Chinese
一切都与甚深意义相关的讲法，就像讲说《续王经》或者像口诀心髓一样。这个没有遗漏地包含了六法精要的论典。金刚亥母赞——《大幻化网》也一定是补充所需。二月份在塔登寺（རྟག་བརྟན་，Tagten Monastery）作为寺院的共同法会，先后有序地，进行了许多随许和加持。由于有无与伦比的广大甚深的大乘道次第，因此举行了大乘《经庄严论》的甚深讲解，包括坐禅引导、介绍和立宗等。此时，从达隆（སྟག་ལུང་，Taglung）前往蒙古的供施负责人觉巴喇嘛，以及来自蒙古境内非常遥远的地方，出生于阔千（ཁོར་ཆེན་）的阿巴喀（ཨ་པ་ཁས་）国王的供养处，一位蒙古格隆等也来了。格隆供养了七连供茶。此外，他们各自从上到下都很好地做了供茶的供养、礼敬和供品。阿巴喀国王送来了信件和丰厚的供品。他们参加了集体法会和个人法会。特别是，需要做一个黑色的胜乐金刚灌顶。也给国王回了信件、加持品等。之后，由于阿玛仲非常不适，停止了法会，三月二十一日去了觉囊。虽然身体非常虚弱，但心智却很清晰，像是自然的老病。虽然身体似乎不会完全康复，但似乎是被某种邪魔所侵扰，所以供奉了破除金刚的沐浴。之后，病了两天，病情本身并没有减轻，但由于心智清晰，所以能够详细地交谈。之后，他能够坐在外面晒太阳。然后，听说他住在寝宫里。由于体力耗尽，所以说话也只能一句一句地说。二十五日早上逝世。我们立即在遗体前做了金刚瑜伽母的修供。在火化之前，我们不停地做了许多仪轨和念诵。塔登僧团做了不动佛仪轨，大修行部做了金刚瑜伽母仪轨。
English
All the teachings related to profound meaning, like explaining the Gyü Gyalpo (རྒྱུད་རྒྱལ་པོ་, Tantra King) or like the oral instruction Heart Drop. This is a text that flawlessly contains the essence of the Six Dharmas. The Vajravarahi praise, the Great Illusion, is also definitely needed as a supplement. In February, at Tagten Monastery (རྟག་བརྟན་, Tagten Monastery), as a general Dharma gathering of the monastery, many empowerments and blessings were given in sequence. Because there was an unparalleled vast and profound Mahayana Lamrim, a profound explanation of the Mahayana Ornament of the Sutras was held, including meditation guidance, introductions, and establishing tenets. At this time, the offering official Chöpa Lama, who went to Mongolia from Taklung (སྟག་ལུང་, Taklung), and a Mongolian Gelong, who was the object of offering for the Apa Khas (ཨ་པ་ཁས་) king, who was born in Khorchen (ཁོར་ཆེན་) from a very distant place within Mongolia, also arrived. The Gelong offered a seven-linked tea offering. In addition, each of them from top to bottom performed excellent tea offerings, reverence, and offerings. The Apa Khas king sent a letter and generous offerings. They attended both group Dharma and individual Dharma sessions. In particular, it was necessary to perform a black Chakrasamvara empowerment. A reply letter, blessings, and gifts were also sent to the king. After that, due to Ama Drung's extreme illness, the Dharma session was stopped, and on the 21st of March, he went to Jonang. Although his body was very weak, his mind was clear, and it seemed like a natural old age illness. Although it seemed that his body would not fully recover, it seemed that he was afflicted by some kind of evil spirit, so a Vajravidharana cleansing bath was offered. After that, he was ill for two days, and the illness itself did not seem to subside, but because his mind was clear, he was able to converse in detail. After that, he was able to sit outside in the sun. Then, it was reported that he was staying in his private chamber. Due to exhaustion, he could only speak one word at a time. On the morning of the 25th, he passed away. Immediately, we performed a Vajrayogini sadhana offering in front of his body. Until the cremation, we continuously performed many rituals and recitations. The Tagten assembly performed the Akshobhya ritual, and the great practice community performed the Vajrayogini ritual.
Chinese
进行了恳切的祈祷。在三天和供奉期间，提供了好的服务，如茶和布施粮食等，并在所有寺庙中广泛地供奉，两天后祈祷结束。即使供奉延迟到月底，但遗体的光泽是白色的，没有丝毫难闻的气味，头顶隆起等，发生了非常奇妙的事情。遗体所在范围内，上下南北的寺庙肯定超过一百座，每个寺庙都送去了茶和布施。离得近的寺庙也布施了粮食。就个人而言，没有什么重要的个人物品。现有的东西都是由食肉鬼和恶业所支配的。无论有什么，我们都应该尽力完成，还能有什么办法呢？然而，令人担忧的是，即使现在完成了，也只能达到中等水平，不会太差。堪布根嘎隆日说，他以无论大小，都与荣托巴（Rongthokpa）自己的家乡的觉囊派传统寺院相似的想法，在那里建立了寺院。主要是第悉（Desi），特别是仁蚌（Rinbung）提供了一些微薄的帮助。这次，从达丹（Takten）来的画师已经去了，现在是询问的时候了。在萨嘎月（Saga），在修行供养期间，在哲蚌寺（Drepung）闭关，也做了一个甘露丸的修行。七天后，在解禁的时候，中午的修行结束了。在晚间修行开始前的间隙，圣物发出了巨大的声音。向内看丸药时，其他的容器里也稍微有一些，两个颅骨里降下了大量的甘露。在一个有标记的颅骨里，红色的甘露占多数，另一个颅骨里，白色的甘露占多数，大约各有一捧。圣物畅通无阻，以积聚在底部的形式存在。也向制作丸药的僧人桑波（Sangpo）和僧众等展示了。在制作丸药期间，丸药也变得更大了。这次的修行，圣物聚集得很多，据说所有的药物成分都非常齐全，而且实际上也有十种圣物的成分，上师们的圣物遗物也很丰富。各种教派的加持所依是很好的恩底（Ngo ti）。
English
Earnest prayers were made. During the three days and offerings, good service was provided, such as tea and grain offerings, and extensive offerings were made in all the temples. After two days, the prayers concluded. Even though the offerings were delayed until the end of the month, the complexion of the corpse was white, there was not even a slight unpleasant odor, and the crown of the head protruded, etc., which were very wonderful occurrences. Within the area of the remains, there were certainly more than a hundred monasteries in the upper, lower, southern, and northern regions, and each monastery received tea and offerings. Those nearby also received grain offerings. Personally, there were no important personal belongings. Whatever there was, it was possessed by flesh-eating demons and bad karma. Whatever there is, we should do our best to accomplish it, what else can be done? However, the concern is that even if it is accomplished now, it will only be at a mediocre level, not too bad. Khenchen Kunga Lungrik Drung said that he established the monastery there with the idea that it would be similar to the Jonang tradition monasteries in his own hometown of Rongthokpa, whether large or small. Primarily, Desi, and especially Rinbung, provided some small assistance. This time, the painter from Takten has already gone, and it is now the time to inquire. In the Saga month, during the practice offering, having entered retreat at Drepung Monastery, a practice of nectar pills was also done. After seven days, at the time of release, the midday practice ended. In the interval before the evening practice began, a great sound occurred to the sacred substances. Looking inside at the pills, there was also a little in the other containers, and a large amount of nectar had descended into the two skull cups. In one marked skull cup, red nectar predominated, and in the other, white nectar predominated, about a handful each. The sacred substances flowed unhindered, existing in the form of accumulating at the bottom. It was also shown to the monk Sangpo, who made the pills, and to the Sangha, etc. During the making of the pills, the pills also became larger. In this practice, the sacred substances gathered were also large, and it is said that all the medicinal ingredients were very complete, and there were actually components of the ten types of sacred substances, and the relics of the sacred substances of the previous lamas were also abundant. The support for the blessings of various religious traditions is likely to be a good Ngo ti.
Chinese
现在，说要走向传承的纯正，不混杂是上师传承的经验成就。历史也很多。在那之后，母亲去世，其中的内供是圣观世音和金刚亥母，也是自己的心之所系。想塑造佛像，于是开始了塑造圣观世音六字真言的金像。之后，觉得讲经说法有很大的利益，又从之前的延续，建立了大乘经庄严论的讲解和灌顶加持。我们自己讲大的法会，灌顶加持也非常神奇，只是为了消除忧愁而听闻。佛法的重点是经庄严论本身。佛法也自然增长，早上身体不好，被风邪所困扰的时候，从开始讲经说法，讲经的时候没有生病，身体状态良好，声音也容易发出。在那期间，几次法会结束后，那个病也痊愈了很多。有时在大的闭关房里，因为过去的业力，大经堂的滴水屋檐等，以及禅定洲的大乘顶上的滴水屋檐房屋等都完成了修缮。此外，还完成了各种必要的修复。在六月三日之前，经庄严论的方便之业以上都完成了，在开始般若品的时候暂时停止了讲法。之后，供养了大量的朵玛，上面的拉章（僧官府邸）的九根柱子等，肯定是全知大师时期的寝宫。所以，九根柱子的寝宫等都没有拆毁。因为非常破旧，所以采取了加固的措施。其他需要修复的，以及拉章北面需要从根本上修缮的也都完成了。德瓦坚（极乐世界）佛殿未完成的修复，再次对旧的佛堂进行加固，并将破旧的房屋彻底拆除，新建了上下两层的佛殿。那个房屋在旧的时候是两层，这次建成了三层。六月初十，在画布上稍微做了星象占卜，尊者
English
Now, saying to go towards the purity of the lineage, not mixing is the experiential accomplishment of the lineage of previous masters. There are also many histories. After that, when mother passed away, the inner support was the holy Avalokiteśvara and Vajravarahi, which was also the focus of one's own heart. Thinking of sculpting a Buddha image, the work of sculpting a golden statue of the holy Avalokiteśvara of the six syllables was started. After that, feeling that teaching the Dharma has great benefits, again from the continuation of the previous, the explanation of the Mahāyāna-sūtrālaṃkāra and the empowerments and blessings were established. We ourselves explain large Dharma gatherings, and the empowerments and blessings are also very miraculous, just for the sake of listening to dispel sorrow. The main point of the Dharma is the Sūtrālaṃkāra itself. The Dharma also naturally increases, and even when the body is not well in the morning, troubled by wind disorders, from the beginning of teaching the Dharma gatherings, there is no sickness during the Dharma teaching, the body condition is good, and the voice is also easy to produce. During that time, after several Dharma gatherings, that sickness was also cured a lot. Sometimes in the large retreat house, because of past karma, the dripping eaves of the great assembly hall, etc., and the dripping eaves and houses of the Mahāyāna peak of Samtenling (Contemplation Island) were all completed. In addition, various necessary repairs were completed. Before the third day of the sixth month, the work of the means of the Sūtrālaṃkāra and above were all completed, and the teaching was temporarily stopped at the beginning of the Prajñāpāramitā chapter. After that, a large amount of torma was offered, and the nine pillars of the upper Labrang (monk official residence), etc., must have been the sleeping quarters of the omniscient great master. Therefore, the sleeping quarters with nine pillars, etc., were not demolished. Because it was very dilapidated, measures were taken to reinforce it. Other things that needed to be repaired, and the north side of the Labrang that needed to be repaired from the root, were also completed. The unfinished repairs of the Dewachen (Sukhavati) Buddha Hall, the old shrine was reinforced again, and the dilapidated old houses were completely demolished, and a new two-story Buddha Hall was built. That house was two stories in the old days, but this time it was built into three stories. On the tenth day of the sixth month, a little astrological divination was done on the canvas, Jetsun
Chinese
开始了金刚瑜伽母的深奥身像的建造。在大乘顶端也在建造胜乐金刚的塑像。从兔年（年份待考证）末尾开始，开始了八十成就者的巨幅唐卡制作。在龙年（年份待考证）完成，共有二十九幅巨型唐卡。伪称是金刚座所作的上部派系，似乎从前到后都很盛行，但错误非常大。八十成就者的多哈，以印度成就者英雄光明所汇集的多哈为根本的八十成就者灌顶传承，直到现在也没有中断，因为不是源头，所以这次也按照那个派系书写。龙年（年份待考证）里绘制了十一幅传承六法的巨幅唐卡，今年又绘制了两幅近传承的唐卡，总共绘制了十三幅巨幅唐卡。此外还绘制了五幅忿怒明王等唐卡，那些唐卡的上下帷幔等配件也都完成了。从龙年（年份待考证）末尾开始，现在正在绘制的是二十一副关于释迦牟尼佛十六罗汉的唐卡。从铁女猪年（年份待考证）开始，为塔尔寺大金瓦殿敬献了避雨的法衣。而且每件法衣需要一百匹上好的呢子。根据雨的大小，每年更换新的房檐瓦片。[那]已经十九年了。还在四个方向的每个吉日供奉一个大黄油灯碗。还经常有持续不断地在每年的时节为僧人授比丘戒，大约有三四十人左右。零星的没有计算在内。先前和之后，对于歌舞服装和跳神服装等，以及总的来说用于僧衣的布料，送给分寺的，以及必要时的布施等等，都没有计算在内。最初早些时候，需要鼓之类乐器，于是向北方的夏仲和藏地的夏仲请求需要鼓的情况。他们立即从上下两处送来了六七面鼓。藏地又重新修鼓后送来。虽然立即制作了很多鼓自用，但修好后都送给了别人，这里一个也没有得到。据说古格大师有能送来的来源，但情况也差不多。