English
Like the three father and sons, Namgyal also increased the share of annual festival offerings. On the 25th of the third month, a new festival was established, the day of compassion and diligence, the name of the lineage holder incarnation Kunpang Chenpo Kuntu Zangpo (Samantabhadra), which is difficult to express, and made it auspicious and complete. Afterwards, on the 27th, on an auspicious astrological day, the Desi himself went to greet him, and with a large gathering including Serkhyeng, they arrived at Lhatse Phodrang Palace. That day, until noon, the sun was very gentle, and at the welcoming place, as soon as we dismounted, a slight breeze arose. As soon as we entered the tent, a great wind arose, almost overturning the tent. Then, Serkhyeng and others, in the midst of a great storm, could hardly see each other, and when they returned to the Dzong, the wind subsided. For the rest of that month, various strict orders were offered. On the 30th, a land ritual was performed. A mandala of colored sand was constructed for the glorious Guhyasamaja assembly of holy beings. Shabdrung Rangdag had only one or two secular officials under his command. The rest were mostly lamas, khenpos, geshes, lharampas, etc., mainly divided into twenty-five parts, and a second initiation was performed. Afterwards, in connection with the glorious Guhyasamaja Five Stages, detailed explanations of the generation and completion stage guidance were given, as well as the transmissions of the five treatises of the holy father and sons, the root tantra, the Lamp Illuminating the Five Stages, and other Dharma teachings were fully bestowed upon each of the aspirants. The Khenchen of Ngamring Monastery was also given personal practices such as the introductory verse of the yogini guidance of Lawapa. On top of constructing the colored sand mandala of the glorious Vajravarahi Heruka sixty-two deities, an initiation such as offerings was performed. The Khenpo Jamyang Dorje of Chokhor Lhunpo Monastery, as well as the khenpos and khenpos of Jamyangpachen, also came. On the auspicious day of the fifteenth of Saga month, on the newly built Dharma throne in front of the Dzong, the transmission of Mani and the long life empowerment were performed for almost all the people of Tsang. Afterwards, in the great assembly hall of the Dzong, with offerings and geshes as the main focus, monks and laypeople mixed together, filling the great assembly hall.
Chinese
以被称为玛拉大发心（地名）的大学者萨迦班智达的言教文字为基础，按照适合修法要义的方式进行。如此，在好的地方，佛法和财富圆满，广利他众的正是此时。总的来说，正如这篇历史的开头所说，希望所有阅读此文的人都能理解。因此，有些人会这样想：你这篇值得记录在文字中的奇妙佛法，什么也没有。除此之外，宗派偏见和贪嗔等不如法之事也很多，高低贫富等各种各样的话也很多，为什么要写这些不美好的话呢？我写这些也不是特别高兴，也不是已经断除了贪嗔等过失。苦乐的差别，敌人和朋友的变化等各种各样的事情发生，本就是轮回的规律。但是，因为别人恳切地劝请，所以才写下了这篇即使不是什么重要的文章。我既不会心里怀着强烈的贪嗔，用甜言蜜语诱骗别人，也不会写下美好幸福顺心的话，而隐藏痛苦衰败不如意的事。而且，不要期望我这样不好的人会做出好的行为。自己烦恼如火燃烧，却说调伏自心的调伏之法，以及没有过失烦恼的没有之法，这都是欺骗世人的狂妄之语。然而，导师如来曾说，诸位智者成就者们修习并讲述，直到现在教法也没有中断。对于这些佛法，我也做了请教、观看、听闻、向他人请教、断除疑惑等。这也不是为了希望自己聪明，或者想要比别人更优秀，而是因为知道众生从轮回中解脱依赖于佛法，而佛法又需要词义不颠倒且传承不断。因此，对于深奥广大的法，不要害怕和退缩；对于简短明了的法，不要轻视和忽略，要认真学习，然后去利益他人。
English
Based on the words of the great scholar Sakya Pandita, known as the great mind of Mala (place name), it is done in a way that suits the essence of meditation. Thus, in a good place, Dharma and wealth are abundant, and this is the time to greatly benefit others. In general, as mentioned in the beginning of this history, I hope that all those who read this article will understand. Therefore, some people may think like this: Your wonderful Dharma, which is worth recording in writing, has nothing. In addition, there are many sectarian biases and non-Dharmic things such as attachment and aversion, and there are also various kinds of talks about high and low, rich and poor. Why write these unpleasant words? I am not particularly happy to write these, nor have I eliminated the faults of attachment and aversion. The difference between happiness and suffering, the changes of enemies and friends, and so on, are the nature of samsara. However, because others earnestly urged me, I wrote this article even though it is not an important one. I will neither hold strong attachment and aversion in my heart and use sweet words to deceive others, nor will I write good words of happiness and prosperity and hide the things of suffering and decline. Moreover, do not expect that a bad person like me will do good deeds. Burning with afflictions like fire, but talking about the method of taming the mind and the method of having no faults and afflictions, these are all arrogant words to deceive the world. However, the teacher Tathagata said, the wise and accomplished ones practiced and taught, and the Dharma has not been interrupted until now. I have also done things such as asking, viewing, listening, asking others, and cutting off doubts about these Dharmas. This is not just to hope that I am smart, or to want to be better than others, but because I know that the liberation of sentient beings from samsara depends on the Dharma, and the Dharma needs to be accurate in meaning and have an unbroken lineage. Therefore, do not be afraid or shrink from the profound and vast Dharma; do not despise or ignore the short and clear Dharma, but learn diligently and then benefit others.
Chinese
能开示此理，是我的第一种解脱。 从显密经论的海洋中，弥勒菩萨的著作，以及印度众多智者和成就者的究竟意义的著作，同样，圣者龙树父子，佛智足师徒，大婆罗门萨惹哈，卢伊巴、智力巴、黑行巴三位，拉里达，吉祥持，毗瓦巴，咕咕日巴等成就者所著的密咒论典，十地菩萨的释论，特别是对大成就者寂静藏等人的口诀融会贯通，通达其意，从而开启门户。仅仅是见到和听到显密经续的集合，就能理解并汲取深奥意义的精华，这也是我的第二种解脱。 来到西藏的译师、班智达等化身圣者，以及追随他们的许多先贤，以及期间涌现的许多具有高尚行为的大学者和成就者，摒弃了偏袒的贪嗔之心。对仲、俄、玛三氏族，惹、觉、祥三氏族，萨、鄂、嘉三氏族等广为人知的金刚持大师们的所有口诀、讲说和心意秘密，大多都已通达。生起次第、圆满次第的仪轨和事业的实践次第，都能毫不费力地在心中显现，并且生起些许加持和经验，这也是我的第三种解脱。 依靠上师们的慈悲和加持力，对于远离一切戏论的法性，以及证悟它的方法，显宗和密宗所说的一切，都依靠三种信心而获得定解和信仰，因此对于开示这些的经论，以及证悟法性、现证此道的圣者们，也获得了无法被其他因缘所摧毁的坚定不移的信仰。仅仅是听到圣者们的传记，或者看到他们的画像，就能生起汗毛竖立、泪流满面的欢喜。
English
Being able to reveal this truth is my first liberation. From the ocean of Sutra and Tantra scriptures, the treatises of the Regent Maitreya, and the definitive meaning treatises of many Indian scholars and accomplished ones, similarly, the noble Nagarjuna and his sons, Buddha Jñānapāda and his disciples, the great Brahmin Saraha, Lui, Dril, and Black Heruka, Lalita, Śrīdhara, Virupa, Kukuripa, and other accomplished ones' treatises on Mantra, the commentaries of the Bodhisattvas of the ten Bhumis, and especially having mastered the instructions of the great accomplished Śāntigarbha and others, and having understood their meaning, thus opening the door. Merely seeing and hearing the collection of Sutras and Tantras, one can understand and extract the essence of the profound meaning, this is also my second liberation. The translator-panditas and incarnate holy beings who came to Tibet, and the many predecessors who followed them, and the many great scholars and accomplished ones with noble conduct who appeared in between, having abandoned the mind of attachment and aversion that divides into factions. Having mastered most of the instructions, explanations, and heart secrets of all the well-known great Vajra holders such as the Drog, Gö, and Mar three clans, the Ra, Kyo, and Shang three clans, the Sa, Ngok, and Dpyal three clans, and being able to effortlessly visualize all the creation and completion stage rituals and the arrangement of activities in the mind, and having some blessings and experiences arise, this is also my third liberation. Through the compassion and blessings of the holy Lamas, having gained certainty and faith based on the three kinds of faith in the essence of reality, which is free from all elaboration, and in all the methods for realizing it as taught in Sutra and Tantra, therefore, having gained unwavering faith that cannot be destroyed by other conditions in all the scriptures that reveal these, and in all the holy beings who have seen the essence of reality and realized this path. Merely hearing the biographies of the supreme holy beings, or seeing their images, one generates joy that makes the hairs stand on end and tears flow.
Chinese
对于佛法和修行者生起圆满的信心，这也是我的第四种解脱。此外，有些智者对于世俗的显现执着于“是此”、“是彼”、“是死”、“是尸”，随着俱生智的执着而建立宗派，将一切错觉都认为是真实的，从而阻碍了佛陀的智慧。但我对一切法如幻如梦的理解非常坚定，确信佛陀的智慧和佛陀的教言绝无错误和谬误，因此从内心深处信赖圣者的等持和如来之教，这也是我的第五种解脱。有些智者仅仅对佛教或某些圣人持有偏袒的赞扬，却不了解佛陀的事业遍及一切所知，也不理解大乘的方便法门，从而执持自己的观点为最高，视其他佛教宗派为敌人，甚至连外道的名字都不愿听到。他们期望成为智慧者，但希望渺茫。为了适应各自的根器，所有宗派和越来越高的乘，都有与较低乘不共的殊胜见、修、行，也有舍弃过失和增益功德的方式。虽然具备诸多优点，但即使是顺世外道的宗派，也属于摧毁无明的范畴。甚至连根部虫穴中沉睡的小虫的食物，也知道是源于佛陀菩萨的愿力。因此，虽然对如来和正法的门径生起了胜于他者的坚定信心，但对于其他宗派，也未曾生起轻蔑之心，也未曾陷入内心冲突的泥潭，这也是我的第六种解脱。为了不违背大金刚持的誓言，为了宣说密法等目的，我也曾修持过许多不同坛城的念诵。但主要的是，所有本尊都是同一体性，所有咒语都是同一味道，所有圆满次第的瑜伽，其自性都是平等性。
English
This arising of perfect faith in the Dharma and individuals is also my fourth liberation. Furthermore, some scholars cling to this conventional appearance as "this is it," "that is it," "it is dead," "it is a corpse." Following the innate clinging of the mind, they establish philosophical systems, considering all illusions as real, thereby obstructing the wisdom of the Buddha. However, my understanding of all dharmas as illusory is very firm, and I am certain that the wisdom of the Buddha and the words of the Buddha are without error or fallacy. Therefore, I wholeheartedly trust in the samadhi of the noble ones and the teachings of the Tathagatas, which is also my fifth liberation. Some scholars only hold biased praise for Buddhism or certain holy individuals, but they do not understand that the Buddha's activities pervade all knowable things, nor do they understand the skillful means of the Mahayana. Therefore, they hold their own views as supreme, regard other Buddhist schools as enemies, and even do not want to hear the names of non-Buddhists. They hope to be wise, but the hope is slim. In order to suit their respective capacities, all schools and increasingly higher vehicles have unique and superior views, practices, and conduct that are not common to the lower vehicles, and there are also ways to abandon faults and increase merits. Although possessing many advantages, even the Lokayata school belongs to the category of destroying ignorance. Even the food of the small worms sleeping in the root burrows is known to be derived from the power of the aspirations of Buddhas and Bodhisattvas. Therefore, although I have gained unwavering faith in the paths of the Tathagatas and the sacred Dharma, which is superior to others, I have not developed contempt for other schools, nor have I been immersed in the muddy swamp of inner conflict. This is also my sixth liberation. In order not to violate the vows of the Great Vajradhara, and for the purpose of expounding the tantric teachings, I have also practiced the recitation of many different mandalas. But the main thing is that all the principal deities are of one taste, all mantras are of the same flavor, and the nature of all the yogas of the completion stage is equality.