Chinese
是故，了知财物之类与欲望之类皆无心要，唯以佛法之类与解脱之类为主，略微抒发诗句于ངམ་རིངས（Ngamring）。吉祥！ 赐予ལྕམ་ཀུན་དགའ་འཕྲིན་ལས་དབང་མོ（Lcam kun dga' 'phrin las dbang mo）之教诲。 我等殊胜上师之悲悯，外在安乐痛苦爱憎高低等，内在佛法之界中皆为同味。 心怀休憩之寄托，总的来说，在雅砻（G.ya' gong）雪山中的寂静处，身心二者皆已化为微尘，心中虽有修行的愿望，但从前至今皆被散乱之魔所夺。 从往昔所积之业的自性中，降临了舍弃来世的首领，当下爱憎之尖端被谁所阻挡？ 堕入了与罪业相混杂的放荡之中。 如今不再责怪过去所为之业，为了不让不具信心之人落入悬崖，祈愿能迅速成就修行。 自己所说与所行不符，如何劝导他人？ 您因具有极其纯净的真诚，故以内心话的方式倾诉。 处所是远离家乡的寂静山林，食物是不与财物混杂的受用，修行是不与罪恶混杂的实修，这三者向来稀有，如今却已具备。 难以舍弃的世俗家庭，难以逾越的财物家乡，难以割断的亲疏关系，这三者是阻碍解脱之道的河流。 这些能自然解脱，不是依靠本尊和父亲上师的悲悯吗？ 如今思之，乃是永久安乐之顶峰，开始乃是愿望之极致。 从无始轮回以来，直到今天，积攒了多少财富？ 虽努力战胜敌人，守护亲友，除了自己徒劳之外，所做之事皆丧失了要义。 人、敌、友皆是无常的集市客人，意义在于短暂的交往，为何要空转爱憎之轮？ 处所是令人心旷神怡的禅房，身体是无动摇的安乐，内心是无忧无虑的休憩，这些连帝释天也难以拥有。 整个世间众生的现象，下方是三恶道的痛苦，上方是天界的兴衰变化，短暂的安乐啊！
English
Therefore, knowing that things like wealth and things like desires are devoid of essence, taking only things like Dharma and things like liberation as the main thing, I slightly express poetic verses in Ngamring. Auspicious! Instructions to Lcam kun dga' 'phrin las dbang mo. By the compassion of our venerable lama, all external happiness and suffering, attachment and hatred, high and low, are of equal taste in the realm of the inner Dharma. Instead of holding on to the hope of resting the mind, in general, in the solitary place of the Ya' gong snow mountain, both body and mind have been reduced to dust. Although there is a desire for practice in the mind, from the past until now, it has been taken away by the demon of distraction. From the self-nature of the karma accumulated in the past, the leader of abandoning the next life has descended. Who can stop the sharp edge of immediate attachment and hatred? It has fallen into licentiousness mixed with sin. Now, do not blame the deeds done in the past. In order not to let those who lack faith fall into the abyss, I pray that the practice of equanimity will be accomplished quickly. If one's own words and actions do not match, how can one advise others? Because you have extremely pure sincerity, I speak in the manner of inner words. The place is a solitary mountain forest away from home, the food is enjoyment that is not mixed with wealth, and the practice is real practice that is not mixed with sin. These three have always been rare, but now they are complete. The worldly family that is difficult to abandon, the wealth and land that are difficult to cross, and the relationships of friends and enemies that are difficult to sever, these three are the rivers that obstruct the path to liberation. Are these naturally liberated not due to the compassion of the deity and the father lama? Now thinking about it, it is the peak of permanent happiness, and the beginning is the ultimate desire. From beginningless samsara until today, how much wealth has been accumulated? Although one strives to defeat enemies and protect relatives, apart from one's own futile efforts, all actions have lost their meaning. People, enemies, and friends are all impermanent market guests. The meaning lies in temporary interactions. Why spin the wheel of love and hate in vain? The place is a delightful meditation room, the body is unwavering peace and happiness, and the mind is carefree rest. Even Indra finds it hard to have these. The phenomena of all sentient beings in the entire world, below are the sufferings of the three lower realms, and above are the changes of prosperity and decline in the heavenly realms. A brief moment of happiness!
Chinese
没有机会。他是个自负的人，被认为是掌权者。日夜不停地工作，没有休息的时候，还被别人嘲笑。认为这个愿望不好，这是个严重的错误。内心空性与慈悲相结合，以虔诚的信心祈祷，当下行善，增长功德，这些都请您毫不分心地修持。吉祥！致卡孜巴喇嘛根嘎伦珠。
English
There is no opportunity. He is a conceited person who is considered to be in power. He is busy with work day and night, with no time to rest, and is ridiculed by others. Thinking that this wish is not good is a serious mistake. Combine emptiness and compassion in your heart, pray with sincere faith, do good deeds in the present, and increase merit. Please practice these without distraction. Auspicious! To Lama Kazhipa Kunga Lhundrup.
Chinese
安住于如是的正确见解，关闭恶趣之门，开启通往善趣之门，并且了悟到这些显现仅仅是错觉，原本就未曾存在过，因此，对实有和相状的执着分别念在法界中清净，超越世间的智慧得以正确生起，并且也能舍弃烦恼的种子。 如此一来，虽然世俗中能取所取的诸法原本就不成立，但胜义中，真实的法界自证自明、离戏论的智慧，即是真实的空性，以及一切所知的事物的实相，并且是自性光明，也称为如来藏，这是诸法法性，原本就已成立，并且是圣者们以智慧所体验的境界，因此是真谛，并且因为不变异所以是常恒，因为实相未颠倒，所以是真如，是不错乱的真如。 如此一来，实相现在虽然是真实成立，以及常恒永恒，但却是远离一切戏论，无法以言语表达，无法以心识掌握，因此，在入定时，不能以心识去思辨“这是真实的、这是常恒的”，而是要安住在无分别的入定中，没有任何执着，以不做作的方式安住。 根本所知的事物实相，如是法性圆成，如来藏安住在一切有情众生心中，而那即是心的自性，也唯有那才是进入事物实相而存在的。 除此之外，轮回者所见所闻的一切，以及道之诸法，都未在事物实相中成立，而是暂时的。 根本是这样的要点，在修持道的时候，暂时顺应错觉，了知三界轮回的一切都是痛苦的自性，无常、不稳固且会坏灭，我与我所执着的对境，所谓的“我”并不成立，这些法没有作者，是由各种因缘聚合而生起，透过一再地修习其意义，轮回的一切安乐
English
Dwelling in such correct view, the door to evil destinies is closed, the door to good destinies is opened, and realizing that these appearances are merely illusions, never having existed from the beginning, therefore, the clinging to reality and characteristics, the discriminating thoughts are purified in the dharmadhatu, and transcendental wisdom arises correctly, and also the seeds of afflictions are abandoned. Thus, although all the phenomena of grasping and being grasped in the relative truth are not established from the beginning, in the ultimate truth, the true dharmadhatu, self-aware, self-illuminating, free from elaboration, this wisdom is the true emptiness, and the reality of all knowable things, and is naturally luminous, and is called the Tathagatagarbha, this is the dharmata of all dharmas, established from the beginning, and is the experience of the wisdom of the noble ones, therefore it is the truth, and because it is immutable, it is constant and stable, and because the reality is not inverted, it is suchness, the non-erroneous suchness. Thus, the reality is now truly established, and is constant and eternal, but it is free from all elaborations, cannot be expressed in words, cannot be grasped by the mind, therefore, in the state of meditative equipoise, one should not contemplate with the mind, "This is true, this is constant," but should abide in the non-conceptual meditative equipoise, without any clinging, abiding in a natural way, without fabrication. The reality of the fundamental knowable, such is the dharmata perfectly accomplished, the Tathagatagarbha dwells in the hearts of all sentient beings, and that is the nature of the mind, and only that is entering into the reality of things and existing. Apart from that, all that is seen and heard by the samsaric beings, and all the dharmas of the path, are not established in the reality of things, but are temporary. The key point of the ground being such, when practicing the path, temporarily conforming to the illusion, knowing that all the three realms of samsara are of the nature of suffering, impermanent, unstable and perishable, the object of clinging to self and mine, the so-called "self" is not established, these dharmas have no agent, arising from the aggregation of various causes and conditions, through repeatedly practicing its meaning, all the happiness of samsara
Chinese
现在因为没有实义，所以会生起想要 निश्चित 从轮回中解脱的殊胜心。之后生起一种特别的想法，不仅要将自己从这样无常、痛苦且没有实义的轮回中解脱出来，还要将一切众生也解脱出来。与慈爱和悲悯相结合，反复修习，就会在相续中生起并非虚假的菩提心。像这样，对众生感受痛苦生起悲悯，以及想要让他们安乐的慈爱。并且，对于这样的众生之事，也由自己独自承担并想要成办的勇气，以及将仅仅利他的心放在心中。想要成就佛陀的菩提心，当这些变得强大时，就获得了大乘不共之法的传承，这是迈向道路的开端。之后，像这样，在何处感受痛苦的处所，世界和界；谁在感受痛苦的众生们；以何种原因感受痛苦的业和烦恼们；以及如何感受痛苦的方式，生老病死，以及六道各自的痛苦自性，所有这些，因为各自的心相续中有无明的习气，所以除了显现为错乱的现象之外，在事物的实相上并没有成立。当知道如同梦境的显现时，轮回的痛苦也因为是无有真实的幻象，所以自己不会害怕它。虽然在实相中没有痛苦，但是对于误认为有而感受痛苦的众生们，会更加生起悲悯。并且，因为见到众生和痛苦没有自性，所以也远离了对它们的实执。当名为空性大悲藏的这种心逐渐在相续中生起时，无论是通过显宗还是密宗进入道路，都是相续中生起了大乘道的精髓。特别地，将远离戏论的法界安立于无分别的自性中，并且见到一切分别念的聚合本性为空性，以及见到心的自性光明，是永远不变的。
English
Now, since there is no essence, a complete thought of wanting to definitely emerge from samsara will arise. After that, generate a special thought that not only oneself but also all sentient beings must be liberated from this impermanent, suffering, and meaningless samsara. Combined with love and compassion, repeatedly meditate on this, and a non-artificial Bodhicitta will arise in the mindstream. Like this, compassion arises for sentient beings experiencing suffering, and loving-kindness arises with the wish to establish them in happiness. Moreover, the courage to take on the task of such sentient beings alone and the desire to accomplish it, and placing the sole purpose of benefiting others in one's heart, the Bodhicitta of wanting to attain Buddhahood—when these become strong, one has received the uncommon Dharma lineage of the Mahayana, which is the beginning of the path. Then, like this, the places where suffering is experienced, the worlds and realms; the sentient beings who are experiencing suffering; the causes by which suffering is experienced, the karmas and afflictions; and the ways in which suffering is experienced, birth, aging, sickness, and death, and the nature of the suffering of each of the six realms—all of these, because there are imprints of ignorance in their respective mindstreams, appear as mistaken phenomena, but are not established in the reality of things. When one knows that it is like the appearance of a dream, since the suffering of samsara is also like an unreal illusion, one will not be afraid of it. Although there is no suffering in reality, compassion will arise especially for sentient beings who mistakenly believe there is suffering and experience it. Furthermore, because one sees that sentient beings and suffering have no inherent nature, one is also separated from grasping them as real. When this mind called the essence of emptiness and compassion gradually arises in the mindstream, whether one enters the path through Sutra or Tantra, the essence of the Mahayana path has arisen in the mindstream. In particular, establishing the sphere free from elaboration in the nature of non-discrimination, and seeing that all aggregates of conceptual thought are empty in nature, and seeing that the nature of the mind is clear light, which never changes.
Chinese
在那时，就会对如来藏生起坚定的信心，由此也会知晓一切众生皆具如来藏。因此，不会轻蔑众生，对众生怀有如同对自己的慈爱，以知晓众生的自性和佛的自性相同而生起特别的恭敬，以知晓能将一切众生安置于无上菩提而生起勇气，并且对于众生自身本具佛性却不自知而生起更大的悲悯，并且遣除对自他、轮回涅槃、苦乐等一切法之显现的执着，如果能一心一意地安住于自性平等性中，那么无论进入显宗或密宗的任何道，都是触及到了殊胜深奥的大乘道。这后者，如经部中所说：“欢喜于不退转法轮之语”，以及进入真实义决定的道，以及真实进入一切乘，以及成为为最后法轮所化的所化，以及获得名为菩萨利根者的地位。这些是道的基石，因此显密二者都需要。如果想依靠密宗的乘，迅速证悟法性之实相，那么就要以正确的灌顶成熟相续，如果是钝根者，并且需要调伏相续，那么也要好好学习具有支分的生起次第；对于利根者来说，仅仅通过圆满次第也能成就意义，二者都需要以极大的努力，将甚深瑜伽大印作为意义之主要方式来修持。那就是瑜伽六支等，虽然需要从上师的口诀和十地菩萨们的言教中领悟，但意义的精髓是：完全舍弃一切分别念，以无动摇的瑜伽要诀来按压身体，当心的自性光明，显现为具足一切功德之最胜空色大印之相时，将二万一千六百业气融入虚空的方法