Chinese
还赐予了一些遗忘之法等等。还为东嘎堪布和拉宗堪布二人讲授了黑四法次第引导。聂宁杰仲益西嘉措也从此时前来求法，逐渐抵达昂仁（Ngamring）。在那里，夏仲姐妹来到了巴丹顶。三珠噶丹巴和在寺的僧众以升座仪式隆重迎接。在此期间住了三天，普遍赐予了百次长寿灌顶和一些猛咒的随许。此外，还分别讲授了一些简短的随欲之法。藏历六月初三，从昂仁（Ngamring）清晨出发，到达巴桑丹山谷尽头的湖边。年长的堪布们也前来迎接。僧众以盛大的升座仪式到达了巴桑丹大寺。当天，在妙音法座上为僧众做了一些加持。第二天，据说是整个藏地都认为是四谛法轮的节日。开始了对口传心髓道果及其果的诀窍的来源等的讲解。从初五开始，每天早晚两次法会，法会规模非常大。在显三时，集会人数大约有一千人，像牛角一样。旁听者约有两百人。具足四十大权以上者肯定有。具足三续以下等各种人，经常有六百人。道灌顶约有二十五人，显三时，对引导和要点进行了明确的讲解。还讲述了上师传承的奇妙传记，以及杰尊卓莫的广传。从初五开始，聂宁杰仲等人休息时，做了香巴法类。从当月的十一日开始，在早晚法会之间和灌顶等日的午间，为大约一百人的简略集会讲解了后路法类。每次法会时，都会为所有在场的施主等附近的人，毫不间断地赐予两三个额外的随许。在这里，就这样讲法的
English
Also bestowed some forgotten dharmas and so on. Also gave a teaching on the four black dharma stages to Dongga Khenpo and Ragzong Khenpo. Nyening Jedrung Yeshe Gyatso also came to request dharma from this time and gradually arrived in Ngamring. There, the sisters of Shabdrung arrived at Palden Ding. Samdrub Gandenpa and the monks in the monastery gave a grand welcome with a procession. During this time, they stayed for three days and generally bestowed a hundred long-life empowerments and some fierce mantra permissions. In addition, they separately taught some short, desired dharmas. On the third day of the sixth Tibetan month, they departed from Ngamring early in the morning and arrived at the lake at the end of the Palzangden valley. The elder khenpos also came to welcome them. The monks arrived at the great Palzangden monastery with a grand procession. That day, they gave some blessings to the monks from the Jamyang Dharma throne. The next day, it was said that the whole of Tibet considered it to be the festival of the Four Noble Truths. They began to explain the source of the oral transmission of the precious Lamdre with its fruit and other instructions. Starting from the fifth, there were two dharma sessions each morning and evening, and the sessions were very large. During the three appearances, the assembly was about a thousand people, like a horn. There were about two hundred listeners. There were definitely more than forty people with the four great powers. There were various people with the three continuums and below, and there were always six hundred people. There were about twenty-five path empowerments, and during the three appearances, the instructions and points were clearly explained. They also told the wonderful biographies of the lineage of lamas, and the extensive biography of Jetsun Drolchok. Starting from the fifth, Nyening Jedrung and others did the Shangpa Dharma cycle during their breaks. Starting from the eleventh of that month, between the morning and evening dharma sessions and during the noon of the empowerment days, they explained the later path cycles to a rough gathering of about a hundred people. Each time there was a dharma session, they would continuously bestow two or three extra permissions to all the patrons and others nearby who were present. Here, the dharma was taught in this way.
Chinese
仪姆巴略述乃是口传珍宝道果及其果的成熟窍诀。见地生圆次第等显密共同的说法彻底，道果自身独立的、不共的法相术语等详细审核，对所缘境等以重述的方式务必确定。除了因扎菩提的道次第外，其余道次第的确定性引导，以及各自地位的说法等，也以一个增补一个的方式，不落入自创，仅仅以不共的自语彻底，并用于修持实义。生起次第时，供品的陈设也极其广大，请求者也确定有两千多人。十五尊无我天女的灌顶，以及至尊无我母的身坛城加持广大甚深道内外，毗卢遮那护法内外，佛眼佛母的念诵传承，阿ష్ట（梵文天城体：अष्ट，梵文罗马拟音：aṣṭa，汉语字面意思：八）的念诵传承，百字明的念诵传承，上师仁增，上师瑜伽三次合集，上师顿珠的三次合集，四灌顶开示，表诠释义，贡钦的随许，破除金刚橛仪轨的加持，直至修法授记之间的加持次第也极其广大，同样不可思议的加持，大手印无字的加持，概括而言那若空行六支的加持。麦崔空行和因扎空行的加持各一次。红法三法的随许。胜乐黑行者，以及怖畏金刚僵尸八法的灌顶各一次。向香巴法派者们，幻身大权。嘎乌玛的大小教言二者，空行五法。长寿幻轮的加持等等。黄金五法的引导。长寿幻轮的实修。讲法法类二函。大法会中加持和随许的次第。胜乐俱生和喜金刚俱生的加持。噶当四尊本尊各自的随许。至尊圣度母日息夜增。金刚座的意修六尊，不动明王四臂，不动明王四足，不动明王猴面八母，邬金度母，观世音心
English
The brief description of Yimba is the ripening instructions of the oral transmission of the precious Lamdre with its fruit. The views, generation, and completion stages are thoroughly explained in the common sutras and tantras, and the unique Dharma terms of Lamdre itself are carefully examined. The objects of focus are thoroughly ascertained through repeated teachings. Except for the Lamrim of Indrabodhi, the definite guidance of the later Lamrims, and the explanations of their respective positions, are also completed in a way that one supplements the other, without falling into self-creation, but only with unique self-language, and used for the meaning of practice. During the generation stage, the arrangement of offerings is also extremely extensive, and it is certain that there were more than two thousand petitioners. The empowerment of the fifteen selflessness goddesses, and the blessings of the body mandala of the venerable selflessness mother are vast and profound, both inner and outer. Vairochana's protection, both inner and outer. The recitation transmission of Buddha Eye Mother. The recitation transmission of Ashta (Sanskrit Devanagari: अष्ट, Sanskrit Romanization: aṣṭa, Chinese literal meaning: eight). The recitation transmission of the Hundred Syllables. Lama Rinchen Jung. The three-time collection of Lama Yoga. The three-time collection of Lama Dondrup. Introduction to the Four Empowerments. Clarification of symbolic meanings. The subsequent permission of Gonchok Gyaltsen. The blessings of the Vajrakilaya ritual. The order of blessings up to the prophecy of practice is also extremely extensive, as well as the inconceivable blessings. The blessings of the Great Seal without words. In summary, the blessings of the six branches of Naropa's Dakini. One blessing each of Maitri Dakini and Indra Dakini. The subsequent permission of the three red practices. Chakrasamvara Krishnacharya, and each of the eight Bhairava Vetala empowerments. To the Shangpa Kagyu followers, the Great Illusion Body Empowerment. The two great and small teachings of Ga'u Ma, the five Dakini teachings. The blessings of the Immortal Wheel and so on. The instructions of the Five Golden Dharmas. The practical application of the Immortal Wheel. Two volumes of Dharma teachings were given. The order of blessings and subsequent permissions in the Great Assembly. The blessings of Sahajasamvara and Sahaja Hevajra. The subsequent permissions of each of the four deities of the Kadampa. The venerable Arya Tara, day peace and night wrath. The six deities of Vajrasana's mind practice, Achala four-armed, Achala four-legged, Achala monkey-faced eight mothers, Orgyen Tara, Avalokiteshvara's mind.
Chinese
以及如意宝等其他教言八十多部，以及依凭这些的各种仪轨和口传。对于一些求法者，传授了行部总的三续，以及密集金刚的一些续部经典，特别是对于密集金刚五次第，传授了广大的释义和决断。此外，对于大约两百名僧人，传授了如热琼巴传统的长寿灌顶等，总之日夜以讲经说法度日。之前，在开始讲经的时候，因为为亡者举办的供茶仪式中出现了一些不好的预兆，似乎有些不祥之兆，刚开始传授三续的时候，许多乞丐因病而死，导致三四个僧人也感染了这种疾病。之后，进行了山居母的随许等，此后寺庙中没有出现任何蔓延的情况。虽然这个时候各地都流行疾病，但在祥增（地名）本地，由于佛法非常兴盛，在藏历八月十日，道果也圆满了。当时，昂仁（地名）传来消息说那里有瘟疫，所以要在那里待十天左右，之后为了驱除污秽等，必须去杉树林，之后必须去昂仁（地名），所以当时像猴子一样听从所有的话。在祥增（地名）本地闭关了七天，出关后在杉树林住了八天，并为修行者们传授了胜乐金刚黑行派的灌顶。藏历九月初一到达昂仁（地名）。第二天就开始了各种佛法仪轨，直到藏历十月十四日。主要是夏仲本人，以及其他所有合适的求法者，分别传授了吉祥密集金刚文殊金刚，摩诃摩耶，佛陀颅骨，十三尊大威德金刚，萨迦派的八种起尸法，四十九尊母续，觉域派的猛咒随许等，胜乐金刚黑行派，金刚座四座，弥，约无上瑜伽，即无上瑜伽的十大坛城，五守护轮，九尊无量寿佛，即行部的二者，五尊钺刀神，十二尊帐神母，十七尊紫黑色怙主等三种怙主灌顶。总共进行了十五种灌顶。地主雍仲也接受了这些灌顶中的六种。
English
And more than eighty supplementary teachings such as Wish-Fulfilling Jewel, along with various scriptural transmissions and oral instructions based on them. For some aspirants, the three general Tantras of Action Tantra were taught, as well as some tantric texts of Guhyasamaja, and especially for the Five Stages of Guhyasamaja, extensive explanations and definitive conclusions were taught. In addition, for about two hundred monks, longevity initiations according to the Raschung tradition were given, and in short, the days and nights were spent explaining the Dharma. Previously, when the Dharma was being established, there was a bad omen during the tea offering for the deceased, and it seemed like there was some inauspicious sign. Just as the three Tantras were about to begin, many beggars died from illness, causing three or four monks to also be infected with the disease. After that, the subsequent permission of the Mountain Retreat Mother was performed, and after that, no spread occurred in the monastery. Although there was an epidemic everywhere at this time, in terms of the Dharma being very prosperous in Zangden itself, the Lamdre was also completed on the tenth day of the eighth month of the Hor calendar. At that time, a message came from Ngamring saying that there was a plague there, so they had to stay there for about ten days, and then they had to go to the cedar forest to dispel defilements, and then they had to go to Ngamring, so at that time they listened to everything like a monkey. In Zangden itself, there was a seven-day retreat, and after that, they stayed in the cedar forest for eight days, and gave the initiation of Hevajra Black Tradition to the practitioners. On the first day of the ninth month of the Hor calendar, they arrived in Ngamring. From the next day, various Dharma rituals began, until the fourteenth day of the tenth month of the Hor calendar. Mainly Shabdrung himself, and other suitable aspirants, were separately given the glorious Guhyasamaja Manjushri Vajra, Mahamaya, Buddha Skull, Thirteen Deities of Vajrabhairava, Eight Rotting Corpses of the Sakya tradition, Forty-Nine Mother Tantras, Fierce Mantra Subsequent Permission of the Kyora tradition, Hevajra Black Tradition, Vajrasana Four Seats, Mi, Yo Anuttarayoga, that is, the Ten Great Mandalas of Anuttarayoga, Five Protective Wheels, Nine Deities of Amitayus, that is, the two of Action Tantra, Five Kartrika Deities, Twelve Panjara Deities, Seventeen Black Cloak Mahakala Deities, that is, the three Mahakala initiations. A total of fifteen initiations were performed. The Lord Yumdrung also received six of these initiations.
Chinese
仅仅作了祈请。吕浦寺的住持和伦丁寺的住持等也各自按照自己的意愿作了各种各样的祈请。同样地，摩诃摩耶的引导，怖畏金刚的牛角顶端心要的引导等引导、传承、随许多种名目自然而然地进行。将各位施主分成小组，因此需要四次长寿灌顶和百供。能够建造十三尊怖畏金刚和胜乐金刚的彩粉坛城，其他的都在画布上完成。一次，去夏沃康塘朝拜萨迦班智达的舍利塔。在舍利塔前祈祷的时候，所有人都亲眼看见降下了盛大的花雨。顺便也拜见了强巴佛（弥勒佛）。我以前对胜乐金刚黑行派的灌顶一直都很宽容。有一段时间，出现了一个应该严格限制的预兆，所以几乎都严格限制了。但是，在那段时间里，又不得不大量地进行，因此对明相和乐空的体验造成了损害。因此，对任何人随意布施金刚乘的甚深教法，对自他双方都没有利益。对有缘者秘密传授，才是能让自他双方获得前所未有利益的关键所在。夏仲赠送了一个很好的瑟乌玛头饰作为供养，并说要写一部摩诃摩耶的引导文，于是立刻就开始写作。夏仲喜欢佛法术语，而且心胸开阔，所以也将一些口头教诲写下来献上。这样，在两个半月的时间里，那些自诩为金刚阿阇黎，自认为精通显密教义的傲慢之徒，连一年都讲不完的内容，我却完成了。一般来说，对没有缘分的人讲法，连留下印记的利益都没有。灌顶太多和破戒太多的例子和过患也很多。宁可不讲法，讲法反而会出名，这就是我们的命运啊。那些破戒的人暂时会堕入地狱，之后轮回无边无际，比其他人更糟糕。那时，夏仲主人赠送了一个纯净的铜铃和牛角号作为供养，通过贡嘎班桑送行。详细地讲述了俄钦巴的传记。