Chinese
的传承和，成就者扎烂达喇巴的多哈的口诀和讲解，其魔释的讲解，红遍三圈的口诀全部的传承，成就部七和，心髓六法的传承，胜乐金刚黑行派的灌顶两次，胜乐金刚猪面母的灌顶，二十五颅器的灌顶，红阎摩敌的光明显现的加持。奈古六法，铃杵五次第，红阎摩敌无戏论等等佛法极其增盛。孟加拉的班智达普尔纳南达，即圆满喜和，普拉亚玛南达，即慈氏喜二人也来了，我们做了很多佛法的谈论，他们二位非常高兴。我也广泛宣扬我是班智达。他们是玛尔巴的班智达谁也不知道。他们自己说是，也没有重视，但是，后来走了的时候，才知道那时是班智达。修持这个心要等等，对于这样谦虚的人，也有不知道因果报应，做世间八法的人。在玛尔巴孜钦住了三天。给寺院的各位学经师各自想要的法，还在孜钦寺的墙壁绘画做了修复，还对经典都做了盛大的开光。再次到达桑丁寺。第二天天亮开始闭关。做了胜乐金刚的念诵补足七天。做了父续母续二合一的供养火施十三天左右，数量也圆满了。从那时起，也改变了火炉的方向，为了清净罪障，自己观想自己，把自己剪下的三十多束头发，全部以供养火施的方式焚烧。这个时候出现了很多稀奇的景象。那之后，吉祥胜乐金刚的生起次第圆满次第的念诵，每天不断地做大的座次。剩余的做了阎罗敌红阎摩敌的念诵，和一些护法神王的念诵。在印度西方出生的大学者普尔纳瓦扎拉瓦师徒也来了，也立刻做了尽可能的侍奉，请教了很多佛法的精要。萨嘎月的初八到初十之间，胜乐金刚的大赞《成就生源》，每天写一座，很好地完成了。对于自己信任的
English
The transmission of and, the instructions and explanations of the Doha of the great accomplished Jalendharapa, the explanation of its demon commentary, the complete transmission of the instructions of the three red circles, the accomplished seven divisions, and the transmission of the six essential practices. Two empowerments of Hevajra Black, the empowerment of Hevajra with a pig face, the empowerment of the twenty-five skull cups, the blessings of the clear light manifestation of Red Yamari. The six teachings of Niguma, the five stages of the bell and vajra, Red Yamari without elaboration, etc., the Dharma became extremely prosperous. The Bengali Pandit Purnananda, namely Perfect Joy, and Prayamananda, namely Maitreya Joy, also came, and we had many Dharma discussions, which made them both very happy. I also widely proclaimed that I was a Pandit. No one knew that they were Marpa's Pandits. Even though they said they were, they were not taken seriously, but later, when they left, it was known that they were Pandits at that time. Meditating on this essential point, etc., even for such humble people, there are those who do not know the consequences of karma and engage in the eight worldly concerns. I stayed in Marlam Tsechen for three days. I gave each of the Dharma teachers of the monastery the Dharma they desired, and I also repaired the wall paintings in Tsechen Temple, and I also performed a grand consecration for all the scriptures. I arrived back at Samding Monastery. The next day, I began a retreat from dawn. I completed a seven-day supplement to the Hevajra recitation. I performed a combined Father Tantra and Mother Tantra fire offering for about thirteen days, and the number was also completed. From that time on, I also changed the direction of the stove, and in order to purify sins and obscurations, I visualized myself and burned all of the thirty or so bundles of my cut hair in the manner of a fire offering. At this time, many wonderful visions appeared. After that, I continuously did large sessions of the generation stage and completion stage recitation of glorious Hevajra. In addition, I did the recitation of Yama's Enemy Red Yamari, and the recitation of some protector kings. The great scholar Purnavajrava and his disciples, who were born in the western part of India, also came, and I immediately did my best to serve them and asked them many essential points of the Dharma. From the eighth to the tenth of the Saga month, I wrote one session each day of the great praise of Hevajra, "The Source of Accomplishments," and it was well completed. For those who trust me,
Chinese
由于一些人的随行和同时发生，主要针对这些而念诵了七支祈愿文。在此月的初十或初九，约尔莫活佛也圆寂了。还做了以密咒的显现而命名的著作。这是在圣地印度智者成就者的心髓方面，我方独有的殊胜教言，具有决定意义的秘密词语的最早创作。之后不久，夏玛巴持红帽的活佛也到了扬巴南。在那之后的后天，噶厦四部的官员也到桑丁见面了。去拜见夏玛巴仁波切时，受到了无与伦比的优待。得到了一百五十颂金刚歌的传承，以及法王让炯所著的三身认识引导文的传承，还有喇嘛瑜伽普贤如意宝的仪轨，以及杰衮却云丹所著的五次第大手印引导文简编的传承。之后立即接到通知说，需要到江孜参加地方长官去世的超度仪式。因此，当晚勉强赶到桑丁。第二天一早出发，在早茶时分到达江孜。从那时起，直到超度仪式结束，在遗体旁进行了四次寂静仪轨，每次自生坛城和瓶生坛城都念诵了一百遍，最后一次念诵了不间断的南方之门。地方长官本人对杰达玛具有无可比拟的坚定信仰，而且实际上也非常信任他，因此为了超度仪式，在寺院里按照大药师佛的仪轨进行了长期的供养，还向僧众每人发放了一驮的布施，并按照半尊药师佛的灌顶进行了供养和布施等。超度仪式的正行在中午左右结束。第二天到达桑丁。约尔莫活佛仁波切去世前遗嘱说，超度仪式的正行队伍中，有我向他们讲经的人，所以他们必须提前来，因此第二天到达吉布。外面搭着帐篷，所以在那里举行了仪式，大约中午过后，大部分是瑜伽士
English
Due to the following and simultaneous occurrence of some, the seven-branch prayers were mainly recited for them. On the tenth or ninth of this month, Yolmo Tulku also passed away. The work named after the manifestation of mantra was also done. This is the first creation of our unique and excellent teachings, the secret words with definite meaning, in the essence of the wise and accomplished masters of the holy land of India. Soon after that, the Zhwa-dmar (Red Hat) Choepel holder Tulku also arrived at Yangpachen. The day after that, the officials of the four departments of the Kashag also went to Samding for a meeting. When I went to see Zhamar Rinpoche, I was given unparalleled hospitality. I received the transmission of the Vajra Song of One Hundred and Fifty Verses, as well as the transmission of the Guide to the Recognition of the Three Bodies written by Dharma Lord Rangjung, as well as the Lama Yoga Kun Dus Norbu ritual, and the transmission of the condensed Guide to the Five Stages of Mahamudra written by Je Konchok Yanlak. Immediately after that, I received a message saying that I needed to be in Gyantse to attend the funeral ceremony for the deceased local governor. Therefore, I barely made it to Samding that night. I left early the next morning and arrived in Gyantse for morning tea. From then until the end of the funeral ceremony, four peaceful rituals were performed next to the corpse, each time reciting one hundred times for the self-generation mandala and the vase-generation mandala, and the last time reciting the uninterrupted Southern Gate. The local governor himself had incomparable and unwavering faith in Je Dampa, and in fact he trusted him very much, so for the funeral ceremony, a long-term offering was made in the monastery according to the Great Medicine Buddha ritual, and each of the monks was given a load of alms, and offerings and alms were made according to the empowerment of the half-statue Medicine Buddha. The main part of the funeral ceremony ended around noon. The next day I arrived at Samding. Yolmo Tulku Rinpoche bequeathed before his death that in the main procession of the funeral ceremony, there were people to whom I had taught the Dharma, so they had to come early, so the next day I arrived at Kyipu. There was a tent set up outside, so the ceremony was held there, and after about noon, most of them were yogis.
Chinese
从许多寺院聚集的大约五百人的僧团，没有进行圆寂的真正深奥的仪式。我去了队列的前面。第二天，向法王座主等献上吉祥的祝愿和长寿灌顶等，大约中午回来。巴南绕雄的金色的（寺院）里，堪布和学僧们说请到住所喝茶，就去了。伴随着诵经的声音和欢笑，感到非常愉快。那天晚上回到自己的住所，进行了大约二十天的闭关。之前，从达隆（寺）的圣地接到指示说：从印度传来的这些新法，所有的汉地官员都难以掌握，所以必须为所有人准备清晰的文献。虽然当时很想立刻去做，但因为懒惰，加上繁忙和念诵等原因，没有完成。兔年（藏历，应该是指某个兔年）为了提醒，写了一些章节。此时，写了按照札兰达拉的修法仪轨的七种猪母（修法），金刚亥母的修法，猎人的窍诀，各种颜色的瑜伽母的修法，以及多哈解脱穗的引导文等大约六种口诀类的文字。之后，结束闭关，到达措热，献上了一些符合心意的法。按照年长的德巴嘉布的意愿，创作了之前的六臂（玛哈嘎拉）朵玛仪轨。也开始了撰写札兰达拉的多哈注释。之后，在纳塘寺，向寺院的圣物们献上了盛大的礼拜和供养。这个时候，纳塘的德巴和通列巴他们抢夺了（寺院的）官职。关于他们主仆二人，对我产生怀疑的话语出现了。总的来说，这可能是自己没有做好事造成的损害，特别是他们似乎非常相信预言，自己随意解释，不知道是否如此。无论如何，他们只是在展示那些心思最重、记忆最清晰、决心最大和做出预言的人的自负。他们说请到森波日（山）去，在那里住了大约三天。按照他们的意愿，做了一次密集金刚文殊金刚的灌顶，还在隆纳雪喀新建了十六罗汉的唐卡，并进行了开光，出现了一些吉祥的征兆。
English
From the many monasteries gathered about five hundred sangha members, there was no profound ceremony of complete passing. I went to the head of the line. The next day, I offered auspicious wishes and longevity empowerments to Dharma Lord Throne Holder and others, returning around noon. At the golden (monastery) in Panam Namgyal, the Khenpo and student monks said, "Please come to the residence for tea," so I went. Accompanied by the sound of chanting and laughter, it felt very pleasant. That night, I returned to my own residence and did a retreat for about twenty days. Previously, I received instructions from the sacred site of Taglung: "These new teachings that have come from India are difficult for all the Chinese officials to grasp, so clear documents must be prepared for everyone." Although I wanted to do it immediately, due to laziness, busyness, and recitations, it was not completed. In the Year of the Rabbit (Tibetan calendar, should refer to a certain Year of the Rabbit), I wrote some chapters as a reminder. At this time, I wrote seven kinds of Pig Mothers (practices) according to the sadhana of Jalandhara, the sadhana of Vajravarahi, the instructions of the hunter, the practices of various colored yoginis, and about six kinds of instructions such as the guide to the Doha Liberation Spike. After that, I finished the retreat and arrived at Tsor Du, offering some Dharma that suited their wishes. According to the wishes of the elderly Depa Gyalbu, I composed the previous Six-Armed (Mahakala) Torma ritual. I also began writing the commentary on the Doha of Jalandhara. After that, at Narthang Monastery, I offered grand prostrations and offerings to the sacred objects of the monastery. At this time, Depa of Narthang and Tong Lekpa robbed (the monastery) of their official positions. Regarding the two of them, master and servant, words of suspicion arose towards me. In general, this may be the harm caused by not doing good deeds myself, especially since they seem to have great faith in prophecies and interpret them arbitrarily, I don't know if that's the case. In any case, they are only displaying the conceit of those who are most thoughtful, have the clearest memories, the greatest determination, and make prophecies. They said, "Please come to Sinpo Ri (mountain)," and stayed there for about three days. According to their wishes, I gave an empowerment of Guhyasamaja Manjuvajra, and also newly built the Sixteen Arhats Thangka at Lungnak Shelkar and consecrated it, and some auspicious signs appeared.
Chinese
之后那一年里，虽然有两次必须去夏尔噶尔（Shel dkar）的东（gdong）那里，但他都秘密地去了。之后到达觉囊（Jo nang），像有人强烈要求去藏德钦则（gTsang bde mchog rtse）一样去了。这时，经堂的墙壁彩绘，本生传百幅和净室的墙壁彩绘以及道果传承上师像，除了一两幅之外，大部分都已完成，因此盛大地举行了开光仪式。佛像等变得油光锃亮，普遍共同地显现了加持的征兆。给寺院的人们授予喜金刚（kyཻ་རྡོར）的灌顶，也给以前听过道果的一些僧人授予了道灌顶。之后再次在觉囊（Jo nang）举行时轮金刚法会时，在建立的彩沙坛城之上，从那里开始，对所有修法团体，包括仁波切阿旺扎西巴（Ngag dbang bkra shis pa）师徒等七百人左右，圆满地授予了时轮金刚的十一种灌顶。贾烂达拉巴（Dzālandharapa）的道歌注释也是在这个时候完成的。在撰写“佛陀菩提心和金刚母，刹那之间虚空充满显现”这句话的注释时，白天在睡梦中，梦见了与正事相符的梦兆，显现了从虚空之神那里接受灌顶的景象。东噶瓦（gdong dga' ba）年轻的化身慈丹（Tshe brtan）先生，他们非常珍惜他。对我也一定有真诚的信仰，因此也为他在昂仁（Ngam rings）去世做了超度供养。之后，又立即前往上师仁波切那里，请求金刚鬘灌顶等一些法。在波东扎西岗（Bo dong bkra shis sgang）的对面，虽然东噶（gdong dga'）强烈要求必须来接受长寿灌顶，但这次无法前往。决定在两个月左右的时间里，尽可能地前往。到达江孜（Byang chen）时，班智达普尔纳南达（Purṇānanda）和普拉亚玛南达（Prayāmānanda）两人也特意来拜访我，当时我正在拉萨等卫藏地区巡游。他们似乎是佛教徒，但似乎也非常执着于祖先的宗教梨俱吠陀，并且似乎崇拜一两个外道神，因此没有请求灌顶等法。