English
The incarnation (sprul sku) should have stayed in Chushur (ཆུ་ཤུར, present-day Qushui County, Lhasa) for strict retreat, but due to the grace of the Emperor, he was summoned to serve the blissful liberation (of the Emperor). On the morning of the fourteenth, he had a long audience and conversation with (the Emperor), and also received generous teachings that were pleasing. He was also given a carriage and personnel for escort, and so he set off. Gradually, via the Lumbha (ལུམ་པ) ferry, in Nyamo Kyur (ཉ་མོ་སྐྱུར), the steward Samdrub (བསམ་གྲུབ) provided service. In Zhung Nam Rabtu (གཞུང་རྣམ་རབ་ཏུ), Norbu Tsering (ནོར་བུ་ཚེ་རིང་) welcomed him and raised him to the seat. He performed street empowerments and internal empowerments, and extensively carried out hospitality and offerings. In the Ngok (རྔོག) monastery of Tre-shing (སྤྲེ་ཤིང), he visited Marpa's (མར་པ) reliquary and performed prostrations, offerings, and prayers. He had tea at Dechen Chokhor (བདེ་ཆེན་ཆོས་འཁོར). The petition of the monastery owner, the incarnation, along with offerings of fine silk, also arrived. In Zhongdeng (ཞོང་སྟེང), he was also visited by the Dzogchen (རྫོགས་ཆེན) incarnation. Then he was invited to Dzongsar (རྫོང་གསར), where he was well served and generously rewarded. He also bestowed the root empowerment of the Heart Drop (thugs thig) to the officials and the nearby tenth-day practitioners. In succession, at the places of overnight stay, he performed the longevity empowerment in Sa-wo (ས་འབོར), and the purification ritual in Chokbuk (ལྕོག་སྦུག), and then arrived at Mindrolling Monastery (སྨིན་གྲོལ་གླིང་). The next day, the treasurer Gelong (དགེ་སློང) from the south also returned. From that day on, Khongpa (ཁོང་པ) suddenly fell seriously ill, and although various methods of treatment and rituals were performed, he passed away at dawn on the twenty-eighth, and was assisted with the transference of consciousness (pho ba). This time, as soon as Rinpoche (rje nyid) arrived, he himself also rushed from the south, and the time and place were auspiciously gathered. Everyone said that the transference was good, and it was indeed reasonable, because he and the current steward had been long-term attendants since the time of the father. During the time of Rinpoche himself, he also had great faith and little selfishness, and all the internal and external affairs he did were satisfactory service. Through the power of this, he also received prayers this time. At that time, five monks performed the daily rituals through the method of throwing tsampa offerings, made offerings to the great and holy beings, and offered offerings and khatas to Samye Monastery (བསམ་ཡས) and other places. Rinpoche himself performed purification rituals every day. On important days, the Mindrolling Monastery community held continuous day and night ceremonies, the Southern and Northern monasteries, Palri (དཔལ་རི་ག)
Chinese
向所有寺院的僧众供养茶钱，所有寺院内外的大小寺庙以及各方的分寺，向著名的宁玛派寺庙供养大量的茶，向所有大小的信徒家庭赠送宴席礼物。南喀佐珠巴闭关处的五位闭关者，通过补充闭关的修行，以预备行的方式，进行净化五蕴直至制作擦擦的修行，并赐予了非常成熟的修行。后来，用金银交替的方式建造了噶举八大法行（bka' brgyad bde gshegs 'dus pa）的续部，每月不间断地进行法会等，广行善事。此时，曲桑（chu bzang）的雍仲昆仲为了积累功德和进行法事，供养了大量的茶和酥油，以及包括布施在内的各种物品。宁玛派十万续部的经书，由于早期是用早期翻译的术语写成的，后来的抄写员在不理解术语的情况下进行翻译，导致文本传承中出现了很多错误，而且排版格式也各不相同。因此，去年找到了可靠的母本，制作了大约四大卷，今年打算完成剩下的部分。从乌鸦隆（ug bya lung）、工布唐堆（kong po thang 'brog）、藏绒本波（gtsang rong bon po）等地迎请了母本，并寻找达林（dar gling）的十万续部以及其他尽可能古老的续部文本，经过校对后，将正确的版本作为底本。并且对续部属于续部、修部中的哪一部，以及续部属于续、经、窍诀中的哪一部等，进行了非常清晰的分类和排序。之后，由艾巴（e pa）大管家桑珠（bsam grub）等十七位书法家，用金银书写十万续部，三个泥塑匠人，肖巴（zhod pa）父子及其弟子，颜料师米久（mi 'gyur），擦鲁（tsha lu）的，竹妥巴（'brug stod pa）等众多工匠在拉章（bla brang，活佛府邸）设立了壁画和浮雕等作坊。按照皇帝的旨意，在桑耶寺（bsam yas）举行了法事。在那里，进行了用普巴橛（phur pa）压制、那若（na rag）的还债忏悔、长寿修法、整天的开光仪式等。噶波巴（dkar po pa）、堪仓巴（mkhan tshang pa）、绕迥巴（rab byung pa）等僧俗信众也很多。管家拉康巴（lha khang pa）迎请到自己的住所，进行了款待。
English
Tea money was offered to all the monastic communities, and offerings were made to all the large and small monasteries inside and outside the monastery, as well as to the branch monasteries in various directions. A large amount of tea was offered to the famous Nyingma monasteries, and feasts and gifts were given to all the large and small families of the people. The five retreatants of the Namkha Dzö retreat center were granted the opportunity to engage in the practice of supplementing the retreat, starting with preliminary practices to purify the aggregates and culminating in the creation of tsatsas, which were extremely ripe. Later, the tantras of the Eight Herukas Gathering of Sugatas (bka' brgyad bde gshegs 'dus pa) were constructed alternately with gold and silver, and virtuous deeds such as uninterrupted monthly festivals were performed extensively. At this time, the Yumdrung brothers from Chuzang (chu bzang) offered a large amount of tea and butter, as well as various items including cloth offerings, to the monastic community as conditions for accumulating merit and performing rituals. The volumes of the Nyingma Gyübum (rnying ma rgyud 'bum, Collection of Nyingma Tantras) were originally written in the terminology of the early translations, but later scribes translated them without understanding the terminology, resulting in many errors in the textual transmission, and the layout formats also varied. Therefore, last year, reliable source texts were found, and about four large volumes were produced. This year, it is planned to complete the remaining parts. Source texts were invited from places such as Ugja Lung (ug bya lung), Kongpo Tangdro (kong po thang 'brog), and Tsangrong Bonpo (gtsang rong bon po), and the Gyübum of Darling (dar gling), as well as other old tantric texts with the most reliable sources, were sought. After collating and editing, the correct versions were used as the base texts. Furthermore, the classification and ordering were made very clear, distinguishing which section the tantra belonged to, whether it was a tantra or a practice section, and whether the tantra belonged to the tantra, agama, or upadesha category. Afterwards, seventeen calligraphers, including the great Epa (e pa) steward Samdrub (bsam grub), wrote the Gyübum in gold and silver. Three clay sculptors, the Shodpa (zhod pa) father and sons with their disciples, the painter Migyur (mi 'gyur), those from Tsalu (tsha lu), and Druptopa ('brug stod pa), and many other craftsmen established workshops for murals and reliefs in the Labrang (bla brang, residence of the Living Buddha). According to the emperor's decree, rituals were held at Samye Monastery (bsam yas). There, practices such as pressing with the phurba dagger, the Narag confession of debts, the longevity practice, and the all-day consecration ceremony were performed. Many lay and monastic people, such as Karpopa (dkar po pa), Khentsangpa (mkhan tshang pa), and Rabjungpa (rab byung pa), also came to visit. The steward Lhakangpa (lha khang pa) invited them to his residence and offered hospitality.
Tibetan
་རྒྱ་ཆེར་བསྟབས་ཤིང་ཚེ་དབང་ཡང་སྩལ། དེ་ནས་ཟུར་མཁར་གྱི་ཚུགས་བརྒྱུད་གདན་སར་ཕེབས། སྡེ་སྲིད་གླིང་པ་མཆོད་ཡོན་ནས་གདུང་བརྒྱུད་འཁྲུངས་པའི་ལེགས་བྱའི་འབུལ་བ་སྤམ་མཐོ་བ་དང་བཅས་ཏེ་ཕྱག་མཛོད་ནང་སོ་དཔོན་གཡོག་དང་། གྲྭ་ཚང་གི་མི་སྣ་བཅས་འབྱོར་བར་སྐྱེས་ལན་དུ། གུར་ཀུམ་གྱི་ཀེ་ས་རའི་རྟེན་དང་། མི་སྣ་རྣམས་ལ་གནང་ཆ་རྒྱ་ཆེར་སྩལ། སྣེ་གདོང་བན་གཙང་བ་མགོན་པོ་རིན་ཆེན། འོད་བཟང་། ཡེ་ཤེས་ལྷུན་གྲུབ། བླ་མ་ར་དྷོ་བ་སོགས་ལ་གཏེར་གསར་རྡོར་སེམས་ཀྱི་དབང་ལུང་ཁྲིད་དང་བཅས་པ་མཛད། ཟླ་བ་བཞི་པའི་འགོར་གཞིས་ཀའི་དཔོན་མོ་སུམ་ཆོག་གཤེགས་པའི་བསྔོ་རྟེན་གྱ་ནོམ་པ་དང་། གྲྭ་ཚང་དུ་ན་རག་སྐོང་བཤགས་དང་མཁའ་འགྲོའི་མེ་མཆོད་གཏོང་བའི་ཡོ་བྱད་རྒྱ་ཆེ་བ་འབྱོར། དེ་ནས་ཛྙཱ་ན་དང་ཆོས་རྒྱལ་སོགས་བལ་པོ་གསུམ་གྱིས་རྗེ་ཉིད་ཀྱི་ཡུམ་གྱི་ཚོགས་གསོག་ལ་དམིགས་ནས་འོག་མིན་ཡང་རྩེའི་གཙོ་བོར་བཞུགས་པའི་ཀུན་བཟང་གི་གསེར་སྐུ་རྒྱབ་ཡོལ་ལ་རྒྱལ་བ་རིགས་ལྔ། རྡོ་རྗེ་སེམས་དཔའ། ཀུན་ཏུ་བཟང་མོ། ཕྱག་ན་རྡོ་རྗེ་རྣམས་དང་། དབུའི་སྟེང་དུ་ཡབ་རྗེའི་སྐུ་རིགས་བདག་གི་ཚུལ་དུ་བྱས་པ་སེང་ཁྲི་དང་བཅས་པ་ཐོག་ཚད་མ་འདི་ཉིད་བཞེངས་པའི་བཟོ་གྲྭ་ཚུགས། དེ་ནས་གོང་མའི་ལུང་བཞིན་ཁྲ་འབྲུག་ཏུ་ཐེགས་ཏེ། སྐུ་ཚེའི་སྒྲུབ་པ། མཁའ་འགྲོ་གྲིབ་སེལ། ཚོགས་བརྒྱ་རྣམས་མཛད། ལྷ་ལུང་ནས་ལྷོ་བྲག་ཞབས་དྲུང་གིས་གདུང་བརྒྱུད་བལྟམས་པའི་ལེགས་སོ་འབུལ་བར་མགྲོན་གཉེར་དམ་ཆོས་མངགས་པ་འབྱོར། ལྕམ་བསྟན་འཛིན་བཟང་མོ་སོགས་དེ་སྐོར་གྱི་མཇལ་མི་ཡང་མང་དུ་བྱུང་། ཡར་ལམ་རྣམ་སྲས་གླིང་དུ་སྤྱན་དྲངས་ནས་ཞག་བཞུགས་མཛད་དེ། ཟླ་བ་ལྔ་པའི་ཚེས་ལྔ་ལ་གདན་སར་ཕེབས་ཏེ་ཚེས་བཅུ་གཉིས་ལ་དགེ་སློང་དབུ་མཛད་ཀྱི་ཕ་འདས་པའི་འདད་དང་། དེའི་སང་དེ་དཔོན་པོ་ཀུན་ནོར་འདས་པའི་འདད་ཀྱི་གྲལ་དབུར་ཡང་ཕེབས། སྡེ་པ་རོང་པོ་བ་ལྷ་སར་སྡེ་པའི་ཞུ་དོན་ལ་འབྱོན་རྒྱུར་མི་དབང་ཆེན་པོར་ཞུ་ཡིག་དགོས་ཚུལ་བཅས་བྱུང་བར་གོང་མའི་ཐུགས་རྗེ་བསྐུལ་ཏེ་ཕན་པ་སྒྲུབ་པར་མཛད། སྤྱན་གཡས་མཁན་པོ་འཕྱོས་པ་སྤྲུལ་སྐུ་ཡང་སླར་ཆོས་བཀའ་གསན་བཞེད་ཀྱི་སྙན་གསན་དང་བཅས་མཇལ་དུ་བྱུང་བར་མཇལ་འཛོམ་དང་གཞིས་ལེན་མཛད། རིག་འཛིན་འཕྲིན་ལས་རྣམ་རྒྱལ་གྱི་སྤྲུལ་:སྐ་༼སྐུར་སྙན༽ངག་མེ་ལོང་གི་བཤད་པ་དང་བདག་ཅག་དོན་གཉེར་པ་ལྔ་ཙམ་ལ། སྒྱུ་འཕྲུལ་བརྒྱད་ཅུ་པ་རོང་ཟོམ་གྱི་སྙིང་ཊཱིཀ་ཚུལ་བཞི་ཡན
Chinese
广行布施，并赐予长寿灌顶。之后前往祖喀的法统传承的法座。从第悉林巴供养人处，以血脉传承诞生的善行供养，伴随着高昂的敬意，以及管家内务官员仆役和僧团的人员等前来，作为回礼，赐予藏红花的 केसर( केसर，kesara，花蕊)，并对所有人员广行赏赐。向内 dome 班钦 贡布仁钦、沃色、益西伦珠、喇嘛ra dho ba等，赐予新伏藏金刚萨埵的灌顶、传承和引导。四月初，为去世的庄园主母松确举行盛大的祭祀仪式，并向僧团提供用于那若空忏和空行母火供的丰厚资具。之后，加纳和曲杰等三位尼泊尔人，为了上师之母的积资，发心建造以奥明扬泽为主尊的普贤金像，背光为五方佛、金刚萨埵（རྡོ་རྗེ་སེམས་དཔའ།，vajrasattva，金刚萨埵）、普贤佛母（ཀུན་ཏུ་བཟང་མོ།，samantabhadrī，普贤佛母）、恰那多杰（ཕྱག་ན་རྡོ་རྗེ།，vajrapāṇi，金刚手），头顶上方以父亲的传承作为主尊，连同狮子宝座，开始建造与此等同尺寸的作坊。之后，按照皇帝的旨意前往昌珠寺，进行长寿修法、空行母除障、百供等法事。从拉隆派遣管家丹曲，前来呈献洛扎夏仲诞生的血脉传承的贺礼。章丹增桑姆等相关人士也前来拜见。迎请至亚隆南色林并驻锡数日，五月初五前往法座，十二日参加格西乌孜的父亲去世的忌日，第二天也参加了官员昆诺去世的忌日。荣波地区的官员前来拉萨，为了向伟人呈递关于该地区事务的请愿书，请求皇帝的恩准，从而促成利益。香益堪布秋巴活佛也再次前来拜见，请求听闻佛法，并进行了会面和领受庄园。仁增赤列南嘉的转世化身，为包括我在内的五位求法者讲解诗镜论，以及荣宗巴的《幻化八十品心髓释》等。
English
He extensively bestowed offerings and also granted the empowerment of longevity. Then, he proceeded to the throne of the Zurkhar tradition. From the steward Lingpa, offerings of virtuous deeds born from the lineage were presented with great respect, along with the treasurer, the inner affairs officer, servants, and members of the monastic community. In return, he generously bestowed saffron stamens as a symbol and extensively granted gifts to all the personnel. To Nedom Panchen Gonpo Rinchen, Oser, Yeshe Lhundrup, Lama Radhoba, and others, he bestowed the empowerment, transmission, and guidance of the New Treasure Vajrasattva. At the beginning of the fourth month, a grand memorial service was held for the deceased estate mistress Sumchok, and extensive materials for the Narok Kongshak and Dakini fire puja were offered to the monastic community. Then, three Nepalese individuals, Jnana, Chögyal, and others, with the intention of accumulating merit for the mother of the master, initiated the construction of a golden statue of Kuntu Zangpo, the main deity of Ogmin Yangtse, with the Five Conquerors, Vajrasattva (རྡོ་རྗེ་སེམས་དཔའ།，vajrasattva，Diamond Being), Samantabhadri (ཀུན་ཏུ་བཟང་མོ།，samantabhadrī，All Good Woman), and Vajrapani (ཕྱག་ན་རྡོ་རྗེ།，vajrapāṇi，Vajra Hand) as the backdrop. Above the head, the lineage of the father was placed as the main deity, along with a lion throne, and a workshop was established to construct a statue of the same dimensions. Then, according to the emperor's decree, he proceeded to Tradruk Monastery and performed the practice of longevity, the Dakini obstacle clearing, and the hundredfold offerings. From Lhalung, the attendant Damcho was sent by the Lhodrak Zhabdrung to present congratulations on the birth of the lineage. Cham Tenzin Zangmo and many others also came to pay their respects. He was invited to Yarlung Namse Ling and stayed for several days. On the fifth day of the fifth month, he proceeded to the throne, and on the twelfth day, he attended the funeral of the father of the Gelsong Umdze, and the next day, he also attended the funeral of the official Kunnur. The Rongpo region's officials came to Lhasa to present a petition regarding the region's affairs to the great ruler, requesting the emperor's grace, thereby facilitating benefits. The Kyabje Khenpo Phyoepa Tulku also came again to pay his respects, requesting to hear the Dharma, and a meeting and land grant were arranged. The reincarnation of Rigzin Trinley Namgyal gave explanations on the Mirror of Poetry to about five of us seekers, as well as Rongzompa's Heart Commentary on the Eighty Illusions, and so on.