English
It's like being stretched out, but there's not much special focus. Then, borrowing the name of the lama to request from others requires many causes and conditions. It's also difficult for the teacher-student relationship to come together. So, what can be done here is recitation, and it's good to recite now, he said. You shouldn't just lie around like corpses, but also do some guru yoga prayers in the morning. Also, mainly practice one yidam deity, doing the recitation. You also need to make uninterrupted tormas to one protector. We meditate on a general collection of the yoga of all the holy lamas in the morning. The profound path guru prayer of Dzogchen. The prayer of Vimalamitra, the prayer of the four bodies, swift messenger. Prayers made by one's own mind. When explaining and practicing the dharma that has been transmitted from a certain lineage, one should recite the prayer of that lineage without interruption. In this way, the lamas will bless you, and your body and mind will be at ease, and even if you only explain a little dharma, there will be fewer obstacles. Disciples can also enter the hearts of practitioners and produce some benefits. Therefore, I think this is the merit of praying to the guru. First is the Guru Drakdrub (fierce practice). Vajrapani Acharya. Wrathful Black One. Hayagriva Yangsang Khropa (secret wrathful). Hayagriva Iron Razor, etc., many wrathful deities were practiced, so signs appeared. For harm to kings, etc., this fierce practice seems very special. So, what is being done now, such as expulsion, is this, he said. Having received the empowerment and transmissions of the glorious Chakrasamvara, then counting the recitations, and then reciting the seven-syllable mantra 100,000 times each day. Whatever else one can recite. Amitayus Siddhi Gyalma (Victorious Mother) was recited 100,000 times. The heart mantra and near-heart mantra of the nine deities were each recited 100,000 times. Whatever dharanis one could recite, were recited, and it seemed that blessings were received. In particular, I have reached seventy years old. In the meantime, I had two or three serious illnesses, but because of these circumstances, I did not die but lived, which is all due to the compassion of the yidams, he said. For the protectors, also offering tsok and regular tormas to the five classes of Damchen (bound by oath), so that one can also obtain retinues, and when teaching the Dharma, one can also obtain some enjoyment, and if some harm occurs, even without effort, some signs seem to appear. Through astrology, making some tormas for the sick has also been beneficial. You
Chinese
还说，要听闻这个传承。与尼古玛相联，对六臂怙主及其眷属，也各做一份朵玛和念诵，似乎能消除一些障碍，还说梦中也获得了显现。如果是掌管破败寺庙、只讲授一点佛法、只有几个学生的僧人，那么为护法神做朵玛，似乎是极其重要的。即使自己不做诛法，但用朵玛使铁围山和讲法时的智慧尊者们感到满意，消除障碍的效果也非常好。即使那些护法的眷属中的世间神不高兴，似乎也会制造障碍。我在德钦待了两三年，传授了很多教法。其中，认真地在黑关房修行，做了闭关，也出现了很多征兆，所以也获得了很大的利益。做了一年的禅修，传授了很多教法。有一天，格巴华丹似乎被一个说是觉囊派教徒的人附身了，说：“你去做朵玛，不要特别用心，我会帮助你的。”我们自己也或多或少地特别用心。他口头上说：“我不会像你这样帮助你，也不会不帮助你。”然后说：“就这样吧，我走了，你做吧。”虽然那块布料很好，但因为在上面没有如实地修习六法，过了很多年后才修习，所以只产生了一点点厌恶感。因此，你们如果讲授一点佛法，似乎也需要稍微重视朵玛。据说，从第六世的角度来看，我们自己建造的四座寺庙中的僧人，无论是年老的、年轻的、体弱的、贫困的，都主要以佛法来供养，并稍微设立一些讲修。以随需应供的方式，不放弃利他之心。还做了一些其他对佛法有益的事情。尽自己所知，用医药和医疗来帮助病人等。总之，即使去参加一个亡者的超度法事和灌顶，也是抱着“我一定要完成这件事”的想法去的。似乎在做这样的事情时，这种想法无论如何都是最重要的。帕觉帕扎去世后，为了纪念七七日的法事，将一份遗产留给了他的亲属，说：“你的叔叔帕觉去世了，你来帮忙吧。”于是就这样做了。设立了五部密续的修供法会，心想
English
Also, he said to listen to this lineage. In connection with Niguma, making torma and recitation to the Six-Armed Protector and his retinue also seemed to eliminate some obstacles, and he said that he also received visions in dreams. If one is a person who holds dilapidated monasteries and teaches only a little Dharma and has only a few students, then making torma to the Dharma protectors seems to be of great importance. Even if one does not perform wrathful practices oneself, making the wisdom beings happy with torma at the iron fence and during Dharma teachings is very effective in removing obstacles. Even if the worldly beings in the retinue of those protectors are not pleased, it seems to be one cause of obstacles. I stayed in Dechen for two or three years and gave many instructions. Among them, I practiced diligently in the dark room, did retreats, and many signs also appeared, so I also benefited greatly. After doing a year-long retreat, I gave many instructions. One day, Drakpa Palden seemed to be possessed by someone who claimed to be a Jonangpa, who said, "You go and make torma, don't put in too much effort, and I will help you." We ourselves also put in more or less effort. He said verbally, "I won't help you like you do, nor will I not help you." Then he said, "That's it, I'm leaving, you do it." Although that cloth was good, because the six yogas were not practiced properly on it, it was only practiced after many years, so only a little aversion arose. Therefore, if you also teach a little Dharma, it seems that you also need to pay a little attention to torma. It is said that from the perspective of the Sixth, the monks in the four monasteries that we ourselves built, whether old, young, weak, or poor, were mainly supported by the Dharma, and some teachings and practices were established. In whatever way was needed, the mind of benefiting others was not abandoned. He also did some other things that were beneficial to the Dharma. He used medicine and medical treatment to help the sick and so on, as far as he knew. In short, even when going to a funeral ceremony and empowerment for a deceased person, it was with the thought of "I must accomplish this." It seems that in doing such things, that thought is the most important thing. After Phajo Purbu Tashi passed away, to commemorate the seven-day ceremony, one of the heirs sent a message saying, "Your uncle Phajo has passed away, please help." So that's what I did. I established a practice offering of the five tantras, thinking
Chinese
努力修行后，梦中去了一个像其他父亲一样，月亮周围一片漆黑的地方。我带他到一座山顶，指给他通往极乐世界的路，他似乎要朝那个方向飞去。据说有些善良的人也遇到过类似的情况。总之，佛法非常重要。我总是想着，如果能给其他人，甚至蚂蚁和蜗牛，哪怕一小块食物，都会有帮助。我们修行成佛，即使是很小的罪恶也会造成伤害，即使是很小的善行也会有所帮助。你们也要用杯子里剩下的东西供养三宝，然后用剩下的食物喂狗。据说，像第七种情况一样，有形无形的鬼神，以及突发的鬼神等，都不会造成太大的阻碍。闭关修行时，经常会遇到路上的敌人和强盗。那些想伤害我们的人来了，我们只是给他们食物。占领寺庙，对弱者造成一些伤害，或者出现一些小偷，即使没有使用恶毒的诅咒，也通过各种巧妙的方法制服了他们。据说，这样就不用反过来恳求或驱逐他们了。据说，对于那些自己作恶的人，即使不进行朵玛等仪式，护法神也会进行一些干预。在慈氏殿进行五部本尊的修持时，那个茅屋的门很高，里面有一个像僧人一样，脸和嘴唇是红色的，戴着粗布帽子的人，他的身体似乎伸向天空，出现在我睡着的梦中。起初我感到害怕和恐慌，然后我进行了更强大的忿怒尊修持的生起次第。那个梦也被记录下来了，也被无实有之见所控制。醒来时，房间里一片光明。保持在那样的状态中，所有的外在显现都变得光明，我体验到了一种奇妙的体验，口中说出了许多关于无实有的词语，身体长时间地跳着舞。据说，在吉祥殿也进行了一次闭关。在建造书籍的房间里，夏天在那里住了一个夏天，九层楼房，我睡在下面的楼层，上面的楼层正对着我。睡觉的地方上面的楼层弯曲了两庹左右，倒塌时我昏倒了。然后闻到了强烈的烧焦味和烟味，那栋房子的四层楼
English
After diligent practice, in a dream, I went to a place like another father, with darkness around the moon. I led him to a mountain top and showed him the path to Sukhavati, and he seemed to fly in that direction. It is said that some kind-hearted people have also encountered similar situations. In short, the Dharma is very important. I always think that if I can help others, even ants and snails, with even a small piece of food, it would be beneficial. In our practice of attaining Buddhahood, even small sins can cause harm, and even small virtues can be helpful. You should also offer the remaining contents of your cup to the Three Jewels, and then use the remaining food to feed the dogs. It is said that, like the seventh situation, tangible and intangible spirits, as well as sudden spirits, etc., do not cause much obstruction. When practicing retreat, there are often enemies and robbers on the road. Those who want to harm us come, and we just give them food. Occupying monasteries, causing some harm to the weak, or the appearance of some thieves, even without using malicious curses, they are subdued through various skillful means. It is said that this way, there is no need to beg or expel them in return. It is said that for those who commit evil themselves, even without performing tor ma rituals, the Dharma protectors will intervene to some extent. When practicing the recitation of the five classes of tantras in the Maitreya Hall, the door of that hut was very high, and inside there was someone who looked like a monk, with a red face and lips, wearing a coarse cloth hat, his body seemed to reach into the sky, appearing in my dream while I was asleep. At first, I felt fear and panic, and then I performed the generation stage of the more powerful wrathful deity practice. That dream was also recorded, and it was also controlled by the view of non-existence. When I woke up, the room was filled with bright light. Remaining in that state, all external appearances became bright, and I experienced a wonderful experience, uttering many words about non-existence, and dancing for a long time. It is said that a retreat was also conducted in the Auspicious Hall. In the room where books were being built, I stayed there for a summer, in a nine-story building, I slept on the lower floor, and the upper floor was directly above me. The floor above the sleeping place was bent about two fathoms, and when it collapsed, I fainted. Then I smelled a strong burning smell and smoke, the four floors of that house
Chinese
嘎普。一头母牦牛和一头小牛死了，我什么也没得到，后来仅仅因为害怕，才知道这是三宝的恩德。之后，仅仅是允许，有个叫布珍瞻的引路人，他那里要降邬金的供养处嘉措，于是占卜后说，寺院的堪布亚吉和妖魔们争斗，堪布会胜利。在斯丁波切设立了一个讲经台，当去讲经台的时候，坐在法座上，长了一个肿块，非常疼痛，即使是听法的刺痛也达到了极限。有个修行女在玉冈玛，她说了许多“我疼”之类的话，说了许多汉话，问她从哪里来，她说从印度来，要去金刚座参加会供。她说“我要走”，然后对我做了个手势，说“我一个人”，问她这有什么用，她说用一点誓言的碎片来拿走。现在听法的这些人会得瘟疫。之后，她说会出名，会做法事，会做事业等等。又说，斯丁波切的寝宫里住着一个龙魔，它会一点点地伤害眷属和牲畜，一天晚上，梦见睡觉的地方上面的栋梁缝隙里，有一块像大砖头一样的罪恶，梦到这个就醒了，然后变成一头像牦牛一样的野猪，吞噬了我，梦魇就消失了，伤害也停止了。还说了许多类似的事情，但记得不太清楚，所以没写。在嘉斯丁，我在黑暗的房间里度过了一个夏天。出来后，全身都起了疹子，眼睛变红，脉搏也发生了变化，检查后才知道是麻风病。现在，要么依靠路上的食物去没有去过的国家，这样出来最好。如果出不来，就尽力行善，或者在无人的山里死去。现在我觉得自己不适合待在人群中，所以我想先在这里闭关一段时间。也稍微修了一下金刚手邬楚卡的本尊。把大药涂在皮肤上，涂上后就肿了起来。现在觉得这样会危及生命，所以停止了。