Chinese
而且现在对于善事方面，所有白色的善业，像是对僧众的侍奉，或者对人们的布施等等，稍微有点放松，因为相信有实际的食用者，所以也会想到利益。又想着会因此而声名远扬，又想着那些食用者会宣扬名声，去到人们那里会得到优待和面子，甚至会得到一句好话，或者有些人会变得拥护自己，或者想着如果是以前的母亲和父亲，或者做过敌人的人，是否能很好地被争取过来？如果不是敌人，就寄予希望等等。对于无法供奉佛等神灵，想着是否有人享用，不知道。总之，对于佛和神的存在，连一点相信都没有，反而认为没有他们，就能得到名声、面子、以及人们拥护自己等等。这似乎是很大的邪见。为了对治邪见，需要修持六随念。诸佛菩萨，具有无碍的观照。对于这句话的意义，我内心深处产生了坚定的信念。对于供养田地之中的殊胜上师、本尊、护法们的利益，也产生了极大的信心。强大的神灵们也一直在注视着我们。不要对人抱太大希望，要向神灵祈祷，这句话也听起来像是非常真实的话语。又想着我们是否会成为寺庙的装饰。在龙年，将寺庙西边的方向命名为“胜利园林”，以及在马羊年间，在北方，猴年间，在东方之间种植树木，即使像无主之物一样被丢弃，也能很好地生长。以前只有一点点柳树，仅仅在龙年，柳树就蔓延得非常广阔等等，似乎是诸神和龙族欢喜的缘起。而且，在雪域这片土地上，现在仍然有很多伟大的上师，也拥有从前积累的无尽宝藏。像我们这样的人，一生中能得到的财富，有时每天、每月都会出现。卫藏康区三地，有多少属于自己的庄园和属地啊，还有无数的僧俗男女，他们都持有宗派偏见和执念。但最终，都是福报。
English
And now, regarding virtuous deeds, all white virtuous actions, such as serving the Sangha or giving alms to people, are somewhat relaxed, because there is belief that there are actual eaters, so there is also thought of benefit. Also, thinking that fame will arise from this, and thinking that those eaters will proclaim fame, going to people will bring favors and face, and even a good word will be received, or some people will become supportive of oneself, or thinking if they were former mothers and fathers, or those who were enemies, whether they can be well won over? If not enemies, then there is hope, etc. Regarding not being able to offer to Buddhas and other deities, thinking whether there is someone to enjoy it, not knowing. In short, there is not even a little belief in the existence of Buddhas and deities, but rather thinking that without them, one can gain fame, face, and people's support, etc. This seems to be a great wrong view. To counter wrong views, one needs to cultivate the six recollections. The Buddhas and Bodhisattvas possess unobstructed vision. I have a firm conviction from the bottom of my heart regarding the meaning of this sentence. I also have great faith in the benefits of offering to the sacred lamas, yidams, and dharma protectors of the field. The powerful deities are also always watching us. Do not have too much hope in people, pray to the deities, this statement also sounds like a very true word. Also thinking whether we will become the adornment of the monastery. In the Dragon year, naming the western side of the monastery as "Victory Garden", and planting trees between the north in the Horse and Sheep years, and between the east in the Monkey year, even if left abandoned like ownerless things, they grow well. Previously there were only a few willow seedlings, but only in the Dragon year, the willow seedlings spread very widely, etc., which seems to be an auspicious sign of the joy of the gods and nagas. Moreover, in this land of snow mountains, there are still many great lamas, and they also possess the infinite treasures accumulated from the past. For people like us, the wealth that can be obtained in a lifetime sometimes appears every day and every month. In the three regions of U-Tsang and Kham, there are so many estates and territories that belong to us, and there are countless monastic and lay men and women who hold sectarian biases and attachments. But in the end, it is all merit.
Chinese
三学（戒定慧三学），三学（闻思修三学），以及自他成熟解脱的事业，如果像秋天的雷声一样只是声音大而已，那么像我们这样特别喜欢仓库的人也不是。还有，说自己稍微做一点善事，就以此为借口，向仆人征税，索要好处费，以及僧侣施主等，向全国各地有关无关、大小、在家出家各种人征收供奉或乞讨，或者以劝善等名义进行敲诈勒索、聚敛钱财，以获取来追求利益，用所得来衡量等等，用各种方法来做搜刮他人财物的勾当似乎很多。但我却连那样一件事情也没有做过，而是将自然而来的享用全部用于善事，没有积攒的念头。像我们这样虽然能力有限，但还是取得了一些不小的成就。对此也没有骄傲自满，也没有抱怨说做了这么多艰难困苦的事情。现在也没有想着把这些藏起来，像死死抓住尸体一样不放手。更没有与他人竞争的锋芒。如果能让自己或有关联的人稍微建立一点善缘，就觉得稍微好一点。总的来说，做事业的功德一百个，不如以清净的戒律来闻思的功德一个好。那样的一百个，不如忆念四谛、空性、菩提心的功德一个令人欢喜。因为对这个道理有了定解，所以我们才不会产生傲慢。然而现在持戒清净和修习忆念，比白天的星星还要稀少。因此，主要做事业的原因也就在这里。诸佛菩萨的意图，只是为了让众生获得暂时和究竟的安乐，但利益众生需要一种利益的方式。以出家人的身份来胁迫百姓，把信财赏赐给他人，或者用于饮酒作乐，这不叫利他，也不叫利益众生，更不叫对众生有益，对自己和布施的对境双方都
English
The three studies (the three studies of morality, concentration, and wisdom), the three studies (the three studies of listening, contemplation, and meditation), and the activities of maturing and liberating oneself and others, if they are just loud noises like the thunder in autumn, then we are not the kind of people who particularly like storehouses. Also, saying that one is doing a little bit of good, one uses that as an excuse to levy taxes on servants, demand kickbacks, and collect offerings or beg from various people, related or unrelated, large or small, lay or ordained, such as monks and patrons, throughout the country, or extort and accumulate wealth under the guise of encouraging virtue, seeking profit by acquisition, measuring by gain, and so on, using various methods to engage in the business of collecting the wealth of others seems to be very common. But I have not done even one such thing, but have used all the enjoyment that comes naturally for good deeds, without the intention of accumulating. Although we are limited in ability, we have still achieved some not insignificant accomplishments. I am not arrogant about this, nor do I complain about having done so many difficult and arduous things. Now I am not thinking of hiding these things away, clinging to them like a corpse that one refuses to let go of. Nor do I have the sharp edge of competing with others. If I can establish even a little bit of virtuous connection for myself or those connected to me, I feel that it is slightly better. In general, one hundred merits of doing activities are not as good as one merit of listening and contemplating with pure morality. One hundred of those are not as good as one merit of rejoicing in contemplating the meaning of the Four Noble Truths, emptiness, and the mind of enlightenment. Because I have gained certainty about this principle, that is why I do not become arrogant. However, nowadays, pure morality and the practice of contemplation are rarer than the stars in the daytime. Therefore, the reason for mainly doing activities is also here. The intention of the Buddhas and Bodhisattvas is only to place sentient beings in temporary and ultimate happiness, but benefiting sentient beings requires a way of benefiting. To coerce the people in the name of being a monastic, to reward the wealth of faith to others, or to use it for drinking and pleasure, is not called benefiting others, nor is it called benefiting sentient beings, nor is it called being beneficial to sentient beings, but to both oneself and the object of the offering.
English
Holding hands on the edge of a low cliff, that's what they call jumping. If there are wise people among the believers, it will also be very useful. If there are wise people in the world, it will also be very useful. Now, in the old times, just having wise people is not the same. In all directions, in the excellent island, Svaha! (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Having understood it that way, we did put it into practice. It also came true. It is often said that one should not deceive those who have faith, and truly knowing who has faith is rarer than a wish-fulfilling jewel. One needs someone who does not deceive those connected to oneself. Now, how much is left of the life I want to live? If I spend my time putting it all into true meaning, wouldn't that be good? That's all I have in mind. Although it is difficult to achieve success while sinking in the mud of the eight worldly concerns, from life to life, from one kalpa to countless kalpas, generating faith in the supreme Dharma and not abandoning perfect conduct, remaining in the armor of practice, that is reliable. Now, I will say a little about ordinary things, and after that, I will also write some short articles, and in the autumn, I also did a short retreat in Kyipu Deden (place name). During that time, some relatively large changes occurred, and I also repeatedly thought about the meaning of the true name, and performed the Vajrayogini practice. At dawn, it seemed to be a manifestation of emptiness. The mantra wheels of the six realms of beings, corresponding to the seductive Vajra dance, a very clear, long-lasting, and radiant mantra wheel appeared. Previously, I sent a messenger to the Kashag (government), saying that it would be best to be able to come in the seventh month of the Tibetan calendar, or in August or September, and if not, the body would be very uncomfortable, etc. Although I received such a promise and a corresponding reply, because of the hypocrisy of some great figures, they only hindered the wishes of the Kashag, and I was unable to go because many people inside and outside were adding fuel to the fire. At this time, when I was staying at Yerpa Monastery (place name), someone sent a message saying that my body was slightly unwell, asking how to do the rituals, etc. This time, the illness
Chinese
我感觉这既是晦气又是邪魔。见到一个恶人，一天都毁了。路途中的这个如果没问题就好了。感觉有再次复发的危险。需要特别的法事。请问该如何做。这些时候也是蒙古大军再次来临的时候。之后十月份在塔丹的时候，给宫殿墙壁上的显现怙主二尊做了开光。瞬间刮起了可怕的黑风。所有树木都被吹飞等等，变化剧烈。只是略微出现了一些预兆。之后藏历十一月十四日，从桑珠孜（日喀则桑珠孜区）给长官阿姐处做了一场隆重的法事。从初十左右开始，身体不适，需要治疗。仁波切索多处说像是白色的天花。感觉像是小事。虽然没有大问题，但需要请教一下需要做什么样的法事。之后十七日在日琼大寺举行了时轮金刚灌顶。二十一日傍晚，井约来了一个叫帕南宗托巴的年轻人，说长官阿姐因为中风，脱落的东西又回到了身体里，非常不适，需要过来。还说摄政王也要去香地（日喀则谢通门县）等等。回复说住在泽当就可以了。虽然劝说去香地不好，但在回复到达之前，已经到达帕南了，幸好当时没有去香地。还有，一般来说，出家人应该只专注于佛法，如果舍弃佛法，追求世俗的巨额财富，亲戚施主等等的世俗事务，即使像芝麻一样小的东西也没有用处。说舍弃佛法去追求重要的事务，这样奔波的人，已经脱离了僧团。就像索南桑波和邬金巴的故事一样。恰洛扎瓦，庞洛钦波，衮钦钦波，布敦仁波切，喇嘛丹巴索南巴等等，即使中国皇帝邀请也没有去。后来，自多堆甲雄的讲经师杰桑杰坚赞巴，在曲岗
English
I feel this is both bad luck and a demon. Meeting one bad person ruins the whole day. I hope this on the road is okay. It seems there is a danger of relapse. A special ritual is needed. Please tell me what to do. These times are also when the Mongol army is coming again. Later, in October, when I was in Tadan, I consecrated the two Manifested Lords on the walls of the palace. In an instant, a terrible black wind rose. All the trees were blown away, etc., and the changes were drastic. Only a few omens appeared. Later, on the 14th day of the eleventh month of the Tibetan calendar, a grand ritual was performed for the official A-jie from Samdrubtse (Shigatse Sangzhuzi District). From around the tenth day, she felt unwell and needed treatment. Rinpoche So-dor said it was like white smallpox. It seems like a small matter. Although there is no major problem, I need to ask what kind of ritual needs to be performed. Then, on the seventeenth, the Kalachakra initiation was held at Ritrö Chenpo. On the evening of the twenty-first, a young man named Panam Zhong Topa came to Jing-yo, saying that the official A-jie had a stroke, and the things that had fallen out had returned to her body, and she was very uncomfortable and needed to come over. It was also said that the Regent would also go to Shang (Xietongmen County, Shigatse), etc. The reply was that staying in Tsetang would be enough. Although I advised against going to Shang, he had already arrived in Panam before the reply arrived, but fortunately he did not go to Shang at that time. Also, in general, religious people should only focus on the Dharma. If they abandon the Dharma and pursue worldly wealth, relatives, patrons, etc., even something as small as a sesame seed is useless. Those who say they abandon the Dharma to pursue important affairs and run around like this have left the Sangha. It's like the story of Sonam Sangpo and Orgyenpa. Chag Lotsawa, Pang Lotsawa Chenpo, Kunkhyen Chenpo, Buton Rinpoche, Lama Dampa Sonam Pa, etc., did not go even when the Chinese emperor invited them. Later, Jamyang Sangye Gyaltsenpa, a lecturer from Do-dong Ja-shong, at Chok Gang