Chinese
迎请翻译了许多经典并使之弘扬。后来阿底峡尊者也说：“以前在藏地出现的教法，在印度也很罕见。”并且查看了宝库中的印度梵文经书后说：“显密教法中没有我不知道的。在印度，从天空中的空行母所传授的教法也难以想象，以前未曾见过未曾听过的印度梵文经书，看来是莲花生大师从空行母的秘密宝库中取出。”说完心生欢喜，对藏王非常随喜。秘密主（金刚手菩萨）的幻化自在者，执掌政权的惹巴巾时期，用新术语对所有经文进行了校正，并建造了康琼多杰央（སྐང་ཆུང་རྡོ་རྗེ་དབྱིངས་，梵文天城体：vajradhātu，梵文罗马拟音：vajradhātu，金刚界）和哦那江多的寺庙。给每个僧人供养七户人家，使教法得以弘扬等，由于法王祖孙三代的发心，使得雪域藏地被佛法的光明所照亮。然而由于具有非天之行的朗达玛·云丹（གླང་དར་མ་འདུམ་བཙན）的行为，导致神圣的律宗受到了极大的破坏。然而，持明者的法器被家庭和山谷中的持咒者所持有。由于对三宝的供养和珍爱，教法没有完全衰落。不久之后，班智达斯弥底（Paṇḍita Smṛti）、吉祥灯贤（Śrī Dipamkara）和未来佛第三佛喀且的托钵僧大成就者等依次到来。由于佛陀无量的事业，在藏地也涌现了许多智者和成就者，使得显密教法的事业得以广大发展，所有这些在各自的领域中都是真实的。直接或间接地利益了教法和众生，因此不是应该扬弃或取舍的对象。然而，由于众生的业力显现不可思议，从一切生起的近取因来看，由于思辨的傲慢，以及执着于一方，以及没有用无垢的法眼深入观察，以前对教法的光明和教法的传统不熟悉，由于对译师的语言是否精通没有区分，后来对翻译进行了修改，并且将修改过的视为新，将保持原样的视为有瑕疵，从而制造了分裂。
English
Many scriptures were invited and translated, and made to flourish. Later, even Jowo Atisha said, "The teachings that have appeared in Tibet before are rare even in India." And after examining the Indian Sanskrit scriptures in the treasury, he said, "There is nothing in the Sutras and Tantras that I do not know. It is inconceivable that the Dakinis taught from the sky in India. It seems that the many Indian Sanskrit scriptures that have never been seen or heard before were taken by the master Padmasambhava from the secret treasury of the Dakinis." After saying this, he felt happy and offered praise to the Tibetan king. During the reign of Ralpa Chen, the master of illusion of the Lord of Secrets (Vajrapani), all the scriptures were corrected with new terms, and Kangchung Dorje Ying (སྐང་ཆུང་རྡོ་རྗེ་དབྱིངས་, Sanskrit Devanagari: vajradhātu, Sanskrit Romanization: vajradhātu, meaning: Vajra Realm) and Ona Jangdo Monastery were built. Offering seven households to each monk and making the teachings flourish, etc., due to the aspirations of the three Dharma kings, the land of snow-capped mountains was illuminated by the great illuminator of the Victorious Teachings. However, due to the actions of Langdarma Undum Tsen, who had the actions of a non-god, the Vinaya teachings of the Holy Dharma suffered great damage. However, the vessels of the Vidyadharas were held by the householders and the mantra holders who lived in the mountain valleys. Because of the offerings and cherishing of the Three Jewels, the teachings did not decline greatly. Before long, Paṇḍita Smṛti, Śrī Dipamkara, and the great mendicant Siddha of Kashmir, the third Buddha to come, and others came in succession. Due to the immeasurable activities of the Buddha, many wise and accomplished holy beings also appeared in Tibet, so that the activities of the Sutras, Tantras, and the earth teachings were greatly developed, and all of these are true in their respective fields. Directly or indirectly benefiting the teachings and sentient beings, therefore, they are not objects to be abandoned or adopted. However, since the karmic appearances of sentient beings are inconceivable, from the perspective of the proximate cause of all arising, due to the arrogance of speculation, and clinging to one side, and not thoroughly examining with the stainless eye of Dharma, being unfamiliar with the light of the teachings and the traditions of the Dharma in the past, without distinguishing whether the translators were proficient in the language, later the translations were modified, and those that were modified were regarded as new, and those that remained in their original state were regarded as flawed, thus creating division.
Chinese
对于破除无实有之见解的对治，新出现了不可思议的佛陀事业的伟大教法明灯，因此这样说道： 庄严世间的六庄严和二胜， 虽具足慈悲与证悟同等的力量， 却以隐于圣洁森林的苦行， 将轮涅圆满于法身之大界， 是无垢光芒的第二导师。 雪域的一切见解皆受他者支配， 以锋利的破斥之利器击败， 将敌对者自身安置于常断宗派中， 若不升起教法的太阳， 众多先贤圣者皆视为恶劫。 以享用轮涅中边的双重意趣， 搅乱了新宗派之意， 在这为臆测所支配的世间， 您阐明了具足明辨的佛陀， 亲眼所见的智慧。 仅凭守护奇特的宗派名称， 也能见到您言语圆满的功德， 对于无谬的殊胜道，粗暴的否认之语， 恐惧于在口头巷陌游荡， 见到生起后悔之幻化之法。 从中，想要在三世佛法之都， 秉持诵读苦行（698）的一切人， 若将此事作为要务，则于宁玛派， 自诩却背离正道的， 都是神识已逝的亡者。 如是，在此雪山之中，被称为迎请佛法的根本，乃是始终依靠法王祖孙三代的发心和愿力。 为了莲师化身之君主赤松德赞再次以僧人的形象登上大藏的王位，第五世达赖喇嘛·罗桑嘉措将新旧教法置于无有偏颇的地位，为了圆满其意愿。 其子之长子，拉尊穆尼赞布的第十七世化身班智达·桑吉嘉措，于绕迥火兔年（1687年）在下密院新建了此僧团。 供养着足够一百三十名僧众享用而不匮乏的供养田地和修行供养等资具，从而学习清净的戒律。
English
As an antidote to the view that is devoid of truth, a great illuminator of the teachings of inconceivable Buddha activity has newly appeared, and thus it is said: The six ornaments and two supreme ones who adorn the world, Although possessing the power of compassion and realization equally, Yet with the asceticism hidden in the sacred forest, The great expanse that perfects samsara and nirvana into the Dharmakaya, Is the second teacher of stainless light. In the snowy land, all views are under the control of others, With the sharp weapon of refutation, they defeat, Placing the opponent himself in the eternalist and nihilist schools, If the sun of the teachings does not rise, Many previous supreme seers consider it a bad age. By enjoying the double intention of the middle and extremes of samsara, The mind of the new school that is stirred up, In this world that is dominated by speculation, You have explained the Buddha who is endowed with discernment, The wisdom that is seen directly. Even by protecting the name of the unique assembly of the Middle Way, One can see the glory of your speech's perfection, For the unerring supreme path, the harsh words of denial, Fearing to wander in the alleys of the mouth, Seeing the Dharma that arises as a manifestation of regret. From this, all those who wish to uphold the asceticism of reading (698) in the city of the three times' Buddhas, If they take this matter as a priority, then in the Nyingma school, Those who claim to be but turn away from the true path, Are all beings whose consciousness has passed away. Thus, here in the midst of the snowy mountains, the root of what is called inviting the Buddha's teachings is that from beginning to end, it relies solely on the aspiration and power of the prayers of the three Dharma kings, grandfather, father, and son. In order for the divine king Trisong Detsen, an emanation of Padmasambhava, to once again ascend the throne of Great Tibet in the manner of wearing monastic robes, the Fifth Dalai Lama, Ngawang Lobsang Gyatso, placed the old and new teachings in a position of impartiality, in order to fulfill his intention. The seventeenth incarnation of his son's eldest son, Lhasun Mune Tsenpo, Pandit Sangye Gyatso, newly established this monastic community in Lower Tantric College in the Fire Hare year of the Rabjung (1687). By providing the conditions for offering fields and practice offerings that are sufficient for the sustenance of about one hundred and thirty monks without being busy, they study the pure discipline of the Vinaya.
Tibetan
་ཁྲིམས་རྣམ་པར་དག་པ་དང་། རྡོ་རྗེ་ཐེག་པའི་བསྐྱེད་རྫོགས་ཀྱི་གཞུང་ལ་མཉམས་སུ་ལེན་ཞིང་། བསྟན་སྲིད་དང་སེམས་ཅན་བདེ་ཐབས་ཀྱི་ཕྲིན་ལས་རབ་འབྱམས་ཀྱི་ཕྱག་བཞེས། ཚེས་བཅུའི་གར་འཆམས། རྡོ་རྗེ་གཞོན་ནུའི་རྩ་འཆམས་སོགས་གོང་མ་ལྔ་པའི་དགོངས་བཞེད་བཞིན་བཙུགས། མཁན་པོར་ཕན་བདེ་ལེགས་བཤད་གླིང་པ་རིག་པའི་རྒྱ་མཚོ་བསྐོས། ཆོས་སྤྱོད་བཅུ་དང་ལྷག་པའི་ལྷའི་བསྙེན་སྒྲུབ། དུས་དང་དུས་སུ་ཐེག་པ་ཆེན་པོའི་གསོ་སྦྱོང་སོགས་ཚོགས་གཉིས་ཀྱི་ཡོན་ཏན་ཡར་འཕེལ་དུ་གྱུར་པའི་སྐབས་ཤིག །བདུད་སྡིག་ཏོ་ཅན་ཀླ་ཀློའི་བརྟུལ་ཞུགས་ལ་ཞེན་པ་ཇུན་ག་རྟི་བས་བོད་ཀྱི་མངའ་རིས་ལ་མཐོ་བརྩམས་ཤིང་། རྡོ་རྗེ་ཐེག་པའི་རིང་ལུགས་ཕྲ་མེན་གྱི་རིག་པས་བཅོམས་ནས་བལྟར་ (༦༩༩)མི་མངོན་པའི་གནས་སུ་སྦྱར་ཡང་། དབང་ཕྱོགས་གོང་མའི་དཔུང་ཆེན་གྱིས་དགྲ་ལྷའི་དུ་མ་བྱའི་ཚེར་མ་མིང་གི་ལྷག་མར་བྱས་པས་གོང་མ་ལྔ་པའི་ཐུགས་བསྐྱེད་སྟོབས་སུ་གྱུར་ཏེ་རིང་ལུགས་ཉམས་པ་སོར་ཆུད། དགོན་འདི་གའི་གྲ་རིགས་པི་ཅིང་ནང་སོ་བློ་བསམ་གྱིས་ལྷག་བསམ་དང་རྒྱུ་ཚོགས་ཆུད་མི་འཛའ་བའི་བདག་པོའི་རྒྱན་རྒྱལ་བསྟན་ལ་གུས་པ་ཅན་དུ་ཝ་ང་བསོད་ནམས་སྟོབས་རྒྱས་ཀྱིས་མཛད་དེ་གཙུག་ལག་ཁང་མ་ལག་དང་བཅས་སྔར་བཞིན་འབྱོངས། རིམ་པས་མཁན་པོ་དགེ་འདུན་བཀྲ་ཤིས་ཀྱིས་ལི་མ་ལྷ་ཁང་རྟེན་དང་བརྟེན་པར་བཅས་པ། མཁན་པོ་ནམ་མཁའ་བསྟན་སྐྱོང་གིས་ཁུར་མཛད་དེ་གསེར་ཟངས་ཀྱི་རྒྱལ་མཚན་བཞི་དང་། རྣམ་བཅུ་རི་དྭགས་ཆོས་འཁོར། སྤེན་པད་ཞིག་གསོས། མེ་སྲོང་གནས་ཀྱི་གསེར་འཕྲུ། དེ་རྗེས་མཁན་པོ་ཨོ་རྒྱན་དཔལ་མགོན་གྱི་ལས་ཐོག་སྐབས་སྡེ་འདི་ཉིད་ལ་བཀའ་དྲིན་ཆེ་བ་ལྷ་སྲས་སངས་རྒྱས་རྒྱ་མཚོ་ནས་མཁན་ཐོག་རིམ་བྱོན་ཀུན་དགའ་དཔལ་བཟང་ཡན་གྱིས་སྒྲིབ་གཉིས་སྦྱར་ཕྱིར་སེང་གཡེང་ཀ་རིང་གཉིས་ཀྱི་ཐོག་བཤུབ་འབུབས་ཀྱི་ཞིག་གསོ་དང་། གསེང་གཡེང་ཕྱི་ནང་གི་ལྡེབས་བྲིས་ཤིང་རྩི། བཟང་གོས་ཀྱི་གནམ་རྒྱན་སོགས་སྤྱིར་རྒྱུ་སོང་དངུལ་ཐོག་ཏུ་ཕབ་པར་དངུལ་སྲང་བརྒྱ་ཕྲག་བཞི་དང་བརྒྱད་ཅུ་ཐམ་པ། མཁན་པོ་རང་ཉིད་དང་། སྡེ་རྙིང་བྱམས་པ་བསྟན་འཛིན་ཅན་གྱིས་ལག་འདོན་དང་བཅས་བྱ་བ་ལེགས་པ་ཚར་ཕྱིན་པའི་དེ་མ་ཐག་པར། མཁན་པོ་འདི་ཉིད་ནས་ལྷག་བསམ་རྣམ་དག་གིས་དགེ་འདུན་བྱིངས་ལ་ཁུར་དུ་འགྲོ་བའི་རིགས་གཏན་ནས་མེད་པས་རིག་འཛིན་འཇིགས་མེད་གླིང་པ་སྤྱན་དྲངས་ཏེ། ཐོག་མར་གཙུག་ལག་ཁང་ཕྱི་ནང་གི་རྟེན་བརྟེན་པ་ཐམས་ཅ
Chinese
持守清净的戒律，修习金刚乘的生起圆满次第之理，如五世达赖喇嘛之意，建立了利益政教和众生的无量事业，十斋日的跳神，金刚橛的根本跳神等。任命班德勒谢林巴·仁贝嘉措为堪布。举行十种法事和本尊的念修，时时举行大乘布萨等，是二资粮功德增长的时期。恶魔罪人，执着于外道行为的准噶尔部侵犯西藏的阿里地区，虽然用金刚乘的微细智慧摧毁，并于观者（699）不知之处消灭。但因掌权者的强大军队将敌人的无数荆棘化为徒有虚名，五世达赖喇嘛的愿力化为力量，使教法恢复如初。该寺的僧人，北京内务部的洛桑发心，以及不浪费资财的施主，恭敬佛教的旺·索朗多杰，建造了包括主殿在内的所有建筑，恢复如初。之后，堪布格敦扎西修复了包括里玛拉康的所依和能依。堪布南喀丹炯负责修复了四座金铜色胜利幢，十相自在和转法轮，以及弥松地方的金顶。之后，在堪布邬金贝衮任职期间，对该寺恩德极大的拉尊桑杰嘉措到历任堪布根嘎华桑为止，为了消除二障，对森扬长柱二柱进行了覆盖式的修复，森扬内外的墙壁进行了粉刷，用精美的丝绸制作了天花等等，总共花费了四百八十两白银。堪布本人和德宁蒋巴丹增等人亲自参与，圆满完成了所有工程。紧接着，堪布本人以纯洁的发心，为了不给所有僧众增加负担，迎请了持明者吉美林巴。首先对寺庙内外所有的所依能依
English
Holding perfectly pure precepts, practicing the principles of the generation and completion stages of the Vajrayana, in accordance with the intentions of the Fifth Dalai Lama, established the vast activities for the benefit of the doctrine and sentient beings, the Cham dance on the tenth day, the root Cham dance of Vajrakila, etc. Appointed Phende Lekshe Lingpa Rigpai Gyatso as Khenpo. Held ten kinds of Dharma practices and the recitation and practice of the tutelary deity, and held Mahayana Posadha vows from time to time, which was a time when the merits of the two accumulations increased. The evil demon, adhering to the behavior of the heretics, the Jungar tribe invaded the Ngari region of Tibet, and although they were destroyed by the subtle wisdom of the Vajrayana and annihilated in an invisible place for the viewer (699). However, because the powerful army of the ruling party turned the countless thorns of the enemy into mere names, the aspiration of the Fifth Dalai Lama turned into strength, and the doctrine was restored to its original state. The monk of this monastery, Lobsang of the Beijing Internal Affairs Department, made aspirations, and the patron who did not waste wealth, Wang Sonam Dorje, who was respectful of Buddhism, built all the buildings including the main temple and restored them to their original state. Later, Khenpo Gedun Tashi repaired all the supports and supported objects of Lima Lhakhang. Khenpo Namkha Danten took charge of repairing the four golden copper victory banners, the ten-aspect freedom and the wheel of Dharma, and the golden roof of Mison. Later, during the tenure of Khenpo Orgyen Pelgon, Lhazun Sangye Gyatso, who was very kind to this monastery, up to the successive Khenpos Kunga Phalsang, in order to eliminate the two obscurations, carried out a covering repair of the two Senyang long pillars, painted the inner and outer walls of Senyang, and made ceilings of fine silk, etc., for a total cost of four hundred and eighty taels of silver. The Khenpo himself and Dening Jampa Tenzin and others personally participated and completed all the projects perfectly. Immediately afterwards, the Khenpo himself, with pure aspirations, invited the Vidyadhara Jigme Lingpa in order not to burden all the monks. First of all, all the supports and supported objects inside and outside the temple