Chinese
做了波巴的真实直接灌顶和，瑜伽母的加持，长寿灌顶，不动佛的灌顶等。去了一个叫做修行水的新泉眼做了开光。在寒冷的冬天里，那些青稞都长出了绿芽，长出了穗子，结出了籽粒。过了四天后的早晨，也给民众做了一个长寿灌顶。又在扎西孜的寺院里，为杰仲·涅萨的新住持和几位格西一起，修了时轮金刚的主尊和主尊之主的灌顶，以及盛大的接受仪式。即使没有资格，世间护法的灌顶里也有父子施主。在那座寺院的宽敞大殿里，讲了集市灌顶，以及为桑耶寺的绕绛巴·顿巴扎巴等很多人讲授了大悲观音的随许等。藏历十二月（霍尔月）初三，像去王宫一样去了喀托。住了七天左右，奉献了百次长寿灌顶，胜乐金刚的灌顶，许多随许，大悲观音的斋戒，度母的长寿引导等，为一些供养处的老住持们做了一个心要三义的引导。为民众们讲了一些六字真言等佛法，也为很多官员仆从等做了大悲观音的随许。初十去朝拜了约如·扎卓。当时从四面八方聚集而来的人群非常庞大，从自生法中引出以出离心鞭策相续的话语，做了一个嘛呢的开示。当天到达了内邬东孜宫，拜见了夏仲的后裔。从第二天开始供养佛法，非常用心。首先奉献了百次长寿灌顶和许多随许。十六日建立金刚橛坛城，首先为夏仲父子做了圆满的灌顶，之后又做了一个二品灌顶。那些结束之际，在叫做寝宫布达拉的房间里，各位官员主要都来了，另外为了很多有需求的人，为六七十位灌顶者做了吉祥金刚鬘的四十二坛城，以及促成善妙的三坛城，即四十五坛城的灌顶。
English
I performed the actual direct empowerment of Popa, the blessings of the Yogini, the longevity empowerment, the Akshobhya empowerment, etc. I went to a new spring called "Practice Water" for a consecration. In the cold winter, the barley had sprouted green shoots, produced ears, and formed grains. On the morning of the fourth day, I also gave a longevity empowerment to the people. Again, at Tashi Tse Monastery, together with the new abbot of Jedrung Nesang and some Geshes, I performed the empowerment of the Lord of the Wheel of Time and the Great Lord, along with an extensive reception ceremony. Even though they were not entitled, the father and son patrons were also present for the empowerment of the worldly protectors. In that vast and spacious hall of the monastery, I gave a market empowerment, and taught the initiation of Great Compassion to many, including the Rabjampa of Samye, Tonpa Drakpa. On the third day of the twelfth Hor month, I went to Kharto as if going to the palace. I stayed for about seven days and offered a hundred longevity empowerments, the empowerment of Chakrasamvara, many subsequent permissions, the fasting of Great Compassion, the longevity instruction of White Tara, etc. I gave some of the offering place's elder abbots an instruction on the Three Essential Points. I taught the people some Dharma such as the six-syllable mantra, and I also gave an initiation of Great Compassion to many officials, attendants, and so on. On the tenth, I went to visit Yoru Trakdruk. Immediately, a very large gathering of people assembled from all directions, and I gave a Mani discourse, drawing from words that inspired renunciation from the spontaneously arisen nature. That day, I arrived at the Ne'u-dongtse Palace and met the descendants of the Shabdrung. From the next day onwards, the offering of Dharma began, and I paid great attention to it myself. First, I offered a hundred longevity empowerments and many subsequent permissions. On the sixteenth, I erected the mandala of Vajrakilaya. First, I gave a complete empowerment to the Shabdrung's son and mother, and then I gave a second-level empowerment. At the conclusion of these, in the room called the "Sleeping Chamber Potala," the officials mainly came, and for sixty or seventy empowerments, including many who were interested, I gave the forty-two mandalas of the glorious Vajramala, and the three mandalas that bring about goodness, that is, the empowerment of the forty-five mandalas.
Chinese
我全部以及，怖畏金刚惹（Ra）派，黑文殊胜乐金刚，胜乐金刚五尊等的灌顶，以及大手印噶屋（Gau）的引导极其成熟，内古派引导百种成就法的随许全部，四面四臂六臂怙主具誓法王等的随许。夏仲（Zhabdrung）传承单独身像的四臂像秘密引导各种不同的仪轨等等，供奉了许多种类的佛法。也去拜见了所有大法会的僧众，请教了所有的佛法。在僧众中，对主要的萨迦派人士做了二十一度母的随许。当时正值新年，也像在座上列席一样前往。中间有一段时间，有人强烈要求去多堆（Do Ston），正打算住几天的时候。北方达隆（Taklung）的夏仲（Zhabdrung）果卡巴（Grokha Pa）圆寂，应邀必须前去做法事，因此叔叔嘉措（Kyab Drol）来了。在多堆（Do Ston）只住了一天。到达的当天，做了使吉祥的三坛城灌顶，以及长寿马命（Tshe rta sbrags ma）等各位所喜爱的法，以及为聚集的泽当（Tsetang）的大多数僧人做了药师佛的随许等等。此外，对于粗略的侍者也做了长寿灌顶，各自请求想要的佛法的人非常多。请求开光的人也很多，供茶和会供轮也很盛大。迎请了能巴（Thubpa）金岛玛（Gser gling ma），供奉了盛大的礼拜供养祈愿。第二天，又为聚集的无数僧俗民众做了嘛呢的传承和各自的灌顶、许可、随许等等，之后，又在乃东（Nedong）孜（Tse）供奉了剩余的一些佛法，并按照大法会的萨迦派人士的意愿，做了吉祥金刚口诀派的第二次灌顶。之后十八那天，非常多的送行队伍送到了林卡（gling kha）之间。那天晚上也在南色林（Namseling）的园林里住下，讲述着各自想要的佛法。新出家的人非常多。第二天，应邀去了梅隆（Melong）寺的座主梅隆（Melong）寺，做了长寿灌顶等等一些佛法，僧
English
I offered all of the empowerments of Bhairava Ra tradition, Hevajra Black, Hevajra Five Deities, and the extremely ripening instructions of Mahamudra Gau, and all the subsequent permissions of the hundred methods of accomplishment of the Niguma tradition. I also offered the subsequent permissions of the four-faced, four-armed, six-armed Protector Damchen Choskyi Gyalpo, etc. I offered many kinds of Dharma teachings, including the secret instructions of the four-armed image of the Zhabdrung lineage, along with various different rituals. I also went to meet all the assemblies of the great assembly and requested Dharma connections from everyone. Among the assembly, I gave the subsequent permission of the Twenty-one Taras to the main Sakya followers. At that time, it coincided with the New Year, so I went as if I were attending the ranks. For a while, there was a strong invitation to go to Do Ston, and I was just planning to stay for a few days. Then, Kyab Drol, the uncle, arrived with an invitation saying that I must come to be the main person for the passing away ceremony of Zhabdrung Grokha Pa in North Taklung. I only stayed in Do Ston for one day. On the day of arrival, I gave the empowerment of the three mandalas that make auspiciousness, and the Dharma that pleases the faces of Tshe ta sbrags ma, etc., and the subsequent permission of Medicine Buddha, etc., to most of the assembled monks of Tsetang. In addition, I gave long life empowerment to the rough attendants, and many people requested the Dharma they wanted. There were many people requesting consecration, and the tea offering and the feast circle were grand. I invited Thubpa Serlingma and offered extensive prostrations, offerings, and prayers. The next day, I again performed the transmission of Mani and various empowerments, permissions, subsequent permissions, etc., to the countless assembled monastic and lay people. Then, I again offered the remaining Dharma teachings at Nedong Tse, and according to the wishes of the Sakya followers of the great assembly, I gave the second empowerment of the Hevajra oral tradition. Then, on the eighteenth day, a very large group of escorts escorted me to Lingkha. That night, I also stayed in the garden of Namseling, discussing the Dharma that each wanted. There were very many new monks. The next day, I went to Melong Monastery, the seat of Melong, who had invited me, and gave long life empowerment and some Dharma, and the monks.
Chinese
对所有种姓的人，在集会大厅里做了一个上师瑜伽的法会。在扎塘的平原上，也去拜见了拉钦仁波切。此外，由于聚集了很多人，所以举行了一个法会。那天晚上到达了伦珠拉孜。为曲杰凯松巴做了嘉瓦派系的亥母三轮和亥母六法的灌顶，还讲了一些共同的佛法。从多麦的渡口出发，一路向南，拜见了总管。在朗塘的寝宫里待了一会儿。在伦珠宗，也拜见了达隆的宗本达，并请教了一些教诲。第二天到达达隆塘，住在寝室里。在那之后的第二天，为了利益，特别提到了怙主至尊达隆巴大师昆嘎扎西坚赞班桑波的名字，前去拜见了他的脚下。在那之前的间隙，由于感冒加重，变成了肺炎的样子，身体感到疲惫，做了一些法事等，身体状况正在好转。那时也在闭关，所以每天都减少见面次数。在山谷里，为了身体健康，大约二十个僧侣做了胜乐轮的金刚法会。在至尊上师的脚下，为了延寿，做了百尊成就法，百尊九神法，以及赎命仪轨。十六那天，举行了圆寂的正式仪式。这时，在曲赤塘，达隆自己的寺院，包括分寺和属寺都聚集在一起，娘波和仁钦扎的僧侣等，总共聚集了大约两千人。我亲自坐在红色的法座上。与达隆自己的僧团的十三条规章制度相关联。举行了难以估量的圆寂供品。为了圆寂于法界，供奉了盛大的供养。从泽向化身转世授予了金刚童子的灌顶，以及无动瑜伽无上瑜伽等，按照他的意愿供奉。我也亲自接受了五尊神的灌顶等许多佛法。这时，也清楚地知道施主扎西托杰的身体不稳定的迹象，所以没有对同伴们隐瞒。
English
For all castes, a Lama Yoga Dharma assembly was held in the assembly hall. On the plains of Drakthang, I also went to meet Lachen Rinpoche. In addition, since a large crowd had gathered, a Dharma assembly was held. That night, I arrived at Lhundrup Lhatse. For Chöje Ketsongpa, I gave the empowerment of the Gyalwa lineage's Vajravarahi's Three Cycles and Vajravarahi's Six Dharmas, and also taught some common Dharma. Departing from the Dolma ferry, I went straight south and met the official. I went to the Langthang residence for a short time. In Lhundrup Dzong, I also met the Depa Dar from Taglung and requested some teachings. The next day, I arrived at Taglungthang and stayed in the sleeping quarters. The day after that, for the sake of benefit, I specifically mentioned the name of the venerable and supreme Kyabje Dampa Jetsun Pal Taglungpa Chenpo Kunga Tashi Gyaltsen Palsangpo and went to meet at his feet. In the meantime, due to a worsening cold, it had turned into a form of pneumonia, and he felt tired. He was in a state of improving health after having rituals performed. At that time, he was also in retreat, so I met him briefly each day. In the valley, about twenty monks performed a Chakrasamvara mandala offering for his health. At the feet of the venerable and holy Lama, for longevity, a hundred sets of Tsedang Drupgyal Ma, a hundred sets of Lha Gu Ma, and a ransom ritual were performed as rituals. On the sixteenth day, the actual completion of the passing away occurred. At this time, in Chötri Thang, Taglung's own monastery, including branch monasteries and affiliated monasteries, gathered together, along with the monks of Nyanpo and Rinchen Drak, totaling about two thousand people. I personally sat on the red throne. It was associated with the thirteen rules and regulations of Taglung's own assembly. Immeasurable offerings were made for the passing away. To complete the passing away into the Dharmadhatu, extensive offerings were made. From Tse, the incarnate body was offered the Vajrakumara empowerment, as well as Achala Yoga Anuttarayoga, according to his wishes. I also personally received many Dharma teachings, such as the empowerment of the Five Deities. At this time, it was also clear that the patron Tashi Tobgyal's body showed signs of instability, so I did not hide it from my companions.
Chinese
中作讲述。 再次，由于夏仲仁波切在南迦巴日丹身体有些不适，便去了曲夏。 看起来身体非常疲惫，当天供养了长寿住，立即显现出身体康复的迹象。 守持清净誓言的僧众也广作了息灾、增益、怀柔、诛灭的供养，以及长寿陀罗尼等的仪轨。 每天都供养长寿的缘起灌顶和随许。 这段时间虽然没有中断闭关，但也以补充念诵的方式住了几天。 之后，按照上师的指示，为了仪轨的目的，念诵六十食子的遣除咒语，没有间断，尽力而为。 抛掷食子时，观想清晰，外部的风相等也很好。 那晚，梦见了摧毁敌方军队等吉祥的梦兆。 第二天早上，上师说，昨天食子只是被带走了，身体也变得轻松了，显现出非常明显的迹象。 晚上也睡得很香。 现在看来身体要好起来了，正如所说的那样应验了。 从那以后，也供养了几天的灌顶和佛法。 总的来说，如果稍微远离曲夏居住，也会感到不悦。 实际上，虽然心里愿意住在上师的身边，但当住在乃东孜时，昂仁那边有个叫黄金屋次仁觉巴的人，这时也一直住在那里。 因为他总是无缘无故地催促，让人感到不快，因此上师说这次必须尽快离开。 按照约定，三月十九日离开了曲夏，特别是心中一直想着上师，日夜度过。 在此说道： 如今的说法自在百万人， 谁能在其面前保持沉默的苦行？ 不执着于自己，解脱语言的魔障， 进入不可言说的道路，真是稀有奇妙！ 之后，当天搬到了多萨，在江塘住了三天。 也做了一次黑汝嘎金刚的灌顶。 之后，绕着帕域的政府，在江嘎住了一晚。 之后，去往南方时，供养了灌顶等零星的佛法。 主人扎堆