English
He used to not say things that were agreeable to both sides, but now he has developed unwavering devotion. Also, Lama Soro, who was sent by Taklung Rinpoche, stayed here, saying that he needed to do some observations and some small matters. This "Condensed Clarity of the Five Stages" by Naropa seems like the essence of the Five Stages, and also seems like the root of the Five Stages' oral instructions. Since there was no commentary before, he said that a clear commentary should be made on it, so he immediately wrote and offered it. After that, he understood all the Yamari mantras related to the activities of the Dharma King. Finally, he also wrote an easy-to-understand commentary on the difficult points of the Dharma King's realization. At this time, one day while revising the manuscript, in a clear vision as he was falling asleep, he felt that the protector Dharma King was right here, and the Dharma Queen had also arrived. It was clear that they seemed to be preparing tea and entertaining guests. The written document seemed to touch on the main points, and it seemed to have some urgency and solemnity. In those places, about ten long pillars needed to be erected at the top, and all the pillars and beams were erected in the time it took to have a cup of tea. All the wood could be laid out that day, and it was very successful. There is no doubt that the eight classes of gods were at work. In addition, the old monastery was also expanded, and a lot of repairs were needed there. The kitchen was also completely demolished and expanded, and the roof was quickly completed. All the outer perimeter and the middle of the road had a large number of stone slabs and stone steps, etc. About sixty or seventy Ula workers completed the work throughout the summer without any problems. Each temple and house was exorcised and consecrated. For permanence, although the old house of Padmasambhava was strong, the later expanded part seemed to be not strong because the officials of Rinpoche's household and others below did not do it properly. This year, it also collapsed due to heavy rain. Therefore, the bad parts were demolished, and the roof was rebuilt after repairs. Previously, he said he would come in August, but he was too busy.
Chinese
这是怎么发生的呢？ 八月里没有谈论。 九月里，首先是第司（Sde-srid）自己到了江孜（Gyangtse）。 我也得去江孜。 虽然答应了，也打算去江孜，但后来却改道去了年堆（Nyang-stod）。 这次看来不太重要，但在重要的地方，如果没有充分的商议，恐怕不行。 这时，之前说江孜很重要，但之后又说不重要，对此有些不满意。 然而，之前再三强调的事情，却没能做到。 这次如果还不去，恐怕不行。 从大隐修地出发的那天，一开始的路兆头就很不好，遇到了两个手脚畸形的人，骑马时马鞍带也松了。 之后在塔登（Tagten）住了几天，为了扭转不祥之兆，特意去了隐修地住了一晚。 再次回来时，遇到了装满东西的容器等，兆头稍微好了一些。 这时，因为根本不在塔登，而是在觉囊（Jonang），所以就算作是在觉囊。 之后，本来打算九月初十从塔登出发，但因为厨师等没到，耽搁了一天。 然后逐渐到达了日喀则（Tse）方向。 去年来的时候和这次，两次都是，我到达日喀则格东（Tse-gdung）时，巴千仁波切（Bdag-chen Rin-po-che）都坐在法座上，住了六七天后才离开。 以前我年轻的时候，想向这位巴千（Bdag-chen）求一些法，但期间有些侍从等，还有一些施主也成了憎恨的根源，有些从远方来指责我的人，似乎也在路上被劝退或改变了主意，这是大和小的事例。 因为心里不舒服，觉得就是这样，所以没有特意去拜见。 这两次去日喀则，都做了一些轮流敬茶和献茶的事情。 总的来说，在这些萨迦派的信徒中，对我最好的是领头的人，同等的人帮助我，地位低的人尊敬我，总之，根本没有照顾我的意思，我的身和财
English
How did this happen? There was no discussion in August. In September, the Desi (Sde-srid) himself first arrived in Gyangtse. I also had to go to Gyangtse. Although I agreed and planned to go to Gyangtse, it was later diverted to Nyang-stod. This time it doesn't seem very important, but in important places, if there is not enough consultation, I am afraid it will not work. At this time, it was said that Gyangtse was very important before, but later it was said that it was not important, and I was a little dissatisfied with this. However, I was unable to do what I had repeatedly emphasized before. If I don't go this time, I'm afraid it won't work. On the day of departure from the Great Retreat, the road omen was not good at the beginning, and I met two people with deformed hands and feet, and the saddle strap came loose when riding a horse. After staying in Tagten for a few days, in order to reverse the ominous omen, I went to the retreat for one night. When I came back again, I encountered containers full of things, etc., and the omen was slightly better. At this time, because it was not in Tagten at all, but in Jonang, it was counted as being in Jonang. After that, I originally planned to leave Tagten on the tenth day of September, but because the cook and others did not arrive, it was delayed for a day. Then gradually arrived in the direction of Tse. Both when I came last year and this time, when I arrived at Tse-gdung, Bdag-chen Rinpoche was sitting on the throne, and left after staying for six or seven days. When I was young, I wanted to ask this Bdag-chen for some Dharma, but in the meantime, some attendants, etc., and some benefactors also became the source of hatred, and some people who came from afar to accuse me seemed to have been persuaded or changed their minds on the way. This is an example of big and small. Because I felt uncomfortable, I thought it was like this, so I didn't go to see him on purpose. Both times I went to Tse, I did some alternating tea offering and tea offering. In general, among these Sakya followers, the best to me is the leader, those who are equal help me, and those who are low respect me. In short, there is no intention to take care of me at all, my body and wealth.
Chinese
現在來說，那些強行要求進貢的理由，說得含含糊糊、不清不楚。事實上，我們以前四處漂泊的時候，也算是薩迦派的一份子。無論在衛藏哪個地方，對薩迦派的教法有什麼幫助呢？那時候的幫助確實很大，這是大家都知道的。對於五位貢瑪等上師，直到現在仍然保持著敬仰之心。他們的宗教儀軌，現在也還在做著同樣的事情。教法也還在遵循著同樣的。現在薩迦派的無論大小上師，還是寺院僧眾，當初需要幫助的時候，從來沒有依靠過我們。都是自己奮鬥出來的。拿了食物和財物也沒有覺得不好意思。而是用自己所有的財產去供養他們。給予的恩惠大體上是相等的，沒有覺得自己給予的更多。我達熱納塔在哪裡剪了頭髮呢？是在吉祥的達隆巴。向各個教派都請教了佛法。認識心性是托噶丹拉旺巴給予的。如果說噶舉派是托噶丹的一支，那從某一方面來說也對。授記是強巴貢波做的。見解是遵循多波巴的教法。法語是追隨印度成就者的腳步。到底是什麼教派，是誰的僧人，現在知道了嗎？得到了上師的加持。懂得了經續的意義。守護著誓言。領悟了實相。見到了本尊。降伏了空行母。使護法成為僕人。引導有緣者。解脫了自相續。利他事業自然成就。如果有人自稱是智者，問他安身之處，卻什麼也說不出來。如果有人自稱是僧人，本該有戒律的清香，卻散發著酒的味道。如果有人自稱是好人，卻總是充滿傲慢，嫉妒他人，惡語相向，言語粗暴，像這種人，最好不要與之交往。不僅如此，有些自以為是知識淵博的人，卻對待破戒者、違背誓言者、違背教令者，都以極其輕蔑的眼光看待，這就像是鸚鵡學舌一樣。如果真是那樣的話，就像有些猴子一樣，對著啞巴說：「啞巴、啞巴、啞巴」，還會「嘀嘀咕咕」地叫。嘿嘿嘿嘿。還有，以前未完成的事情，現在已經到了高潮，我們自己的孩子啊
English
Now, the reasons for demanding tribute are being made vague and unclear. In fact, when we used to wander around everywhere, we were also considered a part of the Sakya school. Wherever in U-Tsang, what help did we give to the Sakya teachings? The help at that time was indeed great, which everyone knows. Towards the five Gongma and other lamas, we still maintain reverence to this day. Their religious practices are still being done the same way. The teachings are also being followed the same way. Now, whether it's the great or small lamas of the Sakya school, or the monasteries and sanghas, they have never relied on us when they needed help in the beginning. They all struggled on their own. They didn't feel ashamed to take food and wealth. Instead, they used all their possessions to make offerings to them. The favors given were generally equal, without feeling that they had given more. Where did I, Tara Natha, cut my hair? It was at the auspicious Taglungpa. I asked for teachings from all schools. The recognition of mind-essence was given by Togden Lhawangpa. If you say that the Kagyu school is a branch of Togden, then it may be true in some aspects. The prophecy was made by Jampa Gonpo. The view is to follow the teachings of Dolpopa. The Dharma language is to follow in the footsteps of the Indian siddhas. What school is it, and whose monk is it, do you know now? I received the blessings of the guru. I understood the meaning of sutras and tantras. I guarded the vows. I realized the true nature. I met the yidam. I subdued the dakinis. I made the protectors into servants. I guide the fortunate ones. I liberated my own mind-stream. The work of benefiting others is naturally accomplished. If someone claims to be a wise person, but when asked about their place of rest, they can't say anything. If someone claims to be a monk, but instead of the fragrance of discipline, they emit the smell of alcohol. If someone claims to be a good person, but is always full of arrogance, jealous of others, speaks ill of others, and uses harsh words, it's best not to associate with such people. Moreover, some self-proclaimed knowledgeable people treat those who break vows, violate commitments, and disobey orders with extreme contempt, which is like a parrot mimicking speech. If that's the case, it's like some monkeys saying to a deaf person, "Deaf, deaf, deaf," and making "diddly-diddly" sounds. Hehehehe. Also, the unfinished business from before has now reached its climax, our own children...
Chinese
对于学友，也讲述了传授的种类。在第悉（政府）中，对于玛尔巴译师的学说，吉祥喜金刚父续母续，金刚帐续摄略，幻化大网母续，这四个坛城的灌顶都圆满奉献了。无我母的真实义，晚上在梦中，出现了《根本续》和《小释》两种。现在叫做“寂静处”的地方，是至尊法身金刚融入法界之处，那里有个狭窄的拉康（寺庙），东边有个白色的孔，里面黑乎乎的。有个老妇人管家，穿着新衣服，说得了麻风病。拉康里面，堆满了许多箱子，所有的表面都被罪恶染得漆黑。这是那些深奥灌顶出现问题的征兆。刚到这边就得了重感冒，喝了几服药，感觉好多了。这些因素加在一起，就开始生大病了。总而言之，只要有血肉之躯，生病是必然的。特别是，所有严重的疾病都是自己业力的结果。不能怪别人。这次生病也确信是业力显现。去年羊年，大约在藏历三四月的时候，梦见一个黑皮肤的女人，身体非常大，有很多蛇头，用黄金、绿松石等各种珍宝制成的各种动物形象装饰着。骑在一头大象上，非常高兴的样子，在一个很大的泥坑里奔跑。出现这种征兆的时候，从以前开始，一年内都会生一次大病。这也是我们十六七世之前，生生世世发下邪愿的龙、妖、空行母等，具有强大神通和凶猛力量的他们高兴的征兆。羊年夏天来临的时候，第悉（政府）那边好像在催促尽快过去。这也是来年要生病的征兆。有点担心生病。除此之外，就那样做吧。今年在传法的关键时刻，得了一场严重的感冒。因为不知道，所有的饮食起居都颠倒了，两天病得很重。第三天，
English
To the fellow student, I also explained the types of transmissions I had received. In the Desi (government), regarding the doctrines of Marpa the Translator, the glorious Hevajra Father Tantra and Mother Tantra, the Condensed Vajra Tent Tradition, and the Great Illusion Mother Tantra, I offered all the empowerments of these four mandalas completely. In a dream one night, regarding the actual meaning of the Selfless Mother, both the Root Tantra and the Minor Commentary appeared vaguely. Now, the place called 'Secluded Place' is where the venerable Dharmakaya Vajra merged into the Dharmadhatu. There, there is a narrow Lhakhang (temple), with a white hole in the east, and it is dark inside. There is an old female caretaker who wears new clothes and is said to have leprosy. Inside the Lhakhang, many boxes are piled up, and all the surfaces are filled with blackness from sins. This seems to be a sign of problems with those profound empowerments. As soon as I arrived here, I caught a severe cold. After drinking some medicine, I felt better. With these factors combined, the onset of a serious illness began. In general, as long as one has a body of flesh and blood, illness is inevitable. In particular, all serious illnesses are the result of one's own karma. There is no one else to blame. This illness is also definitely understood to be a manifestation of karma. Last year, in the Year of the Sheep, around the third or fourth month of the Tibetan calendar, I dreamed of a dark-skinned woman with a very large body and many snake heads, adorned with various animal figures made of gold, turquoise, and other precious jewels. Riding on a large elephant, she appeared very happy, running in a large mud pit. When this kind of sign appears, from before, a serious illness occurs once a year. This is also a sign of the joy of the nagas, demons, dakinis, etc., who have great magical powers and fierce strength, who have made evil vows in all lifetimes since sixteen or seventeen lives ago. When summer came in the Year of the Sheep, it seemed that the Desi (government) was urging me to come quickly. This is also a sign that I will get sick next year. I am a little worried about getting sick. Other than that, I will do as I am told. This year, during the crucial time of giving teachings, I caught a severe cold. Because I didn't know, all my diet and lifestyle were reversed, and I was very sick for two days. On the third day,