English
Two pieces of immaculate long silk, two pieces of fine silk brocade, gold coins and silver mandalas, etc., were offered as empowerment gifts in succession. On that day, after the empowerment was granted, he stayed for a long time, and fully bestowed teachings on the location, time, conduct, and activities. On the seventh, starting with the audience of the Great Golden Stupa, he carefully inspected all the new temples, and also saw wonderful signs such as nectar flowing from the Golden Stupa. On the eighth, the Dorje Drak Rigdzin Tulku (the reincarnation of Rigdzin at Dorje Drak Monastery), along with many high and low-ranking people, offered excellent tea with seals in succession. On the morning of the ninth, he paid respects and, in connection with visiting the sacred sites, offered long silk and other offerings, and also presented seals. Afterwards, he rode from the Great Palace to the Nämö dock, where he blessed, bestowed gifts, and gave teachings to many monks and laypeople who came to see him off, satisfying their individual desires. Then, he stayed overnight in Sangda, Throng Gong, and Zhungda in succession. There, the abbot of Dratang, Gepab, also came to see him. After that, he stayed overnight in Chokbuk, and on the thirteenth, he was greeted by many welcoming processions to the monastery. From the fourteenth onwards, he began to bestow the instructions and oral transmissions of the Khandro Nyingthig (Dakini Heart Essence) to Zhabdrung Rinpoche and the great accomplished Padma Gyaltsen, etc., in succession. At this time, the Tangdrok Tulku and his followers also resided in the monastic community. The younger brother Rinpoche came to visit, and he bestowed the New Treasure Wrathful Red empowerment, and to many monks of Jago Ala Puk, he bestowed the New Treasure Vajrasattva and Guru Drakpo empowerments. The Khenpo of the various practice groups, Geshe Druchen Loden, served as the guide for the instructions and oral transmissions bestowed upon many nuns. He also gave some practitioners a concise Chöd instruction. From the twenty-second onwards, the wheels of the red wind of the disturbing activities were initiated by the Lord himself, the drawings were made by Geshe Chokden, and the letters were written by Geshe Losal with respect, and all the basis for auspicious substances and other things were gathered together. On the fourth day of the twelfth month, the secretary Lokna gathered the tsok offerings and the offering place in the old house.
Chinese
迎請僧眾入座，抬步前往行列之首，供養禮敬，使其善妙增長，並以迴向作廣大之奠基。亦賜予諸位長壽灌頂。此時，對於修持五次第和忿怒黑尊等，符合各自根器的閉關者，以及我們六位左右的僧人，也給予了相應的引導和加持。從初六開始，由傑仁波切的侍者，精通顯密的噶桑喇嘛為首的十餘位僧人，為了圓滿增長風輪的修持，持續了十日之久。汝寧寺的德拉格西龍·堅參喇嘛特意委託照看的佛塔、寢宮、集會殿等處，從十五日開始，點燃長明燈的傳統，並伴隨著祈願文首次設立。十八日清晨，他們也供養了與寢宮穩固儀軌相關的廣大供養。月底，移駕至主寺，從土地儀式開始，依次擔任常規的阿闍黎。夏仲法王的轉世仁波切在集會中講授了《秘密藏續》的注釋。當時，適逢二十五日的星宿不利之時，在嘉波拉孜特別建造了風房，並按照輪迴手印的方式進行建造，並進行了祈供等活動，如同預言一般，所有侍奉傑仁波切的修行者都前往協助，一百多隻禿鷲降落在附近。據說從那天起，風也比平時大，這是一個吉祥的徵兆。從那以後，每天都持續不斷地進行祈供和念誦咒語。在特殊的日子裡，也會進行祈請和高聲祈禱等活動，以求圓滿增長。列嶺亞和普的五位法友去世，為了供奉他們的祭品，也舉行了火供儀式。按照慣例進行了驅魔和朵瑪供養等儀式，供養朵瑪時，風稍微有些大。那天，也供奉了貢康寺的時供財物等。 五十一歲。 五十一歲，火鼠年新年伊始之際
English
Invited the Sangha to take their seats, stepped to the head of the line to offer reverence and respect, enhancing their virtue and establishing a vast foundation with dedication. Also bestowed longevity empowerment upon everyone. At this time, for those practicing the Five Stages and Wrathful Black One, and for about six of us monks who were engaging in retreats suited to our individual capacities, appropriate guidance and blessings were given. Starting from the sixth, more than ten monks, led by Kalsang Lama, the attendant of Jey Rinpoche and an expert in both Sutra and Tantra, continued the practice of the Wind Wheel for ten days in order to perfect and enhance it. The stupa, chambers, and assembly hall, which were specially entrusted to Lama Geshe Lungrik Gyaltsen of Runying Monastery, established the tradition of lighting perpetual lamps from the fifteenth onwards, accompanied by aspiration prayers. On the morning of the eighteenth, they also offered extensive offerings related to the chamber's stability ritual. At the end of the month, they moved to the main temple, and from the land ritual onwards, they served as regular Acharyas in sequence. The reincarnation of Shabdrung Rinpoche taught the commentary on the Guhyagarbha Tantra in the assembly. At that time, coinciding with the inauspicious conjunction of stars on the twenty-fifth, a special wind house was built on Gyabola Tser, constructed according to the method of the Wheel of Hand Imprints, and prayers and offerings were made. As predicted, all the practitioners serving Jey Rinpoche went to assist, and more than a hundred vultures landed nearby. It is said that from that day onwards, the wind was also stronger than usual, which was considered an auspicious sign. From then on, daily prayers, offerings, and mantra recitations were continuously performed. On special days, supplications and loud prayers were also conducted to seek complete growth. When the five Dharma friends of Lekling Yab and Puk passed away, a fire offering ceremony was also held to dedicate their offerings. The rituals of exorcism and Torma offerings were performed as usual, and the wind was slightly stronger during the Torma offering. On that day, offerings of seasonal provisions and wealth were also made to Gonkhang Subuk. Fifty-one years old. At the joyous occasion of the new dawn of the Fire Rat year, at the age of fifty-one
Chinese
在拉卜楞大经堂聚集的法会上，常住的格西们献上辩经，在灌顶殿中，第二天的座位等也如往常一样安排。对于要去霍尔地方担任地方官的格隆绛央坚，以古汝扎的灌顶等满足了他的愿望。初十那天，格隆绛央也献上了寝宫的足供。十一日，赐予他们送行礼，并为他们的事务准备行装。在扎西绕丹，也赐予了自己的母亲长寿灌顶。十四日，帕德喇嘛祈祷莲足永固。当天上午，夏仲世系的仁波切昆仲、唐卓珠古、达波泽拉喇嘛、大成就者白玛嘉参、僧院和修行地的初学者等约百人，授予中观宗的菩提心戒。下午，在给予他们持明命脉的根本灌顶的加持接近尾声时，皇帝的供养师大喇嘛派人送来一顶用金银装饰的蒙古帽，这似乎是某种吉祥的征兆，因此也接受了那个灌顶。十五日，给上述求法者们，以及成就者云丹嘉措等泽钦赤列的众多僧人，也给予了金刚萨埵和古汝扎的根本灌顶。十六日，右眼堪布培巴活佛和帕日管家等也献上了塔姆秀的供品。特地前来的达隆乌玛恰卓的儿子，献上了做工精细、装饰华丽的莲花座垫和蒙古服饰的坐垫等精美的供品，并赐予了伏藏新出的寂静忿怒莲师的灌顶传承、《七品祈祷文》等许多零星念诵经文的传承，以及酬谢的礼物，让他们心满意足。从东方来的管家，按照噶当四本尊中的度母仪轨，给予了百种度母引导。二十二日，收到第司林巴的父亲去世的祭奠供品，因为逝者对上师您有不变的虔诚，所以赐予了不舍弃他的超度文和圆满的祈愿文，并且司内莫
English
At the Dharma assembly gathered in the Labrang Great Assembly Hall, the resident Geshes offered debates, and in the empowerment hall, the seating arrangements for the following day were made as usual. For the Gelong Jamyangchen who was going to Hor region to serve as a local official, his wishes were fulfilled with the empowerment of Kurukulla and so on. On the tenth day, Gelong Jamyang also offered a foot support for the private chamber. On the eleventh, he bestowed farewell gifts to them and prepared provisions for their affairs. In Tashi Rabten, he also bestowed a long-life empowerment upon his own mother. On the fourteenth, Pagde Lama performed a prayer for the stability of his lotus feet. On that day, in the morning, the lineage holders of Zhabdrung, the reincarnation of Tangdruk, Lama Dakpo Tsela, the great accomplished Padma Gyaltsen, and about a hundred new entrants to the monastery and retreat center received the Bodhisattva vows of the Madhyamaka tradition. In the afternoon, as the blessings of bestowing the root empowerment of Rigdzin Thugthig were nearing completion, the great chaplain of the emperor sent a Mongolian hat adorned with gold and silver, which seemed like an auspicious coincidence, so he also accepted that empowerment. On the fifteenth, to the aforementioned Dharma aspirants, as well as to many monks of Tsechen Trulshik, such as the accomplished Yonten Gyatso, he also bestowed the root empowerments of Vajrasattva and Kurukulla. On the sixteenth, the right-eye Khenpo Phyoepa Tulku and Palri steward and others also offered Tamshu's offerings. The son of Taklung Uma Chakdzo, who came specifically to have an audience, presented exquisite offerings such as a lotus seat cushion with fine workmanship and elaborate decorations, and a throne cushion made of Mongolian fabric. He bestowed the empowerment and transmission of the newly revealed peaceful and wrathful Guru, the transmission of many miscellaneous chanting texts such as the "Seven-Chapter Prayer," and gifts of gratitude, satisfying their wishes. To the steward from the east, he gave the guidance of the Tara practice from the Kadampa Four Deities, according to the tradition of a hundred instructions. On the twenty-second, upon receiving the offering for the deceased father of Desi Lingpa, because the deceased had unwavering faith and devotion to the master himself, he bestowed a liberating text and a complete prayer, not abandoning him with the hook of compassion. Furthermore, Snye mo bang