Chinese
哦！转世者扎瓦，法称，包括这次在内的四世都将是父子关系。多康嘉德协翁也带着金石等物来拜见。按照他所说的需要《龙钦心髓》持明灌顶等，从德格请来了《真实名经》的二函。（438）从青海湖来的蒙古国王庆王也以石喇嘛和供施的缘起，以及黄金和绸缎等礼物来问候，并通过喇嘛钦吉美传话说，请您接受我等心意相通的祈祷，并赠送了礼品和信物，以及喇嘛的身像等。对想要受近圆戒的修行者，讲述了律部的学处，并告诫他们要珍惜并将其作为边地教法的榜样。送去了约二十两银子的供养品，并劝其赎回蜂巢和鱼命。送去六十五两一钱黄金，用于在德格为觉沃佛像打造金法轮，并送去六匹绸缎，用于在吉隆新寺制作供品。将自己寺院的《甘珠尔》首页和第二页也换成了金字。献上了三重面罩。为达孜堆龙巴的转世者进行了灌顶成熟。迎请了种姓之子嘉赛尼玛沃热到上部直贡。包括约两百驮的物资在内，寺院的堪布、堪布弟子、执事等都来了。父子一同举行了长寿仪轨，供奉了身语意所依、曼扎、金石等物、两匹马蹄、一百唐卡和五种绸缎，显得非常丰厚。缓慢地在桑耶寺建造住所，举行了千供法会，粗略地进行了朝拜。依次经过岗巴拉，迎请到嘉玛赤康，在那里住了几天，举行了盛大的宴请和供施。（439）以直贡寺的大小寺院为代表的拉萨各部，以及以墨竹工卡宗本德喀巴为代表的民众，都举行了欢迎仪式，戴着五百顶不同的帽子，一起来到朗觉颇章。献上了约一百两银子的见面礼，并互赠哈达。举行了多日的献供仪式。
English
Oh! The incarnate Zlaba, Choskyi Drakpa, including this life, will be related as father and son for four lifetimes. Dokham Gyade Zhe'u Pon also came to pay respects with gold and stones. As he requested the empowerment of Rigdzin of Longchen Nyingtik, two volumes of the 'True Name Scripture' were obtained from Dege. (438) The Mongolian King Qing Wang from Qinghai Lake also sent greetings with offerings of a stone lama and gifts of gold and silk, saying, 'Please accept our prayers for our hearts to be connected,' through Lama Chen Jigmey, and presented gifts and tokens of faith, as well as an image of the lama. To the practitioner who wished to take the full ordination, the precepts of the Vinaya were taught, and he was advised to cherish and regard them as an example of the teachings in the borderlands. About twenty silver coins were sent as offerings for the mountain, and he was advised to redeem beehives and fish lives. Sixty-five and a half silver coins were sent to Dege to make a golden wheel for the Jowo statue, and six pieces of silk were sent to make offerings at the new Kilung Monastery. The first and second pages of the Kangyur of his own monastery were also replaced with gold letters. Three layers of face covers were offered. The incarnate of Dakto Lingpa was given the ripening empowerment. The son of the lineage, Gyalsay Nyinjed Ozer, was invited to Upper Drigung. Including about two hundred mule loads of goods, the Khenpo, disciples, and attendants of the monastery arrived. The father and son together held a long-life ceremony, offering representations of body, speech, and mind, a mandala, gold and stones, two horse hooves, one hundred tangkas, and five kinds of silk, which appeared very abundant. Slowly, a residence was built at Samye Monastery, a thousand-offering ceremony was held, and a rough pilgrimage was made. Passing through Gampala, they were invited to Gyama Trikang, where they stayed for a few days, and a grand feast and offerings were held. (439) The Lhasa divisions, represented by the large and small monasteries of Drigung, and the people, represented by the Melro Dzongpon Dekharwa, held a welcoming ceremony, wearing five hundred different hats, and came to Lungsho Phodrang. An audience gift of about one hundred silver coins was offered, and khatas were exchanged. Offering ceremonies were held for many days.
Chinese
跳舞和表演者等多种游戏使愚昧之人迷惑，但对无法抗拒的杀戮等强大势力的行为非常厌恶。楚布寺的代表问我西藏各种宗教的见解、禅修和行为是什么。为了圆满的佛陀为了调伏众生的根器、能力和智慧，宣说了四种宗派和四部密续的区分，六边和四种方式的辨别解释，是由六庄严二胜等完成的。在西藏，大多数论典讲述者在尚未证悟灭谛的情况下，对道谛按照各自的根器进行推测，创立各自的宗派和宗教，否则还可以。我总是保持平等，因此这个意识流变得不可言说。因此，对于高低不同的见解和禅修，以及宗派的辩论，都已经耗尽，因此不对任何人产生贪嗔和争论。以诗歌的形式（440）讲述了这些意义。在梦中，在自己居住的房间里，感觉在走动，一个自称是多闻天子的人，身体比其他人高大，金色的，坐在垫子上，面前摆放着一百盏酥油灯，心想这对种姓之子来说是吉祥的缘起吗？因为他非常威严，心想如果真是多闻天子就应该顶礼，就在这第二个念头，心想除非莲花生大师亲自来，否则不需要顶礼，于是完整地听受了普巴传承的灌顶。之后，经过宗萨，前往泰尔的升座典礼。布施了六十多串念珠。尽力向贫穷的僧人布施。在泰克举行了两天的开光仪式和火供。为修行者写了禅修的口诀。在宝箱的底部，在仲敦（地名）墓地停留期间，举行了一千次荟供。进行了同等水平的火供。在仁钦彭措的石棺中稍微停留。在那里移动的同时，出现了砍掉两个人的头，一个转化为深渊，另一个没有转化的景象，这正在舍弃所见之障和
English
Dancing and performers and other various games confuse the ignorant, but there is a great aversion to the behavior of powerful forces such as irresistible killing. The representative of Tsurphu Monastery asked me what the views, meditation, and practices of the various Tibetan religions were. In order for the complete Buddha to teach in accordance with the dispositions, faculties, and intelligence of those to be tamed, the distinctions of the four philosophical schools and the four classes of tantras were taught, and the explanations of the six extremes and four modes of reasoning have been completed by the Six Ornaments and Two Supremes and others. In Tibet, most of the treatise-speakers, without having realized the truth of cessation, speculate on the truth of the path according to their own capacities, creating their own sects and religions, which is acceptable. I always remain in equanimity, so this stream of consciousness has become inexpressible. Therefore, the minds of high and low views and meditations, and the debates of sects, have been exhausted, so I do not have attachment, aversion, or disputes with anyone. These meanings were explained in verses (440). In a dream, in the room where I was staying, I had the sensation of walking, and a man who claimed to be Vaishravana, whose body was larger than others, golden in color, was sitting on a cushion, with a hundred butter lamps arranged in front of him, and I thought, is this an auspicious omen for the son of the lineage? Because he was very majestic, I thought that if he was really Vaishravana, I should prostrate, but in the second thought, I thought that unless Padmasambhava himself came, there was no need to prostrate, and I completely received the empowerment of the Vajrakilaya tradition. After that, passing through Dzongsar, I went to the enthronement ceremony of Thel. I offered more than sixty rosaries. I gave as much alms as possible to the poor monks. I held a two-day consecration ceremony and a fire puja at Thek. I wrote meditation instructions for the hermits. At the bottom of the treasure chest, during the stay at the Drongdur (place name) cemetery, a thousand tsok offerings were held. Fire offerings of equal level were performed. I stayed briefly in the stone coffin of Rinchen Phuntsok. While moving there, there was a vision of cutting off the heads of two people, one transforming into an abyss, and the other not transforming, which is abandoning the obscurations of seeing and
Chinese
在果空行母五部主尊以不净之相，也赐予了三灌顶的俱生智。也唱诵了与灌顶意义相结合的金刚歌舞。为六十位左右的僧人提供了茶和布施。在掘藏师的禅房里，准备了大师（莲花生大师）(441)将要建造的头部构造和命脉。天气转暖后，准备了建造所需的银三两、茶叶和六袋粮食。给工匠们留下了裙子和披单，那个温泉似乎加持力非常大。由于萨迦派的兴衰，看到提寺的废墟，想到经论堪布们的贪恋争论是给佛法造成巨大创伤的原因，感到悲伤。又在日噶寺提供了三次联合供茶，并布施了六十五两银子。享用了供奉的坐垫和财物。为仁波切两位和提寺的总堪布师徒六人等聚集者宣讲了《集密意续大灌顶》。因为是圆满显密教法的大法轮，所以想如果多吉扎寺和洛扎土谢巴两位也能来就好了，于是发出了邀请。但却无法从沉迷于不修行佛法和不求甚解的二流子中脱身。在萨科熬糖也发生了三次，似乎预示着在卫藏地区开启这个大坛城的缘起。新建了完整的坛城和擦擦，灌顶的记录等也很重要，收到金银、茶叶、布匹、丝绸等供养也非常多。在德格，供奉了加入珍贵灌顶丸的药供和闭关介绍信等，在青海湖，由于断绝了一个大部落的血脉，自己的弟子多拉吉美赤列给予了实际的(442)帮助。在平息了因愚昧的动机而歪曲的带有偏见的邪见之上，清塘国王和格西公正我等看到了《功德藏》的根本和注释，断绝了对宁玛派的胡乱猜测的罪恶之源。因为他的事业也无法否认，所以收到了大量的金银财宝，以及珍珠、毒蛇头上的宝珠、华丽的布料等贵重供品。卫茹夏拉康是领主年轻时的...
English
In the impure state of Gompa, the chief of the five classes of Dakinis also bestowed the co-emergent wisdom of the three empowerments. Vajra songs and dances combined with the meaning of empowerment were also performed. Tea and offerings were made to about sixty monks. In the hermitage of the treasure revealer, preparations were made for the head structure and lifeline of the great master (Padmasambhava) (441) to be built. After the weather warmed up, three silver coins, tea, and six loads of grain were prepared for the construction. Skirts and shawls were left for the craftsmen, and that hot spring seemed to have a very great blessing. Seeing the ruins of Til Monastery due to the rise and fall of the Sakya school, and thinking that the greed and disputes of the Khenpos of the scriptures were the cause of great wounds to the Dharma, sadness increased. Again, three joint tea offerings were made at Rigar Monastery, and sixty-five silver coins were offered. The throne offering's cushions and possessions were enjoyed. The "Great Empowerment of the Collected Intentions Sutra" was taught to the two Rinpoches and the six teachers and disciples of Til Monastery, along with their entourage. Because it was a great Dharma wheel that perfected the entire doctrine of Sutra and Tantra, it was hoped that Dorje Drak Monastery and Lhodrak Thugssepa could also come, so invitations were sent. But they could not get out of the midst of the lazy people who were addicted to drinking and did not practice Dharma or seek understanding. Boiling sugar in Sakho also happened three times, which seemed to foreshadow the auspiciousness of opening this great mandala in the U-Tsang region. The complete mandala and tsakli were newly built, and the empowerment records were also important. The offerings of gold, silver, tea, cloth, silk, etc., were also very generous. In Derge, medicine offerings mixed with precious empowerment pills and retreat introduction letters were offered. At Qinghai Lake, due to the extinction of the lineage of a large tribe, my own disciple Dola Jigme Trinley provided actual (442) help. Above the pacification of biased and wrong views that distorted the Dharma with ignorant motivations, King Qing Tang and Geshe Gongzubo and others saw the root and commentary of "The Treasury of Qualities," and cut off the source of sin of random speculation about the Nyingma school. Because his activities could not be denied, a large amount of gold and silver treasures, as well as pearls, jewels from the heads of poisonous snakes, and luxurious fabrics, were received as generous offerings. The Uru Shawa Lhakhang was from the time of the young lord...
Chinese
据说由邬·布吉·尼雅·定增桑波役使多吉列巴建造，但实际上，石碑上的文字显示，是由班德·定增宁杰、肖夏切等念班以雄厚的财力支持建造的，因此与汝囊的总寺没有区别，而且是同时代的。据说护法神显灵，加持力强大，但却变得有些衰败。早期，嘉瓦·隆钦巴曾进行修复。这次，我本人对主殿的景象、八大近子、两位忿怒尊，以及左右两边的所有佛殿进行了镀金、开光，并供奉了约十匹上好绸缎的上衣、下裙、法衣、佛袍、天盖、幡、饰品、旗帜、耳环等。新建了食子盒，其中装满了用水晶制作的常供食子，非常丰盛。撰写了朝圣指南。向僧众布施了（443）份斋饭。举行了护法神的食子灌顶。捐赠了五两白银作为全知者（隆钦巴）的纪念法会基金。举行了为期两天的开光仪式，以及火供、会供、供养和广大的祈愿法会。噶擦噶仓巴多次恳请，主要在汝囊的旧佛殿中举行了为期两天的开光仪式，布置了供品、法座和帷幔。供奉了精美的金铜曼扎盘和供杯。为大经堂的依怙主八大法行和金刚橛举行了七次火供。向僧团布施了铜币，提供了三顿斋饭，并三次参加了会供。向柱子敬献了上好绸缎。捐赠了通提玛的大幡，以及猴月的初十供养基金三十两白银。进行了息增怀诛四业合一的灌顶。贡噶宗本为首的墨竹工卡下区的大部分民众在经堂接受了集体灌顶。我梦见有人说，在此地，杰尊·米拉日巴曾在我面前坐着唱道歌，至今已过去七十三年。乞丐非常多，似乎永远无法满足，但我相信本生传中的慈悲故事，没有让他们失望。嘉拉的果仓活佛特意前来，供奉了身语意所依、上等茶叶六驮五包、酥油七桶、大量的贡布呢布等，举行了长寿仪轨。