English
They pleaded, "Please do not speak of such inauspicious connections." The master replied, "What inauspicious connection is there? Doing it now in times of leisure will only be beneficial in times of busyness." Then, he left the testament of stainless light to all the disciples in general, and in particular, he made the testament of the Key Mirror for the heart-essence ones, and placed them in the book of the Dakini Heart Essence. The master said, "Do not speak of these things to anyone." When he intended to pass away, he said to his eldest son, "Leave a testament and show that you have clairvoyance. Separated from the seen, separated from the assembly of ignorance. I praise with reverence the actual manifestation of Manjushri." After that, all those who had a connection to the Dharma separated. The master and Khenpo, as well as the monks who listened to the Dharma, requested empowerment and so on. The master said, "This is a Dharma that even Guru Jober did not give, it will not be." They repeatedly requested. The master said, "Then, those bad guides will act like wolves. Change the guides." Then, he blessed those who requested empowerment and sent them to the mountain, giving empowerment in sequence. He fully spoke of the Seventeen Tantras, the Precious Treasury of the Supreme Vehicle, and the Yangtik Wish-Fulfilling Jewel. In the gathering of the Tsokhor at the end of the Dharma, we, the master and disciples, turned the wheel of the profound Dharma, and the feast of the Tsok will only be today. You who have the ability to benefit others, whatever fortunate disciples you encounter, do not be stingy with your own desires, give empowerment, recite the tantras, show the instructions, those who practice the Dharma, do not pursue worldly affairs, but equally abide in the meaning of Trekchö and Tögal. If there is a time when you do not understand, look at the Yangtik Wish-Fulfilling Jewel that I have made, it is like a wish-fulfilling jewel, observe carefully and meditate, and you will send samsara to its end and reach the state of nirvana. He taught in this skillful way. The wise one without the covering of the sky has no beginning or end. When view and meditation are perfected, samsara and nirvana are equal. By sending it to its end, the intention of Kuntuzangpo is perfected. The Dharma Lord Longchen Rabjam is offered with devotion. After that, he renovated the temple of Zhawa Lhakhang, and when he went to make offerings, he made offerings to the Dharma protectors, and when he spoke Dharma in the market, he offered flowers.
Chinese
无诤之雨降落，使一切众生皆得解脱之种子。抵达曲沃日，前往邬金。缘起皆错乱，施主们也出现一些不悦。我说，我不会让你们悲伤。之后，桑耶寺的六位施主前来迎请，在嘉玛停留数日。拉拉启程的黎明，以蒋扬衮噶坚赞等上师、堪布，以及施主弟子等进行了短程送别。抵达嘉玛云塘后，下车，坐在土制垫子上。现在你们都回去吧，不要再跟随了。你们今天早上也见不到我了。你们要精进修法，我这老家伙就留在这里了。说完，所有人的脸上都充满了泪水，各自告别。之后，从拉拉出发，抵达青朴的那天，说道：哦，印度的寒林尸陀林非常殊胜，据说在这里死去比在其他地方出生更好。我的幻身之躯也将被安放在青朴的这座大尸陀林里。所有的愿望都将实现。以六位施主为首的各方聚集的僧众传授教法。因为僧众众多，在无戏论的灌顶上花费了许多天。虽然示现生病，但每天晚上都进行灌顶。十六日临近时，说要准备供品朵玛并进行灌顶。因为身体不适，请求休息三日，但他说不必，要把这个灌顶完成。再三请求后，他说本来也想完成这个灌顶，但你们不听劝。说完便上楼了。之后，在水兔年五十六岁时，于藏历新年正月十八日的早晨逝世。古汝哇和堪布衮贝等少数几位在身边，他说准备一份供品，你们都到外面去。我们说我们不走，要留在这里。他说，既然要舍弃这个老幻身，你们就不要悲伤，不要吵闹，安住在等持中。说完，便以法身的坐姿，回归了原始之地。唉！可叹！怙主啊！
English
The rain of non-contention fell, causing all beings to receive the seed of liberation. He arrived at Chuwo Ri and went to Oddiyana. All the auspicious connections were disrupted, and some patrons also seemed displeased. He said, "I will not cause you sorrow." Then, the six patrons of Samye came to invite him, and after staying in Gyama for a few days, on the dawn of his departure from Lhalha, lamas and abbots such as Jamyang Kunga Gyaltsen, along with patrons and disciples, gave him a short farewell. Arriving at Gyama Yuntang, he dismounted and sat on an earthen cushion, saying, "Now all of you should return; do not follow any further. You will not see me again even this morning. You should dedicate yourselves to the Dharma; this old fellow will stay here." With that, everyone's faces were covered with tears, and they parted ways. Then, departing from Lhalha, on the day he arrived at Chimphu, he said, "Oh, the charnel ground of Cool Grove in India is very special; it is said that dying here is better than being born elsewhere. This illusory body of mine will also be placed in this great charnel ground of Chimphu. All wishes will be fulfilled." He gave teachings to the assembled sangha, led by the six patrons. Because the sangha was very large, many days were spent on the empowerment of non-elaboration. Although he showed signs of illness, he gave empowerments every night. As the sixteenth drew near, he said to prepare offerings and perform the empowerment. Because he was unwell, they requested him to rest for three days, but he said, "There is no need; I will complete this empowerment." After repeated requests, he said, "I intended to complete this empowerment, but you do not listen." With that, he went upstairs. Then, in the Water Rabbit year, at the age of fifty-six, on the morning of the eighteenth day of the first month of the Tibetan New Year, he passed away. Guruwa and Abbot Kundpal, along with a few others, were by his side, and he said, "Prepare an offering and all of you go outside." We said, "We will not go; we will stay here." He said, "Since I am about to abandon this old illusory body, you should not be sad; do not make noise, but remain in meditative equipoise." With that, in the posture of the Dharmakaya, he departed to the primordial ground. Alas! Alas! Refuge!
Chinese
大自在者啊！和这些拥有大海衣裳者一样，现在不住世间前往原始之地，您舍得抛弃我们这些有福之人吗？犹如失去朋友的盲人，掉落在广阔平原的中央，怙主您不在，我们依靠谁呢？菩提树的树干折断，谁来清凉被痛苦热浪煎熬的人们呢？吉祥圆满无量功德的生源之处，您前往寂灭的荒野寺院，诸天之顶上的珍宝，在疏忽之际遗失，我们变得无依无靠。雄辩的狮子大士，也如在边地森林中失去向导一般。今天我的心被巨大的悲伤煎熬，现在请您从法界以慈悲垂视吧！这是悲叹的偈颂。之后在国王的月份和神变月期间，日夜不停地张挂彩虹帐篷，散布鲜花，冰雪融化，海螺的枝叶繁茂。在那里聚集的一些有缘者，被光明照耀。在遗体停放二十五天期间，旃檀和龙脑香的香气所压倒的芬芳气息弥漫。尊者说不要建造新的灵塔，将遗体迎请到旧的灵塔中火化。于是伴随着众多的供养云，将遗体迎请到旧的灵塔时，大地剧烈震动，发出轰轰烈烈的声音七次。如同能仁寂灭于拘尸那迦的树林时，声闻弟子们也被悲伤煎熬一样。无垢光芒寂灭于青朴时，所见所闻者也被悲伤的刺痛折磨。广阔无垠的虚空界没有崩塌，地母没有裂开，巨大的水藏没有翻腾，我们这些人怎么会变成这样呢？之后在火化时，尊者的心、舌、眼三者从灵塔中跃出，落入有缘者的怀中，作为获得五种姓的标志，舍利等五种舍利，以及无数的微小舍利，变成了增长舍利，每一颗又增长成数百颗，直到现在还在增长，这是大家都看到的，无可争辩的。这是从法身中显现的色身。
English
Great Lord! Like those who wear the ocean as their garment, now you do not reside in this world and have departed to the primordial realm. Can you bear to abandon us, the fortunate ones? Like a blind person separated from a friend, fallen in the middle of a vast plain, if not for you, protector, who shall we rely on? The trunk of the Bodhi tree is broken, who will cool those tormented by the heat of suffering? The source of glorious, immeasurable qualities, you have departed to the desolate monastery of Nirvana, the precious jewel on the crown of the gods, lost in a moment of carelessness, and we have become helpless. The great lion of speech, even like a leaderless guide in a remote forest. Today my heart is tormented by great sorrow, now please look upon us with compassion from the expanse of reality! This is a verse of lamentation. Then, during the king's month and the month of miracles, rainbow tents were erected day and night, flowers were scattered, the ice melted, and the branches of conch shells flourished. Some fortunate ones who gathered there were illuminated by clear light. During the twenty-five days that the body remained, the fragrant aroma overwhelmed by the scent of sandalwood and camphor permeated the area. The venerable one said not to build a new stupa, but to take the body to an old stupa for cremation. So, accompanied by many clouds of offerings, when the body was carried to the old stupa, the great earth shook violently, and a loud, roaring sound was heard seven times. Just as when the Sage passed away in the grove of Kushinagar, the Shravakas were also tormented by sorrow. When the stainless light passed away in Chimphu, those who saw and heard were also afflicted by the sting of sorrow. The vast expanse of space did not collapse, and this earth did not crack, the great ocean of water did not churn, so why has this happened to us? Then, at the time of cremation, the heart, tongue, and eyes of the venerable one leaped from the stupa and fell into the laps of the fortunate ones, as a sign of attaining the nature of the five families, five kinds of relics, such as śarīra, and countless tiny relics, became increasing relics, and each one increased to hundreds, and they continue to increase to this day, which everyone sees and is undisputed. This is the form body manifested from the Dharma body.
Chinese
身像庄严，对于所化众生的根器和意乐，在讲、辩、著三方面都能无碍地运用自如。因此，对于佛陀薄伽梵的教法，即因和果的不可思议之法，依靠圣者们的恩德，我们所领悟的意义，为了后世的所化众生容易理解，而将之编纂成论著。分为外处、内处和真如处三类。第一类是进入经藏的阶梯，或者属于共同类的论著。进入文字组合的有《宝穗》1和《大小》2两种。《领悟意义摘要》3。《四声连接》4。《明月释读论》5。《进入组合的太阳车》6。《轻重音的安立宝钥》7。《进入同义词的鲜花蔓》8。《诗学论著鲜花盛开的园林》9。《譬喻的处所确定龙树之花》10。《进入交替处的梵天妙音》11。主要如身体一般的论著的分类，以及全部以交替方式显示的附属论著。紧那罗皆大欢喜的戏剧12。《描述青年寂静证悟的鲜花束》13。《聪慧兔子的故事》14。《善妙教诲如天鼓之声的故事》15。《普陀山皆大欢喜的故事》16。《善妙结合的诗歌明月蔓极妙》17。《鲜花园》18。《森林的故事白莲花》19。《森林的故事雪山的庄严》20。《森林的故事普贤》21。《森林的故事睡莲蔓》22。《森林皆大欢喜的故事》23。《四法句无垢的故事》24。《四法宝鬘》25。《观察学者的善加辨别》26。《观察自性的善加辨别》27。《观察众生的善加辨别》28。《观察愚笨虚空的善加辨别》29。《观察善知识的善加辨别》30。《观察法与非法善加辨别》31。《极难行之处的譬喻文字记录》32。《确定音调的庄严》33。《应时
English
The body is adorned, and according to the disposition and inclination of the beings to be tamed, one engages in teaching, debating, and composing without any hindrance. Therefore, regarding the teachings of the Buddha Bhagavan, the inconceivable vehicles of cause and effect, relying on the kindness of the holy ones, the meaning that we have understood, in order to make it easier for future beings to be tamed to understand, it is compiled into treatises. It is divided into three