Chinese
没有发生什么特别的事情。那段时间住了几个星期，在那个月的十五号，像以前一样开始了觉囊派的讲授。这一年讲授的时间中等。新出家的僧人，各种各样的人非常多。讲授结束后将近一个月，创作了密集金刚、怖畏金刚、五部根本续等一些坛城仪轨的文字。觉囊的衮本大佛塔的各种佛殿，有一段时间被寺院的人当成仓库。解脱上师在世的时候，那些东西还在念诵，但是兔子年，当北部昆仲的内殿出现的时候，上师和官员们商议后，除了第二层的四大本尊以外，所有的佛殿都变成了村民的储藏室。很早以前就想搬走那些东西，但是不方便。这次不分亲疏，通知所有人，宣布必须在几天之内搬完。我们在吉普做了一个闭关。这个时候，香地区的两个蓝石头匠人因为天花去世，不得不进行驱邪等仪式。看起来像是宁静护法的干扰。佛殿的仓库及时清理了出来。清理完毕的时候，连续三天，所有人都亲眼目睹了铜色的彩虹光芒、日晕和彩虹云彩的景象，非常神奇，还下起了花雨，美妙的音乐声和香味弥漫了所有地方，这种景象持续了很多天，非常清晰，但我自己感受到了，其他人似乎没有感觉到。也许是幻觉吧。出关后，也做了一场盛大的会供。续部之王《大幻化网》的注释变得更加丰富，但没有创作与之相关的非常简短的文字。也稍微去了曲隆。之后翻越了格萨拉。在藏地的各个地方，各个村庄的寺院僧人在山谷的入口处用黄色的队列迎接。各个村庄里，刚出生的孩子比以前更多，需要取的名字非常多。内外缘起的征兆非常明显。逐渐经过芒嘎，到达定结。去了许多僧人。
English
Nothing special happened. At that time, I stayed for a few weeks, and on the fifteenth of that month, I started the Jonang teachings as before. This year, the teaching period was medium. There were a great many newly ordained monks, all sorts of people. Nearly a month after the teachings ended, I composed some texts on the mandala rituals, such as Guhyasamaja, Yamantaka, and the Five Root Tantras. For a while, the various temples of the great Kumbum stupa of Jonang were used as warehouses by the monks. When the Liberated Master was alive, those things were still being recited, but in the year of the Rabbit, when the inner shrine of the Northern Brothers appeared, the masters and officials discussed it and decided that all the temples except for the four great deities on the second level would become the villagers' storage rooms. There had been a desire to move those things for a long time, but it was inconvenient. This time, without discrimination, everyone was notified and it was announced that they had to be moved out within a few days. We did a retreat in Kyipu. At this time, two blue stone craftsmen from the Shang area died of smallpox, and it was necessary to perform exorcism rituals. It seemed like the disturbance of the peaceful protector. The warehouses of the temples were cleared out in time. When the clearing was completed, for three consecutive days, everyone witnessed the copper-colored rainbow light, sun halos, and rainbow clouds, which were very magical, and there was a rain of flowers, beautiful music, and fragrance that filled all places. This scene lasted for many days and was very clear, but I felt it myself, and others did not seem to feel it. Maybe it was an illusion. After the retreat, a grand feast was also held. The commentary on the King of Tantras, the Mahamaya Tantra, became even more extensive, but no very short texts related to it were composed. I also went to Cholung briefly. After that, I crossed Gesala. In various places in Tibet, the monks of the monasteries in each village welcomed us at the entrance of the valley with yellow lines. In each village, there were more children born than before, and there were many names that needed to be given. The signs of internal and external interdependence were very clear. Gradually, we passed through Mangkar and arrived at Tingkye. Many monks went.
Chinese
在那裡廣泛地講述了三士道的次第。為了接受菩薩學處的菩提心，也稍微去了岡巴拉。按照意願獻上了時輪金剛灌頂等眾多佛法。之後再次抵達定結，開始進行金剛橛薩迦派的儀軌。為了圓滿所有灌頂，為許多人進行了利益。此時，對於之前之後的那些人，除了我們自己編輯的《如意寶源怙主修法》之外，其他的都與各位見面並進行了利益。做了一個誓言物的修法，非常好，美好的香氣瀰漫山谷，徵兆也如先前一樣顯現。之後也去了頓色卡。布托的佛像建造先前在藏曆三月開始。此時大部分已經完成，因此朝著去布托的上坡路，朝著下方的方向走。也稍微去了謝的修行地。在北面的山洞裡，向覺沃（佛像）做了許多供養和祈禱。許多人因為愚昧的信仰，將許多骯髒污穢的人的裝飾品戴在佛像上，使其變得不莊嚴，因此向施主請求了製作珍寶網格的方法，也為佛像做了沐浴等。佛像本身雖然是耐火的，但是右手的肘部脫落等，許多部位都受到了損壞，雖然只是想修復那些，但是因為有認為是不祥之兆的樣子，所以停止了。我們雖然是出自好意做的，但是或許是因為凡夫的過失，產生了不好的心結。那時護法們呈現出非常混亂的樣子。之後大約二十天后，他們中最重要的人等突然死亡。紮爾和達納的民眾原本的關係非常疏遠，但是此時大部分都產生了信仰的樣子。之後依次經過仲松宗等地，抵達布托。抵達後立即依次進行了佛像建造的裝藏等。因為是新建的寺廟，而且需要在其中裝藏佛像，所以也配合星象和日期提前舉行了開光儀式。地基儀式的
English
There, the stages of the three types of individuals were extensively explained. In order to receive the Bodhicitta of the Bodhisattva path, I also went to Gampa La briefly. According to my wishes, I offered many Dharma teachings such as the Kalachakra initiation. Afterwards, I arrived at Tingkye again. I started the Vajrakila practice of the Sakya tradition. In order to complete all the empowerments, I benefited many people. At this time, for those before and after, except for the "Wish-Fulfilling Jewel Source Protector Sadhana" compiled by ourselves, I met with all the others and benefited them. I did a samaya substance practice, which was very good. The valley was filled with good fragrance, and the omens appeared as before. Afterwards, I also went to Tönserkha. The construction of the Brakto statue was started earlier in the third month of the Tibetan calendar. At this time, most of it was completed, so I took the uphill road to Brakto, heading towards the lower direction. I also went to the retreat place of Shyed briefly. In the northern cave, I made many offerings and prayers to Jowo (Buddha statue). Many people, due to foolish faith, put many dirty and impure human ornaments on the statue, making it look unadorned, so I asked the patrons for a method of making a jeweled net, and also performed bathing etc. for the statue. Although the statue itself was fireproof, many parts were damaged, such as the elbow of the right hand falling off. Although I just wanted to repair those, I stopped because there seemed to be an ominous feeling. Although we did it with good intentions, perhaps due to the faults of ordinary people, a bad knot of mind arose. At that time, the protectors appeared very chaotic. About twenty days later, the most important people among them suddenly died. The people of Zar and Takna originally had very little connection, but at this time, most of them seemed to have developed faith. Afterwards, I gradually passed through Drongsong Dzong and other places, and arrived at Brakto. Immediately after arriving, I successively performed the consecration of the statue construction etc. Because it was a newly built temple, and it was necessary to consecrate the statue in it, the consecration ceremony was also held earlier in accordance with the astrology and date. The ground ritual of
Chinese
火供也做了息增怀诛两种。藏历九月十三日举行了正式的开光仪式。那天做了息增两种火供，十四日早上举行了后续的庆祝活动。那天做了加持灌顶和息灾火供等。在此期间，建造的外部依怙菩提佛塔也完成了一半左右。之后不久就完成了，也做了开光。此时的银质灵塔，高度为六肘，工艺精湛，非常雄伟，形状也与印度相似。装饰等也很丰富，自然形成。还制作了一尊高三指的弥勒佛像，非常精美，以及一顶小金帽。总共用了一百六十两纯金。加上大量的银，以及铜等材料的混合，超过了原本的供养，用四两黄金作为引导，用价值二百两黄金的上等丝绸来供养。那时，我把手头所有的东西都用光了，什么也没剩下。总的来说，到目前为止，我都是那种必须向施主僧侣，无论好坏，无论贫富，无论信仰坚定与否，传授佛法的上师。不是那种接受供养的喇嘛。我也从未向任何人献媚或施舍。我不是卖法的人，我是施法的人。我不是空谈的喇嘛，我是实修的喇嘛。我不是生起次第的喇嘛，我是圆满次第的喇嘛。我不是自私自利的喇嘛，我是利他利他的喇嘛。我不是走投无路的喇嘛，我是清净业障的喇嘛。我不是罪大恶极的格西，而是一个博学多闻的苦行僧。我不是地狱的垫脚石，而是一个指引解脱道的凡夫。用世俗的财物换取，神圣的佛法被随意抛弃。哈哈，这也是一种方式。死到临头才开始修行。此时，为了上师而建造佛塔的缘起，使我的财富和权力不断增长。有些人为了上师而努力建造佛塔等，但却看不到眼前的利益。
English
Fire pujas were performed in both pacifying and wrathful forms. On the 13th day of the ninth Tibetan month, the actual consecration ceremony took place. On that day, both pacifying and enriching fire pujas were performed, and on the morning of the 14th, subsequent celebratory activities took place. On that day, empowerment and pacifying fire pujas were performed. In the meantime, the outer support, a stupa of enlightenment, was built, and about half of it was completed. Soon after, it was completed and consecrated. The silver reliquary stupa at this time was six cubits high, exquisitely crafted, and majestic, with a shape similar to that of India. The decorations were also abundant and naturally formed. A three-finger-high statue of Maitreya was also made, which was very beautiful, along with a small golden hat. In total, one hundred and sixty 'zho' of pure gold were used. In addition, a large amount of silver and copper were mixed in, exceeding the original offering, and four 'srang' of gold were used as a guide, and high-quality silk worth two hundred 'zho' of gold was offered. At that time, I used up all the possessions I had, and there was no gold left. In general, up to this point, I have been the kind of lama who must impart the Dharma to patrons, monks, whether good or bad, rich or poor, steadfast or not in their faith. I am not the kind of lama who receives offerings. I have never flattered or given alms to anyone. I am not a seller of Dharma, I am a giver of Dharma. I am not a lama who is just full of hot air, I am a lama who practices meditation. I am not a lama of the generation stage, I am a lama of the completion stage. I am not a selfish lama, I am a lama who benefits others. I am not a lama at the end of my rope, I am a lama who purifies karma. I am not a sinful Geshe, but a widely learned ascetic. I am not a stepping stone to hell, but a guide to the path of liberation for ordinary beings. Worldly possessions are exchanged for, and the sacred Dharma is carelessly discarded. Haha, this is also a way. Only starting to practice when death is near. At this time, the auspicious connection of building a stupa for the sake of the lama caused my wealth and power to increase. Some people strive to build stupas and other things for the sake of the lama, but they do not see immediate benefits.
Chinese
之所以没有出现那种情况，大概是因为想法不纯正的过失吧。也有人认为是上师自己的过失。在这种情况下，十三日晚上，将大上师的遗体安放在吉祥胜乐金刚的大坛城中，在方法（智慧）的中央点燃火时，早上出现了奇妙的鲜花雨和彩虹云。傍晚时分，东方出现了一道像夏季彩虹一样美丽的彩虹，清晰地显现并持续了很长时间。当时是九月，没有任何雨夹雪等因素的影响，所以显得非常神奇。打开灵塔时，只看到了三捧左右的骨灰，大部分呈现出像石灰或白色蜡石一样的形态。在这个衰败的时代，即使骨灰的分配范围很广也没有必要，所以除了少数重要的信徒得到少量的骨灰外，全部都放在一个盒子里，与胜乐金刚五尊佛像一起供奉在佛塔的瓶中。现在有人说，将骨灰作为内依或将遗体直接放入，会使寺庙变成坟墓，对那个地方也有害。他们希望将骨头烧成灰烬，制作擦擦后供奉。理由是，如果是圣者，供奉舍利是最好的，但上师们都是凡夫俗子。现在大多数有见识的人都这样认为。说密宗上师被排除在三宝之外，这真是厚颜无耻的话。这些聪明人大概很喜欢自己脸皮厚吧。我们说根本上师是凡夫俗子，这话太伤人了。大多数不聪明的人，反而喜欢以愚昧的信仰将骨灰作为内依。之后，弟子不敢公开地说上师是凡夫俗子，但如果有所怀疑，制作擦擦供奉等也是可以的。对于那个人是否有益有害，佛陀没有明确说明，所以很难用理性来预测，如果确定有害，那么用牛粪和骨头雕刻佛像，也会对那个众生造成伤害。
English
The reason why that didn't happen is probably due to the fault of impure thoughts. Some think it's the lama's own fault. In this case, on the night of the thirteenth, the great lama's remains were placed in the great mandala of glorious Chakrasamvara, and when the fire was lit in the center of the method (wisdom), in the morning there was a wonderful rain of flowers and rainbow clouds. From around evening tea time, a beautiful rainbow like a summer rainbow appeared clearly in the east and lasted for a long time. The time was the ninth month, and there were no factors such as sleet, so it seemed very miraculous. When the stupa was opened, only about three handfuls of bone ash were visible, mostly in the form of lime or white wax stone. In this degenerate age, there is no need for the distribution of ashes to be too wide, so except for a few important devotees who received a small amount of ashes, all were placed in a box and enshrined in the vase of the stupa together with the five deities of Chakrasamvara. Nowadays, some say that enshrining bone ashes as inner support or putting the remains directly in will turn the temple into a tomb, which is harmful to that place. They want to burn the bones to ashes and make tsatsas to enshrine. The reason is that if it is a holy being, it is best to enshrine relics, but lamas are all ordinary people. Most sensible people nowadays think so. Saying that tantric lamas are excluded from the Three Jewels is a shameless statement. These smart people probably like their own thick skin. We say that the root lama is an ordinary person, which is too hurtful. Most unintelligent people, on the other hand, like to use foolish faith to make bone ashes as inner support. After that, the disciples dare not openly say that the lama is an ordinary person, but if there is doubt, making tsatsas for enshrinement is also acceptable. Whether it is beneficial or harmful to that person, the Buddha did not explicitly state, so it is difficult to predict with reason, and if it is determined to be harmful, then carving Buddha statues with cow dung and bones will also cause harm to that sentient being.