English
Wrote. The entire desire realm is taken into one's power, and in order to subdue the arrogant Rakshasas in all directions, the walls of the Four Great Heavenly Kings were made. In order to perfect the four bodies and eight glories, the four great king lineages are held as pillars. In order to measure the difference between the Supreme Vehicle and others, the elephant Kalapangisa is used as a pillar base. In order to fulfill the needs and desires of the people of the four continents, the planets and stars are used as eyes, so there is no change. In order to overwhelm all the worlds with power, the lion Kalasha made the pillar bow. In order to purify the old sickness of samsara from its source, nectar milk flows from the lion's mouth. The skull intermediate hall is decorated with sky iron nails. State and county banners, fly whisks, canopies and umbrellas, etc., are bright with ornaments of sun and moon radiance, in order to spread compassion and bodhicitta everywhere. Thus it is said. We have heard a teaching about the connection of the path of pure appearance enhancement for the Dakinis. This is also a symbol of clear intelligence. Saying that a Dzogchen oral instruction is needed, whether it is a true word or a miraculous word, this was written. In the Dharmadhatu, which is beyond existence and non-existence, the self-abiding youth contracts his body. To the wisdom that is without depth or limit, I prostrate without permanence or cessation. From the beginning, it is naturally pure, from the beginning, it is the intention of the Buddha. There are many key points on the path of words, do you know the key point of union? Appearance, emptiness, and non-thought, these three, although different, are interconnected. With the arrow of words that tames union, it is difficult to hit the target of meaning. The nature of reality is without foundation or apex, the realm of appearance has never been stained. Naturally liberated from the obstacles of pretense, please understand the key point of Madhyamaka. Samsara and Nirvana are dharmas made by the mind, liberated in the nature of unspeakable, unthinkable. The key point of the most unattached Madhyamaka, is in the wisdom of non-proliferation itself. In short, the mind of the perfect Buddha, is not associated with the demons of permanence and annihilation. Not relying on the reality of words, is the ultimate conclusion of Dzogchen. Thus it is said. These are from the wise Wāgīndra, who said to guide the path of letters from words, and it is in response to his earnest request. Among the acquisitions of this year, for the sake of Songtsen Bama Sor (སྲོང་བཙན་བ་མ་སོར), to bring happiness to Tibet, and to suppress the Mongols in the upper regions, may auspiciousness especially prevail.
Chinese
建造了身量为常人两倍大的大威德金刚像，包括佛母。由于在工艺技术上的深入研究，对所有面部的凹凸都进行了增减调整。经常进行七句祈请文的加持，使得制作过程纯净。佛像表面镀金七次。仅佛像的装饰就花费了五十两白银。由于五世达赖喇嘛的愿力，布达拉宫的经书，不论新旧，都大量聚集，以至于用十张纸折叠成一叠来压制。此外，还有莲花生大师心咒一亿遍等。六字真言等大量的法身舍利。以及从非天生的供养物中增长出来的芥子般的舍利。还装藏了许多难以获得的骨灰和头发舍利，总共以四种方式满满地填充。同时还安放了身语意所依以及具有加持力的圣物，以及护法神财库的装置，这些都由自己亲手，并与大约十五名助手一起，在为期两天的盛大开光仪式上，圆满地完成了广大的火供。向所有参与仪式的僧俗民众分发了每人一个唐卡和一份食物。工匠们也得到了非常满意的酬劳。供奉了用上好布料制成的衣服和供品。以及带有底座的瓷器，纯银曼扎。还供奉了包括九股金刚杵在内的法器。将二十部《朵芒》大经作为自己的财产，与僧众一起安放在佛像附近。由于这座寺庙没有持续的供养，因此从寺庙的庄园中拨出三十间粮仓的粮食，并加上自己捐赠的五十两白银，作为一盏灯的供养基金。还事先撰写了一份经过仔细修订的寺庙志。作为布施的一部分，救赎了五条羊的生命。将嘉曹杰的《龙钦宁提》未宰杀牲畜的功德回向给圆满菩提。冬天，向转世的仁波切献上了百种长寿灌顶，以及《密集金刚根本续》的完整传承，以及上师密集的法会。在羊年（藏历），为来自卫藏、不丹、康区等地的十五位聚集者传授了教法。在这些博东派的学者中，他对教理的闻思似乎是最为精通的。关于心性窍诀的
English
A statue of Great Vajrabhairava, twice the size of a normal person, including the consort, was constructed. Due to thorough research in craftsmanship, all the concavities and convexities of the faces were adjusted with additions and subtractions. The blessings of the Seven-Line Prayer were constantly performed, making the production process pure. The statue's surface was gilded seven times. The ornaments alone cost fifty silver coins. Due to the aspiration of the Fifth Dalai Lama, the scriptures of the Potala Palace, both old and new, were gathered in large quantities, so much so that they were pressed by folding ten sheets of paper into a stack. In addition, there were over a hundred million Guru Rinpoche heart mantras. The relics of the Dharmakaya, such as the six-syllable mantra, were abundant. And relics like mustard seeds that grew from non-naturally occurring offerings. Many hard-to-find relics of ashes and hair were also enshrined, filled to the brim in four ways. At the same time, the supports of body, speech, and mind, as well as blessed sacred objects, and the arrangements for the treasure house of the Yaksha guardian were placed. These were all done by his own hand, and with about fifteen assistants, the extensive fire offering was completed perfectly during the grand consecration ceremony lasting two days. A thangka and a portion of food were distributed to each of the monastic and lay people who participated in the ceremony. The craftsmen were also very satisfied with their remuneration. Clothes and offerings made of fine cloth were offered. As well as porcelain with stands, a silver mandala. Ritual implements, including a nine-pronged vajra, were also offered. Twenty large volumes of the 'Do Mang' sutras were made his own property, and placed near the statue together with the Sangha. Since this temple had no continuous offerings, thirty granaries of grain were allocated from the temple's estate, and fifty silver coins donated by himself were added as a fund for the offering of one lamp. A carefully revised temple chronicle was also written in advance. As part of the act of generosity, the lives of five sheep were saved. The merit of not slaughtering livestock from Gyaltsab Je's 'Longchen Nyingtik' was dedicated to perfect enlightenment. In winter, a hundred longevity initiations were offered to the reincarnated Rinpoche, as well as the complete transmission of the 'Guhyasamaja Root Tantra', and the Lama Sangdu practice. In this Sheep year (Tibetan calendar), teachings were given to fifteen gathered individuals from U-Tsang, Bhutan, Kham, and other regions. Among these Bodongpa scholars, his study and contemplation of the doctrine seemed to be the most thorough. Regarding the pith instructions of the mind,
Chinese
在寻找不完整之处，并以直指的方式介绍觉性时，他最容易被诸如不学双运之类的华丽辞藻所迷惑。对此，我说：教主博东巴对寂止等法相进行辩驳时，即使阿难认为“此蕴是空”，但那位菩萨却与“不执著于相，不信奉无生处”的说法相矛盾。我用各种理由消除了他头脑中的臆想。对于不可说、不可思、不可言的意义，以推理的逻辑关系，像拨开黑暗的洞穴一样，进行反思的禅修，从根本上切断了禅修导师的基础，产生了巨大的利益。一般来说，库苏鲁巴的寻心之举，使轮回与涅槃的分界线，以巴朗吉波的觉性直指的方式得以认识，萨ra哈说：“所有智者都在讲解经论，但身体中没有智慧。”如果不是这样，见解与经论和理证相关，禅修与体验相关，行为与时机相关，果与利他相关，因此，对于被无明引入歧途的人，需要一位具备圆满断证的导师。如果不是这样，仅仅是心安住于稠密的禅修，就像雪下的肿块一样，很难知道是什么。在这个时候，在白玛才仁林（Dpal Tshe ring ljongs）的禅修院里，大约有八九个人进行了三年的闭关。此外，依靠拉杰（Lhags skyobs）和觉普（Cog pu）等处的苦行僧和瑜伽士们的禅修非常兴盛。即使在夜晚，也将时间分为三段，中间一段用来睡觉。为了保护另外两段的精进，特别安排了时间。以法螺作为禅修的信号，进行思考和偶尔的巡逻，以保持觉醒。教主果仓巴说：“一半时间用于修行，一半时间用于闻法。”这句话也变得有意义。住在这里的大多数人，各自在世俗方面都有依靠和支持，为了避免恐惧和祈求吉祥而住在寺院里。他们不是为了放纵和喧嚣而穿上僧衣，而是将心托付给上师，将生活托付给食物、衣服和言语，只想着佛法而来，因此即使自己也难以维持生计。
English
When searching for incompleteness and introducing awareness in a direct way, he was most easily confused by ornate terms such as non-learning union. To this I said: When the Lord of Dharma, Bodongba, refuted phenomena such as calming, even if Ananda thought, "This aggregate is empty," that Bodhisattva contradicts the statement, "He does not adhere to characteristics, nor does he believe in the unborn state." I dispelled the mental fabrications in his mind with various reasons. For the meaning that is unspeakable, unthinkable, and inexpressible, using the logical connection of inference, like clearing a dark cave, the meditative reflection cut off the foundation of the meditation instructor at its root, resulting in great benefit. In general, Kusalupa's search for the mind allowed the dividing line between samsara and nirvana to be recognized in a direct way through the awareness of Balang Jipo. Saraha said, "All scholars explain scriptures, but there is no wisdom in the body." If it is not so, the view is related to scripture and reasoning, meditation is related to experience, conduct is related to timing, and the result is related to benefiting others. Therefore, for those who are led astray by ignorance, a teacher with complete abandonment and realization is needed. If it is not so, merely abiding the mind in dense meditation is like a bump under the snow, and it is difficult to know what it is. At this time, in the meditation center of Dpal Tsering Jong, about eight or nine people have completed three-year retreats. In addition, the meditation of renunciates and yogis relying on places like Lhags skyobs and Cog pu is very flourishing. Even at night, the time is divided into three parts, with the middle part used for sleep. To protect the diligence of the other two parts, special times are arranged. The conch shell is used as a signal for meditation, and thinking and occasional patrolling are used to maintain wakefulness. The Lord of Dharma, Gotsangpa, said, "Half the time should be used for practice, and half for listening to the Dharma." This statement also became meaningful. Most of those who live here have support and reliance in worldly aspects, and they live in the monastery to avoid fear and pray for auspiciousness. They do not wear monastic robes for indulgence and noise, but entrust their minds to the guru, entrust their lives to food, clothing, and speech, and come thinking only of the Dharma, so even they themselves have difficulty making a living.