English
Although things like "la byed" are important as parts of the path and ways of practice, if they are not connected with secret mantras, they will not become essential points of Dharma. If you don't practice secret mantras, you won't recite Tara or the "Nomenclature." You won't recite the Mani mantra. What's the point of offering tormas? You won't receive the longevity empowerment. What's the benefit of performing rituals like "mdos gtor"? What's the point of wearing protective amulets and knots? You don't need the fragrance of secret mantras, but those are just fragments of secret mantras. Oh, the practice of Guru Yoga is only necessary for those who practice secret mantras. The practice of deity meditation and mantra recitation, and relying on Dharma protectors, are only found in secret mantras. Relying on wealth deities is only done by those who practice secret mantras. The practice of longevity is purely secret mantra. Such things do not come from just Sutra. "Sru sru sru." The meaning is like this: If a mantra statue is consecrated, the demons of the dark side will be frightened and terrified, and the border armies of the dark side, such as the "kla klo," will also be repelled. Look at the letter of reply that Lotsawa of G lo bo sent to Lord Sakya Pandita. I did not write that. Therefore, fearing the construction of mantra statues, the evil spirits proclaimed that this would cause trouble, and that statement fell into the hearts of those whose merit is exhausted. In general, this matter of mantra statues is not so important. The previous practice lineages have declined, and now it is said that it is the time to go to the teaching lineage, and they are still concerned about face. Originally, the practice lineage itself is necessary, but if it becomes the teaching lineage, if it becomes the hearing and teaching of secret mantras, that is fine, because the end of the hearing and teaching of mantra practitioners will naturally touch practice. If it goes only to the hearing and teaching of the Mahayana Sutra system, in the past, when the practice monasteries of the Sutra system had not declined, it was fine because the end of hearing and teaching went to practice, but now that practice lineage has been cut off. Also, if the practice lineage of the Mahayana becomes the hearing and teaching of the Hinayana, then what will happen? Judge with reason. Those are also Dharma, so for now, let's leave them aside and abandon the island of speech. Seeking logic and other external sciences, these cannot be Dharma itself. To speak about such things and
Chinese
連語言上的術語也不會使用。如果認為那些被佛法的思想所包含就是佛法，那麼被菩提心所包含才是。吃飯也變成了一種佛法。總的來說，吃飯是佛法嗎？菩提心這個詞聽起來很大，但現在哪個地方還有呢？見都沒見過。存在是會存在的。現在加持也好，禪定也好，能力功德之類的大部分人也沒有。所有的一切都是密宗的恩德。其他人的熱情消失很久了。有些人說：我們是密宗的法器，所以才這麼堅定。如果是這樣，那麼要成為顯宗大乘，自生佛，聲聞的法器就更難了。原因是現在那些被認為是無與倫比的來源的人，連聲聞的粗略戒律都無法遵守。因此，如果說這個佛法是為了特定的被調伏者而說的，那麼現在的人們大多數都不是顯宗和密宗的法器。雖然不是三乘任何一乘的被調伏者，但如果認為僅僅聽聞就能有緣分，為了留下習氣，勉強可以成為一切的法器，所以也可以是密宗的。與現在存在的佛法相比，密宗的佛法能留下特殊的習氣。其他的佛法現在力量很小。禪定和加持的徵兆，密宗現在還稍微有一點，其他的沒有。佛法的命脈在於密宗，但輕視它，這是魔類的鬼怪們施展的巨大騙局，是佛教衰敗的最終原因。因為這樣，眾生的所有幸福都會衰敗。還有人說，學習聲學的最終目的是引導到大手印。如果說的大手印是指佛法中所說的那個，那麼你說的這種說法就像是努力收集狗屎來建造金像。如果不是佛法中所說的那個，那就隨你喜歡了。然而，僅僅對來或不來的名詞進行思辨，如果不加以改造，那麼驢子就會在東方變成麵粉。
English
Even the terminology of language is not used correctly. If you think that those things contained by the thought of Dharma are Dharma, then it is when they are contained by Bodhicitta. Even eating becomes a kind of Dharma. In general, is eating Dharma? The word Bodhicitta sounds big, but where is it these days? I haven't seen it anywhere. It may exist. These days, blessings, Samadhi, or great abilities and merits are not found in most people. Everything that exists is due to the kindness of Tantra alone. The warmth of others has faded long ago. Some say, "We are vessels of Tantra, so we are so firm." If that's the case, then it is even more difficult to be a vessel of Sutra-style Mahayana, Pratyekabuddha, and even Sravaka Dharma. The reason is that even those who are claimed to be unparalleled sources these days cannot even keep the rough precepts of the Sravakas. Therefore, if we say that this Dharma is spoken for the sake of specific disciples to be tamed, then most people these days are not vessels of either Sutra or Tantra. Although they are not disciples to be tamed by any of the three vehicles, if we assume that they have the fortune to hear it, then in order to leave imprints, they can barely be suitable as vessels for everything, so they can also be for Tantra. Compared to the Dharmas that exist now, the Dharma of Tantra can leave special imprints. Other Dharmas have little power these days. Even the signs of Samadhi and blessings, Tantra still has a little bit, but others don't have it. The lifeblood of the Dharma lies in Tantra, but to belittle it is a great deception perpetrated by demons, and it is the ultimate cause of the decline of Buddhism. Because of this, all the happiness of sentient beings will decline. Some also say that the ultimate goal of studying phonetics is to lead to Mahamudra. If the Mahamudra you are talking about is the one spoken of in the Dharma, then what you are saying is like trying to collect dog feces to build a golden statue. If it is not the one spoken of in the Dharma, then do whatever you like. However, merely speculating on terms of coming or not coming, if it is not transformed, then a donkey will turn into flour in the east.
Chinese
捶打之后，西方便会降下石块。此外，前任衮列巴（衮噶勒巴，1299-1327）追随疯子的言论，说大手印和寂护的宗派是一致的等等，将国王贬为平民的事情有很多。和迦湿弥罗的宗派一致，这根本不足为奇。即使一致，也无法证实。那些事情在这里就不多说了。此时，桑浦寺的林堆夏仲（格鲁派寺院）将信任我的聂塘德瓦坚寺（聂塘，位于拉萨西南）以及附属的寺院和宗堡都赠予了我。按照夏仲本人在世时必须由他自己管理的请求，他这样做了。第悉（藏王）也给予了支持和巩固。这位林堆仁波切是寺院图丹南杰瓦（格鲁派寺院）。虽然我从未见过他，但他成为了未曾相识的挚友。许多与自己早先有联系的僧侣朋友都变得堕落了。如果不驱逐他们，我和他们争吵也不会有什么区别。他们不坚持自己所说的观点，只把别人的宗教术语挂在嘴边。一旦有了名利和食物，就说是弟子，聚集在一起并追随。一旦需要承担责任或面临困难，就不会有人跟随。向佛法本身祈求，对他人心生敬仰，对他人修持禅定，对他人怀有敌意，像这种妖魔般的格西，不围绕在身边反而更好。噶举派前辈们说过：“宁愿要一个懂得传承的贫穷弟子，也不要一千个不重视传承的伟人弟子；宁愿要一个非共同的，也不要一百个共同的。如果确定有人能掌握传承，即使只有一个人，也值得为了他而维持僧团。”噶举派的这些前辈修行者们，真是深思熟虑、言之有理啊！记得小时候，有些人从噶举派的卓莫切那里获得了数不清的佛法恩惠，虽然口头上似乎很虔诚，但内心却只执着于其他宗派。对于至尊自己的寺院或非共同的大弟子僧团，不要说财物，就连一句好话也不说，这样的人真是太多了。对此，我们也要有所认识。
English
After being struck, stones will fall from the west. Furthermore, the former Gongma Kunlekpa (Gongga Legpa, 1299-1327) followed the words of a madman, saying that Mahamudra and the tradition of Kamalashila are the same, and there were many instances of demoting kings to commoners. It's not surprising at all that it's the same as the Kashmiri tradition. Even if it's the same, it cannot be proven. I won't say much about those things here. At this time, the Lingtod Zhabdrung from Sangpu Monastery gifted me the Nyetang Dewachen Monastery (Nyetang, located southwest of Lhasa), which trusted me, along with its affiliated monasteries and dzongs. As requested, he did so, stipulating that Zhabdrung himself must manage it while he is alive. The Desi (Tibetan King) also provided support and consolidation. This Lingtod Rinpoche is from the Thupten Namgyal Monastery (Gelug monastery). Although I have never met him, he became an intimate friend without acquaintance. Many monastic friends who had previous connections with me have become degenerate. If I don't expel them, there will be little difference between me and them arguing. They don't adhere to their own stated views, but only keep others' religious terms on their lips. Once there is fame, gain, and food, they say they are disciples, gather together, and follow. Once there is a need to take responsibility or face difficulties, no one will follow. Praying to the Dharma itself, having reverence for others, meditating on others, and harboring animosity towards others, it's better if that kind of demon-like Geshe doesn't surround me. The former Kagyu masters said, "I prefer one poor disciple who understands the lineage to a thousand great disciples who do not value the lineage; I prefer one uncommon thing to a hundred common things. If it is certain that someone can grasp the lineage, even if there is only one person, it is worth maintaining the sangha for that person." These former Kagyu meditators are truly thoughtful and logical! I remember when I was young, some people received countless Dharma favors from Kaje Dromo Che, and although they seemed devout in words, they only clung to other traditions in their hearts. They don't say a single good word, let alone offer wealth, to the Jetsun's own monastery or the monastic community of uncommon great disciples. There are so many people like that. We must also be aware of this.
Chinese
一个找到了。这时给扎玛堪布讲授灌顶传承方面的教授。在第悉（官职名）那里也如以前一样，给予各种零星的灌顶、随许等。特别是为了塔巴的僧众们需要吉祥时轮金刚的灌顶，第悉也下达了命令。首先第悉自己听受了完整的灌顶。之后塔巴的所有人和一些官员等，以及其他各种各样的人加起来，为大约两百人做了时轮金刚大灌顶。《八千颂般若经》念诵了一百遍。《甘珠尔》念诵了三遍左右。对于包括众多唐卡在内的供品，也在那个坛城上进行了开光。认定了扎巴活佛衮噶扎西的转世灵童。自从进入佛门之后，就一直前往永固。那年蒙古图巴塔尔齐到达拉萨的时候，有很多蒙古部落的人来拜见。上下区有两个法王，其中一个的近侍叫沃波，也来拜见了我。我们寺庙去蒙古的僧人索南旺秋，以及觉囊派自己的康巴僧人也到了。这一年的前一年和这一年都举行了三天的驱魔仪式。当时这个驱魔仪式虽然是例行公事，但因为是为了遣除拉隆巴的邪祟，所以让我们进行遣除的观修，并让切哲热丹巴等人念诵经文。心里想这有什么必要呢。问他们拉隆巴的邪祟有那么厉害吗？这时快要到亚隆的时候，准备做一个金刚瑜伽母明妃的加持的修供，结果红粉的坛城塌陷，好像被内供冲洗了一样。最初曼唐洛桑巴也发生过类似的事情，好像是稍微出现过冰雹，我觉得这次也稍微有点像。去亚隆的路上也遇到了冰雹。从本波查塘到卡如之间，出现了难以忍受的狂风。那天晚上康区也不安宁，那个预兆很快就显现了。之后在永固住了三天左右。十二月的上弦月去了大昭寺。
English
One was found. At this time, give Zhama Khenpo instructions on the initiation lineage. In Desi (official title), as before, various scattered initiations and subsequent permissions were given. In particular, in order for the monks of Tharpa to need the initiation of the glorious Kalachakra, Desi also issued an order. First, Desi himself listened to the complete initiation. After that, all the people of Tharpa and some officials, etc., and various other people were added together, and the great Kalachakra initiation was performed for about two hundred people. The Ashtasahasrika Prajnaparamita Sutra was recited a hundred times. The Kangyur was recited about three times. For the offerings, including many thangkas, consecration was also performed on that mandala. The reincarnation of Zhapa Tulku Kunga Tashi was also recognized. Since entering the Buddhist gate, he has been going to Yartagten. That year, when the Mongol Thupa塔尔齐 arrived in Lhasa, many Mongol tribes came to visit. There were two Dharma Kings in the upper and lower districts, and one of them's attendant, called Wobpo, also came to visit me. Sonam Wangchuk, a monk from our monastery who went to Mongolia, and a Kham monk of the Jonangpa sect also arrived. In the year before this year and this year, three-day exorcism rituals were held. At that time, although this exorcism ritual was a routine matter, it was because it was to dispel the evil spirits of Ralongpa, so we were asked to practice the visualization of dispelling, and Cheje Retenpa and others were asked to recite the scriptures. I wondered what was the need for this. I asked them if the evil spirits of Ralongpa were so powerful. At this time, when I was about to go to Yarlung, I was preparing to do a practice offering to bless the Vajrayogini consort, but the red powder mandala collapsed, as if it had been washed away by the inner offering. At first, something similar happened to Manthang Lobsangpa, and it seemed that there was a slight hail, and I think this time it was also a bit like that. On the way to Yarlung, I also encountered hail. From Bonpo Chaltang to Kharu, unbearable storms occurred. That night, Kham was also uneasy, and that omen soon appeared. After that, I stayed in Yartagten for about three days. On the waxing moon of December, I went to the Jokhang Temple.