English
That delusion of ignorance, it is said, is not holding the vajra on the ground. And in other tantras as well, it is said: Not to the ignorant, not to the heretics, not to the king, not to the young, not to the eunuch, not to the old, not to those who solely delight in speculation, the mind of enlightenment is not for the son, because of degenerate conduct, not for the relatives. Those who practice the vajra of body, speech, and mind, it is not to be given even to the Shravakas. Thus, what is said in the context of the disciple is also understood to apply to the guru. To use a dwelling as a householder means to use the dwelling's wealth for oneself, referring to women who eat and drink. Those who say they are great lamas of the lineage, that they are of a hereditary lineage, are fabricating it themselves. For most of their early lives, they were farmers and merchants, they ran as slaves, and even if the old sons of the king's inner circle of attendants have qualities, if they become the king's lama, then the teachings will decline. As it is said: At first, they are the king's messengers, later they become the king's lamas. Thus, they made a bad prophecy. Saying not to the king also means this. Most sons who become lamas also do not have faith and pure conduct, considering that they know this, therefore, they forbid fathers and sons from being teachers and disciples. In the past in Tibet, sons also had faith in their father Vajradhara, therefore, the lineage was passed down through generations, becoming good yogis. Later, these were not present, so now there is this barely adequate situation. Because it is said not to make relatives disciples, it is also forbidden for relatives to be lamas. It is said that the king's relatives cannot give the king empowerment. Nowadays, if the chieftain's lama is a relative and an inner attendant, they say that this is trustworthy, loyal, and pure in heart, they only see this one thing, which contradicts the teachings of the Dharma. In general, as the end times approach, all the relationships between lamas and disciples have become mere imitations, games, and images, so it is not even known whether examination is applied. Here, it is just a slight hint. Holding deception in the heart, preparing deceptive means from contention, expanding to the vast realm. Seeing gold in stones. When the wealth is being thrown into the hole, where are the people who make choices of acceptance and rejection? It seems that even the thought of truth does not arise, I feel like saying that something like dog shit is actually a very precious jewel, saying things like "Ha Yi Papa," is a pretentious swindler.
Chinese
以前也没做过，现在也不做。是说话直率的人。像陡峭山上的瀑布一样，冲突很多。发生冲突是因为他们待在发生冲突的地方。待在那个地方的人自己不来。所有的事情都秘密进行，互相隐瞒。大家约定不说是非，这似乎很好。在市场上大肆宣扬的人，似乎对保密有某种需求。我记得这种做法一开始并不多，后来才流行起来的。没有依靠的政权啊，自负的人们真是错了。小个子，摇摇摆摆，扭扭捏捏的女人啊，像狗一样呕吐，令人厌恶。哈哈，轮回发生的可能性很小。嘿嘿，法性非常深奥。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），吽（藏文：ཧཱཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），分别念本来就清净。吙（藏文：ཧོ་，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：吙），吙（藏文：ཧོ་，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：吙），显现之门永不枯竭。现在进入正题。之后，还奉献了《中观宝鬘论》的各种引导。玛域（Mar yul）的主人，绛央南嘉（Jamyang Namgyal）最小的儿子，成为了竹巴噶举派和格鲁派争论的对象。有几年住在桑珠孜（Samdrubtse）的布德（Bute）。这时我受了沙弥戒。现在住在吉祥解脱洲（Pel Tharpaling）。此时，雅隆（Yarlung）的拉姆夏尔布（Lhamshyalbu）将所有的人、财物、土地和权力，都通过仲普寝宫（Drangphu Zimkhang）转交给衮噶丹巴（Kunga Tenpa）叔侄。这也是他们按照自己的意愿，为雅隆的寺庙曲隆拉丹（Chölung Rabten）提供少量供养，使其永存的时期。解脱洲的僧人们与我相遇，在一次法缘中，给予了双面金刚亥母（Dorje Phagmo）达波（Dpal）传统的加持。谢旺（Sherwang）时期，在弟子的三处（身语意）涂抹朱砂时，大约有五十名僧人，从左手小指流出的血，大家都清楚地看到了。以前在亥母的加持中没有发生过这样的事情。黑胜乐金刚（Hevajra）的传统中似乎发生过类似的事情，我认为和那个相似。之后，在返回的送行处，司政来了。因为所有的人都倾向于拉隆巴（Ralungpa），似乎需要好好地侍奉第巴（Depa）和竹巴噶举派。总的来说，民众
English
I have never done it before, and I will not do it now. He is a person who speaks frankly. Like a waterfall on a steep mountain, there are many conflicts. The conflicts arise because they stay where the conflicts occur. Those who stay in that place do not come themselves. All matters are kept secret and concealed from each other. It seems good that everyone agrees not to speak ill of others. Those who publicize things in the market seem to have some need for secrecy. I remember that this kind of practice was not common at first, but later it became popular. O government without support, those who are arrogant are truly mistaken. Small, wobbly, and fidgety woman, vomiting like a dog, disgusting. Haha, the possibility of rebirth in samsara is small. Hehe, the nature of reality is very profound. Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), conceptual thoughts are originally pure. Ho (Tibetan: ཧོ་, Sanskrit Devanagari: हो, Sanskrit Romanization: ho, Chinese literal meaning: Ho), Ho (Tibetan: ཧོ་, Sanskrit Devanagari: हो, Sanskrit Romanization: ho, Chinese literal meaning: Ho), the gate of manifestation never runs out. Now let's get to the point. After that, various instructions on the Madhyamaka Ratnavali were also offered. The master of Mar yul, Jamyang Namgyal's youngest son, became a subject of dispute between the Drukpa Kagyu and Gelug schools. For several years, he resided in Bute at Samdrubtse. At this time, I received the novice ordination. Now he resides in Pel Tharpaling. At this time, Lhamshyalbu of Yarlung transferred all people, property, land, and power to Gonpo Kunga Tenpa and his nephews through Drangphu Zimkhang. This was also the time when they provided a small amount of offerings to Chölung Rabten Monastery in Yarlung, according to their own wishes, so that it would last forever. The monks of Tharpaling met me, and in a Dharma connection, they gave the blessing of the two-faced Vajravarahi according to the Dpal tradition. During the time of Sherwang, when applying vermillion dots to the three places (body, speech, and mind) of the disciples, blood flowed from the left little finger of about fifty monks, which everyone clearly saw. There had never been such a thing in the blessing of Varahi before. Something similar seems to have happened in the tradition of Black Hevajra, and I think it is similar to that. Afterwards, at the farewell place on the way back, the Desi came. Because all the people were inclined towards Ralungpa, it seemed necessary to serve the Depa and Drukpa Kagyu well. In general, the people
Chinese
虽然不一定，但有时也需要顺应时势。批评旧规不好的人也很多。一方面觉得不需要分别念，但自己谈论很多名目时，也会产生一些思考，所以前来请教如何提出好的建议。回答说：如果饶隆巴的规矩好，当然高兴。关于水渠等地方进行零星封锁，觉得必要性不大，所以建议放开。前两年关于冰雹等情况的说法，看来是那些事情的先兆。那样的事情中不需要不干净的人。我们对任何佛教派别都没有怀恨和厌恶之心。特别是对饶隆巴的前辈们，也一直怀有纯洁的善意。虽然没有见过面，但在米旁·确吉嘉波仁波切时期，书信往来也很频繁。而且我观察一切事物，认为智者是智者，愚者是愚者，僧人是僧人，粗暴者是粗暴者，善良者是善良者，虚伪者是虚伪者，成就者是成就者，平庸者是平庸者。对于佛法，也认为是纯洁的才是纯洁的，虚假的才是虚假的。因为我是如实看待真相和究竟意义的人，即使有缺点，也不会因为偏爱而认为是优点。即使有优点，也不会盲目崇拜而产生邪见。对于究竟的宗派，我已经获得了定解。从未追随虚名。不会完全相信书面文字。因为要做不被矛盾所迷惑的量士夫，所以对于应该自己信任的见解、修行、宗派和实修，从未做过虚伪的事情。需要分别叙述时，也会分别叙述。对于有缺点的人、见解和行为有缺点的人，以及掺杂杂质的假冒佛法，怎么会生起信心呢？也不会产生嗔恨。知道那是缺点。例如，虽然知道不干净的粪坑非常肮脏，但不会因此而厌恶地咂嘴。还有，对于缺点和优点混合的人，会修习对所有优点的欢喜心。也不会认为那些缺点也是优点。
English
Although it's not certain, sometimes it's necessary to adapt to the circumstances. There are also many who criticize the old ways as being bad. On the one hand, it seems that conceptual thoughts are unnecessary, but when discussing many categories myself, some reflection arises, so they come to ask how to offer good suggestions. The reply was: If the Ralongpa's rules are good, of course, I'd be happy. Regarding the sporadic closures of water channels and other places, it seems that the necessity is not great, so I suggested opening them up. The statements made in the past two years regarding hail and other situations seem to be a precursor to those events. Such matters do not require impure people. We have never harbored hatred or aversion towards any Buddhist sect. In particular, we have always had pure goodwill towards the predecessors of Ralongpa. Although I have not met them, during the time of Mipham Chögyal Rinpoche, there was frequent correspondence. Furthermore, I observe all things, recognizing the wise as wise, the foolish as foolish, monks as monks, the rude as rude, the kind as kind, the hypocritical as hypocritical, the accomplished as accomplished, and the ordinary as ordinary. Regarding the Dharma, I also consider what is pure to be pure, and what is false to be false. Because I am one who sees the truth and ultimate meaning as they are, even if there are shortcomings, I will not consider them as virtues out of favoritism. Even if there are virtues, I will not blindly worship them and develop wrong views. I have attained certainty regarding the ultimate sect. I have never followed mere fame. I do not place complete trust in written words. Because I must be a reliable person who is not confused by contradictions, I have never been hypocritical about the views, practices, sects, and actual practices that I should trust myself. When it is necessary to narrate separately, I will narrate separately. How can I have faith in people with shortcomings, those with flawed views and behaviors, and counterfeit Dharma mixed with impurities? I also do not generate hatred. I know that it is a flaw. For example, although I know that an unclean cesspool is very filthy, I will not smack my lips in disgust. Furthermore, for those who have a mixture of flaws and virtues, I cultivate joy for all the virtues. I also do not think that those flaws are also virtues.
Chinese
現在，我將空頭腦的清淨顯相放在帕日（地名）了。羅札瓦等過去的聖者們，普遍存在，無需多言。後來，教法各自獨立的薩迦、格魯、噶舉三派，以及像覺沃傑的三个化身等，按照佛法行事的偉人們，以及對所有以理講述的宗派，我都是讚賞的。對於違背佛法和錯誤地講述的人，我是會反駁的。在漢藏兩地的聖者中，這個和這個是可靠的，所以跟隨他們；這個和這個是錯誤的，所以反對。這些是混合的，有好的和壞的混合，有壞的和好的混合，也有好壞參半的。我也知道這個說的是合理的，這個說的是不合理的。不效仿他人，而是依靠自己的力量行事的智慧也稍微具備。有些觀點被傲慢所掩蓋，和那些才智平庸、搖擺不定的人有些相似。我區分了合理與不合理之後才說，因為沒有和那些口舌厲害的人、老朽之人、愚蠢之輩爭辯，所以這些人對我嫉妒和謾罵。寺院的官員和僕人們中也有很多人重複這樣的事情，官員和僕人們心想，這些人這樣憎恨我們，肯定我們也憎恨他們，擔心我們不高興，但我對他們一點也不在意。連在意的樣子都沒有。現在，又有點擔心惹隆巴不喜歡我，但沒有必要這樣。從德巴藏自己開始，昆桑仲巴依賴噶欽，與惹隆巴的矛盾，大家都清楚。我和惹隆巴沒有見過面。以後可能會把對方當作敵人，但沒有其他原因。只是認為德斯熱自己對我進行了儀軌守護。這比他對我伸出腳還好。還有，像這樣出家人變成敵人，和世俗之人的敵友完全不同，所以需要一個不損害自己，謹慎且有分寸的界限。東曲寺。