English
Yer Zur Chumi Pa also came to seek Dharma and had an audience. Starting from the second day of June, to Zhabdrung Kunchhe, Tangdro Tulku, our brothers, Lama Kanjurwa, Zur Chumi Pa, the heads of the monastery, and many other faithful people, he successively bestowed the oral transmission of the root Seventeen Tantras of the Great Perfection Mind Section. And separately to Zur Chumi Pa, he bestowed the root guidance of Deshek Kundu, and the subsequent permission of the goddess Ang Ne Ma, along with the transmission. In addition, he also bestowed the transmission of the combined practice of Great Compassion, etc., in the vicinity. The great accomplished Padma Gyaltsen initiated with great faith, and in order to build the sleeping quarters, water dam, etc., he went to Mon, and at this time offered a large turf. In order to hold the tenth day offering in the monastery, planning to establish Lama Sangdu, on the auspicious tenth day, he bestowed the extensive empowerment of Sangdu to the monastic assembly, and the oral transmission of the ritual recitation text "Heart Essence Clear Mirror". The great accomplished Padma Gyaltsen, in order to accomplish the continuation of his own biography "Chariot of Faith" and the printing of the listening records, went to Tsang with great faith, and bestowed a letter of appointment and generous gifts. The dances and music of the tenth day, etc., the master himself had excellent faith and intention, and was proficient in teaching, and the students also with respectful hearts, started practicing skillfully from around the third and fourth of this month. After that, also on the basis of repeated practice, on the auspicious day of the seventeenth, in the general assembly, according to the tradition of Gyalse Menlungpa's lineage Kunsang Tsepa, the Sangdu ritual, dances, and music, etc., were perfectly performed in a grand manner, and he arrived at the beginning of the Dharma assembly, and immediately after lunch, the dance performances were performed on the flat stone ground in front of the temple, with palms aligned, in the spacious corridor, although it had been raining heavily from morning to noon for about ten consecutive days, from the sunrise that day until the evening of the next day, the sky was as clear as lapis lazuli, and everyone was amazed. The dances and music, etc., were also harmonious and perfect because of the monastic community, and the master himself was also very pleased.
Chinese
圆满地完成了所有令人愉悦之事。特别是，以各种各样的丝绸伞盖、幢幡等，以及歌舞和美妙动听的音乐等无所不包的供品，以无数随意取用的供品所连接的长长队列排列在前，三世诸佛的总集体，邬金大士，化身八名等身像的仪轨舞，以令观者目不转睛的景象，在多热（地名）的基座上安座之时，所有民众也因大智慧的光辉和音乐而生起信仰的欢呼，发出“祈请救护”的恳切之声，并各自发出与自己心意相符的清净祈愿等等。甚至连见到、听到、触及到的人们，都蒙受了轮回终结的恩德。那天，在圣物前，摆设了清净无杂的盛大百供，无与伦比。对于聚集的僧众，也准备了丰盛的热茶和会供宴席，赠送吉祥哈达，给予工作人员相应的职位，作为公共物品，赠送五彩哈达、紫色绸缎、定制的丝绸长幡等。还有用蒙古绸缎制成的金色大帐，其大小足以覆盖经堂的中央。以及双色的大型佛幔、宝瓶座，包括三层边缘和彩虹裙边等。还有被称为“日月龙吟”的钹，据说那是蒙古时期萨迦寺拉康拉章和绛巴的特殊珍宝，带有外壳等等，总价值必定达到三百两银子，都予以施舍。那天，从四面八方聚集而来的民众也接近万人，所有人都因信仰而内心湿润，仅仅是随喜供养。下午，为了与成就的获得相联系，还慈悲地赐予了单页纸形式的朵玛灌顶。第二天，对于吉祥的初十法会，以朵玛灌顶和事业仪轨相关的开示为代表，对无数的僧俗大众，不停地赐予会见、摸顶、加持等等。从二十四日开始，为饶绛巴·洛桑扎西赐予金刚萨埵的教导，并以此为开端。此外，在这些日子里……
English
All the pleasing things were completed perfectly. In particular, with various silk parasols, banners, and so on, as well as songs, dances, and beautiful and pleasing music, and so on, with offerings that included everything, a long queue connected by countless freely available offerings was arranged in front. The embodiment of the Buddhas of the three times, the great teacher of Oddiyana, the ritual dance of the eight manifestations of the incarnate form, with a sight that made the eyes of the viewers fixed, when seated on the base of Dora (place name), all the people also arose with the joy of faith due to the splendor of great wisdom and music, uttering the earnest sound of "Please protect!", and each made pure prayers in accordance with their own minds, and so on. Even those who saw, heard, and touched were blessed with the grace of ending samsara. On that day, in front of the sacred objects, a pure and unmixed grand hundred offerings were arranged, unparalleled. For the assembled monks, a sumptuous feast of hot tea and tsokhor was prepared, auspicious khatas were given, and corresponding positions were given to the staff. As public goods, five-colored khatas, purple silk, custom-made silk long banners, and so on were given. There was also a large golden tent made of Mongolian silk, large enough to cover the center of the assembly hall. And a large two-colored Buddha mandala, vase seat, including three layers of edges and rainbow hem, and so on. There were also cymbals called "Sun, Moon, and Dragon's Roar," said to be the special treasures of Sakya Monastery Lhakhang Labrang and Jangpa during the Mongolian period, with sheaths, etc., the total value of which must have reached three hundred silver coins, all of which were given away. On that day, the people who gathered from all directions also approached ten thousand, and all were moistened in their hearts with faith, merely rejoicing in the offerings. In the afternoon, in order to connect with the attainment of accomplishments, the empowerment of the torma in the form of a single sheet of paper was also kindly bestowed. The next day, for the auspicious tenth day festival, represented by the empowerment of the torma and the teachings related to the activity ritual, the meeting, touching, blessings, and so on were continuously bestowed upon the countless assembly of monks and laypeople, high and low. From the twenty-fourth, the teachings of Vajrasattva were bestowed upon Rabjampa Lobsang Tashi, and this was the beginning. In addition, in these days...
Chinese
对于前任（住持）的介绍和灌顶传承等，根据各自情况给予恰当的利益，像无有间断一样，不感疲惫地周转，使各自的愿望都得到满足。从前年开始，将二十五日的仪轨提前到十五日，并从初十开始举行大悲聚善逝（梵文：Mahākaruṇā Buddhasamāgamā）的法会仪轨。此时，二十一日的仪轨也提前到十二日，聚善逝（梵文：Buddhasamāgamā）提前到二十一日，并在二十五日开始举行上师密集（梵文：Guru Guhyasamāja）的不间断仪轨。七月初一的早晨，上密院的僧人勒巴曲觉和彭措南杰二人进行了祈祷莲足永固的祈请。初四，按照贡噶寺（Gongkar Chode）的法师敦珠曲林巴·贡噶丹巴达吉（Kunga Tenpa Dargye）的邀请，他前来并在初五开始了密集金刚（梵文：Guhyasamāja Vajra）的奠基仪式，之后依次是密集金刚（梵文：Guhyasamāja Vajra）、胜乐金刚黑行派（梵文：Kṛṣṇa Kālacakra）、觉域派（梵文：Chöd）的四座法、护法总集（梵文：Gururāja Saṃgraha）、大幻化网（梵文：Mahāmāyā）Ra系十三尊怖畏金刚（梵文：Vajrabhairava），以及星曜母（梵文：Grahāmātṛkā）和五护摩的灌顶。红施食三法（梵文：Rakta Balividhi Trisaṃvara）、护法八尊、孽坚玛波（梵文：Gnyan Ma Gonpo）、列丹铜刀者（梵文：Lekden Zangs Gri Can）的随许。怖畏金刚（梵文：Vajrabhairava）Ra系法和噶当派（梵文：Kadampa）小法百种的传承等，开始了听闻众多佛法的开端。从那天起，也开始了曼荼罗自生的黄金供养。向上述的求法者以及康区（Kham）达热寺（Tara Monastery）的僧众，施予了路费、赠礼和供养。初十，我以聚善逝（梵文：Buddhasamāgamā）的方式，进行了延寿的法事。从十二日开始，由画师领班丹增诺布开始了绘制本尊和僧房的草图。在那些时候，聂多（Nyêmo）的叔侄之间，对于愿望和抱怨的消除，都以各自的方式，进行了及时和长远的彻底劝解，以善巧方便的介入，消除了矛盾。色巴·门珠巴（Sêpa Mönzhubpa）和定波切仁波切（Dingboqe Rinpoche）等许多会面者的愿望也分别得到了满足。从十六日开始，由比丘洛丹担任讲师，向召集起来的拉章布（Lhacokbu）的后裔等许多人，开始了心滴（梵文：Thug Thig）的讲授。
English
He generously provided introductions and empowerments of previous leaders, and whatever was appropriate, tirelessly benefiting others without interruption, fulfilling everyone's hopes. From the previous year, the twenty-fifth day's ritual was moved to the fifteenth, and the Great Compassionate Buddhasamāgama's ritual began on the tenth day of the waning moon. At this time, the twenty-first day's ritual was also moved to the twelfth, and the Buddhasamāgama was moved to the twenty-first. On the twenty-fifth, the tradition of the uninterrupted Guru Guhyasamāja ritual was established. On the morning of the first day of the seventh month, the monks Lekpa Chöjor and Phuntsok Namgyal from Gyumey Monastery performed the prayer for the stability of the lotus feet. On the fourth, Kunga Tenpa Dargye, the Dharma teacher Dondrup Chölingpa from Gongkar Chöde, arrived as invited, and on the fifth, he began the ground ritual of Guhyasamāja Vajra, followed by Guhyasamāja Vajra, Kṛṣṇa Kālacakra, Ngok tradition's Four Seats, Gururāja Saṃgraha, Mahāmāyā Ra lineage's Thirteen-Deity Vajrabhairava, Grahāmātṛkā, and the empowerment of the five homas. He also gave the subsequent permission of Rakta Balividhi Trisaṃvara, the Eight Gurus, Gnyan Ma Gonpo, and Lekden Zangs Gri Can. The transmission of Vajrabhairava Ra lineage and the hundred small teachings of the Kadampa tradition were also given, marking the beginning of hearing many Dharma teachings. From that day on, the golden offering of the self-created mandala was also established. He bestowed travel expenses, gifts, and offerings to the aforementioned Dharma students and the monks of Kham Tara Monastery. On the tenth, I requested a life-saving ritual through Buddhasamāgama. From the twelfth, the artist Tenzin Norbu began the sketches for the completion of the Thugdam and the monks' quarters. During those times, the uncle and nephew of Nyêmo were thoroughly advised on their wishes and complaints, resolving their discord through skillful means. The hopes of many visitors, such as Sêpa Mönzhubpa and Dingboqe Rinpoche, were also fulfilled. From the sixteenth, the monk Lodan, acting as the instructor, began teaching the Thug Thig to many gathered people, including the descendants of Lhacokbu.