English
The things that were not finished were recorded, and it was done very carefully, even more perfectly than others. Desi Phuntsok Namgyal, this person, is very clean in his wording, and his understanding of things is also very good, he seems to be a very intelligent person. On the day when the teachings on the "Letter to a Friend" began, a small Chinese book was sent from Riwoche, which contained the complete "Letter to a Friend", with one extra verse at the beginning and end. When talking about "the realm of the Holy Avalokiteśvara" and other content, someone offered a thangka of eleven-faced Avalokiteśvara surrounded by many Nagarjuna Bodhisattvas, so I believed that this was a very wonderful internal and external origination. All the previous commentaries were brief, the content was chaotic, and they were not arranged in an orderly manner according to the stages. Now a special brief outline has emerged in my mind, which is obviously the blessing of the Holy One himself. The content of this treatise is also very much in line with my heart. At this time, the place of residence is very close to Lima Lhakhang, so I am very happy to be able to perform prostrations and prayers many times. Kyosang Nyima also led some new students from Sera Monastery to come. From Madanapura, King Chandrasimha sent us a very good conch shell. Once, in order to coincide with the consecration ceremony of a tent that looked like an Indian Vimana, the golden Sangha was reciting the "Nomenclature Sutra", and I gave the Khenpo and students a black Hevajra initiation. Also, once, when giving various teachings on Yamantaka to Drakmar Khenchen, Jetsunma Omtsoba and her disciples from Yarong Samding Monastery, on their way to Ngari Gungtang, came to visit Depa. Great dust storms, etc., I saw many signs of obstacles to the activities of the master and disciples, and if I wanted to eliminate these obstacles, it would not be easy to eliminate them, because the master and disciples themselves are unnecessary competitors. Therefore, it is best not to place any hope on them. When the reincarnation of the Omniscient One of Drepung Monastery erected a banner in Lhasa.
Chinese
比如，如果我安排缘起，总归是有利益的方法。去洛扎（Lhoka）不顺利，此时发生了迎请圆寂者的心意加持的缘起。当时，对扎东德林巴三者，也发生了很大的责难。自己询问应该如何是好，在扎稍微拆毁城堡，其他人就平安了。东嘎也只是需要住在金色的地方，新赐予的宗谿土地没有发生损害。德林巴也平安地住着。以前，扎的中心没有出现牧民，请求重新建立，后来又赐予了。总之，这些人得到的利益很快就忘记了，如果忘记之后发生不愉快，也需要自己摇晃鞭子。之后，藏历三月二十三日启程返回。在扎什伦布寺（Tashilhunpo）前，有仲钦和伦珠岗巴迎接敬茶。在宽敞的迎宾处，连续传来非常大的雷声，下起了大雪，山谷变成了一片白色。我自己觉得这是吉祥的缘起。抵达纳塘（Narthang）时，寺院举行了盛大的欢迎仪式。纳塘第巴的遗物，各种唐卡，以及第悉自己收藏的大部分剩余物品，还有书籍中特别重要的，似乎对新建的永固寺院非常有用，按照“拿去”的命令，在那里视察了三天。得到了一些从江孜（Gyangtse）敏嘎（Minkha）来的汉文书籍。这些汉文书籍最初似乎是从塔巴迎请来的。这里出现的一本关于长寿仪轨的汉文书籍，只有形象咒语嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）两个。三嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）的汉文书籍我以前也有。因此，俄尔钦的说法，巴吉嘉参巴的笔记等，如果合在一起说三四种长寿仪轨的说法，也只是说二嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）不纯正，洛钦不满意，从咒语中间切断了。这只是相信老人口头传言的胡说八道。因为汉文书籍本身就有二嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。之后也去了江孜（Gyangtse）曲钦（Jangchen）。这次
English
For example, if I arrange the interdependence, there is generally a way to benefit. It was not smooth to go to Lhoka, and at this time, the interdependence of inviting the blessings of the deceased's heart occurred. At that time, there were also great accusations against the three of Dhar, Dong, and De Lingpa. When I asked myself what was the best thing to do, others were at peace because the castle was slightly demolished in Dhar. Dongga also only needed to live in a golden place, and the newly granted Dzongshi land was not damaged. De Lingpa was also able to live in peace. Previously, nomads did not appear from the heart of Dhar, and a request was made to re-establish it, and it was later granted again. In short, the benefits these people received are quickly forgotten, and if something unpleasant happens after forgetting, they also need to shake the whip themselves. After that, they set off on the twenty-third of the third Tibetan month. In front of Tashilhunpo, Drungchen and Lhundrup Gangpa welcomed and offered tea. In the spacious welcoming area, very loud thunder continued to sound, and there was heavy snow, and the valley turned white. I myself felt that this was an auspicious omen. When they arrived at Narthang, the monastery held a grand welcoming ceremony. The relics of the Narthang Depa, various thangkas, and most of the remaining items collected by the Desi himself, as well as the particularly important books, seemed to be very useful for the newly built Yonggu Monastery, according to the order to "take them", they inspected there for three days. Some Chinese books from Gyantse Minkha were obtained. These Chinese books seem to have been invited from Tarpa in the first place. A Chinese book on longevity rituals that appeared here only had two image mantras, Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡). I also had a Chinese book with three Oms (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) before. Therefore, the sayings of Ngorchen, the notes of Palgyi Gyaltsenpa, etc., if three or four kinds of longevity ritual sayings are put together, it is only said that the two Oms (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) are impure, and Lochen was not satisfied and cut them off from the middle of the mantra. This is just nonsense based on trusting the oral traditions of old people. Because the Chinese book itself has two Oms (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡). After that, they also went to Jangchen in Gyantse. This time
Chinese
从རྒྱལ་ཆེན་རྩེའི་（嘉钦则峰）的方向降落，经过ཕུག་མོ་ཆོས་རྫོང་（普莫曲宗）的མདའ་བྱམས་གླིང་（当江林）等地，以及ཤབ་（夏布）的མདའ་（当）和རོག་ཚོ་（若措）等地的河流，即是流经ལྷོ་ཁ་（洛扎）的江河，从北边流过来。在རྟག་བརྟན་（达丹）于藏历四月初三抵达。因为这段时间里各种事务繁忙，没能赶上黑月，而且在རྟག་བརྟན་（达丹）首次举行时轮金刚的修供法会，所以必须亲自到场主持仪式。虽然之前曾两次去日琼闭关地过黑月，但在རྟག་བརྟན་（达丹）首次举行的时轮金刚法会是在萨嘎月，此后也都在萨嘎月举行。这次修供法会如往常一样进行，但发现僧众中有很多没有获得时轮金刚灌顶的人，所以就完整地进行了十一个灌顶。寺院里的喇嘛、堪布和重要的两三位僧人，以及འཇག་པ་（江巴）喇嘛和堪布བཀྲ་ཤིས་ཕུན་ཚོགས་（扎西平措）等共计十八人，圆满地进行了金刚阿阇黎灌顶和伟大的主尊灌顶。当月的二十七日，寺院的人们前往ཆོས་ལུང་བྱང་རྩེར་（曲隆江孜）的ཆོས་བར་（曲瓦）地方。རྟག་བརྟན་（达丹）的各项事务也开始了。我则住在闭关地。为ཆོས་རྗེ་ཡེ་ཤེས་རྒྱ་མཚོ་བ་（曲杰益西嘉措）讲授了很多密集金刚方面的法，以及新六法的引导、实修讲解和口耳传承等众多法门，所讲的内容都记录了下来，没有遗漏任何细节，对那些没有听过的口头教授也做了记录，使得讲法得以传承。རྗེ་བུདྡྷ་ནཱ་ཐ་（杰布达纳塔）住在དེ་གྷོ་ར་ཊཾ་ཊ་ན་（德果热当达那）。僧人ཛོ་གི་（佐吉）夫妇二人来到了西藏。送来了一部南方地区的书籍，是度母续的注释。堪布བཀྲ་ཤིས་ཕུན་ཚོགས་（扎西平措）要前往康区，每天都为他传授许多他想听的法，包括灌顶、随许和引导等。还为བདེན་མཆོག་རྩེ་པ་（丹觉孜巴）的所有僧众进行了昆瑞格的灌顶。此时，从印度中部瓦拉纳西来了一位名叫ཀྲྀཥྞ་（梵文天城体：कृष्ण，梵文罗马转写：Kṛṣṇa，汉语字面意思：黑天）的婆罗门班智达，他精通声明等外道学问，尤其精通胜论派、正理派和吠檀多派的三部论典。
English
Having descended from the direction of Gyalchen Tse, the river that passes through places like Dakjangling, the valley of Phukmo Chodzong, and the valleys of Shab and Roktso, is the river of Lhoka, which comes from the north. Arriving at Takten on the third day of the fourth month of the Hor calendar. Due to the busyness of various affairs during this time, I was unable to arrive for the Black Month. Moreover, since it was the first time that the Kalachakra Sadhana Puja was being held at Takten, it was necessary for me to be present to preside over the ceremony. Although I had previously gone to the retreat in Rikhrod twice for the Black Month, the first Kalachakra Puja held at Takten was in Saga month, and since then it has been held in Saga month. This time, the Sadhana Puja was conducted as usual, but it was discovered that many of the monks had not received the Kalachakra initiation, so the eleven initiations were performed completely. The lamas, abbots, and two or three important monks from the monastery, as well as Jagpa Lama and Khenpo Tashi Phuntsok, a total of eighteen people, were fully accomplished in the Vajra Acharya initiation and the Great Lord initiation. On the twenty-seventh of that month, the people of the monastery went to Chobar in Cholung Jangtser. The various affairs of Takten also began. I stayed in the retreat. I taught Chöje Yeshe Gyatso many teachings on the Guhyasamaja cycle, as well as the instructions, practical explanations, and oral transmissions of the New Six Yogas, and many other teachings. Everything that was taught was recorded, without omitting any details, and notes were taken on those oral teachings that had not been heard before, so that the teachings could be transmitted. Je Buddha Natha was residing in Deghora Tamtana. The monk Zogi and his wife came to Tibet. They brought a book from the southern region, a commentary on the Tara Tantra. Khenpo Tashi Phuntsok was about to go to Kham, and every day I taught him many of the teachings he wanted to hear, including initiations, subsequent permissions, and instructions. I also gave the Kunrig initiation to all the monks of Dhenchok Tsepa. At this time, a Brahmin Pandit named Kṛṣṇa (Sanskrit Devanagari: कृष्ण, Sanskrit Romanization: Kṛṣṇa, Chinese literal meaning: Black) came from Varanasi in central India, who was very knowledgeable in external sciences such as grammar, and especially proficient in the three treatises of the Vaisheshika, Nyaya, and Vedanta schools.
Chinese
极其精通梵语的大学者，有一次在没有带婆罗门债务的乞讨中，听到了一点妙音天女的声明。虽然不是必需的，但作为一种游戏，翻译了克利须那神（梵文天城体：कृष्ण，梵文罗马拟音：Kṛṣṇa，汉语字面意思：黑天）的美妙歌曲中的两章，以及遍入天（毗湿奴）大神的千名赞的开头和结尾的功德。之后，从妙音天女的语法开始，翻译了一点连接部分。特别重要的是，在从峨眉山（Ribo Che）来的汉文书籍中，有一本尼泊尔的关于巧妙进入吉祥时轮（Kalapa）的书籍。书名是《卡拉帕瓦塔拉》（梵文天城体：कलापावतार，梵文罗马拟音：Kalāpāvatāra，汉语字面意思：时轮降临），因此我怀疑它是否是时轮语法的解释，并将其放入了语法书籍中的汉文书籍部分。无论如何，完整翻译后，它变得非常奇妙。一般来说，在古代历史中，香巴拉的指南和布达拉的指南等据说位于金刚座的石屋门口，这似乎就是香巴拉的指南。这是圣者义成铁钩（Don yong chak kyu）所说的。布达拉的指南以前被翻译并放入了丹珠尔，这是至尊度母（Jetsunma Drolma）所说的。看到这两种都需要被归类为密续，我能理解以前去过香巴拉的朝圣者所说的谎言，即它在黑人手中流传，是多么的虚假。我手头有一本吉祥天母千名赞的汉文书籍。虽然这似乎不是真正的佛教文本，但在所有藏族女神的古老赞歌中：一个母亲有九个名字，一百个名字有一千个名字，一百个名字是虚空的主宰。无论从哪里呼唤，都是你的名字。等等。无论其他是否符合印度传统，据说西藏人自己渴望识别它，并且它也充满了祝福。一千个名字对西藏人来说是无法识别的，而且似乎只有这一个，所以我渴望翻译它，听完一次解释后，我开始用藏语写作，但由于非常强大和神奇，我不得不放弃。为了偿还班智达的债务，我们也供奉了一个装满的瓶座和一个金子等任何最好的东西。吉祥的诗句。
English
A very learned scholar, once in a begging without carrying a Brahmin's debt, heard a little of the declaration of the Goddess Sarasvati. Although it was not necessary, as a game, he translated two chapters from the song of the well-endowed words of the God Krishna (Sanskrit Devanagari: कृष्ण, Sanskrit Romanization: Kṛṣṇa, Chinese literal meaning: Black Sky), and the merits of the beginning and end of the thousand names of the great pervading God (Vishnu). After that, starting from the grammar of Sarasvati, he translated a little of the connecting part. Especially important is that in the Chinese books from Ribo Che, there was a Nepalese book on how to skillfully enter the glorious Kalapa. The title is "Kalapavatara" (Sanskrit Devanagari: कलापावतार, Sanskrit Romanization: Kalāpāvatāra, Chinese literal meaning: Kalapa Descent), so I suspected that it was an explanation of Kalapa grammar, and put it in the Chinese book section of the grammar books. Anyway, after translating it completely, it became very wonderful. Generally, in ancient history, the guide to Shambhala and the guide to Potala, etc., are said to be located in the stone house at the door of Vajrasana, and this seems to be the guide to Shambhala. This was said by the Holy One Don Yong Chak Kyu. The guide to Potala was previously translated and put into the Tanjur, which was said by the Jetsunma Drolma. Seeing that both of these need to be classified as tantras, I can understand how false the lie told by a pilgrim who had previously gone to Shambhala, that it was circulating in the hands of black people, is. I have a Chinese book of the thousand names of the glorious goddess in my hand. Although this does not seem to be a real Buddhist text, in all the ancient hymns of Tibetan goddesses: One mother has nine names, one hundred names have a thousand names, one hundred names are the masters of the void. No matter where you call from, it is your name. And so on. Regardless of whether the others conform to the Indian tradition, it is said that Tibetans themselves desire to recognize it, and it is also full of blessings. The thousand names are unrecognizable to Tibetans, and it seems that this is the only one, so I wanted to translate it, and after listening to the explanation once, I started writing in Tibetan, but because it was very powerful and magical, I had to give up. In order to repay the Pandit's debt, we also offered a full vase seat and whatever is best, such as gold. Auspicious verses.