Chinese
只是劝请从内心深处信任的个别上师做些观察。除了自己向上师和三宝请示，做些观察占卜之外，其他不违背佛法，顺应世俗，经过考虑后自己做决定，不采纳人多口杂的意见。还说我们最初出生时也是独自出生，最终死亡时也是独自死亡，最重要的这两件事，没有谁来出谋划策，今生的事自己不做决定还算什么呢？这样告诫后，不把自主权交给别人。别人向他请教时，也说我没有神通。我们大家都是能说话， 能理解意思的人身，所以希望想要的能实现，不希望的不发生，总是想着怎样最好，怎样更好。但就像希望会遮蔽现实一样，不知道会怎样，所以靠思考来猜测怎么能行呢？就像乞丐做白日梦一样，什么也预言不了。一般来说，在众人集会和讲经说法等场合，除了讲一些应该做什么不应该做什么的共同道理之外，绝不会对某个人说你应该做什么不应该做什么。还说，仲敦巴（འབྲོམ་སྟོན་པ།）说：“对不听劝告的人劝说是徒劳。”就像现在，即使有一百个学生，也很难找到一个真正听上师话的。即使有一百个儿子，也很难找到一个真正听父亲话的，所以对这样的人进行教导，除了让双方都生气之外，还有什么用呢？因此，他从不替别人做决定。如果对方从内心深处信任，就会详细地向三宝请示等等，然后给予一些引导，绝不会说一些欺骗信徒的胡话。总之，现在有些人心胸狭窄，自以为是，明明不行却领导别人。明明不懂却装作有神通，说假预言。明明调解不了却互相调解。明明不听劝告， 却教导别人，做别人的老师。明明不喜欢，却做表面功夫，装模作样。想到这些像猴子和猫一样虚伪的人，就只会想起上师的传记。尊者自己年轻时身体很健康，但后来
English
He only encouraged people to consult with a few lamas whom they deeply trusted from the bottom of their hearts. Apart from occasionally consulting lamas and the Three Jewels himself, he would consider matters in accordance with the Dharma and worldly customs, make his own decisions, and not rely on the opinions of the majority. He also said that we are born alone and die alone, and no one advises us on these two most important events. What is the point of not making our own decisions about this life? He thus advised people not to give their autonomy to others. When others asked for his advice, he would say, "I have no clairvoyance. We are all human beings who can speak and understand. We all hope that what we want will happen and what we don't want won't. But just as hope obscures reality, who knows what will happen? How can we guess by thinking? It's like a beggar's daydream, so I can't predict anything." In general, in gatherings and Dharma teachings, he would only give general advice on what to do and what not to do. He would never tell individuals what to do or not to do. He also said, "Dromtönpa (འབྲོམ་སྟོན་པ།) said, 'It is useless to advise those who do not listen.'" Nowadays, even if there are a hundred students, it is rare to find one who truly listens to the lama. Even if there are a hundred sons, it is rare to find one who truly listens to the father. So what is the point of teaching such people, except to make both sides angry?" Therefore, he never made decisions for others. If the other person trusted him from the bottom of his heart, he would consult the Three Jewels in detail and give some guidance, but he would never say anything false to deceive the faithful. In short, nowadays some people are narrow-minded and self-righteous, leading others when they are not capable. They pretend to have clairvoyance and make false prophecies when they do not understand. They mediate between each other when they cannot mediate. They advise others and act as teachers when they do not listen. They do superficial things and pretend to be something they are not when they do not like it. When I think of these hypocritical people like monkeys and cats, I can only think of the lama's biography. When the venerable one was young, he was very healthy, but later
Chinese
由于出现瘟疫的根源等，逐渐地整个藏区的福报衰减，身体状况每况愈下，各种疾病也日益增多。即使在这样的情况下，不像现在大多数人假借修习“修心”之名所作的伪装，而是说：“我们因为前世的恶业，药物也无济于事，仪轨也同样无效。生病了高兴，死了也快乐，怎么可能有这样的事呢？如果每个小时都能感到舒适，那当然很好。但对于前世的业力，又能有什么补救的办法呢？所以除了接受业果之外，别无他法。”就这样默默地待着，什么也不做。有些人会说：“在其他地方，有精通佛法的人、僧人、修行者、成就者、伏藏师等特殊的人物。”对此，他说：“所谓存在，什么都可能存在，所以那样的人当然有。”不像“大多数人对熟悉的事物感到厌恶，总是寻找新的、新的事物”那样，抛弃以前的佛法和上师，寻找新的、新的事物的新手，也不做因嫉妒而诽谤他人等行为。实际上，成就者和伏藏师当然很好。但现在无论贤愚老少，一开始都对成就者和伏藏师的事迹感到惊讶，像天地充满一样地赞美和追随，参加法会。但时间一长，就像《噶当宝典》中所说的那样：“我们这些人，会以尊敬的态度诽谤善知识。”就像“不尊敬”或者“尊敬在哪里”这样先入为主，心胸狭窄、权力欲大、愚昧至极、要做的事情很多、妄念纷飞、要说的话很多、没有信用、用财物也解决不了问题、执着心强等等，随意地批评别人，或者说一些像乞丐吵架一样的恶语，这样做有什么意义呢？不如对谁都不说好坏，像聋子一样待着更好。他这样说，我觉得这很重要。有些人说要举行缘起仪式，但是上师本人说：“所谓的缘起，是自然而然形成的，人为地制造，似乎不会成功。看看堪布菩提萨埵和法王赤松德赞时期的缘起仪式吧。自然而然形成的缘起，现在所有的弟子福报都已耗尽，邪见猖獗，疑虑重重，喜欢结党营私，破戒者众多。仅仅是追随他们并信任他们，在这个时代，无论上师做什么，都只会看到过失。
English
Due to the emergence of the root of plagues and other factors, the merit of the entire Tibetan region gradually declined, the physical condition deteriorated, and various diseases increased day by day. Even in such circumstances, unlike the pretense of most people nowadays who feign to practice "mind training," he would say, "Due to our past evil deeds, medicine is of no avail, and rituals are equally ineffective. How can it be that one is happy when sick and happy when dead? Of course, it would be good if one could feel comfortable every hour. But what remedy is there for past karma? So, there is no other way but to accept the results of karma." He would remain silent like this, doing nothing to improve the situation. Some people would say, "In other places, there are learned individuals, monks, practitioners, accomplished beings, treasure revealers, and other special figures." To this, he would say, "So-called existence, anything can exist, so of course there are such people." Unlike those who "mostly dislike familiar things and always seek new, new things," he would not abandon the previous Dharma and guru to seek new, new things, nor would he engage in slandering others out of jealousy. In reality, accomplished beings and treasure revealers are of course good. But nowadays, whether wise or foolish, young or old, everyone is initially amazed by the deeds of accomplished beings and treasure revealers, praising and following them as if the heavens and earth were filled, and attending Dharma assemblies. But as time goes on, as the "Kadampa Treasure" says, "We people will slander virtuous friends with respect." Just like preemptively saying "without respect" or "where is the respect," being narrow-minded, power-hungry, extremely ignorant, having many things to do, having wild thoughts, having many things to say, having no credibility, being unable to solve problems with wealth, being strongly attached, and so on, they criticize others at will, or say evil words like beggars quarreling. What is the point of doing this? It is better to say neither good nor bad to anyone, and to remain like a deaf person. He said this, and I think it is very important. Some people say to hold auspicious ceremonies, but the master himself said, "So-called auspiciousness is something that arises naturally. It does not seem that it can be successfully created artificially. Look at the auspicious ceremonies during the time of Abbot Bodhisattva and Dharma King Trisong Detsen. The auspiciousness that arises naturally, nowadays all disciples have exhausted their merit, evil views are rampant, doubts are many, they like to form cliques, and many have broken their vows. Just by following them and trusting them, in this age, no matter what the guru does, only faults are seen."