Chinese
是因为不生起常的认识的缘故。种姓之子，再比如有些人父母贫穷且没有财产，那人到了国王或大臣的住所，看到那些人的仓库和财产、珍宝等很多，就生起稀有和难以获得的认识，那个穷人就努力寻找财产的方法。那是为了舍弃贫穷和困乏，想要成办安乐和富有的缘故。种姓之子，同样如此，看到如来涅槃，就生起稀有和难以相遇以及忧愁和痛苦的认识，世尊如来出现在世间也是无数劫才出现几次，就像乌昙婆罗花偶尔才出现一样，因此众生对如来生起稀有和难以相遇的认识，并且对世尊生起恭敬。对于佛陀亲口所说的法也生起真实的认识和完全接受的认识，并且不诽谤。种姓之子，因此如来因为那个原因和因缘而不长久住世，迅速示现涅槃，因此如来是具有善巧方便圆满，以那样的方式使众生完全成熟。如是宣说如来寿命无量，为了所化有情众生的利益而示现涅槃之相（468），如是如来说示如来善巧方便的行持是圆满的，同样我们之导师至尊者，就究竟意义而言，本来就是证得法身智慧之贤妙的化身，是确凿无疑的，不仅如此，就相对意义而言，在所化凡夫众生面前所显示的这个寿命，也是从年少时就串习大圆满甚深精义心髓部的窍诀且却和脱噶的道灯四瑜伽，完全到达任运自成四相的境界，以法尽心灭大圆满之意，将有漏蕴身的微尘余剩全部清净，而现前虹身大迁转之身。
English
It is because the perception of permanence does not arise. Son of good family, for example, some people have poor parents and no wealth. When they go to the residence of a king or a great minister, they see that their storehouses, wealth, jewels, and so on are abundant, and they develop a perception of rarity and difficulty to obtain. That poor person then strives to find ways to acquire wealth. That is because they want to abandon poverty and destitution and achieve happiness and prosperity. Son of good family, in the same way, seeing the Tathagata's Nirvana, one develops a perception of rarity, difficulty to encounter, and sorrow and suffering. The appearance of the Bhagavan Tathagata in the world occurs only a few times in countless eons, just as the Udumbara flower appears only occasionally. Therefore, sentient beings develop a perception of rarity and difficulty to encounter the Tathagata, and they develop respect for the Bhagavan. They also develop a true perception and a complete acceptance of the words spoken by the Buddha, and they do not slander them. Son of good family, therefore, the Tathagata does not remain in the world for a long time because of that reason and cause, and quickly demonstrates Nirvana. Therefore, the Tathagatas are endowed with skillful means and perfect, and in that way they completely ripen sentient beings. Thus, it is said that the Tathagata's life is immeasurable, and for the benefit of the beings to be tamed, he shows the aspect of Nirvana (468). As the Tathagata said that the Tathagata's skillful means are perfect, so too is our supreme guide, who, in the ultimate sense, is undoubtedly the emanation of the Dharmakaya wisdom from the very beginning. Moreover, in the relative sense, this life shown to ordinary beings to be tamed is also from a young age, practicing the profound essence of the Great Perfection, the instructions of the heart essence, Trekchö and Tögal, the four yogas of the lamp of the path. Completely reaching the ground of the four spontaneously accomplished visions, with the intention of the Great Perfection of the exhaustion of phenomena and the cessation of mind, he has completely purified the remaining particles of the contaminated aggregates and manifested the body of the Great Transference of the Rainbow Body.
Chinese
已经转变，掌握了不死的原始教法和政权，虽然已经断绝了生死轮回，没有丝毫的动摇，但是像我们这样难以消除常执的懈怠，对于善根和信心小的人，要劝勉他们信奉佛法，对于像我这样的外道，以自宗为殊胜的观点而产生的竞争心，以及被嫉妒的毒水所麻醉的人们，也要以善的种子习气，以及趋入正见的智慧，使他们的记忆完全苏醒等等，为了与多种需要相结合的善巧方便的事业，现在正值完全显现的时刻，我们大家的悲伤之情强烈地让我们一时不知所措。对于像这样的上师，一般的类别的阐释等等又有什么可高兴的呢，然而也不违背世间愚昧的现象，经过观察，成就自在瓦金扎发愿念诵四百六十九尊佛陀独子的传承。之后，为了能够圆满实现意愿，按照次第进入，从大乘国王的道路上，殊胜的补特伽罗们在涅槃的时候，就像小鹏鸟在蛋壳中羽翼丰满一样，五蕴的联系断绝，从上面腾空而去，从三力光明以及进入、安住、升起的次第，顺行逆行的确定，也仅仅是世俗的戏论而已，所以在意念中安住，不摇动身体等等，并不是什么大事和稀奇事，就像上师自己说的那样，早上用香水沐浴圣体，用六种妙药和甘露下施粉末好好地涂抹。供奉五种发髻、头饰、铃杵等等与圆满受用身相近的供品，祈请安住在常恒不变任运成就的伟大身相之中，周围的一切都具备供云海的资具，成就自在上师担任金刚阿阇黎，以僧众为主的十余人，在早课时供养和修持上师供养的广大坛城，以及进入自己的灌顶次第，中午的课时和下午的两次课时修持寂怒本尊一百部
English
Having transformed and mastered the immortal primordial Dharma and government, although the cycle of birth and death has been severed and there is no wavering, it is difficult for those like us to dispel the laziness of clinging to permanence. For those with small roots of virtue and faith, we must exhort them to believe in the Dharma. For those like me who are non-Buddhists, with competitive minds arising from the view of considering their own tradition as superior, and those intoxicated by the poison of jealousy, we must also awaken their memories with the seeds of virtuous imprints and the wisdom of entering into right view. Now is the time to fully manifest such skillful means of activities that combine with various needs, and the intensity of our grief leaves us momentarily at a loss. What is there to be happy about with ordinary explanations and elaborations for such a master? However, without contradicting the ignorant phenomena of the world, after observation, the accomplished master Vagindra made the aspiration to recite the lineage of the 469 Buddhas, the only son. Thereafter, in order to be able to fully realize his intention, entering according to the order, from the path of the Great Vehicle King, when the supreme individuals pass into Nirvana, just like a Garuda chick fully fledged in its eggshell, the connection of the five aggregates is severed, and they ascend upwards. The certainty of the order of entering, abiding, and arising with the three powers and luminosity, in accordance with the progressive and regressive order, is merely a conventional fabrication. Therefore, abiding in meditative equipoise, not moving the body, etc., is not a great or extraordinary matter. As the master himself said, in the morning, the precious body was bathed with fragrant water, and anointed well with the six excellent medicines and the nectar lower offering powder. Offering the five types of hair knots, headdresses, bells, vajras, etc., which are suitable for the enjoyment body, we pray for him to abide in the great form of constant, stable, and spontaneously accomplished. All the surroundings are equipped with the accumulations of the offering cloud ocean. The accomplished master acted as the Vajra Acharya, and more than ten people, led by the Sangha, offered and practiced the vast mandala of the Guru Puja in the early morning session, as well as the order of entering one's own empowerment. In the noon session and the two afternoon sessions, they practiced the hundred deities of the peaceful and wrathful deities.
Tibetan
་འཁོར་སྒྲུབ་མཆོད་དང་ན་རག་བསྐངས་ཀྱི་ཆོ་ག་སྨིན་རྒྱས་ཀྱི་ཐུན་མཚམས་རྣམས་སུ་མཆོག་གི་སྤྲུལ་པའི་སྐུ་མྱུར་གསལ་འབྱོན་པའི་གསོལ་འདེབས་སྨོན་ལམ་སོགས་པར་མེད་དང་། འདི་ཁའི་གཉུག་མར་གནས་པའི་གྲྭ་རིགས་དང་ཕྱོགས་འདུས་བཅས་ཞི་ཤུ་སུམ་ཅུ་སོགས་ངེས་མེད་དུ་ཚོགས་པ་ནས་ལེའུ་བདུན་མ། རྗེ་ཉིད་ཀྱི་འཁྲུངས་ (༤༧༠)རབས་དང་རྣམ་ཐར་གསོལ་འདེབས། ཡིག་བརྒྱ་དང་ཡེ་ཤེས་སྐུ་མཆོག་ །བསམ་ལྷུན་མྱུར་འགྲུབ་བཅས་གྲངས་གསོག་ཉིན་བཅུའི་བར་བསྒྲུབས་པའི་གདུང་ཆོ་ག་པ་རྣམས་ལ་དངུལ། ཇ་སྤག་ །གཟའ་སྟོད་སོགས་ཀྱི་མཆོག་ཡོན་སྨན་ངེས། བྱིངས་ལའང་དངུལ། །དར་འགྱེད། །རས་ཆ་རྩམ་པ་སོགས་ཀྱི་འགྱེད་སྣ་མང་བ་བསྒྲུབས། དེ་ནས་དགུང་ཞག་ཞེ་དགུ་མ་རྫོགས་རིང་མཆོད་པའི་འབྱོར་ཚོགས་རྒྱ་ཆེན་པོ་བཤམས་ངོས། ཚོག་པ་གྲ་གྲངས་ངེས་མེད་དུ་འཛོམ་པས་ཉིན་ལྟར་བླ་མ་མཆོད་པའི་ཆོ་ག་དང་། ཚོགས་བརྒྱ་སྨོན་ལམ་དང་བཅས་ཆག་མེད་ངོས། བདུན་ཚིགས་དག་ཏུ་ཞི་ཁྲོ་རིགས་བརྒྱའི་དཀྱིལ་འཁོར་ཆེན་པོར་ན་རཀ་བསྐངས་བཤགས་དང་སྐབས་མཚམས་རྣམས་སུ་གདུང་རིན་པོ་ཆེར་ཁྲུས་གསོལ་བའི་དྲི་བཟང་གི་ཆུ་ཁུ་བར་བཏབ་པའི་འཇིམ་པ་ལ་ཨོ་རྒྱན་ཆེན་པོ་གཙོར་གྱུར་གྱི་པར་སྐུ་མང་པོ་དང་། སཙྪ་གྲངས་མེད་བཏབ། གཡོ་རུ་ཁྲ་འབྲུག་ཏུ་སྟོང་མཆོད་ཀྱི་དགོས་ཆ་སྙན་ཤལ་བཅས་རྒྱས་པ་དང་། མངའ་རིས་གྲྭ་ཚང་དུ་བཀའ་འགྱུར་གསུང་སྒྲོག་ཉིན་གསུམ་ཚུགས་རྒྱུའི་དགོས་ཆ་ཡོན་དངུལ་རྐྱང་གྲ་རེར་ཞོ་དོ་རེ་དང་རས་སྣམ་གོས་ཟས་སོགས་ཀྱི་སྤོམས་འགྱེད་ཞོ་རེ་དམའ་མཐར་ཐེབས། སྔོན་ནས་སོང་བ་རྣམས་ལས་ཁྱང་ཁྲ་འབྲུག་གི་མཆོད་འབུལ་ཞི་བར་གཤེགས་ཉིན་རང་འགྲིག་པས་མ་སྒྲིགས་ལྷུན་གྲུབ་ཏུ་དགོངས་རྫོགས་སུ་སྨིན། བདུན་ཚིགས་དང་པོའི་ཉིན་ནས་བཟུང་རིམ་པར་དགོས་ཆ་གྲ་སྒྲིག་གིས། གོང་ས་ཡས་ཕྱིན་སོ་སོར་རྒྱ་ལི་སྤུས་གཙང་གི་ཐུབ་དབང་སྐུ་མཐོ་ཚད་རེ་དང་། སྡེ་དྲིལ་གསེར་མགོ་མ་རྡོར་བཅས། ཁ་བཏབས་ནང་མཛོད། བརྒྱད་ཚད་བཟང་བ་རེ་དང་། ལྷ་ལྕན་ཇོ་ཤཱཀ་ལ་གསེར་ཆབ་དང་སྟོང་མཆོད་གཅིག་འབུལ་རྒྱུ་འདོད་སྒྲིལ་དངུལ་སྲང་ཉིས་བརྒྱ་སྐོར་དང་། སྙན་ཤལ་མང་ (༤༧༡)བ། འབྲི་གུང་དུ་རྒྱལ་སྲས་རིན་པོ་ཆེར་ནང་མཛོད་གུ་རུའི་སྐུ་ཚབ་གསེར་དམར་ལས་གྲུབ་པ་མཁྱིད་གང་ལྷག་པ། གན་དྲིལ་རྡོར་བཅས། ཐོད་སྣམ་གྱི་རྟ་བེར་ཁ་གསར། བཀའ་ཆེམས་དགོངས་དོན་ཐང་ཡིག་གི་ཐང་ཤན་གྲྭ་ཚར་དགུ། རྒྱ་གར་ཕེ་རེང་བའི་ཤེལ་མིག་རིན་ཐང་ཅན་། ཙི་ནའི་ཤེལ
Chinese
在圆满成就轮坛供养和地狱救赎仪轨的间隙，为了至尊化身迅速显现，不停地祈祷发愿等等。此地原有的僧人和各方汇集的三十多位僧人等不定人数聚集，念诵《七品》。祈祷忆念至尊的转世（470）和传记。念诵百字明和智慧身像，以及心愿迅速成就等，共修十天，为举行丧葬仪轨的人员提供报酬，茶叶，糌粑，上等布匹等的上等供养和医药。也为其他人提供报酬，布施绸缎，布料，糌粑等的多种布施。此后，在四十九天圆满之前，陈设广大的供养资具。聚集不定数量的僧众，每天不间断地进行上师供仪轨和会供百供祈愿。在七七日等日子里，在寂怒百尊的大坛城中进行地狱救赎忏悔，并在适当的时候，用浸泡过香水的香水，涂抹在骨灰圣物上，制作以邬金大师为主的众多擦擦像，并制作无数的擦擦。在雅鲁扎西宗（今拉萨市曲水县）的扎拉鲁普寺，准备了包括幡幢在内的盛大的千供所需物品。在阿里僧团，为了举行三天诵读《甘珠尔》的法会，为每位僧人提供两秀的供养金，以及至少一秀的布料、衣物、食物等的布施。此前已经完成的，特别是扎拉鲁普寺的供养，在圆寂之日已经准备妥当，因此无需操心，自然圆满地完成了心愿。从第一个七七日开始，依次准备所需物品。为上师们分别准备了高质量的印度产的释迦牟尼佛像，高度各一。以及德仲金顶玛尔朵等。以及封口的内库。八成新的好东西各一份。为拉萨小昭寺的觉卧佛像供奉金水和一份千供，准备了大约两百藏银的供品，以及众多的幡幢（471）。为直贡的嘉赛仁波切准备了由纯金制成的，超过一拃长的古汝像，以及甘丹石朵等。全新的粗呢马鞍。按照噶当巴德西的遗嘱，准备了九套唐卡样式的唐卡。印度产的昂贵玻璃眼珠。中国的玻
English
During the intervals of the accomplished wheel mandala offering and the ritual of expiating hell, prayers and aspirations are made without ceasing for the swift manifestation of the supreme incarnation. The resident monks of this place and those gathered from various directions, numbering thirty or so, assemble in indefinite numbers and recite the "Seven Chapters." Prayers are offered in remembrance of the incarnations (470) and biographies of the venerable one. The hundred-syllable mantra and the wisdom body image are recited, as well as aspirations for the swift accomplishment of wishes, etc., for ten days of collective practice. Remuneration is provided to those performing the funerary rituals, including tea, tsampa, and superior offerings of fine cloth, etc., as well as medicine. Remuneration is also provided to others, and various offerings such as silks, cloths, tsampa, etc., are made. Thereafter, until the completion of forty-nine days, vast assemblies of offerings are arranged. An indefinite number of monks gather, and the ritual of offering to the guru and the assembly of a hundred offerings with aspirations are performed daily without interruption. On the days of the seven-seven, the ritual of expiating hell is performed with confession in the great mandala of the hundred peaceful and wrathful deities, and on appropriate occasions, the precious relics are bathed with fragrant water infused with incense, and many images of Tsa Tsa are made with clay mixed with the water, primarily of the great Orgyen master. Countless Tsa Tsas are made. In Yoru Trakdruk (present-day Chushur County, Lhasa), the necessities for a grand thousand offerings, including banners, are prepared in abundance. In the Ngari monastic community, in order to hold a three-day Dharma assembly for reciting the Kangyur, each monk is provided with two sho of offering money, as well as at least one sho of cloth, clothing, food, etc., as a generous offering. Those that had been completed previously, especially the offerings of Trakdruk, were prepared on the day of passing, so there was no need to worry, and the wishes were naturally fulfilled. Starting from the first seven-seven day, the necessities are prepared in order. For the venerable gurus, each is provided with a high-quality Indian-made Shakyamuni Buddha statue, each of a certain height. As well as Dhetril golden-headed Mardor, etc. And a sealed inner treasury. One good item of eight-tenths newness. For the Jowo Shakyamuni statue in Lhasa's Ramoche Temple, gold water and a thousand offerings are to be offered, and about two hundred silver srangs of offerings are prepared, as well as many banners (471). For Gyaltsab Rinpoche in Drigung, a Guru statue made of pure gold, more than a span in length, as a representative of the Guru, as well as Ganden stone Dorje, etc. A brand new saddle blanket made of coarse wool. According to the testament of Kadampa Desi, nine sets of Thangka-style Thangkas are prepared. Expensive glass eyeballs from India. Chinese gla