English
Dispelling the darkness of this realm in degenerate times, The Lord of Speech, Jikme Lingpa (Jamyang Khyentse Wangpo). Like the moon in water, a play of one thing in many forms, His transformation is wondrous, adorned with the sun of names and examples. Opening the lotus faces of the three realms' virtuous gatherings, His unobstructed appearance is the nature of the glory of day. Taking on the courageous burden to sever the life-root of enlightenment, For the world intoxicated by the great poison of ignorance. Holding the stream of nectar-like wisdom, The feet of the immaculate spiritual friend, Lord of Speech. In the wind of the extremely deteriorated degenerate age, When the lamp of the Buddha's teaching falls to the end of its name, With the light of wisdom, love, and knowledge, he arrives in the three realms, The all-pervading protector, you manifestly appear. From the very beginning, all the "as it is" and "as many" dharmas, The precious beryl that sees all. Without relying on the power of effort and practice, The rays of wisdom and love blaze even more intensely. The ship of the various sectarian minds' (212) desires, Although the ocean of all the Buddhas' teachings is widely displayed, The king of wish-fulfilling power of boundless intention, There is no other support than the arms of the two accumulations. Here, in this degenerate age, disturbed by the roughness like myself, Gathering the supreme class of the Great Secret Vajrayana teachings. The crown of the commands of the Buddhas of the three times is bound to you, Sharing the same destiny and essence with the Vajra Dharma. In this final age of strife, Padmasambhava, You are the protector who holds the religious and political power. Otherwise, most of those born from the lineage of Dharma, Are greatly deteriorated due to the actions of ignorance and distraction. Therefore, explaining and composing the Dharma's conch sound, Clearly, your intention and the intention of the Buddhas of the three times, From the same single taste, when proclaiming in this direction, Who in the world has the opportunity for criticism and contention? The precious, undeceiving ladder to ascend to the top of the mansion of four renunciations, The explanation of the stages of generation, the wondrous sixteen parts of words and meanings. Moving the mountain of perfect wisdom like a mountain king, it rises in the sky of the fortunate ones' field of experience. At that time, all the Buddha's children offer auspicious songs and music. What is great, separately explained, is the gift of sweet nectar. Tasting the kindness of compassionately bound grace, Having reached the crown of the head with respect and joy, For a long time, various conceptual thoughts have ceased. Devoid of the qualities of the learned, the virtuous, and the accomplished, the sprout of meditation.
Chinese
被愚昧的冰雹所摧毁。 我虽广闻博学，却毫无成果。 思及此，我为自己的行为感到羞愧。 然而，诸佛汇聚之颜的上师之足， 如顶上的珍宝般获得，乃是善行的。 知晓功德之聚显现增上的喜悦， 仅向您祈祷，寻求庇护。 于不朽成就吉祥山之面上， 善之源泉，胜者之经堂， 新建的百千喧嚣， 使心远离寂静之地。 如是等等，为新建经堂竣工后，举行开光等，以及为成办无边义利之事而必须前来，以禀告之方式而出现。 如是书信之次第安排，亦如学问家龙树所说： “无有智慧则无禅定，无有禅定亦无智慧，何者具此二者，则于有之，如牛迹之海般寻觅。” 如是对世间愚昧之见所认为的圣地不作依赖，而是为了以大海和牛蹄之水来象征自身功德的差别，从而略微展示那些圣地的功德，并非为了宣扬实际的名声，哪里会这样呢？用华丽的辞藻来编织美妙的丝线，这就像是为了使毛茸茸的论著等主题更加优美而为之，并非着眼于实际意义，正如学问家旃陀罗·果弥所说： “妇女肢体腥臭且腐烂，极其丑陋，却以为是莲花、月亮、青莲花。 诗人虚妄之言的恶果，是他们将从那（妇女）的子宫中堕落。” 如是说。 吝啬、虚伪、贪恋、懈怠，以及，渴望统治、贪欲、嗔恨，以及，以种姓、容貌、博学、青春，以及，权势强大而产生的傲慢，视如仇敌。 如是等等，这些品行，莫说是世俗之人，即使是善良的修行者也难以做到，然而，对于那些追随佛法真谛的人来说，这些都是心中向往的境界，对此的描述也屡见不鲜。因此，与其追求在自己家乡的名声，不如专注于真正有意义的事情，即吉祥桑耶寺不变任运成就大经堂。
English
Destroyed by the hail of ignorance. I, who have heard much but have no fruit. Thinking about it, I am ashamed of my own behavior. However, the feet of the Guru, the embodiment of all Buddhas, Having obtained them as a jewel on my crown is due to virtuous deeds. The joy of knowing that the accumulation of merit is manifestly increasing, Seeking refuge only in praying to you. On the face of the glorious mountain of immortal accomplishment, The source of goodness, the Victorious One's temple, The hundreds of bustling activities of newly establishing it, Have made the mind far from the place of peace. Thus, the arrangement of the letter is also like what the scholar Nagarjuna said: "Without wisdom, there is no meditation; without meditation, there is no wisdom. Whoever possesses these two will seek in existence as in the ocean in a cow's footprint." Thus, without relying on what the worldly ignorant mind considers sacred, but rather to slightly show the qualities of those sacred places by symbolizing the differences in one's own qualities with the ocean and the water in a cow's hoof, it is not for the sake of proclaiming actual fame, how could it be? Weaving beautiful threads with ornate words is like doing it to make the subject matter of furry treatises, etc., more beautiful, not focusing on the actual meaning, as the scholar Chandragomin said: "A woman's limbs are smelly and rotten, extremely ugly, but they are thought to be lotuses, moons, and blue lotuses. The unbearable result of the poet's false words is that they will fall from that (woman's) womb." So it is said. Miserliness, hypocrisy, attachment, laziness, and, the desire for dominion, greed, hatred, and, arrogance arising from lineage, appearance, learning, youth, and, great power, view as enemies. These qualities, let alone worldly people, even good practitioners find it difficult to achieve, but for those who follow the true essence of the Dharma, these are the states of mind they aspire to, and descriptions of this are often seen. Therefore, rather than pursuing fame in one's own homeland, it is better to focus on what is truly meaningful, namely the great temple of glorious Samye unchanging, spontaneously accomplished.
Chinese
哦日。布施的女主人月吉祥以珠宝服饰陈设千供的同时，从提尔到朗宗之间的加持修行地无一遗漏地做了各自的百供，以及百次火供等的积资，并以所有供养朝拜圣地。在那里，因为腿脚不便必须依靠骑乘，所以忍受辛苦的疲惫的障碍不可能消除，只是凭借殊胜圣地的加持，路途中几次睡眠都光明显现，感到欢喜。另外，无诤时机的伏藏师法王吉岭巴的道歌中说，以前噶举派教法兴盛的时候，觉巴的帕莫竹巴也有，证悟唯一味的弟子三位，即吉天颂恭、巴达普巴、法王伦梅（215），更多的事迹在传记中记载得很清楚。如今对于唯一味和无修，承诺的法门像星星一样闪耀。我独自一人也觉得幸运，但你们证悟的这种众多方式，担心没有在相续中生起证悟。你们体验证悟唯一味的瑜伽士们，对于食物的美味甘甜和绳索的柔软粗糙，以及由此象征的顾全面子和随顺迎合，说的正直，脸色好看，也都是虚假的。因此断除分别念的执着，进入平等味的窍诀之路，对法和自心进行修正。这些话语显得非常必要。正如“今年猪挖掘土地，翻动石头努力”所说的那样，雨水比以前多，很多田地被洪水冲毁，大部分桥梁都消失了，到达多仁前面的桥梁时，四个部落的长老等约两百人正在忙着将绳索系在桥木上。大家都祈求加持，说上师成就者来了，现在高兴吗？请大发慈悲加持，有些人祈祷莲花生大师。那时生起了强烈的悲心，向水中抛洒念诵三十五本尊猛咒的食子，观想柱子与八大龙王相连，桥梁与空行母自在母的网相连。了知桥梁自性空，念诵缘起心要和吉祥祈愿文。赶着。
English
O R! While the benefactress Chandra Shri was offering a thousand offerings with jewelry and clothing, she also visited all the blessed practice places from Til to Langdzong, offering a hundred offerings to each without exception, as well as a hundred Tsog offerings with fire offerings, accumulating merit and making offerings to all the holy sites. There, because of her weak legs, she had to rely on riding, so it was unlikely that she could purify the obscurations of fatigue from enduring hardship. However, just by the blessings of the special holy site, she was delighted that clear light appeared in her sleep several times on the way. Furthermore, in the song of the Tertön Dharma Lord Gyelingpa of the time of non-contention, it is said that in the past, when the teachings of the Kagyu school were flourishing, even Drogön's Phagmo Drupa had three disciples who realized the one taste: Jigten Sumgön, Bardra Phukpa, and Dharma Lord Lhunme (215). More details are clearly recorded in the biography. Nowadays, the doors of commitment for the one taste and non-meditation shine like stars. Although I alone feel fortunate, I worry that enlightenment has not arisen in my mindstream because of the many ways in which you realize enlightenment. You yogis who experience the one taste of realization, your words, which are honest and have a good appearance, are also false because of the deliciousness and sweetness of food, the softness and roughness of ropes, and the face-saving and accommodating that they symbolize. Therefore, cut off the attachment to conceptual thoughts, enter the path of the key points of equal taste, and correct the Dharma and your own mind. These words seem very necessary. As it is said, "This year the pig digs the earth and works hard to turn over stones," the rainfall was heavier than before, and many fields were washed away by floods. Most of the bridges had disappeared, so when they arrived at the bridge in front of Dorje Rinchen, about two hundred people, including the elders of the four clans, were busy tying ropes to the bridge timbers. Everyone was asking for blessings, saying that the master achiever had arrived, and were they happy now? Please give great compassion and blessings, some prayed to Guru Padmasambhava. At that moment, a strong compassion arose, and I scattered Torma into the water, reciting the fierce mantra of the thirty-five Buddhas, visualizing the pillars connected to the eight great Nagas, and the bridge connected to the net of the Dakini, the自在母. Knowing that the bridge is empty in nature, I recited the essence of dependent origination and auspicious prayers. Driving.