English
In general, there are various kinds of conditioned virtues. If they are grasped by great compassion, the mind of enlightenment, selflessness, and the view of freedom from elaboration, then everything becomes the supreme cause for attaining Buddhahood. If they are not grasped by these three, even if they are grasped by the desire for liberation, even if vast generosity is given, it is not certain to be the cause of the three enlightenments. Even if morality is guarded, it is only for saving from fear or wishing for happiness, and it is the same as that. Even if there is worldly samadhi and a little bit of clairvoyance, it is exemplified by the heretics. Even if one learns the doctrines made by ordinary people and external sciences such as sounds, they are not as good as those, and the benefits they can bring are small. If you say you are practicing channels and winds, you make a hissing sound with your nose, or you do something like a phantom wheel rope, these are all causes of samsara. If you base yourself on unerringly taking and abandoning the fruits of karma, and practice from the perspective of the three, renunciation, bodhicitta, and emptiness, then everything is very wonderful. Otherwise, you will only revolve in the desire realm. Meditation, formlessness, the path of the Hearers, and the Solitary Buddhas, etc., are only talked about these days, and will not reach the other shore in the end, so put them aside for a while. If you can hold and integrate the Dharmadhatu Tathagatagarbha into the non-dual taste with the path of emptiness that possesses all perfections and unchanging bliss, then that is called unconditioned virtue. Those uncommon means that possess this virtue are also given the name of unconditioned virtue. Abandoning evil and doing good is of course necessary. If you become small in the state of Mahamudra, that is too much. If you still say you want to indulge, that is simply the edge of hell. Apart from that, if there are other companions such as renunciation, then of course it is good. Even if there is not, since the unconditioned union's virtue possesses everything, it is like a vajra in the hand of a king. For a lion with a mane, it is good to have other beasts as friends, but even if it does not, it can drive away all humans and animals by itself. If a hero understands this path, he can destroy all thieves by himself. If there are friends, they can save the friends from fear. He does not need a savior. If you meditate on this great union path, then the conditioned virtues will also be integrated into the unconditioned.
Chinese
所作的善根转为安住。究竟的法，向上有何等能匹敌？此外，建造佛菩萨的塑像，书写佛陀和圣众的教言典籍，建造法身的佛塔，闻思修习经续和大乘圣者的教言，修持本尊，念诵甚深陀罗尼咒语，乃至瞻仰、顶礼供养如来之身等，也都是有为的善业。无论大小，都是因为缘于如来本身和法身。如果被出离心、慈悲心、空性等所摄持，那就更好了。即使没有摄持，也不会很久，是获得圆满佛果的强有力之因，不会错谬。外道徒们如果建造造物主自在天的塑像，就说能获得十万福德。那么，建造佛菩萨的（身语意）三所依，功德又有何等边际呢？他们外道普通的僧侣们，如果都有那样的信心，而我们藏传佛教的格西们，也只是口头上说说而已，实际行动中寻找信心也找不到，像这样灰心丧气。如果对三宝根本没有信心，那么对一个充满血肉和屎尿的人，装模作样地合掌，闭着眼睛，努着嘴，发出声音，这就是一个大骗子欺骗一个人，一个人被欺骗，说是互相欺骗。如果是获得了密咒金刚乘的灌顶、传承、诀窍的恩德，那就另当别论了。闲话休提。又回到正题。就像再次从顶上呼唤我一样，路过曲江（地名）北面，在卓津山（地名）的对面，约莫化身兄弟我们相遇了。据说因为约莫王（地名）的原因，会有很大的损害，所以请求加持。我们本来是信仰无著贤劫（菩萨）的，以前那尊加持过的佛像就在旁边，却没有拜见，心想信心只是嘴上说说而已，也感到有些惭愧。去了东曲（地名）法城，也尽力对佛像进行了顶礼供养和祈愿。佛像啊
English
The virtue of what has been done is transformed into abiding. What can match this ultimate Dharma upwards? Furthermore, building statues of Buddhas and Bodhisattvas, writing scriptures of the teachings of Buddhas and noble beings, building stupas of the Dharmakaya, listening to, contemplating, and meditating on the teachings of Sutras, Tantras, and great vehicle noble ones, practicing the deity of Yidam, reciting profound Dharani mantras, and even looking at and prostrating to and making offerings to the body of the Tathagata, etc., are all conditioned virtuous deeds. No matter how big or small, it is because it is focused on the Tathagata himself and the Dharmakaya. If it is grasped by renunciation, compassion, emptiness, etc., then it is even better. Even if it is not grasped, it will not be long before it is a strong cause for attaining perfect Buddhahood, without fail. If the Tirthikas build a statue of the creator Ishvara, they say they will gain ten thousand merits. Then, what is the limit of the merits of building the three supports (body, speech, and mind) of Buddhas and Bodhisattvas? If even those ordinary monks of the Tirthikas have that much faith, then our Tibetan Buddhist Geshes only talk about it, and even if they look for faith in practice, they cannot find it. If they are so discouraged like this, and if they have no faith in the Three Jewels at all, then to a person full of flesh and blood and excrement and urine, pretending to join hands, closing their eyes, pursing their lips, and making noises, this is a big liar deceiving a person, and a person being deceived, saying that they are deceiving each other. If one has received the grace of empowerment, lineage, and instructions of the Secret Mantra Vajrayana, then that is another matter. Enough of digressions. Back to the main topic. Just as if someone was calling me from the top again, I passed through Chujang (place name) to the north, and on the opposite side of Drotzin Mountain (place name), Yolmo Tulku brothers met us. It is said that because of the Yolmo King (place name), there will be great harm, so they asked for blessings. We were originally believers in Asanga (Bodhisattva), and the blessed statue was right next to us before, but we did not see it, and we felt a little ashamed thinking that faith was just lip service. We went to Dongchu (place name) Dharma City, and we also did our best to prostrate, make offerings, and pray to the statue. The statue...
Chinese
我说是，说也是，确实是这样。仔细观察，确实有在世时的仪容。而且，我们的上师大金刚持者，杰·贝却巴的脸也好像和他一模一样。我用头触碰他的脚，向他祈祷。不由自主地流下了与虔诚和慈悲相关的眼泪，出现了一种并非伪装的感受。总的来说，能稍微改变景象，这并非寻常。我反复祈祷进入他的传记，除了没有放弃虔诚的信念之外，今生是无法成就的。现在即使说要修行，因为时间不久，思绪也变得繁杂。来世恐怕也比这更难成就。然而，我将在无边无际的诸佛刹土中，直到永恒的尽头都会修行。第二天，我出发了。从达孜（དར་སྡིངས་）开始，夏仲·迅巴的招待使旅途变得盛大。逐渐抵达桑珠孜（བསམ་འགྲུབ་རྩེ）。按照惯例供奉灌顶、加持、遣除违缘等。那年，举行了蒙古黄教的法会。之前扩建了里玛拉康，所有方向的景象都自然而然地变得美丽。首先为房屋举行开光仪式，之后也仔细辨认了里玛，并记录下来。在圆满完成安放圣物和陈设供品之后，虽然从圣物本身的性质来说不需要开光，但对整体的供品陈设进行了简短的开光。据说护法殿下面有一个金刚橛或者宁玛派的寺庙，也为它举行了一天的开光仪式。对于前来参加法会的金色僧众，也给予了佛法上的联系。对于前来参加法会的人们，也给予了佛法上的联系。首先，讲述了进入佛法的次第，即三个士夫的引导，大约一个月。进行了从慈氏（བྱམས་པ་，梵文：मैत्रेय，罗马转写：Maitreya，字面意思：慈爱）传承下来的发心。之后，向所有聚集的人们圆满传授了吉祥胜乐金刚黑行派的四种灌顶，摄政也听受了。又为一些僧人传授了密集金刚圣派的灌顶，为另一些僧人传授了妙吉祥金刚大威德金刚的灌顶。对于前来参加法会的桑丁巴（བསམ་སྡིངས་པ་）的僧众，也传授了胜乐金刚五尊、恰六法、黑白怙主等香巴噶举的各种法
English
I say it is, and it is, it certainly is. Upon closer inspection, it certainly has the appearance of when he was alive. Moreover, the face of our great Vajradhara master, Je Pel Chöpa, seems to be exactly like his. I touched his feet with my head and prayed to him. Tears associated with devotion and compassion flowed uncontrollably, and a genuine feeling arose. In general, the ability to slightly alter appearances is not ordinary. I repeatedly prayed to enter his biography, and apart from not abandoning my faith, it is impossible to achieve in this life. Now, even if I say I will practice, because the time is short, my thoughts become complicated. It seems that it will be even more difficult to achieve in the next life. However, I will practice in the boundless Buddhafields, until the end of eternity. The next day, I set out on the road. Starting from Dartseding (དར་སྡིངས་), the hospitality of Shabdrung Shunpa made the journey grand. Gradually, I arrived at Samdrubtse (བསམ་འགྲུབ་རྩེ). I offered empowerments, blessings, and removal of obstacles as usual. That year, a Gelugpa (Yellow Hat) Mongol Dharma assembly was held. Previously, the appearance of expanding the Lima Lhakhang (temple) was naturally beautiful in all directions. First, a consecration ceremony was held for the building, and then the Limas were carefully identified and recorded. After the installation of sacred objects and the arrangement of offerings were completed, although consecration was not necessary from the nature of the sacred objects themselves, a brief consecration was performed for the overall arrangement of offerings. It is said that there is a Vajrakila or Nyingma temple below the Gonkhang (protector chapel), and a one-day consecration ceremony was also held for it. Dharma connections were also given to the golden-robed monks who came to attend the ritual. Dharma connections were also given to those who came to attend the Dharma assembly. First, the stages of entering the Dharma, the guidance of the three types of individuals, were explained for about a month. The generation of Bodhicitta (mind of enlightenment) was performed, transmitted from Maitreya (བྱམས་པ་，梵文：मैत्रेय，罗马转写：Maitreya，字面意思：慈爱). Afterwards, the complete four empowerments of the glorious Chakrasamvara (Wheel of Bliss) Black Tradition were fully bestowed upon all those assembled, and the Desi (Regent) also listened. Furthermore, the Guhyasamaja (Secret Assembly) Arya tradition empowerment was given to some monks, and the Manjushri Vajrabhairava (Yamantaka) great wrathful Vajra empowerment was given to others. The Chakrasamvara five deities, the Six Dharmas, and the Black and White Mahakala, etc., were taught to the Samdingpa (བསམ་སྡིངས་པ་) assembly who came to attend, according to the Shangpa Kagyu tradition.
Chinese
讲述。有一部出自白日达孜（Byi ri stag rtse）的《丹珠尔》金字版，还对许多唐卡进行了开光，不止一天。先后，伦珠岗巴玛钦（lhun grub sgang ba ma chen）、饶丹（rab brtan）先生和索伦（bsod lhun）等人在监狱中去世。他们供养的法物在扎西伦布（bkra shis lhun po）寺，为此，我为他们一一做了供养，并在常住地供养了许多茶。暂时按照圆满的方式做了这些，之后又从亚拉姆江卡（yar lam byang kha）回来了。总的来说，我们把这些水南北连接起来，每一个的历史都值得讲述，但也许不够。扎巴堪布喇嘛隆日巴（ljag pa slob dpon bla ma lung rig pa）也和我们在一起。后来达隆仁波切（stag lung rin po che）来了，住在这里听法等等。他对觉囊派的教法非常感兴趣，这个时候我在常住地住了几天。除了休息之外，没有做什么特别的事情。由于时轮金刚灌顶临近，我去了巴吉日珠（dpal gyi ri khrod）。来自娘堆（nyang stod）的堪布根嘎隆日巴（mkhan chen kun dga' lung rig pa）尊前说，需要为六支瑜伽的引导文写一份详细的辅助材料和一部总义，之前就有了这个想法，但我们总是与懒惰和散乱为伴，所以一直拖延。这次说如果引导的辅助材料完成了，这次就寄过去，但因为之前没有完成，所以即使那年要给一个灌顶，也没有起到帮助，但立刻开始了写作，在时轮金刚灌顶的表面上，完成了大部分。对那些讲解觉囊派六支瑜伽的人会有用。也单独向嘎西（ka bzhi）化身献上了各种法和心性方面的介绍。时轮金刚灌顶也像往常一样，讲解得很好而且广泛。那之后是龙年新年的时候。达隆的夏仲仁波切（zhags drung rin po che）也为了听法来到这边，他的意图的文书送到了桑珠孜（bsam 'grub rtse）。到达常住地后，立刻派了一个人去迎接。虽然心里想着是否能参加灌顶朵玛等等，但在玛浦霍赛（ma phugs hor gseb）的弘法事业新开始，稍微耽搁了。在灌顶朵玛之前，来自智仲（'bri mtshams）的杰·益西嘉措巴（rje ye shes rgya mtsho ba）来了。私下里谈了一些法。