Chinese
将转变作为瑜伽来修持，这也是我的解脱，即第七种解脱。此外，虽然觉得自己被上师和众多本尊所摄受，但对于赐予成就者没有欢喜和期望；对于制造障碍者，也没有恐惧和疑虑。因为天神和魔鬼已融为一体，所以知晓阻断者和阻断之法皆为空性；加持者和加持之法皆在心中。体验到所有赐予成就者和赐予之法都只是觉性的自性显现，这也是我的解脱，即第八种解脱。虽然没有令自诩为僧侣的其他人满意的良好行为，但对于佛法中所说的应取应舍，也没有强烈的实执和显现执着。对于取舍之理，在一般情况下，与一般情况相符；在需要特殊对待的情况下，顺应需要遮止之法，从而做到取舍不混淆，并且对佛法和自心有恰如其分的修正，这也是我的解脱，即第九种解脱。虽然没有取悦自诩为贤善之人的菩萨行，也没有采取大多数世间人喜欢和期望的方法。但在实践中，不曾采取、也不会采取欺骗众生的方法。如果看到某种方法对众多众生的来世无害且有益，即使他人没有看到自己想要的名声、想要的美好以及与佛法相符之处，也认为没有差别，以坚定的信念正直地行事，这也是我的解脱，即第十种解脱。虽然没有能让自诩为成就者的人满意的征兆和标志，但因为了知咒语和续部的结合以及各种事业，乃至所有共同成就都只是幻化的显现，所以贪欲消失。而且，那句“大手印殊胜成就”的响亮名声，也并非独立于究竟实相如来藏之外。虽然普遍存在强烈的想要获得之心，但那只是为了利益他人。就自性而言，因为远离了一切能获得和所获得，所以想要获得的贪欲几乎消失，这也是我的解脱，即第十一种解脱。从见解和宗派的差别中……
English
Transforming change into yoga is also my liberation, the seventh. Furthermore, although I may think I am being supported by many gurus and yidams, I have no joy or expectation for those who grant siddhis. I have no fear or doubt for those who create obstacles. Since gods and demons have become one, I know that what is to be cut off and the means of cutting are in the expanse; what is to be blessed and the means of blessing are in the mind. Experiencing all that grants siddhis and the means of granting as merely the self-display of awareness is also my liberation, the eighth. Although I do not have good conduct that pleases others who boast of being monks, I do not have strong clinging to reality or manifest clinging to what is to be adopted and abandoned as described in the Dharma. Regarding the manner of adopting and abandoning, in general situations, I conform to the general; in situations where special treatment is needed, I adapt to what needs to be rejected, so that adopting and abandoning are not confused, and I have just enough correction of Dharma and my own mind. This is also my liberation, the ninth. Although I do not have the conduct of a bodhisattva that pleases those who boast of being good, and I have not adopted methods that most worldly people like and desire. However, in practice, I have not taken and will not take methods of deceiving sentient beings. If I see a method that is harmless and beneficial to the future lives of many beings, even if others do not see my desire for fame, desire for goodness, and conformity to the Dharma, I think it makes no difference, and with firm conviction, I go straight on the path. This is also my liberation, the tenth. Although there are no signs or marks that would please those who boast of being accomplished, because I understand that the union of mantras and tantras and the various activities, and all common siddhis, are merely illusory displays, desire is reversed. Moreover, the great sound of "Mahamudra Supreme Siddhi" is not separate from the ultimate essence, the Tathagatagarbha. Although there is generally a strong desire to attain, it is for the sake of others. In terms of my own nature, because I am free from all that can be attained and what is attained, the desire to attain is almost exhausted. This is also my liberation, the eleventh. From the differences of views and tenets...
Chinese
那些拉巴们精通许多新的辩论和中观学说，这些学说在其他大多数人的头脑中都没有出现过，并且对于没有错误的宗派，他们也新领悟到许多其他大多数人所不知道的、进入确定性论证的正确理由，但他们不会因此而自以为是，并且从对声音、诗歌和推理的精通欲望中解脱出来。如果不能应用于实际，那么与其以渊博学者的身份自居，不如仅仅通过持诵一句偈颂，就以纯粹的信仰来做一些符合佛法的实践，他们对此更加重视。我认为这也是一种符合佛陀教诲的理解佛法的方式。这是如今与大多数其他人不同的第十二种解脱。此外，对于有为法无常的本性，没有必要抱有希望或担忧。既不渴望长寿，也不担心短命，也不害怕死亡。即使今天死主阎罗王降临，自己的心也丝毫不会动摇，因为死亡和使之死亡者，以及如何死亡的方式，这些都不存在。死亡的本性，也一定会找到大乐俱生智。除此之外，也不会执着于留下来的事物，比如僧籍、利他事业或未完成的工作，也不会在心中盘算着需要留下什么。如果身体这个幻化的机器没有损坏，那么在此期间能够多多成办自他利益，这也是我的第十三种解脱。只要是轮回，就无法脱离痛苦的本性，即使我无法避免生老病死衰败变异，但无论发生什么，都会认为是法性使然，不会感到沮丧、无法接受或悲伤。因为明白这一切都只是暂时的，所以也不会费力地去取舍。为了佛法和利益他人，即使出现愤怒和贪恋的表情，也如同影子人或水中的倒影一般，这种破除虚假自我的方式，也是我的第十四种解脱。还有，你们这些在这里的人，希望我能对世间有所助益
English
Those Rapas are proficient in many new doctrines of debate and Madhyamaka, which have not occurred in the minds of most others, and for the faultless sects, they have also newly realized many correct reasons for entering into definitive arguments that most others do not know, but they do not become arrogant because of this, and they are liberated from the desire to be proficient in sound, poetry, and reasoning. If it cannot be applied in practice, then rather than posing as a profound scholar, they value more doing some practices that are in accordance with the Dharma with pure faith by merely reciting a single verse. I think this is also a way of understanding the Dharma that is in accordance with the Buddha's teachings. This is the twelfth liberation, which is different from most others today. Furthermore, there is no need to have hope or worry about the impermanent nature of conditioned phenomena. There is neither a desire for long life, nor a fear of short life, nor a fear of death. Even if the Lord of Death, Yama, were to come today, one's own mind would not waver in the slightest, because death and the one who causes it, and the manner of how to die, do not exist. The nature of death will surely find the Great Bliss Coemergent Wisdom. Apart from that, one will not be attached to the things that are left behind, such as monastic status, altruistic activities, or unfinished work, nor will one contemplate in one's mind what needs to be left behind. If the illusory machine of the body is not broken, then during that time being able to accomplish much benefit for oneself and others, this is also my thirteenth liberation. As long as it is samsara, one cannot escape the nature of suffering, even though I cannot avoid birth, old age, sickness, death, decay, and change, but whatever happens, I will consider it to be the nature of Dharma, and I will not feel frustrated, unacceptable, or sad. Because I understand that all of this is only temporary, I will not exert effort to accept or reject. For the sake of the Dharma and benefiting others, even if expressions of anger and attachment arise, it is like a shadow person or a reflection in water, this way of breaking down the false self is also my fourteenth liberation. Also, you people here, hoping that I can be of some help to the world
Chinese
为了试探他们会说什么或怎么想，我们也不断强调说，我们也信奉这个宗派，所以可以进入这个寺庙学习吗？虽然最终同意了，但因为旧的习气根深蒂固，除了口头上说说，更别说理解佛法并生起信心了，根本就没能产生理解。之前那种糟糕的理解已经被牢牢地确立了，即使我们详细地解释，也没有一个人能够产生清晰明了的理解。对于自己喜欢的根本宗派，以偏袒的态度紧紧抓住不放，这虽然是现在大多数人的习惯，但是，如果以了解教理的依据去听法，也仅仅是以各自不同的观点来划界限而已。即使允许我说的是片面的，也应该产生一个片面的理解，而不是模模糊糊、似是而非。在此基础上，把非理由当作理由，根本不理解理由本身；把非要点当作要点，要点本身却消失得无影无踪；该理解的地方不理解，不该理解的地方却全都理解了。真是越跳舞越感到饥饿。大多数人没有理解，即使稍微理解一点，也没有用心思考，所以也没有人想要通过提问来消除疑惑。对于不合理的理解，既没有人反驳，也没有人进行辩论，只是尴尬地应付，而且以前从未想过你们有这么多的经部方面的学识。既然如此，如果建立一个经部宗义的经院，对佛法会有好处，这样虚伪的赞美之词每个人都在说。这些格西们不理解的原因也在这里：他们说他空是唯识宗虚妄分别派的观点，并且仅仅是听到一些传言，说他空宗认为弥勒五论的观点是他们宗派的中观。他们认为，在各自的寺院里，《释量论》中唯识宗虚妄分别的章节，以及弥勒五论的意义被认为是唯识宗的宗义部分，只不过是把名字改成了中观他空而已，实际上还是原来的那一套。因此，他们完全不理解他空和唯识之间巨大的差异，
English
In order to test what they would say or think, we also repeatedly emphasized, saying, we also believe in this sect, so can we enter this monastery to study? Although they finally agreed, because the old habits were deeply rooted, apart from saying it verbally, let alone understanding the Dharma and generating faith, understanding simply couldn't arise. That previous bad understanding has been firmly established, and even if we explain it in detail, not a single person can generate a clear and distinct understanding. Holding tightly to one's favorite fundamental sect with a biased attitude, although this is the habit of most people nowadays, if one listens to the Dharma with the basis of understanding the doctrine, it is merely drawing boundaries with their respective different viewpoints. Even if it is allowed that what I say is one-sided, a one-sided understanding should arise, rather than something vague and ambiguous. On this basis, they take non-reasons as reasons, and do not understand the reasons themselves at all; they take non-essentials as essentials, and the essentials themselves disappear without a trace; they do not understand where they should understand, but they understand everything where they should not understand. It's really like the more you dance, the hungrier you feel. Most people do not understand, and even if they understand a little, they do not think about it carefully, so no one wants to eliminate doubts by asking questions. For unreasonable understandings, no one refutes or debates, they just deal with it awkwardly, and they have never thought before that you have so much knowledge of the Sutra school. Since this is the case, if a monastic college of the Sutra school's tenets were established, it would be beneficial to the Dharma, and everyone is saying such hypocritical praises. The reason why these Geshes do not understand is also here: they say that Other-emptiness is the view of the Mind-Only school of false discrimination, and they have only heard some rumors that the Other-emptiness school considers the views of the Five Treatises of Maitreya to be the Madhyamaka of their own school. They think that in their respective monasteries, the chapters on the Mind-Only school of false discrimination in the Commentary on Valid Cognition, and the meaning of the Five Treatises of Maitreya, which are considered to be the tenets of the Mind-Only school, are just changing the name to Madhyamaka Other-emptiness, but in reality, it is still the same old thing. Therefore, they completely do not understand the huge differences between Other-emptiness and Mind-Only,
English
Those teachings, do they have the letter "ka" in their own old Cittamatra (Mind-Only) view? It feels similar and yet dissimilar to the previous one, like a head has been moved over there. At this time, on the fifteenth day of the Saga month, Father Kundun Namgyal Phuntsok passed away in his hometown. Regarding the actual accomplishment of the passing, Khenpo Lodro Gyaltsen was invited. Since no special events occurred at this time, all the upper and lower monasteries did everything possible to accomplish the passing, from offering tea to making donations. There was also a slight feeling of sadness. In childhood, with a playful attitude, through jokes and teasing, I acted disrespectfully towards my father, and as a result of what I saw, even now I am often afflicted by wind elements, causing discomfort. Therefore, it is important to adopt and abandon even the smallest things. At that time, Zik Shabdrung and Jamyang Tashi, because of their very earnest request, couldn't refuse, so they had to explain the new Six Yogas transmitted from the feet of the great accomplished Zhiwa. For the finger mudra, they only made a simple gesture of dark guidance. The explanation of these empowerments and instructions was completed once. Although there were some inauspicious signs at that time, I didn't think there would be any major problems, so I didn't pay much attention. There was also no recitation of the Vajrasattva mantra, confession, tsok offering, etc. At this time, the new Tsi-ne Jedrung, on his way from Dar to Yarlung, along the way, together with his family's steward's son, the young Dharma Raja, came to visit us patrons. First, Drakna Tod, the Drakna Dharma Raja, after asking permission from the owner Kunrinpa, offered it to Cholung Jangtser. Although Phene-wa acted deceptively, later, because the promises to Drakna Choje Nyonpa were not fulfilled, after a long time, he had given it to me before, but thinking it was not useful for the base of the boat, I left it for many years. At this time, all the evil monks at Cholung Monastery, must have been imprisoned together with Mön Dro-wa Rangtongden, and Dharma Raja Nyonpa also strongly offered it, and we also agreed out of impulse, so at this time Drakna Tod was obtained.