐碎的小事。之后我们修路到达塔丹（地名）。住了几天后，在觉囊（地名）举办了冬季大法会。仪轨都按照以前的惯例完成。为杰·益西嘉措和噶西珠古两位，详细讲解了吉祥时轮金刚的修法。这次传法年也很好。从卫藏私人那里，收到了铁索桥法王杰仲贝巴去世的供养。在大波岗（地名）一带，从卫藏来了堪布洛哲坚赞师徒，以及在传法朵玛（食子）上，来自阿里古格的门塘堪布法王。
English
This is an example of a collection of languages. Previously, there was no conflict between Ralongpa and the Desi (Tibetan administrative official), but some people stirred up trouble from within, and Ralongpa was harmed. Not a single word like that was ever spoken. The initial ministers were deeply sinful, and they themselves stirred up trouble from above and below. From Ralong and other places, they themselves did good deeds or, put the blame for stirring up trouble on us, doing things like that. Does this Desi also have such a regrettable precedent? At that time, the way of visiting was done like that. In addition, at this time, Gongkar (place name) came into hand, etc., and going to Lhasa to worship Jowo (Shakyamuni Buddha statue), and going to monasteries to worship, etc., are intended to go to U-Tsang (central Tibet) in winter. Divining whether it is possible to go, is being divined. The result of the divination is that it is possible to go, and eliminating obstacles, etc., definitely shows that there are good aspects. According to that, it was reported upwards, and it seems like they will depart in a few days. In order to perform rituals to dispel illness and disasters, etc., they specially ordered people to be called from Tagten (place name). After that, when we came up, we felt relaxed. We also felt in our hearts that we probably wouldn't go. We haven't received permission to travel yet. After that, Gyantse (place name)'s Thupten Dawa (person's name) went on official business, putting the blame on Lhorong's Zibon (official's name) and the astrologer, and sent me an order to cancel the trip to U-Tsang. If we could go that year, we could eliminate obstacles, and there would be many auspicious connections, but it didn't happen. There are many discussions about canceling the trip to U-Tsang, but it seems that the intention of the order is those trivial matters of the Dragon year and Snake year (Tibetan calendar years). After that, we repaired the road and arrived at Tagten (place name). After staying for a few days, we held the Winter Great Dharma Assembly in Jonang (place name). The rituals were all completed according to the previous customs. For Je Yeshe Gyatso and Ka-shi Tulku, we explained in detail the practice method of the auspicious Kalachakra. This teaching year was also very good. From private individuals in U-Tsang, we received offerings for the passing away of the Iron Chain Bridge Dharma Lord Jedrung Bebag. In the Dambo Gang (place name) area, Khenpo Lodro Gyaltsen and his disciples came from U-Tsang, and on the Dharma offering cake, the Mentang Khenchen Dharma Lord came from Ngari Guge.
Chinese
上师和弟子也来了，布达玛寺的堪布也来了。在上下两处，各自的僧众茶饭和礼遇等都很好。特别是阿里地区的僧众茶饭非常多。帕南吉普的阿里领主化身也在此期间到达。十二月，六支瑜伽结束后，兔年正月初二，搬到了塔登。祈愿法会结束后，也建立了一些佛法次第。特别是在大商处，讲解了完整的香巴噶举教法、《心要经》后五品、《决定义经》十部等大部分内容。曲吉拉章阿嘎巴绛巴贡噶师徒，也为了向第悉申请寺院封地，首先来到了这里。法会的结尾也完成了。向大约二十位上师、堪布和格西等，圆满讲解了吉祥时轮金刚坛城的仪轨。之后，向曲吉阿嘎巴详细讲解了被称为“不死成就”的不死身法。非常努力地按照自己的方式做了。我们自己怎么样了呢？他有位名叫格敦巴桑的侄子，在丁波非常有名，献给了地方官员，所以也得到了土地。从虎年春天开始，制作了一尊比真人还大的四臂般若佛母大金像。本来打算当年完成，但工匠们不得不去达丁，所以延期了。这次完成后，像以前一样，举行了开光和盛大的庆祝活动。也圆满完成了杰·云丹嘉措的《大疏光明》。在聚集了很多地方上师等人的情况下，除了塔登自身拥有的甚深佛像中的贡布拉章，还举行了展示所有其他佛像的盛大庆典。此时，一些佛像的身体上有丝绸图案。有人以此为借口进行批评。有些人说：“佛像身上有丝绸，感觉像是涂了油漆一样。”有人说：“这里面有油漆。”对此我说：“我不知道佛像身上有油漆会更好。虽然我们不是学者，但这点眼力还是有的。我们自己是手里有什么就用什么。”
English
The master and disciples also came, and the Khenpo of Drakmar Monastery also arrived. In both the upper and lower places, the monastic tea and honors were very good. In particular, there was a great deal of monastic tea from the Ngari region. The incarnation of the Ngari lord from Panam Kyipu also arrived at that time. In December, after the Six Yogas were completed, on the second day of the first month of the Rabbit year, they moved to Takten. After the Monlam festival was completed, some Dharma orders were also established. In particular, at the Great Trade, the complete Shangpa Kagyu teachings, the last five chapters of the Essence Sutra, and most of the ten Definitive Meaning Sutras were explained. Chöje Labrang Agapa Jampa Kunga and his disciples also came here first as a way to apply to the Desi for monastic estates. The end of the Dharma assembly was also completed. To about twenty Lamas, Khenpos, and Geshs, the complete explanation of the mandala ritual of the glorious Kalachakra was given. After that, the cycle of the immortal body, known as "Immortal Accomplishment," was explained in detail to Chöje Agapa. Great effort was made in one's own way. How did we ourselves do? He had a nephew named Gedun Palsang, who was very famous in Dingpo, and he offered him to the local official, so he also got land. From the spring of the Tiger year, a large golden statue of the four-armed Prajnaparamita, larger than life-size, was made. Originally, it was planned to be completed that year, but the craftsmen had to go to Darding, so it was postponed. After it was completed this time, like before, the consecration and grand celebration were held. The Great Commentary Lamp Illuminating by Je Yeshe Gyatso was also completed. In a large gathering of local Lamas and others, a grand celebration was also held, displaying all the other sacred images from Takten itself, except for Gonpo Lacham Dral. At this time, some of the deities' bodies had silk patterns. Some people used this as an excuse to criticize. Some people said, "The deities' bodies have silk, it feels like they are painted." Someone said, "There is paint in it." To this I said, "I don't know that it would be better if the deities' bodies had paint. Although we are not scholars, we still have that much discernment. We ourselves use whatever we have at hand."
Chinese
也不是建造噶拉（一种藏式服装）。富人们才做的选择，我们穷人怎么能做到呢？上面高的地方用粗布和劣质丝绸做，下面手能摸到的地方做得好一些，像样的。领口和袖口有破损的那种，我是没做过。后来，寺院的官员们，做这种衣服的也很少了。可能稍微有，但因为世俗之人认为他们不是出家人而是世俗人，所以才明白了这个道理。有些名声很大的喇嘛，真是让人吃惊，像一群乌鸦一样。不知道做这种衣服的人是否很多。即使有，也大概是这样的：把所有最出名的财物都搜刮来，想着这个我也要，那个我也要，然后建起七层高的架子来放。也不管财物对僧人是否需要，是否适合持有。只要能得到，就全部都要。还有些喇嘛，说是为了来世积攒财富，就把财物供奉给鬼神。有些喇嘛死后，这些财物就被施主收回。有些喇嘛的遗产被亲戚拿走。有些喇嘛则被近侍享用。总之，不到万不得已，不会送给别人，偷偷藏起来的中等以下的剩余财物，大部分在自己活着的时候，都用来打点人情。有些用来贿赂恶人，有些用来抢夺财物，有些用来抢夺土地，有些用来发动战争。他们说，做这些巨大的罪恶之事，是为了利益佛教。说是为了维护佛法。说是没有罪过，只有利益。哦，难道非要用罪恶才能维护佛法吗？那当初成佛的佛陀，岂不是自己否定了自己吗？还有，他们不需要的很多东西，自己或者自己的仆人们，都用来支付妓女和娼妓等放荡行为的费用。如果还有剩余，偶尔也会做一些善事。那么，是不是因为表面上看起来很有钱，所以才在有没有花纹上做选择呢？你们说“你们看到了”，实际上也是如此。我如果自己不明白而犯错，那也没办法。明明明白却怀着恶念说谎，我过去没做过，将来也不会做。完毕。
English
It's not like building a Kala (a type of Tibetan clothing). Only rich people can afford to make such choices, how could a poor person like me do that? The upper, higher parts are made of coarse cloth and inferior silk, while the lower parts, where the hands can touch, are made to look better and more decent. I have never made clothes with torn collars and sleeves. Later on, even the officials of the monasteries rarely made such clothes. There might be a few, but because worldly people consider them to be worldly people rather than monks, they understand the reason. Some lamas with great reputations are truly astonishing, like a flock of crows. I don't know if there are many people who make this kind of clothing. Even if there are, they are probably like this: they collect all the most famous possessions, thinking, "I want this too, I want that too," and then build seven-story shelves to store them. They don't care whether the possessions are needed by the monks or whether they are suitable to possess. If they can get them, they want them all. Some lamas say that they are accumulating wealth for the next life, so they offer their possessions to ghosts and spirits. After some lamas die, these possessions are taken back by the patrons. Some lamas' inheritances are taken by relatives. Some lamas are enjoyed by close attendants. In any case, they won't give them to others unless they have to, and the remaining possessions of medium or lower value that are secretly hidden are mostly used to cultivate relationships while they are alive. Some are used to bribe evil people, some are used to rob possessions, some are used to rob land, and some are used to incite wars. They say that doing these great evil deeds is for the benefit of Buddhism. They say it is to uphold the Dharma. They say there is no fault, only benefit. Oh, is it really necessary to uphold the Dharma with evil? Then wouldn't the Buddha who attained enlightenment in the first place be denying himself? Furthermore, many things that they don't need are used by themselves or their servants to pay for the expenses of prostitutes and other licentious behaviors. If there is anything left over, they might occasionally do some good deeds. So, is it because they appear to be very rich that they make choices based on whether or not there are patterns? You say, "You have seen it," and that is indeed the case. If I make a mistake because I don't understand, then there is nothing I can do. I have never lied with evil intentions, and I will never do so in the future. End of story.