English
These are all represented by this. Gradually, in the monasteries of U and Tsang (dbus yar 'brog), some things were done in relation to us, and all the virtuous deeds were done in a state of inseparable mind. The main thing is that when one attains the supreme and sacred wisdom, one should fulfill the intention of the Guru's heart. Otherwise, even the kindness of a single word of the holy Dharma cannot be repaid in kalpas. Here it is said: Here, the two accumulations are like a golden mountain, where the king of birds, who never falls, frolics. The work of a great wise man has small results, but the wise man skillfully spreads it widely. After that, in the same month, many kinds of Dharma were offered according to their respective wishes. On the third day of the twelfth month, Khenchen Rinpoche Shakya Rinwang (shAkya rin dbang) of Tsok Monastery (tshogs dge 'dun sgang ba) mainly made efforts to do the relevant things diligently. In addition, in response to many requests, the Lamdre (lam 'bras) teachings of oral instructions were held. At this time, most of the Dharma students were monks of middle and lower capacity, and many Gurus and spiritual friends came, and detailed explanations and teachings were given. During the explanation of the "Three Visions" (snang gsum), the biographies of the Guru lineage were recited; during the explanation of the "Three Tantras" (rgyud gsum), the transmissions of sixty letters and the "Small Red Book" (po ti dmar chung) were recited. Because the days are short in winter, a large number of transmissions were not given. About thirty empowerments were received. Both the Father Tantra and the Mother Tantra can be built with elaborate colored powder mandala rituals. After the completion of the vows, before the meditation of the "Three Tantras" began, Zhabs drung Tashi Tobgyal (Zhabs drung bkra shis stobs rgyas) strongly requested that in order to commemorate the passing of the prince of the great vidyadhara of Ngari (mnga' ris) and Khyentse (mkhyen brtse lags) Rinpoches, a real tsok (gathering) should be held. Therefore, after the morning Dharma assembly on the ninth day, they went to the top of the Iron Bridge (lcags zam). The eldest son of Tashi Tobgyal (bkra shis stobs), Rigdzin Ngagi Wangpo (rig 'dzin ngag gi dbang po), etc., and the old prince also met with the Guru, and during the preliminary torma ceremony for the memorial tsok, a bell handle fell off, which became an obstacle to the meditation, causing unease in the heart and some thoughts. Later, Zhabs drung Tob drung R
Chinese
我立即明白这是足莲不稳固的缘起。凭借圆寂解脱的迅速和圆满，能够勉强做到不间断地进行每月初十的法会。此时，道果的组成部分，灌顶加持全部圆满。应拉瓦下（Ra ba smad）的仲钦·赤列贝觉（'Phrin las dpal 'byor）的意愿，进行了百种修法的随许，并附带了汉地的仪轨。以请求者夏仲·夏昂（Zhabs drung zhal ngo）等为主，拥宗嘎尔普（'Phyong rtse dkar phibs）几乎容纳不下。先后进行了喜金刚卢伊巴（lū hi pa）喜金刚、猪面喜金刚、喜金刚生起次第。喜金刚修习的十三种功德。金刚亥母等，以及喜金刚黑行派的大灌顶，嘎乌玛的引导方式非常成熟。与二十部经论相关的香巴噶举教法全部完备。在建立将五部续统一的灌顶坛城之上。以上师夏昂等为主，为大约一百名请求灌顶者圆满地进行了灌顶，供品摆设方式、宝瓶安放方式等，甚至第二灌顶和第三灌顶的坛城等，都按照香巴噶举自身的清净仪轨进行。在道果解脱之际，迎请了超越十地，掌握金刚持果位的格西·益西旺波（dge slong ye shes dbang po），作为法缘的开始，接受了古汝龙布四灌顶。在降下智慧时，心中生起巨大的安乐觉受。当晚在梦中也出现了修行手册中所说的征兆。之前颠倒的缘起似乎稍微恢复了一些。之后，建造了盛大的金刚橛坛城，为了赐予灌顶，在准备的夜晚，梦见自己正在攀登一个很长的梯子，每当脚踩在一个梯阶上时，就从“一喜、二喜”一直数到“二十喜”到达梯子的顶端。那里有一个自称是金刚夜叉的人，向他请求了加持。在接受猛咒灌顶的夜晚，梦见自己在一个非常坚固的岩石城堡里。这被认为是遣除诅咒等恶行的征兆。宁玛、萨迦派的秘密集会果氏传承，以及三位至尊白尊者也都在传承之中，这种法非常稀有。
English
I immediately understood that this was an inauspicious connection due to unstable feet. By the swiftness and completeness of the passing into complete liberation, it was possible to barely manage to continue the tenth-day ceremonies without interruption. At this time, all the empowerments and blessings, the components of the Lamdre, were completed. According to the wishes of Drungchen Trinley Paljor from Rawa Sma, the subsequent permission of the Hundred Methods of Accomplishment, along with the scriptural authority of the Chinese government, was performed. With the petitioners Shabdrung Zhalngo and others as the main attendees, the Phyongtse Karkhip was filled to near capacity. Successively, the Chakrasamvara of Luipa, the Chakrasamvara with a Pig Face, and the Chakrasamvara of the Source of Vows were performed. The thirteen qualities of practicing Chakrasamvara. Vajravarahi and others, as well as the great empowerment of the Chakrasamvara of Krishnacharya, the guiding method of the Gau Ma, were very mature. The Shangpa teachings related to the Twenty Texts were all complete. On top of constructing the mandala of colored powders for the empowerment that unites the Five Tantras into one. With the upper-level Zhalngo and others as the main recipients, the empowerment was well performed for about a hundred petitioners, including the arrangement of offerings, the placement of vases, and even the mandalas of the second and third empowerments, all according to the pure practice of the Shangpa tradition. At the conclusion of the Lamdre, Gelong Yeshe Wangpo, who had transcended the ten bhumis and possessed the power of Vajradhara, was invited. As the beginning of the Dharma connection, the empowerment of the Four Forms of Guru was received. At the time of bestowing the wisdom, a great feeling of bliss arose in my mind. That night, in a dream, the signs described in the sadhana manual also appeared. The previously reversed connection seemed to have been slightly restored. After that, a great Vajrakilaya mandala of colored powders was constructed, and on the night of preparation for bestowing the empowerment, I dreamed that I was climbing a long ladder, and as I placed my foot on each rung, I counted from "One Joy, Two Joys" all the way to "Twenty Joys" and reached the top of the ladder. There, there was someone who claimed to be Vajra Yaksha, and I dreamed of receiving blessings from him. On the night of receiving the fierce mantra empowerment, I had a dream vision of being in a very strong rock fortress. This was understood as a sign of averting harmful actions such as curses. The Guhyasamaja of the Ngok tradition, the Nyingma, and the Sakya lineage, as well as the three Jetsun Karpo, are also in the lineage, and this Dharma is very rare.
Chinese
如今，就连所有的大地主们也无法彻底解决的问题，依然存在着，因此从彩沙坛城之上，请求了圆满的灌顶。在展示本尊面容时，因为观想非常清晰，感觉似乎亲眼见到了宫殿和坛城中的本尊众。还获得了一些零星的法，如金刚橛护法的随许等。按照（各位）堪布和弟子们的要求，给予了萨迦派的喜金刚俱生随许。之后，各位官员和仁波切拉孜巴等人也去拜见了噶玛巴。在此期间，大约过了十天左右，非常愉快，念诵也增多了。此时，为拉瓦下部的人们给予了十六尊者的随许，以及金刚持自在上师仁波切耶谢旺波、比丘多扎、来自色林的堪布耶嘉瓦等许多僧众，授予了噶当十六明点的灌顶、噶当四本尊的随许、空行秘密智慧的口传、西南怙主的随许等。这位（作者）在比丘仁波切处，有人供养了一部纯正的噶当典籍，等等，缘起非常好。从花园下面，曲杰成就者喜金刚卢伊巴的灌顶和后八支道的传承，按照所希望的做了。从亚热（地方名）后面，在那之前也有被称为唐林兰卡亚南吉切切让炯巴的人，此时，按照从吉如（地名）给予老年人称号的惯例。在藏历四月初七到达吉雄（地名）。按照各位官员的意愿，做了长寿法和断除一切障碍怙主的随许，以及热琼巴派的长寿速道引导。第二天到达曲嘉的伦珠拉孜。住在彭措果的上层。刚到就满足了各位官员对长寿法等的愿望，过了几天，格塘的拉钦仁波切堪布等人也来了，逐渐地，从各方来求法的人也聚集了很多。住在贡布和曲宗等附近地方的求法者也很多，而且每个人都非常希望得到佛法。
English
Now, even the problems that all the great landowners could not completely solve still exist, so from the sand mandala, I requested the complete empowerment. When showing the face of the deity, because the visualization was very clear, it felt as if I had personally seen the palace and the assembly of deities in the mandala. I also received some scattered teachings, such as the Vajrakila protector's അനുജ്ഞཱ etc. According to the request of the Khenpos and disciples, I gave the Sahaja അനുജ്ഞཱ of Hevajra of the Sakya school. After that, the officials and Rinpoche Lhatsepa and others also went to meet Karmapa. During this time, about ten days passed, which was very pleasant, and the recitations increased. At this time, I gave the അനുജ്ഞཱ of the Sixteen Arhats to the people of Lower Rawa, as well as the empowerment of the Sixteen Bindus of the Kadampa to many Sangha members such as Vajradhara Wangchuk Lama Rinpoche Yeshe Wangpo, Bhikshu Dor Drak, and Khenpo Ye Gyalwa from Serling, the അനുജ്ഞཱ of the Four Deities of the Kadampa, the transmission of the Dakini Secret Wisdom, and the അനുജ്ഞཱ of the Southwest Protector. This (author), at the feet of Bhikshu Rinpoche, someone offered a pure Kadampa scripture, etc., the auspicious coincidence was very good. From below the garden, the empowerment of the Siddha Dharmaraja Hevajra Luipa and the transmission of the latter eight branches of the path were done as requested. From behind Yar Gyab (place name), before that there was also someone called Tangling Lankaya Nangchi Cheche Rangjungwa, and at this time, according to the custom of giving the title of elder from Kyiru (place name). On the seventh day of the fourth month of the Hor calendar, I arrived at Kyishong (place name). According to the wishes of the officials, I did the longevity practice and the അനുജ്ഞཱ of the Protector who Removes All Obstacles, as well as the quick guidance of the longevity instructions of the Rechungpa tradition. The next day I arrived at Lhundrup Lhatse in Chukya. I stayed on the upper floor of Phuntsok Go. Soon after arriving, I fulfilled the wishes of the officials for the longevity practice etc., and after a few days, Lachen Rinpoche Khenpo and others from Gratang also came, and gradually, many people from all directions who wanted to receive teachings gathered. There were also many Dharma students living in the nearby places such as Gungbu and Choszong, and everyone was very eager to receive Dharma.
Chinese
总之，从到达这里开始，大约一个月的时间里，每天不断地进行四五次法会，从那之后到四个月的时间里，每天不断地进行十二次法会，很多时候甚至有十五六次法会。大喇嘛仁波切的主要修法是完整的香巴噶举教法，以及从俄尔钦传承下来的道果法及其支分，这些都是主要修持的。此外，为满足各自的需求而进行的讲法次第简述如下：与道果相关的具有传承的两种发心、摄受弟子、吉金刚口诀派的因位灌顶、无我天女十五尊的因位灌顶、噶举坛城的灌顶、以及娘噶举坛城的加持、桑杰钦玛、百字明、阿吒的念诵传承、深道内外、比日护法内外、四灌顶的介绍、明示密意、给予修法传承等。关于三现分，有甚深五部经的传承。从三续开始，有道果法本，以及共同的七种手稿，即六十种手稿、小红书、完整的黑书、未收录在小红书中的大约四十部古老的小字手稿、所有口头解释的传承、不可思议和大手印无字加持、后期道次第的传承引导、奈古六法和大手印嘎乌玛两函、道用的引导、空行红白引导口诀、长寿引导、三钉的引导、无我母的内引导、苏卡六法，以及与这些相关联的胜乐金刚五尊本尊的广灌顶等等。六法教诫、大手印教诫五部、空行教诫五部、贡布教诫五部、长寿金刚橛的加持、上师传承的完整传记、除了贡布之外的香巴噶举大约两函大书的传承、胜乐金刚金刚铃身坛城的灌顶、密集金刚观世音、阎魔敌五尊、怖畏金刚热罗扎瓦派系的八具尸陀林、摩诃摩耶饶派、十三尊红阎魔敌、不动佛觉沃派系的灌顶等等，以及心要三义、热琼派系的长寿引导、中脉引导介绍等。