Chinese
仅仅举行了时轮金刚法会。牛年期间，来自卓科本部的官员，做出了一些由他人唆使的恶念诅咒等行为的预兆。因此，做了一些息灾的朵玛、火供等。遣除的征兆，在此期间明显地显现了。他的那些乱七八糟的子孙都病倒了。今年也像以前一样，新收的弟子很多。一些有名的喇嘛和堪布也传授了教法。之后是虎年新年。此后不久，托嘉地方的住在拉姆定杰的那位夫人也突然去世了。看来这确实是扎嘎贡布的惩罚，也有人说是魔方的鬼怪作祟。如果父母、儿子和上师方面出现夺命者，那就太糟糕了。无论如何，定杰那边有人来请我，但没能去成。后来向这附近的寺院送去了超度亡灵的供品等。这些时候，我们自己的修行计划，在效果方面有了很大的提升。对此，在这里说道：各种各样的色、各种各样的声、各种各样的香、各种各样的味、各种各样的触、各种各样的法，这些都与自性一同产生。像这样，那伽桑潘那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。所说的俱生，最初显现。自性俱生是第二。由此象征，一切所见皆可认知。这里以色为例，从色到一切种智之间的所有法，都与此相同。无忧之处，无土无石。通达此理，也是中间的善妙之相。各种金刚智慧次第，也是心的专注之处。不要编造获得双运的谎言，金刚持遍在于一切处。如果真实确定，这样也可以。即使相似，虚假增益又有什么意义呢？如是说。此时，在夜晚的后半夜，专注交替呼吸时，风融入阿瓦都提的征兆也显现出来。拙火的光芒使脉轮转动，所有脉轮都震动，伴随着不可摧毁的光芒遍布的安乐体验。在空性的各种声音显现的方式中，显现为鼓乐或歌声等。最后是各种具有词义的声音。
English
Only the Kalachakra initiation was held. During the Year of the Ox, there were some omens of evil thoughts and curses instigated by others from the direction of the officials of Trokhorda. Therefore, some pacifying tormas and fire pujas were performed. The signs of reversal manifested clearly during this time. His messy descendants all fell ill. This year, as before, there were many new disciples. Some famous lamas and khenpos also gave teachings. Then came the New Year of the Tiger. Soon after, the lady from Tokya who lived in Lamtinggye also passed away suddenly. It seems that this was indeed the punishment of Drakkar Gonpo, and some say that it was the mischief of demons from the maternal side. If a life-taker appears from the side of parents, son, and lama, that is terrible. Anyway, someone from Tinggye came to invite me, but I couldn't go. Later, offerings for the deceased were sent to the monasteries around here. During these times, our own practice plans greatly improved in terms of effectiveness. Regarding this, it is said here: Various forms, various sounds, various smells, various tastes, various textures, various dharmas, these all arise together with self-nature. Like this, Nāgasaṃpannā (藏文, Devanagari, Romanized Sanskrit, meaning). The co-emergent that is spoken of, first appears. The co-emergent of self-nature is second. By this symbol, all that is seen can be known. Here, taking form as an example, all dharmas from form to omniscience are the same as this. In the place without sorrow, there is no earth or stone. Understanding this principle is also a sign of intermediate virtue. The various Vajra wisdom sequences are also the focus of the mind. Do not fabricate lies about attaining union, Vajradhara is present everywhere. If it is truly certain, this is also sufficient. Even if it is similar, what is the point of false additions? Thus it is said. At this time, in the latter part of the night, when focusing on alternating breaths, the signs of the wind dissolving into the avadhuti also appear. The radiance of the tummo causes the chakras to spin, all the chakras tremble, accompanied by the bliss experience of indestructible light pervading everywhere. In the way that various sounds of emptiness appear, it appears as drums, music, or songs, etc. Finally, there are various sounds with lexical meaning.
Chinese
谁的变化，日复一日恒常到来，持续了数月。 怎样的显现，那也变成了其他。 那也是，自性没有迁变，显现却如迁变般呈现，这如同从地上观看月亮的盈亏。 那里有这样说的。 经续中，有石岩线绳的比喻，水银的比喻，以及混合了最胜饮料的比喻等等。 说是从比喻的智慧中，现证了意义的智慧，并清晰地了悟的方法。 现在，似乎大家对此有一种共同的理解方式。 这样，也生起了一种不偏颇的理解方式和定解。 以前在汉藏，许多精通密咒的智者们，认为《密集金刚》智足派的法相术语，与《心释三篇》的法相术语相违背，这在大多数人看来都是如此。 其中有些人说，不同的地方要原样保留。 有些人认为是意趣，另一些人认为是究竟意义。 有些人认为这是指先生起次第。 有些人认为这是指深观与明观无别。 在其他情况下，即使没有办法消除矛盾，似乎也在做着似是而非的折衷。 我自己从以前就认为没有矛盾，但这次在某种体验中，由于解脱法的所缘显现光明，生起了一种智慧，如同黎明破晓、太阳升起一般，认为《文殊口授》与《心释三篇》的意趣是一致的。 这是从修行中产生的些微智慧。 大部分都是自吹自擂，对我来说，没有这是自吹自擂，这是有理由的说法，一切都是一样的，这种情况已经很久了。 创作了易于携带、传承一切的《金刚童子》的坛城仪轨，以及《怖畏金刚》的无量坛城的修法，以及《三昧耶三品》的坛城仪轨。 也说了些许恒常不变的共同佛法。 在北方达隆（今拉萨市达孜区达隆镇），仁波切阿旺南嘉于牛年秋季圆寂。 实际上，这是一种依赖于僧人内部贪嗔的恶劣供养。 医生们含糊其辞，似乎是因为触犯了禁忌，担心受到了严厉的惩罚。
English
The changes of who, constantly coming day by day, lasted for several months. How the appearance, that also became something else. That also, the nature is without change, but the appearance appears as if changing, this is like watching the waxing and waning of the moon from the ground. There it says. In the tantras, there are metaphors such as the stone rock rope, the mercury, and the mixture of the supreme drink, etc. It is said that from the wisdom of metaphor, the wisdom of meaning is realized and clearly understood. Now, it seems that everyone has a common way of understanding this. In this way, a way of understanding and certainty that does not go to extremes also arises. In the past, in China and Tibet, many wise people who were well-versed in secret mantras thought that the Dharma language of the Guhyasamaja Yeshes Zhap style and the Dharma language of the Three Cycles of Mind Explanation were contradictory, which seemed to be the case for most people. Among them, some say that the differences should be kept as they are. Some think it is intentional, and others think it is the ultimate meaning. Some think it refers to the prior generation stage. Some think it refers to the inseparability of profound and clear. In other cases, even if there is no way to eliminate the contradictions, it seems that they are making specious compromises. I myself have always thought that there is no contradiction, but this time in a certain experience, due to the clear appearance of the objects of liberation, a wisdom arose, like the dawn breaking and the sun rising, thinking that the intention of the Manjushri Oral Instruction and the Three Cycles of Mind Explanation is the same. This is a little wisdom arising from practice. Most of it is self-praise, and for me, there is no self-praise, this is a reasoned statement, everything is the same, this situation has been going on for a long time. He composed the mandala ritual of Vajrakumara, which is easy to carry and includes all the lineages, as well as the practice method of the infinite mandala of Yamantaka, and the mandala ritual of the Three Samayas. He also spoke a little about the common Dharma that is constant and unchanging. In Northern Taglung (now Dalong Town, Taz District, Lhasa), Rinpoche Ngawang Namgyal passed away in the autumn of the Year of the Ox. In fact, this is a kind of bad offering that relies on the attachment and aversion within the monks. The doctors are vague, and it seems that they are afraid of being severely punished for violating the taboo.
Chinese
那，去了法地（ཆོས་ཀྱི་སྒང་），那次请了假。建造完成了无量寿佛的佛像，大小适中，带有背光，是金像。塑像开光那天，下了点小雨。在没有进行内部开光的情况下，下了非常大的甘露之雨。像以前一样举行了开光庆典，也下了大雨。在像甘露之雨稀少的时候出现这些，所以命名为“无量寿佛降甘露雨”。现在如果供奉沐浴，也赞叹会降雨。六月二十日，母亲的病情非常严重，放下佛法去了静修处。到达了མུན་ཚབ་ཚུབ。那天病情非常严重，说现在做一个会供。在被白雪山环绕的美丽地方，来了三个白人，说是来迎请的，有一个人说让他们住下，说今天不能来，明天再来迎请，这不是梦，而是清晰的显现。到达的时候，一开始好像也不认识，但立刻就清醒了。认出来后也说了话。好像是生病的邪魔作祟，所以第二天依次进行了沐浴、长寿灌顶、朵玛灌顶等。身体恢复得很好。之前病情严重，大约一个月左右病情复发，之后才好转。那时派སྡེ་པ་བསྟན་པའི་རྒྱལ་མཚན་去第斯（སྡེ་སྲིད་）送茶。无论是什么嘱托，都没有特别的事情。把荣誉给了དཔལ་དེ་ནས，说因为母亲生病，不能去。这个时候也想去ཆོས་ལུང་བྱང་རྩེ，但不得不推迟。夏末在静修处大殿བདེ་བ་ཅན进行了一些修缮，在དམ་ཆོས་གླིང་建造了阳光房和རབ་གསལ。还有这个时候，小时候抬过རྟག་བརྟན་最大的角石，说是抬的人。在这里修行了两年左右，出现了一个确定是空行母或瑜伽母的标志，在活着的时候，不认识其他人。
English
Then, I went to the Dharma land (chos kyi sgang), and on that occasion, I took a leave. The statue of Amitayus Buddha was completed, of moderate size, with a halo, and it was a golden statue. On the day of the statue's consecration, it rained a little. Without internal consecration, there was a very heavy rain of nectar. The consecration ceremony was held as before, and there was also heavy rain. These occurred at a time when nectar-like rain was scarce, so it was named "Amitayus Buddha Bestowing Nectar Rain." Even now, if you offer bathing, it is praised that it will rain. On the twentieth of June, my mother's condition was very serious, so I put down the Dharma and went to the retreat. I arrived at Muntsab Tsub. That day, her condition was very serious, and she said to do a Tsog offering now. In a beautiful place surrounded by white snow mountains, three white people came, saying they were there to invite her. One person told them to stay, saying they couldn't come today and would come to invite her tomorrow. This was not a dream, but a clear manifestation. When I arrived, at first it seemed like she didn't recognize me, but she immediately became clear-headed. After recognizing me, she also spoke. It seemed like it was the influence of an illness-causing demon, so the next day, bathing, longevity empowerment, Torma empowerment, etc., were performed in order. Her health recovered very well. Before, her condition was serious, and for about a month, the illness relapsed, and then she recovered. At that time, I sent Depa Tenzin Gyaltsen to Desi to deliver tea. No matter what the instructions were, there was nothing special. I gave the honor to Palden, saying that because my mother was sick, I couldn't go. At this time, I also wanted to go to Chölung Jangtse, but I had to postpone it. In late summer, I did some repairs on the main temple of the great retreat, Dewachen, and built a sunroom and Rabsel in Damchö Ling. Also, at this time, when I was young, I carried the largest corner stone of Tagten, saying that I was the one who carried it. After practicing here for about two years, a sign appeared that confirmed she was a Dakini or Yogini. During her lifetime, she did not know other people.
Chinese
不知道。这个时候之前，因为说行为不好，寺庙的办事人员也做了从住处驱逐和处罚之类的。那使缘起错乱了，在霍尔历七月的初十二突然去世。空行母、天神、妖魔等扰乱的景象非常大。如果那样放着不管，上下游两地好像会有大灾难，为了消除那个，念诵和供养食子等很多，做了七天，才平静下来，外面也发生了各种各样的扰乱。秋天也像从桑珠孜（བསམ་འགྲུབ་རྩེ，今西藏日喀则市桑珠孜区）来人召唤一样，逐渐踏上路途走了。在那堆龙德庆（སྣར་ཐང་）的门口，送水果的人很多。之后，在第悉那里，像以前一样做了灌顶、开示、随许、息灾之类的很多事情。向把关在监狱里等的甘钦巴老者等人，呈报了想做些帮助之类的，但好像没有实现愿望。把密宗总体的纲要简短地用口头传授的方式传了出去。那个被允许记录下来，聚集在一起，做了一件好事。那个时候所有的功绩只有那些而已。我没有被称为能利益众生的人物的名号，但是如果殊胜的人来了，无论僧俗，都需要能留下佛法足迹的人。如果想知道什么是佛法的足迹，要么用于布施，要么用于建造三宝所依并做供养，要么用于守护戒律，要么用于增长智慧，要么用于念诵、观修、信心、发愿、随喜等。上师圆寂后，世俗之人行善越来越积极，出家人对佛法的渴望越来越强烈，所有僧俗的性格都变得越来越温和。如果以前不明白的事情现在都明白了，那就是殊胜之人的标志。上师圆寂后，坏人也稍微有了些许的信仰，修行人也更加贪恋钱财，把时间都花在做买卖和以物易物等事情上，增长了贪嗔痴三种烦恼的胡言乱语，佛法衰败，所有僧俗都增长了贪欲，嗔恨增长，嫉妒心也越来越强，对什么都不尊重，不怕做坏事，这样下去的话，我