Chinese
也这么说。总之，内外的征兆都很好，确定是获得了天神或人中之王的化身。在举行遗体告别仪式时，僧众的侍奉也做得非常盛大。给布达玛堪布等我们的一些学生稍微讲了一些佛法。向第司本人供奉了与以往不同的多种灌顶、传承和随许。之后又返回。因为江千地势高，冬季寒冷无法通行，所以来到了仁钦林。与江千的所有僧众见面，堆·绛央楚臣桑布是我们与佛法相应、经验丰富的学生。因为他年纪非常大了，考虑到这次不见以后就见不到了，所以特意为了和他见面。亚朗勋夏仲说要来，本来打算去若措，但是从协噶的后面开始，征兆就变了，立刻派人去请求告假。在布热冈的地方，来了一些请求加持的人，其中一个女人的头上顶着像大碗一样大的红色花朵。之后，那个人脸色不断变化，一边走一边回头看。看起来像是田野的景象。之后就再也没有见到她。那天晚上到达了巴玛。收到了夏仲邬金措姆的转世灵童的信，以及侍者绕绛巴·仁钦曲扎因意外去世的超度供品等。在达丹住了四天，在吉祥觉囊开始了时轮金刚的讲授。那一年，新来的听讲者也很多，和往年一样。讲授的那一年也非常好。时轮金刚的讲授一结束，就在牛年（藏历木牛年，1925年）正月份到达了达丹。从二月初三开始，在曲桑寺的讲经院里，从金刚座的法座上，开始了吉祥时轮金刚的法会。向所有僧众讲授了我们自己撰写的修法仪轨的讲解、引导入门、结论、意义总结等非常详细的法会。法会结束后，又向以前修过六支瑜伽的四百人左右，详细讲解了无边布置的六支瑜伽的修法仪轨。这两个法会结束后，几乎所有人都能够理解。
English
That's what they say. In any case, all the external and internal signs are good, and it is certain that he has attained the birth of a deity or the king of men. At the funeral ceremony, the service of the Sangha was also very grand. He gave some Dharma teachings to Drakmar Khenpo and some of our other students. He offered the Desi himself various empowerments, transmissions, and subsequent permissions, as before. Then he returned again. Because Jangchen is high and the winter is very cold and impassable, he came to Rinchenling. He met with the general Jangchen assembly, and Do Jamyang Tsultrim Zangpo, our student who is in accordance with the Dharma and has good experience. Because he is very old, and considering that if he doesn't see him this time, he won't see him later, he made a special trip to meet him. Yarlam Shung Shabdrung said to come, and he was planning to go to Roktso, but from behind Sheldar, the signs changed, and he immediately sent someone to ask for leave. In the area of Bre Gong, some people came to ask for blessings, and a woman had a red flower the size of a large bowl on her head. Then, that person's face kept changing, and she walked away looking back. It seemed like a field scene. After that, she was never seen again. That night, he reached Balma. He received a letter from the reincarnation of Shabdrung Orgyen Tsomo, and offerings for the deceased Rabjampa Rinchen Chodrak, who had passed away unexpectedly. After staying in Takten for four days, he started the Kalachakra teachings in glorious Jonang. That year, there were many new students, just like in previous years. The year of teaching was also very good. As soon as the Kalachakra teachings were over, he arrived in Takten in the first month of the Wood Ox year (1925). From the third day of the second month, he started the glorious Kalachakra Dharma in the Dharma school of Chosang, from the throne of Vajrasana. He taught the entire assembly a very detailed Dharma session on the explanation of the practice mandala, the introduction to the practice, the conclusion, and the summary of the meaning, which we ourselves had written. As soon as that Dharma session was over, he gave a detailed explanation of the complete practice method of the six-branch yoga, which was arranged limitlessly, to about four hundred people who had previously practiced the six yogas. After those two Dharma sessions were over, almost everyone was able to understand.
Chinese
按照那种方式，在萨嘎达瓦的修法供养举行期间，完成了《现观庄严论》的全部讲解，以及一半的坛城仪轨。剩余的部分在修法供养结束后进行。那时，帕竹帕隆巴的喇嘛阿旺的转世，因突发事故落水而去世。在寺院的事务方面，伦珠岗巴尼玛先生，以及他们的亲家母仲姆去世后，在此修法名目下，僧众们获得了很好的供养。博东波同巴的喇嘛，咒师曲杰策仁巴也一样，之前很长时间就显现出各种疾病的症状。那时，在他去世时，僧众们也得到了供养等等。之后，进行了大约半个月的法会间歇。然后，又在以前的常住经堂里举行大法会。我们自己安排了《双运明晰》的入座引导，并且对未参加者的共同要点进行了详细的解释和裁决。对于曾经受过戒律的人，进行了记号、尺度和内外辨认的障碍消除等等，非常详尽完备。今年法务兴盛，智慧增长，并且因为散乱减少，饮食安乐，我们自己的体验也大有裨益。今年，深广法类的一半，以及各种安乐，包括玉石和索拉什特（Saurāṣṭra）地区的壁画，以及圣救度母的浮雕都已完成。在大经堂的印经院上方建造了佛殿，建造了至尊圣救度母绿色的金像，尺寸与人等高。背光也是用金铜等制作。开光和盛大庆典等等也如常进行，没有丝毫懈怠。秋季，建造了吉祥具德智慧事业双运怙主兄妹及其眷属的精美身像，尺寸也不小，并且用丰富的材料得以建造。兄妹二人各有精美身像。这尊像快要完成的时候，工匠们在底部铺开进行组装的时候，从天空降下了果实的雨。当时所有在场的人都看到了。开光的时候也出现了非常庄严的气象。在这些之前之后，还建造了怙主兄妹的黄金像，尺寸为两根箭的长度，安放在乌扎拉（Utsala）。那一年，扎尔寺法轮常转。
English
In that way, during the Saga Dawa practice and offering, the entire explanation of the Abhisamayalankara was completed, as well as half of the mandala ritual. The remaining part was done after the practice and offering ended. At that time, the reincarnation of Lama Ngawang of Phagdru Palungpa, died in an accidental drowning. Regarding the affairs of the monastery, after Lhundrub Gangpa Nyima and their in-law Drungmo passed away, the monks received good offerings under this practice title. Lama Ngakpa Chöje Tseringwa of Bodong Pötonpa also showed various symptoms of illness for a long time. At that time, when he passed away, the monks also received offerings and so on. After that, there was a break of about half a month from the Dharma activities. Then, again in the usual assembly hall, a grand Dharma assembly was held. We ourselves arranged the seating guidance for the "Union of Clarity," and a detailed explanation and adjudication of the common points for those who did not attend was made. For those who had taken vows, signs, measures, and the elimination of inner and outer obstacles were carried out in great detail. This year, the Dharma flourished, wisdom increased, and because distractions were reduced, food was pleasant, and our own experience was also greatly benefited. This year, half of the profound and vast Dharma categories, as well as various kinds of happiness, including jade and murals from the Saurāṣṭra region, and a relief statue of the Holy Tara were completed. A shrine was built above the printing house of the Great Temple, and a green and gold statue of the Holy Tara was built, the size of a human being. The back panel was also made of gold, copper, and so on. The consecration and grand celebrations were also carried out as usual, without any negligence. In the autumn, a beautiful statue of the Protector Brother and Sister and their entourage, the embodiment of auspicious qualities, wisdom, and activity, was built. The size was not small, and it was possible to build it with abundant materials. The brother and sister each have their own beautiful statue. When this statue was about to be completed, when the craftsmen were spreading it out on the bottom to assemble it, a rain of fruit fell from the sky. Everyone present at that time saw it. During the consecration, there was also a very majestic atmosphere. Before and after these, golden statues of the Protector Brother and Sister, measuring two arrow lengths, were also built and placed in Utsala. That year, the Zhar Chökhor De...
Chinese
大殿的墙壁绘画也完成了。这时，因为没有允许去桑珠孜（Samdruptse），所以就从曲祥卡（Chuxiangka）过去了。到达桑珠孜的晚上，下了一场覆盖山河的大雪。这似乎是个好兆头。前一年鼠年去桑珠孜的时候，也展示了大约二十幅吉祥胜乐金刚的唐卡。按照那些唐卡可以复制的就那样，需要修改的和那里没有的需要补充的，说需要一份手稿，就详细地写了。虽然本来肯定打算在牛年建造那些（唐卡），但在牛年的时候只是开始了。不知是有人劝阻还是什么原因，只安放了本尊坛城的众神，建造了两套噶举派颇章佛像。檀香树都快长出来了，都快变成酥油了。首先，诺布琼孜巴（Norbu Khyungtseba）等人对十六罗汉进行分别作意。娘堆宗（Nyangto Chung）说，如果在酥油中建造佛像，会发生不祥的事情。现在听来，以前许多西藏上层人士，甚至包括约塘（Yotang），都说建造佛像是不祥的，所以说需要没有佛像的。这次似乎也发生了类似的事情。一般来说，在密宗中建造神像的时候，需要不在没有资格的人群聚集的场合。供品和会供是需要的组成部分。否则，不合适是没有道理的。如果无论如何都会发生不祥的事情，要么是建造者施主自己违背誓言，要么是做开光仪式的上师自己违背誓言。说佛像不吉祥，是因为他们自己施主没有誓言，上师没有加持，把胡说八道当成重大过失的根源。否则，建造佛像会长寿无病，财富增多，权力增大，消除邪魔的危害，战胜敌人，最终获得佛果。佛像比其他（事物）的利益大百倍。总的来说，现在是佛法极其衰败的时期。其他乘的修行只是理解和留下闻思的印记。实践需要榜样和规章制度，并且要用心向佛。
English
The murals of the great hall were also completed. At this time, because permission was not granted to go to Samdruptse, I went via Chuxiangka. On the evening of arriving at Samdruptse, there was a heavy snowfall covering the mountains and rivers. This seemed to be a good omen. The previous year, when I went to Samdruptse in the Year of the Rat, about twenty auspicious Hevajra Thangkas were also shown. Those that could be copied according to those Thangkas were done that way, and for those that needed to be modified and those that were not there, they said a manuscript was needed, so I wrote it in detail. Although it was definitely intended to build those (Thangkas) in the Year of the Ox, they only started in the Year of the Ox. Whether someone advised against it or for some other reason, only the deities of the yidam mandala were placed, and two sets of Kagyu Phodrang statues were built. The sandalwood trees were about to grow, and they were about to turn into butter. First, Norbu Khyungtseba and others contemplated the Sixteen Arhats separately. In Nyangto Chung, there was a bad saying that if statues were built in butter, inauspicious things would happen. Now, hearing it, many Tibetan upper-class people, including Yotang, said that building statues was inauspicious, so they said there was a need for no statues. Something similar seems to have happened this time as well. Generally, when building deities in the Secret Mantra, it is necessary to be in a place that is not a gathering of unqualified people. Offerings and tsokhor are necessary components. Otherwise, it is unreasonable to be unsuitable. If inauspicious things are going to happen no matter what, either the builder-patron himself has broken his vows, or the lama who performs the consecration ceremony himself has broken his vows. Saying that the statues are not auspicious is because they themselves, the patrons, have no vows, and the lama has no blessings, and they are making the nonsense a source of great fault. Otherwise, building statues will bring longevity, freedom from disease, increased wealth, increased power, elimination of the harm of evil spirits, victory over enemies, and ultimately the attainment of Buddhahood. The benefits of statues are a hundred times greater than other (things). In general, now is a time when the Dharma is extremely degenerate. The practice of other vehicles is only to understand and leave impressions of hearing and thinking. Practice requires role models and regulations, and one must dedicate one's mind to the Dharma.
Chinese
ལ་བྱེད་等作为道之支分和行持的方式虽然重要，但不与密咒相结合，那些就不能成为佛法的要点。不做密咒，度母和名称赞也不念诵，嘛呢也不持诵，供朵玛又做什么？也不求受长寿灌顶，做朵玛仪轨和里卓等又有什么用？系护轮和护结等又有什么用？你们不需要密咒的熏染，那些都是密咒的片段。哦，做上师祈请文也只有密咒师才需要。观修本尊和侍奉护法神等也只有密咒才有。侍奉财神也只有密咒师才有。做长寿法也完全是密咒。仅仅显宗没有那样的说法。斯日斯日斯日。实际上是这样的：如果咒像做了开光，黑方的鬼们就会感到害怕和恐惧，也能遣除克拉克拉等黑方的边境军队。看看洛扎瓦向萨迦班智达提问的答复信。那不是我写的。因此，担心建造咒像，恶鬼们宣扬说这会带来麻烦，这话落在了那些福报耗尽的人的心里。总的来说，咒像这件事并不重要。以前的实修传承都衰败了，现在说是到了讲说传承的时代了，还在顾及面子。本来就需要实修传承，如果变成了讲说传承，如果成了密咒的听闻讲说，那还行，因为密咒师的听闻讲说的终点自然而然地会触及实修。如果仅仅是走向大乘显宗的听闻讲说，以前显宗的实修僧院没有衰败的时候，听闻讲说的终点走向实修还行，现在那样的实修传承断绝了。又如果大乘的实修传承变成了小乘的听闻讲说，那又会怎样，用理智来衡量吧。那些也是佛法，所以暂时先放在一边，放弃言语的岛屿。去寻求因明等外道文化，这些根本不可能是佛法本身。对于那样的事物要讲说和