English
Through the kindness of the guru, blessings are received. Now that there is little life left, do not waste it meaninglessly in idleness. The time has come to work for one's own liberation. Even the greatest and most renowned positions cannot last for hundreds of years. In the brief moment of obscurity, a deep and unnecessary conviction arises from within. In this cycle of existence, from the peak of existence down to the hell of unremitting pain, I have not seen anything superior to the experience of suffering. All beings, high, middle, and low, are pitiably in inferior states. With false concealment and secret actions, one presumes to accomplish important tasks. Without living a life of leisure, even the efforts exerted are like the games of ignorant children. How can one expect any fruit? In the prosperity of gathering wild crowds, all long-term intentions of oneself and others are completely lost. How can one mistake it for something worthwhile? Expecting happiness from others, and seeking favors and connections, are the causes of burning pain in the heart. Pursuing high positions leads to great distraction and is without benefit. By dwelling alone in solitude, sin naturally ceases. All speech, friendships of close companions, because of excessive intimacy, give rise to attachment. From afar, abandon the suffering of clinging and desire, and live life in ease and joy. Food is obtained through alms, without needing to repay favors, nor needing others to say that one is a pure practitioner. In places unseen by people, like a bird on a vajra seat, without a fixed place to settle, it is wise to abandon such activities from the heart. By abandoning these, the blessings of the Kagyu lineage enter. Through ceaseless prayer, accomplishments are obtained from this. Whatever strength of devotion and faith I possess, may it be gathered into one, and may it prevent the arising of the four things of samsara in the three realms—body, wealth, retinue, and fame—and the inferior appearances that depend on them, in the minds of myself and others. Thus, I pray. ༈ །Namo Guru (藏文：ན་མོ་གུ་རུ།，梵文天城体：नमो गुरु，梵文罗马拟音：namo guru，汉语字面意思：顶礼 गुरु上师). The effortless blessing has the power to penetrate all vessels and contents, and has the power to bless the minds of others. Due to unobstructed direct perception, it follows the thoughts of all beings as they are, without bias or partiality, and is the dominion of compassion.
Chinese
已经过去了。仅仅是看到他的身相，也能转变他人的显现，信心和证悟迅速生起，即使是没有业和福分的下劣之辈，也能暂时断除庸常的分别念。对于那些追求贤善成就名声的上师们的传记，像厌恶呕吐物一样看待，对于高低中等的一切人，以谦逊的态度对待，不以傲慢来征服傲慢者，而是以力量来降伏。功德的一部分，连诸佛都难以言说，恩德深重的法王噶玛巴旺秋多杰的尊前，劝勉无常，劝勉精进，赞叹处所，以及开示于法界中观照的金刚歌，从众多金刚歌中，将零散的部分记录下来，如下所示。那时，在他二十七岁时，住在楚布寺（1187年）的寂静处，一些道友说：“唱一首歌吧。”因此，我想到，在这被噶举派上师们加持和足迹遍布，心中生起殊胜证悟的地方，如果做一个善行，一定会生起证悟。也忆起了往昔噶举派上师们的传记。对于现在自诩为修行者，包括我在内的人们的行为，也感到不悦。现在，虽然因为自己的福分不够，无法真正地效仿噶举派上师们的传记，但祈愿未来能够学习，在那时，忆念上师和处所的功德，为了劝勉自他行善，发出了这样的祈请之歌。 ༈ །།荣耀世间自在噶玛巴， 彼之身语意金刚。 持有无尽轮之宝藏， 慈父法王之足前敬礼。 处所宜人吉祥庄严此， 高耸山峰珍宝岩石上。 诸天本尊寂怒众安住， 一心修持之圣地甚佳。 南方森林山坡壮丽处， 树木繁茂香气扑鼻面。 圣母薄伽梵度母亲临， 赐予殊胜共同成就轻易。 西方雪山洁白如晶
English
has passed. Just seeing his form transforms the appearances of others, swiftly generating faith and realization. Even the most base, lacking in karma and fortune, are able to temporarily sever the ordinary conceptual thoughts. Regarding the biographies of those lamas who seek fame for their virtuous achievements as if they were loathsome vomit, he treats all, high, low, and middle, with humility, subduing the arrogant not with arrogance, but with strength. A portion of his qualities is difficult for even all the Buddhas to express. From the venerable Chöje Karma Pa Wangchuk Dorje, who urged impermanence, urged diligence, praised the place, and sang many vajra songs that show how to view the dharmadhatu, I have made a written record of whatever scattered pieces I could find, as follows. At that time, when he was twenty-seven years old, while residing in the secluded retreat of the great seat of Tsurphu (1187), some Dharma friends said, "Sing a song!" Because of that, I thought, in this place blessed by the Kagyu forefathers, trodden by their feet, where perfect samaya realization was born in their hearts, if I were to do a virtuous practice, I would certainly generate experience and realization. I also remembered the biographies of the previous Kagyu forefathers. I am also not pleased with the actions of those who now pretend to be Dharma practitioners, including myself. Now, although I do not have the fortune to actually emulate the biographies of the previous Kagyu forefathers, I pray that I may be able to learn in the future. At that time, remembering the qualities of the lama and the place, I uttered this song of supplication to encourage myself and others to virtue. ༈ །།Glorious Lord of the World, Karmapa, His body, speech, and mind are vajra. Holding the treasury of inexhaustible wheels, I bow to the feet of the kind father, Dharma Lord. In this delightful, auspicious, and naturally formed place, On the high mountain peaks, precious rocky mountains, The deities, yidams, peaceful and wrathful, all reside, It is an excellent place for single-pointed practice. On the magnificent southern forest slopes, Where various trees exude fragrant scents, The Bhagavan Mother Tara herself resides, Granting supreme and common siddhis easily. To the west, the white glacier is like crystal
Chinese
于佛塔前，五部如来安住于坛城之中，仅仅见到便能无碍地，消除产生业和烦恼的障碍。北面红玛瑙的岩石面上，吉祥马头明王威力的君主，也被天神勇士的海洋所围绕，对轮回和涅槃的一切都自在。东方拉殿是觉阿释迦牟尼兄弟所化现，在坚硬的宝石岩板上，吉祥释迦王自然显现，使清净的教法长久住世。中央是色究竟天殊胜处金刚座，尊者三世知等，是三世诸佛安住之地。楚布寺是化身寺院，总的来说在整个世界都无与伦比。无论谁见到、前往，甚至仅仅忆念一次，必定能消除累世的罪障。我因琐事散乱而心烦意乱，在觉姆冈（山名）和楚布（寺名）等地，作为噶举派的住所，一心一意地修行铭记于心。即使铭记于心，对治的力量也很弱，对今生的执着也无法断除，暂时以利他之名伪装，日夜像寄生虫一样散乱。现在自己好好想想，掏出心肝，修行佛法，在不知不觉中青春已逝。总的来说，这种言行不一的自私行为，上师早已知晓，对自己有害。现在噶玛的追随者，想要修行的人们，用死亡无常的猛烈来鞭策自己，把今生的事情全部放下，把修行佛法作为核心，一定能实现永久的愿望。一般来说，人多思虑，心绪烦乱，犹豫不决，不知何去何从。依靠乞讨来的食物，破旧的衣服，简陋的钵盂和生活用品，依靠无罪的食物，苦行和精进的营养。即使暂时修行有所成就，进步也会很大。总的来说，思想的重点是修菩提心，以独自修行感到羞愧，为了六道众生，以慈悲心，修持甚深空性慈悲道。从一句经文的教诲，到八万四千法蕴，如果不在自己的相续中修持，即使能说会道，也只是鹦鹉学舌。尊者上师所赐予的教诲，最初听闻时断除了怀疑，第二次
English
In front of the stupa, the mandala of the five families of Buddhas resides. Just seeing it effortlessly eliminates the obscurations that cause karma and afflictions to arise. On the north side, on the red ruby rock face, the glorious Hayagriva, the king of power, is also surrounded by an ocean of heroic deities, freely transforming all of samsara and nirvana. In the east, Lhakhang is emanated from the Jowo Shakya brothers. On the hard, precious rock slab, the glorious Shakya King naturally appears, causing the pure teachings to abide forever. In the center, the supreme place of Akanishta, Vajrasana, is where the venerable ones, the knowers of the three times, and the Buddhas of the three times reside. Tsurphu Monastery is an emanation monastery, unparalleled in the world. Whoever sees, goes to, or even remembers it once will surely eliminate the sins and obscurations of countless kalpas. I am disturbed by worldly affairs and distractions. In places like Jomo Kang (mountain name) and Tsurphu (monastery name), as the residence of the Kagyu lineage, I wholeheartedly practice and hold it dear to my heart. Even if I hold it dear, the power of the antidote is weak, and the attachment to this life cannot be severed. Temporarily disguised in the name of benefiting others, I am distracted day and night like a parasite. Now, think carefully for yourself, take out your heart and liver, practice the Dharma, and unknowingly youth has passed. In general, this kind of selfish behavior of saying one thing and doing another is already known by the guru and is harmful to oneself. Now, the followers of Karma, those who want to practice, use the fierce impermanence of death to spur themselves on, put aside all the affairs of this life, and make practicing the Dharma the core, and you will surely achieve your permanent wishes. In general, many people think too much, their minds are disturbed, they are hesitant, and they don't know where to go. Rely on begged food, tattered clothes, a simple begging bowl, and daily necessities. Rely on blameless food, asceticism, and the essence of perseverance. Even if temporary practice is achieved, progress will be great. In general, the main point of thought is to cultivate bodhicitta, to be ashamed of practicing alone, and for the sake of the six realms of beings, with compassion, cultivate the profound path of emptiness and compassion. From the teachings of a single verse to the eighty-four thousand collections of Dharma, if you do not practice them in your own mindstream, even if you are eloquent, you are just imitating a parrot. The teachings bestowed by the venerable guru, at first hearing, cut off doubts, and the second time,