English
Even if it is very good, there is concern that if it remains unchanged like the old practice in the ephemeris, it may become contradictory. 13) Also, the astrological calculation given in the forty-fourth reply is a subtle discourse that all experts unanimously praise. Combining it with days and nights, although it is very consistent with the quotations from the tantras, sixteen days may appear on each face of the half-month holder, even if there is no contradiction. But if viewed in the long term, approximately nine days less than one month occur every year, for six months, so it seems that six ephemeris will be missing each year. This is like the tradition of the oral instruction school, where in the end, one has no choice but to abandon the remaining part. If done this way, the tantras occasionally speak of abandoning the fifteenth day, and there is doubt as to whether it will be agreeable. 14) Also, in the fifteenth chapter, "This is pure accomplishment, it appears when the action month is purely increased." If the abandonment of the Gangshol tradition is considered pure, then since it is inconsistent with the pure increase of the accomplishment calculation, it is actually impure. Therefore, there is concern as to whether this contradicts the view that the traditional drawing should not be tainted by even the slightest flaw in any way. 15) Also, in the sixteenth chapter, the Panchen's solar return sixty-year cycle, and the twelve five-year cycles unfolded at the end of the empty calculation in accordance with it, summarize the five-year empty calculation cycle into one cycle each year, and discard diseases such as the solar return in India. In order to be more convenient to use, a new chart of the summer solar return in this area is developed, etc. This is like a thorough explanation of the subtle discourse of the Illuminating Treatise, which is both concise and complete. 16) Also, in the month-purification section of the long ephemeris, "The lower one is decorated with eye-transformation-form-fire." If the past Rabjung year shown is the first Rabjung year, then the lunar discard surplus is the eight parts of the space-fire-month, or if it is made into an arrow-corpse-rain, it will become thirty-nine donors. Also, if this twelfth Rabjung year is the oral calculation surplus, then the actor's lunar discard surplus shown in the fourth chapter was nineteen, and there is concern as to whether the before and after are inconsistent. Also, the Gangshol's.
Chinese
即使按照（其他）历法，通过给予和完成这个剩余的闰月，去年土龙年（1988）的蒙古历八月闰月增加，剩余全部消失。实际上，七月末尾剩余的月份是为了七月，因为一个月提前了所以不合适。因为自己不知道如何安排，所以怀疑是否犯了错误，陷入了疑惑的网中。最后，在自己的计算中，以前的“ཕུག་ལུགས”历算家们以绒巴·嘎洛的计算为基础。在那里，在二百二十一过去年份的清净月份的集合中，有一个“我一”的净化仪式。在第九绕迥（1566）之初，贝玛贡钦列巴按照四十九进行调整。如果按照这样计算，那么这个绕迥的计算中，四十六是否应该被给予呢？一般来说，正如所说，这个星宿不像图表那样运行，所以处于难以研究的状态。但是，仅仅因为与以前的实践不一致而变成了疑惑。17）关于梅尔根·卡珠历法的转移计算，现在确定的这个表格：‘汉地一年历书，藏地效仿有错谬，不同之处在于图表的指引，对于这个深刻差异的观点。’按照所说的意思，以前的表格似乎是藏人效仿汉地一年历书的年度例子而产生的错误。如果是这样，那么以前所持有的表格都是徒劳的。特别是，在汉地历算的经论中，关于太阳等在日期上出现的表格，以及将春分作为蒙古历一月，然后以此作为新年开始的观点是完全正确的。因此，经典中从虎月开始作为新年，以及“ཕུག་ལུགས”历算家们将春分与十一月结合，并将这个图表与昼夜结合，太阳、地主和日期都遵循它。是否所有这些实践方面都不正确呢？因为我的智慧非常狭隘，无法让善说如太阳般的光芒进入，所以陷入了疑惑的黑暗中。现在恳请用善说明灯的光芒来消除它。18）关于第二十章等五行计算的部分，
English
Even according to (other) calendars, by giving and completing this remaining intercalary month, the intercalary month of the eighth month of the Mongolian calendar in the earth-dragon year (1988) increased last year, and all the remainder disappeared. In reality, the month remaining at the end of July is for July, and because it is one month ahead, it is not appropriate. Because I do not know how to arrange it myself, I doubt whether I have made a mistake and have fallen into the net of doubt. Finally, in my own calculations, the previous 'Phukluk' calculators used Rongpa Galo's calculations as a basis. There, in the collection of pure months of the two hundred and twenty-one past years, there is a purification ritual of 'I-one'. At the beginning of the ninth Rabjung (1566), Pema Gon Trinlepa adjusted according to forty-nine. If calculated in this way, should forty-six be given in the calculation of this Rabjung? In general, as it is said that this constellation does not run like a chart, it is in a state that is difficult to study. However, it has become a doubt merely because it is inconsistent with previous practices. 17) Regarding the calculation of the transfer of the Mergen Kaju calendar, this table that is currently fixed: 'The Han Chinese one-year almanac, the Tibetan imitation is erroneous, the difference lies in the guidance of the chart, the view of this profound difference.' According to what is said, the previous tables seem to be errors caused by Tibetans imitating the annual examples of the Han Chinese one-year almanac. If so, then all the previously held tables are in vain. In particular, in the sutras and treatises of Han Chinese calendrical calculations, the tables regarding the appearance of the sun, etc., on dates, and the view that the vernal equinox is taken as the first month of the Mongolian calendar, and then this is taken as the beginning of the new year, are completely correct. Therefore, the scriptures take the tiger month as the beginning of the new year, and the 'Phukluk' calculators combine the vernal equinox with November, and this chart is combined with day and night, and the sun, the earth lord, and the date all follow it. Are all these practical aspects incorrect? Because my wisdom is very narrow and unable to let the light of the sun-like good saying enter, I have fallen into the darkness of doubt. Now, I beseech you to dispel it with the light of the lamp of good saying. 18) Regarding the section on the calculation of the elements such as the twentieth chapter,
Tibetan
དང་། རང་རྩོམ་ལ་ཁ་གཡར་ནས་སྦྱར་བྱང་བཏབ་པ་སོགས་ཀྱང་ཐོ་རེ་བ་སྣང་ཞིང་། ཁྱད་པར་རྩོམ་པ་ལས་ཀྱང་འཆད་པའི་བཀའ་བབས་པས། སྐུ་གཞོན་ནུའི་དུས་ནས་སློབ་མ་མང་དུ་འདུས་པ་ལས། དེ་དག་གི་ནང་ནས་སྐར་རྩིས་ཀྱི་རི་མོ་ཚད་མ་རྫོགས་པ། ཡབ་པ་སྤྲུལ་སྐུ་གོང་མ་ཀརྨ་བསྟན་སྐྱོང་དང་། རྒྱ་སྟོན་ནུབ་རི་བ་སོགས་དང་། སྐར་ནག་གཉིས་ཀ་མ་ལུས་པ་རྫོགས་པ་ཚོགས་དགེ་འདུན་སྒང་གི་དབུ་མཛད་ཌོམྦིར་གྲགས་པ་རྣམས་ཏེ་སྔ་ཚར་གྱི་སློབ་མ་དང་། ཕྱིས་ཤེས་བྱ་ཐམས་ཅད་མཁྱེན་ཅིང་གཟིགས་པ་རྗེ་བཙུན་ཕྱག་ན་པདྨོས་རིགས་ལམ་འདི་ཉིད་བཞེས་ཤིང་། གཞན་དག་ལ་སྤེལ་བའི་ལུང་གི་བདག་རྐྱེན་བཟང་པོས་བཀའ་དྲིན་བསྐྱངས་པར་བརྟེན། ཕོ་བྲང་ཆེན་པོར་འདར་ལོ་ཆེན་པོ་སོགས་མཁས་པ་འགའ་ལ་གསུངས་ཤིང་། གཞིས་སུའང་ཞལ་སློབ་པད་མཚོར་ངང་པ་ཇི་ལྟ་བ་བཞིན་དུ་འདུས་པས། དེང་སང་ཉི་མ་དབུས་ཀྱི་ཕྱོགས་འདིར་རྩིས་རིག་སྨྲ་བ་ཕལ་ཆེར་དམ་པ་འདིའི་བཀའ་དྲིན་གྱིས་འཚོ་བ་འབའ་ཞིག་པ་ལྟ་བུར་གྱུར་ནའང་། ཕྲན་བུས་གཟུངས་སུ་ཟིན་པ་ལ། བདག་གཅེན་རྒྱལ་བའི་སྲས་པོ་སོགས་སྐར་རྩིས་ཀྱི་རི་མོ་རྫོགས་པའི་ཞལ་སློབ་དགེ་བའི་བཤེས་གཉེན་འགའ་དང་། ཞལ་ལུང་བུ་ཕལ་ཆེ་བའི་རི་མོ་རྫོགས་པ་ཁ་ཤས་བྱུང་སྣང་ཞིང་། སྐར་ནག་གཉིས་ཀ་རྫོགས་པ་ཞང་པོ་གཞོན་ཐ་དོན་གྲུབ་ཚེ་བརྟན་ཙམ་མ་གཏོགས་མ་བྱུང་འདུག་པ་དང་། དེ་དག་སོ་སོས་ཕྲིན་ལས་བསྐྱངས་པ་ཡང་ཆེར་མ་བྱུང་འདུག་ཅིང་། ཕྲན་བུས་དྲུང་དུ་བསླབ་སྦྱོང་ཞུ་དུས། ༧གོང་ས་མཆོག་ནས་བསླབ་སྟོན་རིན་པོ་ཆེ་སྩལ་བ་སྤྱི་བོའི་ཐོད་དུ་བཅིངས་ཏེ། སྐར་རྩིས་ཀྱི་རི་མོ་ལ་ནན་ཆགས་ཀྱིས་སྦྱངས་ཁུལ་ཙམ་ལས། རང་ན་གཞོན་པ་དང་འདུན་པ་ཞན་པའི་སྟེང་སློབ་དཔོན་སྐུ་ན་སྨིན་ཆེས་པ་བཅས་དབྱངས་འཆར་དང་ནག་རྩིས་ཕྱོགས་འགོ་དོད་ཙམ་ལས་རྒྱ་ཆེར་སྦྱོང་མ་འགྲུབ་པའི་ཁར། འདུ་ཤེས་ཆུང་བས་སྦྱང་ལོ་བྱས་པའི་དཔེ་རྒྱུན་རྣམས་ཀྱང་མ་འགྲུབ་པ་དང་། ཐོར་བུ་ལག་ཏུ་ཡོད་པ་རྣམས་ལའང་། རྟག་པར་གྲྭ་སའི་བཅའ་ཁྲིམས་དང་ཕལ་ཆེར་ལེ་ལོའི་ངང་དུ་འབྱམས་པས་ལྟ་རྟོག་མ་ནུས་ཤིང་ཤེས་རབ་མཐུ་ཆུང་བས་ཇི་ལྟ་བ་བཞིན་ཤེས་པར་མ་གྱུར་ནའང་། དེང་སང་བདག་ཅག་རྣམས་ནག་རྩིས་ཀྱི་སྣ་ཐོགས་སུ་གསལ་སྒྲོན་གྱི་རྡེའུ་དངོས་བསྟན་ཙམ་ཁྱུང་ཕུག་རྣམ་གཉིས་ཀྱི་ཡི་གེ་ལ་བརྟེན་ཏེ་ལག་ལེན་བྱེད་ཁུལ་ལགས་ནའང་། ཚིག་དོན་རྒྱ་ཆེ་ཞིང་ཟབ་གནད་འདུས་པས་རབ་ཏུ་བརླིང་བའི་བསྟན་བཅོས་རིན་པོ་ཆེ་འདི་ལྟ་བུ་ལ་
Chinese
而且，借用自己的作品来张贴广告等情况也时有发生。特别是，比起写作，讲授的责任更重。从年轻时起，就聚集了很多学生。其中，完全掌握星算图的有：亚巴活佛上一世噶玛丹炯、嘉顿努日瓦等；以及完全掌握白算和黑算的措格寺的维那师，即著名的多姆比尔等人，这些都是早期的学生。后来，遍知遍见的至尊恰那多吉（观音菩萨）亲自采用了这种理路，并且由于将此传授给其他人的良好因缘，受到了恩惠。在布达拉宫也曾对达洛钦波等一些学者讲授过。在自己的住处，也像天鹅聚集在莲花湖一样聚集了很多弟子。如今，在尼玛（日）中部地区，几乎所有从事星算的人都依靠这位圣者的恩德为生。但我自己记住的，只有我的哥哥嘉瓦赛波等几位完全掌握星算图的善知识弟子，以及少数几个掌握了大部分占卜图的弟子。完全掌握白算和黑算的，除了香波云塔多珠泽丹之外，就没有其他人了。而且，他们各自开展事业的情况也不多。我自己在学习时，将至尊贡萨仁波切赐予的珍贵教导顶戴在头顶，努力学习星算图。但由于自己年轻、意愿薄弱，加上老师年事已高，所以只学到了一些阳历和黑算的入门知识，未能广泛学习。而且，由于理解力差，多年学习的范本也没有完成。 即使对于手中零散的资料，也常常因为寺院的规章制度和懒惰而疏于管理，而且由于智慧不足，未能完全理解。但如今，我们这些人只是依靠《光明灯》的显现之石和琼普两派的文字，勉强进行黑算的实践。然而，对于这样一部词义广博、内涵深刻的珍贵论著，
English
Moreover, there are occasional instances of using one's own writings to post advertisements and the like. In particular, the responsibility of teaching weighed more heavily than writing. From a young age, many students gathered. Among them, those who fully mastered the diagrams of astrology were: Yapa Tulku, the previous Karma Tenzong; Gyaton Nubriwa, and others; as well as the disciplinarian of Tsok Gelek Gung, known as Dom বির, who fully mastered both white and black calculations, these were the early students. Later, Jetsun Chagna Dorje (Avalokiteśvara), who knows and sees all phenomena, personally adopted this line of reasoning, and due to the good fortune of transmitting this to others, received blessings. In the Potala Palace, it was also taught to some scholars such as Dalo Chenpo. At his own residence, many disciples gathered like swans gathering at a lotus lake. Nowadays, in the central region of Nyima (Sun), almost all those engaged in astrology rely on the kindness of this holy person for their livelihood. But what I myself have memorized is only a few virtuous spiritual friends who are disciples of my elder brother Gyalwa Sebo and others who have fully mastered the diagrams of astrology, and a few disciples who have mastered most of the divination diagrams. Apart from Shangpo Yunta Dondrup Tseten, there was no one else who fully mastered both white and black calculations. Moreover, there were not many instances of them carrying out their respective activities. When I myself was studying, I placed the precious teachings bestowed by His Holiness Gongsar Rinpoche on the crown of my head and diligently tried to study the diagrams of astrology. However, due to my youth and weak will, coupled with the advanced age of the teacher, I only learned some introductory knowledge of the solar calendar and black calculations, and was unable to study extensively. Moreover, due to my poor understanding, the templates I had studied for many years were not completed. Even for the scattered materials in hand, I often neglected to manage them due to the monastery's rules and laziness, and due to insufficient wisdom, I was unable to fully understand them. But nowadays, we are only relying on the manifestation stone of the 'Lamp of Clarity' and the writings of both the Kyungphuk schools to barely practice black calculation. However, for such a precious treatise with extensive vocabulary and profound meaning,