English
The incomparable and wonderful fragrance became rich and clear, which was also understood as a part of practice and realization. All of these naturally arose from the intense sadness due to the changes of past and present, and all times and spaces. On the fourteenth day of the seventh Tibetan month, with the appearance of storms and miracles, on the Torma of the Lama Yidam, Okarba (place name) created obstacles, and an extremely large sin with horns fell from the sky into one's own lap, etc. Various things happened, and these were also sent into the Dharmadhatu. Because it was necessary to establish the monastery of Jag (place name), Namling Monastery and Panam Gadongba (place name), etc. were constantly vying for who would obtain Jag (place name), but their greed did not succeed. Although Kube Kagyupa Kunga Lekdrup, known for his accomplishment in practice, was appointed based on his lineage, the previous relationship was maintained on the surface, so some faults caused by close associates occurred. Previously, in accordance with our own omens, at this time, the head of the local government of Ngamring (present-day Angren County) himself became unwell, so large-scale prayer ceremonies were performed, and Gyalwa Rinpoche, etc., bestowed empowerments, etc., so that his body recovered. However, Gyalwa Rinpoche immediately became unwell, and on the twenty-seventh of that month, in the palace of Jang Ngamring (northern part of present-day Angren County), he manifested the appearance of merging the Rupakaya into the Dharmadhatu. In a dream on the twenty-fifth, Gyalwa Rinpoche appeared. He said that there had been rumors of illness since yesterday, but there was no such thing at all. He had never been sick before, and it was even more impossible to be sick now, clearly expressing his reassurance. These are also considered for the ultimate meaning. Temporary destruction is a sign of showing Parinirvana for the meaning of non-destruction. On the twenty-third day, he initially showed the appearance of not being able to see with his eyes, and then manifested a very wonderful youthful form, wearing pearl net-like decorations and unconventional clothes, leaving in another direction. On the twenty-ninth day, the news could not be delivered in time. In reality, it is considered for taming the last sentient being to be tamed by seeing, hearing, and knowing, and as he had said many times before, he intended to entrust the remains of the monastery to me, that is, Gyalwa Rinpoche merging the Dharmakaya in his own monastery, the attendants and monks inside the Labrang (theocratic institution), and those who are called practitioners but are actually foolish.
Chinese
僧众和施主的来源，都依赖于眼前的衣食和长远的虚假佛法，咒师རྒྱམ་པད་（音译：坚白）自己欺骗和败坏了他们，所以上师圆寂后，他似乎要来掌管。如果那样的话，法脉的实践修行就会出错，只会变成那位圣洁上师意愿的相反和对立。这次也是，刚听到圆寂的消息，他就去了བྲག་སྟོད་（音译：扎妥），向僧人们索要字据，还把寺院的法器，如双层茶壶等许多东西，贿赂给了རྒྱན་བུའི་（音译：坚布）宗本，晚上搬走了许多法器，如衣服、坐垫等，做了很多乱七八糟的事。然而，由于诸多阻碍，几年间，从དཀའ་སེ་བ་（音译：嘎色哇）的角度来看，大致按照上师原有的意愿行事，这都是因为上师在异地圆寂的缘起。有些人认为上师圆寂在地方首领的城堡里，因此不相信。但总的来说，那个地方是吉祥之地，这可以从印度班智达ནགས་རིན་（音译：纳仁）等的传记中得知，特别是如上所述的原因，确信这完全是三世知者的事业。当时似乎在ངམ་རིང་（音译：昂仁）举行了荼毗仪式，但为了将上师的法体迎请到修行地，并完成圆寂后的四种功德，实际上也解除了限制，于藏历八月二十三日从བྱང་ཆེན་（音译：江钦）出发。前往上路的考察地。在ངས་པ་（音译：昂巴）的土地上做了一些驱魔，于藏历九月初三抵达大修行地བྲག་སྟོད་（音译：扎妥）。初十那天，我们的人，包括僧人在内，也迎请了上师的法体到达。从那天起，寺院所属的僧众全部聚集在一起，设立了法会。十五那天结束。因为上师已经解脱，所以本来就没有什么贵重的法器，稍微有的一些也都毫不吝惜地施舍给了别人。剩下的一些也在那段时间里散失了，除了少量的零碎东西外，所有的东西都从我们手中送走了。建造小小的佛像等都完成了，因此
English
The sources of monks and patrons all rely on immediate food and clothing and long-term false Dharma, so the mantra practitioner Gyampa himself has deceived and corrupted them, so it seems that he will come to take charge as soon as the master passes away. If that is the case, the practice of the Dharma lineage will be wrong, and it will only become the opposite and contradictory to the wishes of that holy lama. This time, too, as soon as he heard the news of his passing, he went to Drakto, asking the monks for written guarantees, and also bribed the Dzongpon of Gyambu with many things from the monastery's religious objects, such as double-layered teapots, and moved many religious objects such as clothes and cushions at night, doing a lot of messy things. However, due to many obstacles, for several years, from the perspective of Kasewa, things were done roughly according to the original wishes of the lama, which was due to the auspicious coincidence of the lama's passing away in a foreign land. Some people think that the master passed away in the castle of the local chief, so they don't believe it. But in general, that place is an auspicious place, which can be known from the biographies of Indian scholars such as Nagrin, and especially for the reasons mentioned above, it is certain that this is entirely the work of the Knower of the Three Times. At that time, it seems that the cremation ceremony was held in Ngamring, but in order to welcome the master's body to the practice place and complete the four merits after his passing, the restrictions were actually lifted, and they set off from Jangchen on the 23rd of the eighth month of the Tibetan calendar. Go to the survey site on the road. After doing some exorcism on the land of Angpa, they arrived at the great practice place Drakto on the third day of the ninth month of the Tibetan calendar. On the tenth day, our people, including the monks, also welcomed the master's body and arrived. From that day on, all the monks belonging to the monastery gathered together and established a Dharma assembly. It ended on the fifteenth day. Because the master has been liberated, there were originally no valuable religious objects, and those that were slightly available were generously given to others. Some of the remaining things were also lost during that time, and all the things except for a small amount of odds and ends were sent away from our hands. The construction of small Buddha statues and so on has been completed, so
Chinese
依靠浪潮，后来的财富和善行也得以增长。这时，咒师嘉央白玛也前来接受圆寂的福分，我们也为他改善了仪轨等。他自己没有给僧团带来任何麻烦，也没有给灵塔供奉任何食物。卫地的恶棍无耻之徒，像一些饿鬼一样，保持着原来的铜色面貌，在圆寂解脱的内部向外游荡。之后，为僧团们完整地讲述了香巴噶举的灌顶加持，以及三士道的完整次第。由于前来请求开示的人很多，所以多次传授了大手印的实修引导。藏历九月二十九日，从仁仲巴那里迎请了六臂智慧怙主的身像，从定结扎嘎迎请了魔怙主恰仲的身像，同时聚集在一起。新建了护法殿，非常灵验。一天晚上，向上师唱诵灵塔之歌祈祷，梦中以方便之法，八大成就者非常清晰地显现，并作了相应的赞颂。之后过了一个月左右，出现了一些不祥之兆，于是严守闭关。原本有立即前往昂仁（Ngamring，昂仁县）的约定，也推迟了。闭关三天后，桑孜（Samtse）的第巴中等的管家图多南杰巴，因身体不适，所有被任命为达孜瓦（Tagtsewa）的人都非常恳切地劝说，但我觉得这次身体不适可能会有大问题。因此，我必须谨慎，所以请求允许取消行程，根据预兆未能成行。后来，第巴图多管家本人并没有因此感到不满，但第巴噶丹管家似乎有些不高兴。闭关一个多月后，预兆也变得平静，准备前往昂仁（Ngamring，昂仁县）时，传来了后藏的军队攻打卫地的消息。一般来说，借用他人之力的战争非常不好。特别是第巴噶丹管家，无论心中如何粗暴地思考，都认为可以依靠噶玛巴父子的加持来弥补，但自己的恶业是他人无法救助的。
English
Relying on the waves, later wealth and virtuous deeds also increased. At this time, the mantra practitioner Gyam Pad also came to receive the blessings of passing away, and we also improved the rituals for him. He himself did not bring any trouble to the monastic community, nor did he offer any food to the stupa. The shameless villains of Ü, like some hungry ghosts, maintained their original coppery appearance, wandering outward from within the liberation of passing away. After that, the complete Shangpa Kagyu empowerment and blessings, as well as the complete stages of the three types of individuals, were fully explained to the monastic communities. Because many people came to request introductions, many practical instructions on Mahamudra were given. On the twenty-ninth day of the ninth Tibetan month, the statue of the six-armed Wisdom Protector was invited from Rindzongpa, and the statue of the Great Demon Protector Chamdral was invited from Tingkye Drakkar, gathering at the same time. The new protector's shrine was built, and it became very powerful. One night, praying to the Lama with the stupa song, the eight great accomplished ones appeared very clearly in a dream through skillful means, and a corresponding praise was also made. After about a month, some inauspicious signs appeared, so I strictly observed retreat. The original agreement to go to Ngamring immediately was also postponed. Three days after entering retreat, the steward Thutop Namgyalwa of the middle-ranking Depa of Samtse, due to his illness, all those appointed as Tagtsewa earnestly persuaded me, but I felt that this illness might cause a big problem. Therefore, I had to be cautious, so I requested permission to cancel the trip, and was unable to go according to the omens. Later, Depa Thutop himself did not feel dissatisfied because of this, but Depa Kardan's steward seemed a little unhappy. After more than a month of retreat, the omens also became peaceful, and when preparing to go to Ngamring, news came that the troops of Tsang were attacking Ü. In general, wars that borrow the strength of others are very bad. In particular, Depa Kardan's steward, no matter how rough he thought in his heart, believed that he could rely on the blessings of the Karmapa father and son to make up for it, but one's own bad karma cannot be saved by others.
Chinese
現在覺得寺院的生活也輕鬆了。這時候，布托（Brak stod）的屬寺海中寺（mtsho dbus dgon pa）有一些僧人逃走，布托（Brak stod）本地只有一個新僧人出現，嘉玉（rgyan bu）宗本（rdzong dpon）對此進行爭論等，以前的茶布熱（ja spob rtse）的果實都開始成熟了。我們經過古瓊（gur chung）到達昂仁（Ngamring）。天氣好等也很順利。賜予了勝樂金剛甕形面（bde mchog bong zhal can）、無上度母灌頂、不可思議的引導等許多您想給予的法。本來打算在藏曆十一月二十五日走，但是二十三日開始，夏仲（zhabs drung）自己身體不適。醫生們也顯得很着急。總的來說，雖然身體有點不舒服，但是通過祛病的灌頂加持等，看起來好多了，所以這次不會有什麼大礙，他們保證說。他們好像也有點擔心，但還是相信他們。大概還是有點懷疑吧。像供養了替身儀軌一樣，和寺院僧眾也同時進行，立即進行了儀式，雖然五天內非常不適，但是從二十八日開始，身體好轉，初一完全康復，看起來祛病的灌頂都很有幫助，加持力很大。那些喜歡嫉妒和惡語的人，在閉關的時候，以爲上師不在，就散佈各種謠言。之後立即出關，那些人終於感到滿意了，見到了傑姜央麥（rje 'gyur med），四號晚上遇到了上部的商人，他們給了很多黃金等，後來都用來建造布托（Brak stod）的佛像了。五號早上，也朝拜了阿底峽尊者建造的佛塔。七號到達曲隆（Choslung）。期間，原先由噶廈政府掌握的以寺廟兩份產業形式存在的產業，這次又完全交還給了寺廟。以前丹增仁波切強行奪走的供養田產，這次沒能交還，其他都齊全了。
English
Now it seems that the life of the monastery is also easy. At this time, some monks from Trakto's (Brak stod) affiliated monastery, Tsobu Monastery (mtsho dbus dgon pa), ran away, and only one new monk appeared in Trakto (Brak stod) itself. The Dzongpon (rdzong dpon) of Gyenbu (rgyan bu) argued about this, etc. The fruits of the former Ja Pob Tse (ja spob rtse) are beginning to ripen. We passed through Gurchung (gur chung) and arrived in Ngamring. The weather was good and everything went well. Many teachings that you wanted to give were offered, such as the empowerment of Chakrasamvara with the Vajra Face (bde mchog bong zhal can), the unsurpassed Tara empowerment, and the inconceivable guidance. Originally, we planned to leave on the 25th of the eleventh month of the Tibetan calendar, but from the 23rd, Zhabdrung himself felt unwell. The doctors also seemed very anxious. In general, although he was a little uncomfortable, he seemed to be getting better with the empowerment and blessings of the healing rituals, so they assured us that there would be no major problems this time. They seemed a little worried, but they still believed them. Maybe they were still a little doubtful. Like offering a substitute ritual, it was performed simultaneously with the monastic community, and the ritual was performed immediately. Although he was very unwell for five days, from the 28th, his health improved, and on the first day he recovered completely. It seemed that all the healing empowerments were very helpful and had great blessings. Those who like jealousy and malicious words, when he was in retreat, thought that the master was not there, so they spread various rumors. Afterwards, he immediately came out of retreat, and those people were finally satisfied. I met Jamyang Khyentse (rje 'gyur med), and on the evening of the fourth, I met the merchants from the upper region. They gave a lot of gold, etc., which was later used to build the statues of Trakto (Brak stod). On the morning of the fifth, I also visited the stupa built by Jowo Je. On the seventh, I arrived in Cholung. During this period, the properties of the monastery that were originally held by the Kashag government in the form of two shares were completely returned to the monastery this time. The offering lands that Tenzin Rinpoche had forcibly taken away before could not be returned this time, but everything else was complete.