English
Yes, with tearful wishes, I made a great confession without concealment. For most beings, there is no opportunity to hear the teachings. Having become slaves and servants of the five aggregates and eight consciousnesses, they are only viewed with pity. Returning, I gave away a hundred thousand kotis of water. This year, for the benefit, more than a hundred animals were released. From Drepung Monastery, the esteemed Tsangpa Geshe Rinpoche, renowned for his mastery of shamatha and vipassana, or before Gowa Lama, Chöjé urged him to revise the root verses of the Abhidharmakosha and the Jataka tales. He was very pleased, and generally had little bias. In particular, he had a great pure vision, and even for the terms of self-emptiness and other-emptiness in Madhyamaka (308), he explained them from the perspective of the basis and the based, and it is said that he did not consider them contradictory in an extreme way. In this reply, he glanced at the two treatises and understood their meaning, and thought that the explanation of the meaning of these two must be like this, and understood the connection by looking at the root verses. Now there is no need to look at the explanations, and like the lama, he truly realized the words of the Buddhas and the thoughts of the Indian and Tibetan panditas. In particular, he has the eye of wisdom for the three divisions of Mind, Space, and Instructions, and is a peerless scholar and accomplished one who appeared in the past, in accordance with the thought of the omniscient Longchen Rabjampa Ngakgi Wangpo, and is an unparalleled holder of the teachings. In this degenerate age, it is wonderful that there are still such holders of the teachings. Thinking thus, faith, joy, and subsequent rejoicing increased as if competing with each other. Now, urging the faithful, print these two root verses and commentaries and spread them widely. If you can find a way to do this, in this degenerate age, you can contribute to the ancient teachings of the secret mantra, and I pray that you turn the wheel of Dharma. Wherever those who have contributed to the flourishing of the teachings are reborn, as it is said in the sutras, may the sound of Dharma be heard clearly from the sky, rivers, trees, and the sound of the wind, thereby attaining unsurpassed enlightenment, eliminating all ignorance, and attaining the Dharma eye free from dust. Thus it appears. Nowadays, some ignorant people here (309) denigrate the omniscient Longchenpa.
Chinese
依止于上师的加持和经论，我这样说“他是佛陀的教友”，或许会有持守具誓的具誓比丘高迦利存在。因为仅仅听闻四句法的法相，就因守护对法的誓言的意愿而衰退，所以不与任何人争辩高下。从获得教言的方式来说，因为依靠一切智者而证悟了包括十八暇满的名称在内的一切，所以我们的导师说：“从谁那里领受了法，就恭敬地向他顶礼，如同婆罗门洁净地对待火。”因此，如果有人认为直率地说出真相是不好的，那么就像释迦之子星宿和离增上生行持的持教者一样，五比丘众诋毁沙门乔达摩是懈怠的，是吃得太多而从苦行中退失一样，真是太可怜了。从铁桥来的化身仁波切，配合朝圣，前往莲花光洲时，献上了佛母的加持、百尊长寿灌顶、未听完的传承和宝藏根本论著的初中末。从宝藏注释的二车论中，像从圆满正等觉到一切智者的三善引导那样，列举了第九品之前的甚深见和广大行的论典，并以四品经文的词义，理解了所诠释的宁玛派共同和不共同的大圆满见地之基、道、果三者的解释。如果将显密二者的传承归于近传承，那么依靠内外传记就能明白归于龙树菩萨和文殊友的原因。中间有变化。这样，从仓吉起，包括绕扎昆扎等四人在内的亲近弟子们，做了讲解和传承。从多麦德格的辖区，佐钦仁波切以前来藏地时，因为受到他者的控制而未能如愿拜见，感到非常遗憾，并说必须将能够前往那里的意愿托付给我。前后送来了包括二十五两银子的亲笔信。我的第一个三年里在德格。
English
Depending on the blessings of the Guru and the scriptures, when I say, "He is a friend of the Buddha's teachings," there might be a Bhikshu Kokalika who holds vows. Because merely hearing the four-line Dharma, one declines due to the desire to protect the vows to the Dharma, so I do not argue with anyone about superiority. In terms of how the instructions were received, because everything, including the names of the eighteen leisures and endowments, was realized by relying on the Omniscient One, our teacher said: "From whomever Dharma is understood, one should respectfully prostrate to them, like a pure Brahmin to fire." Therefore, if someone thinks it is bad to speak frankly, it is like the five groups of monks who accused the Shākya's son, Xingxiu, and the upholders of the teachings who deviated from higher conduct, of accusing the ascetic Gautama of being lazy and of eating too much and falling away from asceticism, which is very pitiful. When the incarnate Rinpoche from Chakzam went to Padma Odling in conjunction with pilgrimage, he offered the blessings of Yumka, the empowerment of Tshewang Gyatsa, the remaining transmissions, and the root texts of the treasure teachings from beginning to end. From the two chariot commentaries of the treasure teachings, like the three virtues from the perfectly enlightened Buddha to the Omniscient One, the profound view and vast conduct of the scriptures up to the ninth chapter are enumerated, and the meaning of the words of the four chapters of the sutras is used to understand the explanations of the Nyingma school's common and uncommon Great Perfection's ground, path, and fruit. If the transmission of both Sutra and Tantra is traced to the near lineage, then the reasons for relying on Nagarjuna and Manjushrimitra can be understood through inner and outer biographies. There are changes in between. In this way, starting from Tsangzhi, explanations and transmissions were given to the close disciples, including Razha Kunga Drak and others. From the domain of Derge in Do Kham, when Dzogchen Rinpoche previously came to Tibet, he was unable to meet due to being controlled by others and felt very regretful, and said that the intention to be able to go there must be entrusted to me. Letters written in his own hand, including twenty-five silver coins, arrived before and after. In my first three years in Derge.
Chinese
如果能像好的书信格式那样拜见，对佛法有很大的利益，但根据要点来说：外在时机，行事时节，各种违缘，特别是魔臣邪魔之类，后随者无论如何变化伪装，恩德誓言都轻视践踏。就像这样，有一两个不公正的人说：上师的脾气非常暴躁，寺庙也在山顶上。这样编造不真实的关联，对佛法的尊严造成很大的障碍。附上包含功德珍宝之库的答复。寺庙的转世仁波切也完全被恶友愚人的控制，听闻、修行和佛法事业都一无所成，反而像得了传染病一样四处寻找，突然之间生命的活动停止了（311），令人惋惜。在祈祷、祭奠、火供的地方，想到是至尊香提菩黎巴的寺院，就高兴地接受了。木蛇年（不确定，可能是指某个木蛇年）刚过，萨迦派就派来了大管家，强烈要求必须去寺院，以及金印的重要意义，特别祈请。十方无边无际的世间界中，以因果乘等多种方式成就佛陀，以及未来将要成佛的，一个微尘之上就有微尘数般的圆满佛陀。从根本和心髓以鲜花装饰的部分来说，娑婆世界的怙主，现在的导师无与伦比的释迦王，首先随顺因波罗蜜多乘发起殊胜菩提心，中间在无数劫中积累资粮，最终示现圆满成佛之相。从究竟的意义上来说，比这更广大，以更甚深的多种方式，特别是依靠殊胜的果位密咒金刚乘，在无数劫之前就已证得无漏甘露，但对所化众生的根器从未放松观察，国王调伏的就示现国王，修行者调伏的就示现修行者，婆罗门调伏的就示现婆罗门的形象。如是说等等，至少要观察和
English
If we could meet in accordance with the good form of a written letter, there would be a great auspicious connection beneficial to the Dharma, but according to the key points: External times, times for action, various obstacles, especially the kinds of demon ministers and evil spirits, followers who disguise themselves in various ways, and despise and trample upon vows of kindness. Like this, one or two unfair people say: The lama's temper is very fierce, and the monastery is also on top of a mountain. By fabricating such untrue connections, they cause great obstacles to the dignity of the Dharma. I submit a reply containing a treasury of precious qualities. The reincarnation of the monastery has also become completely controlled by evil friends and fools, so that there is no success in listening, contemplation, or Dharma activities, but instead, like someone with an infectious disease, he goes around searching, and suddenly his life's activities cease (311), which is regrettable. In the place of prayers, funeral rites, and fire offerings, thinking of it as the monastery of the venerable Shantipa, I gladly accepted. Immediately after the Wood Snake year (uncertain, possibly referring to a specific Wood Snake year), Sakya sent a great steward, strongly urging that I must come to the monastery, and the essential meaning of the golden seal, I especially request. In all the limitless realms of the ten directions, Buddhas have been attained through various means such as the vehicle of cause and effect, and in the future, on a single atom, there are Buddhas as numerous as atoms, and the Lord of the Sahā world, the present teacher, the incomparable Shakya King, first generated the supreme Bodhicitta in accordance with the vehicle of the pāramitās, accumulated merit for three countless eons in the middle, and finally showed the manner of attaining complete enlightenment. In the ultimate sense, it is even greater than that, and in various ways that are even more profound, especially relying on the supreme fruit of the Secret Mantra Vajrayana, he attained the flawless nectar countless eons ago, but he never relaxed his observation of the dispositions of those to be tamed, so he showed himself as a king to those who were tamed by kings, as a renunciate to those who were tamed by renunciates, and as a Brahmin to those who were tamed by Brahmins. As it is said, etc., at least observe and