English
Dechenpa, Drak Rampa, and many other monasteries came, opened many mandalas, and performed extensive practice and offerings for many days. In addition, they widely performed offerings of tea to the Sangha in the monasteries of U-Tsang such as Detong Serkin, and in the monasteries of Lower Ngari such as Thubten Dargye Ling. On the actual day of the completion of the passing, all valuable possessions were offered to Jetsun Rinpoche. In addition, countless offerings were made to the entire Sangha of lamas, khenpos, and monks, fulfilling the lama's wishes. In short, fulfilling the wishes of beings is like a wish-fulfilling tree, but only in name; dispelling the suffering of the mind, surpassing the fire of the south; radiating the cool rays of wisdom and compassion to all, being no different from white light. Therefore, even a small part of his activities is devoid of comparison and rivalry. That moon of the nature of compassionate nectar, after causing the lotuses of the beings to bloom in Jambudvipa, said that the work in the southern continent was complete, and then began to go to the Western Pure Land of Sukhavati. At that time, his assembly of gods and dakinis, holding rainbow umbrellas filling the sky, rains of flowers, and lutes, etc., came to this land to welcome him. Some of those with indestructible vajra bodies, in order to destroy the darkness of clinging to permanence, manifested the supreme samadhi of abiding in the splendor of a million suns of perfect peace. At that time, the beings of this land, together with the gods, burned their hearts with the flames of sorrow, and the clouds of offering turned into five-colored rainbows, filling the vastness of the directions. In the primordial sky of the Dharmadhatu, without any defilement, the crescent moon of emanation appears without obstruction, and the image reflected in the minds of us beings to be tamed, we cry out in prayer, urging them to do whatever they can. Some say that the supreme lama is a master of accomplishment, and has no coming or going, but it is only because the mirror of our minds is stained that this appears, and this is just a childish thought. After that, the officials of Montro built a copper stupa about the size of a building, built by skilled Nepalese craftsmen, filled with relics, and offered it to Vajradhara.
Chinese
众多僧侣进行了开光。安放在大经堂中，作为供养之处和积累资粮的所依。如此，这位至尊上师从年幼时就出家，闻思修行，成为至尊一切智者的主要心子。这仅仅是想说一说而已，是否如此，查看前代上师的传记就能知晓。主要专注于禅修，不执着于事物，戒律清净圆满，不仅对损害者忍耐，还以利益回报损害等，行持六度波罗蜜多，以身实践菩萨的伟大行持。主要转动甚深意义的法轮。因此，佐钦修院也极其兴盛，以女修行者为主的修院，精通闭关实修的技能，产生不可思议的殊胜证悟。如旭日东升般弘扬了真实意义的教法，这是自然成就的，成为连绵不断的利生事业，是解脱的精髓。具足百种姓氏庄严的蒋贡·衮噶之名者，其加持五宝丝线光彩夺目，一旦安住于您心中水晶宝瓶，智慧五色光芒闪耀的佳话，愿以此宣说之善，使我与一切众生，从今时起直至菩提果，皆为遍主上师所摄受，永不分离地行持佛法。愿我与戒律清净的近侍眷属，以及行持广大菩萨行之普贤菩萨，和掌握诸佛法理之金刚乘密意者，相同。愿能以龙树父子所赞同的见解，以及无著兄弟的广大行持传统，和具力自在所赞同的生圆次第，来弘扬佛陀的教法。愿我善住于戒律清净之基础上，通达经律论三藏之词义，并通过将此意义融入自心的实修，精勤如法修持正法。之后，愿我以一步之力，毫不遗漏地跨越五道十地，凭借具足十力者之伟大果位，以加持之力迅速获得。
English
Many monks performed the consecration. It was placed in the main assembly hall as a place of offering and a support for accumulating merit. Thus, this venerable lama took ordination from a young age, studied and contemplated, and became the main heart-son of the venerable omniscient one. This is just to say a little bit, whether it is so or not, it can be known by looking at the biographies of the previous lamas. Mainly focused on meditation, not clinging to things, pure and complete in discipline, not only enduring harm, but also repaying harm with benefit, etc., practicing the six paramitas, embodying the great conduct of a Bodhisattva. Mainly turning the wheel of Dharma of profound meaning. Therefore, the Dzogchen Monastery is also extremely prosperous, the monastery mainly composed of female practitioners, proficient in the skills of retreat and practice, producing inconceivable and extraordinary realizations. Like the rising sun, it propagated the Dharma of true meaning, which is naturally accomplished, becoming a continuous activity for the benefit of beings, and is the essence of liberation. The one who holds the name of Jamgon Kunga, adorned with hundreds of lineages, whose blessings of the five precious silk threads are radiant, once residing in the crystal vase of your heart, the good news of the five colors of wisdom shining, may this virtue of proclaiming, make me and all beings, from this time until the essence of Bodhi, be taken care of by the omnipresent master, and practice the Dharma without separation. May I be the same as the close attendants and retinue with pure discipline, as well as Samantabhadra who practices the vast Bodhisattva conduct, and the master of secrets who holds the meaning of the Vajrayana, the Dharma of all Buddhas. May I be able to promote the Buddha's teachings with the view approved by Nagarjuna and his sons, as well as the tradition of vast practice of the Asanga brothers, and the generation and completion stages approved by the powerful and free. May I be well established on the basis of pure discipline, understand the meaning of the words of the Tripitaka, and through the practice of integrating this meaning into my mind, strive to practice the Dharma properly. Then, may I cross the five paths and ten bhumis without omission in one step, and quickly attain the great position of the one with the ten powers through the power of blessings.
Chinese
愿吉祥！当太阳照耀万物，散发清凉光芒，甘露般的光芒四射时，愿这朵盛开的莲花般的解脱之花，成为信徒们耳朵的装饰。如是，为了至尊上师之义，特此提及名号，此乃衮噶贝桑波尊者传记，名为《奇妙黄金大鼓》。我本欲为自己写一部信仰传记，后因定结之地统治者人王的劝请，以此为缘起，以尊者之侄，洛沃堪钦仁波切所著为基础，其中不清楚之处，则从至尊一切智者的传记中补充，并加入自己所见所闻，顶戴至尊上师之足尘，以其语甘露为生的比丘，诵读者贝丹释迦丹增洛萨嘉措，于念安（梵文：Śrāvastī，舍卫城）金色寺院书写而成。 愿吉祥！ 祈请吉祥时轮金刚及六支瑜伽之甚深要义。 祈请时轮金刚。 具吉祥之上师，一切（上师），圣妙智慧大智慧，不变乐与俱生，赐予一切所欲之天，对一切事物之您作礼敬，对于引导摇摆之劣手印，如唾沫之灰尘般以金刚行之。于醒梦睡眠深厚四者之寂静处，种种游荡之遍主金刚四者，于四菩提之家极安乐，具吉祥幻化之王请光临。玛哈苏玛斯度萨尔瓦扎嘎当。时年十六岁。 六支瑜伽之甚深要义： 顶礼南无布达菩提萨埵卓达拉匝雅。 顶礼具吉祥时轮金刚。 以各自摄集之dhūti，于上端摄集命气。（1）以禅定而指示。（2）此乃清净脉道之法。（3）于天界显现之入口处，风咒不二之三字，任运金刚念诵于心间。（4）命下合和之瓶气，于瓶中相合。
English
May it be auspicious! As long as the sun performs the act of illuminating all things, and emits cooling rays, spreading the white light of nectar, may this cluster of liberation, like a blooming lotus, remain as an ornament in the ears of the faithful. Thus, for the sake of the venerable Lama, his name is mentioned, this is the biography of the venerable Kunga Palzangpo, called "The Wonderful Golden Great Drum." I myself intended to write a biography of faith as a basis of devotion, but later, urged by the words of the ruler of Gting-skyes, it became the cause, based on the work of the venerable Lama's nephew, GLo-bo mKhan-chen Rin-po-che. Where there was some obscurity, it was supplemented from the biography of the venerable All-Knowing One. Adding also a little of what I myself saw and heard, taking the dust of the feet of the venerable Lama himself upon my head, the Bhikshu who lives on the nectar of his speech, the reciter Palden Shakya Tenzin Lobsang Gyatso's community, composed it in the golden monastery of Nyenan (Sanskrit: Śrāvastī). May it be auspicious! Prayers to glorious Kalachakra and the profound essence of the six-branched path. Prayers to Kalachakra. Glorious Lama, all (Lamas), holy wisdom, great wisdom, immutable bliss and co-emergent, bestowing all desired deities, I prostrate to you of all things, for the inferior hand mudras that lead astray, like ashes of spit, perform with the vajra. In the solitary hermitage of the four thick states of waking, dreaming, and sleeping, the four pervasive Vajras who wander in various ways, in the house of the four enlightenments, there is great bliss. Glorious King of Illusion, please attend. Mahasumastusarvajagatam. At the age of sixteen. The profound essence of the six-branched path: Homage to Namo Buddha Bodhisattva Krodharajaya. Homage to the glorious Kalachakra. With the dhūti of individual collection, the life-wind is collected at the upper end. (1) It is indicated by meditation. (2) This is the method of purifying the channels. (3) At the entrance of the appearance of the heavenly realm, the three inseparable letters of the wind mantra, the spontaneously accomplished Vajra recitation is done in the heart. (4) The vase breath that mixes the life-downward, is combined within the vase.
Chinese
于脐生命阻断为中心。（5） 执持六轮一切中， 六界明点生命系缚故， 舒卷清净之身成就之。（6） 以空色手印之莲花， 引入无变之乐。（7） 其他手印亦为方便， 如是知为随念。（8） 彼之二万空性与， 百种嬉戏之红白上下叠， 风融入彼即为安乐。（9） 红白叠加之红白， 稳固降乐并摧毁。（10） 惹瓦底之二端最重要。（11） 如同面容不能自见， 如是界尽之时菩提心系缚故， 微细粗大尘怖精尘之聚摧毁。 乃至有聚即有变异。 大乐俱生之因所生然， 以乐所依之关系尽聚灭。 圆满佛陀无有尘之界。 聚坏灭则获得无变大乐。 以生起次第四支令相续成熟。 微细明点乐空增盛实为要。 首先空色中间修持入惹瓦底。 以中脉无变系缚与融入故， 大手印成就如是明晰知。 与彼相合俱生乐空者， 义乃迁识一融入未触及， 证真烦恼障解脱如是悟。 风与明点四者与聚摧毁。 蕴界一切亦为无变大乐与， 空色身心双运之禅定此， 降乐之习气二显微细亦摧毁。 星宿运行与受用等， 极其微细他经续中无。 彼一切于身时运风等， 生处怖畏守护此更甚于谁？ 所需净治与身之要， 为悟彼故即是知二次第。 极其广大之要一切安乐悟。 后者之知依赖于前者， 为易于详尽悟解最初之要， 星算之类亦明晰宣说也。 内外决定道之障净除与， 功德生起之理果之要一切知。 于辨别道与非道得无畏。 经续义无余摄于修持中， 如是知晓道之命根即为智。
English
At the navel, life is blocked as the center. (5) In all six chakras of grasping, Because the six elements and bindu are bound to life, The body of pure expansion and contraction is accomplished. (6) With the lotus of the mudra of emptiness and form, One draws in immutable bliss. (7) Other mudras are also methods, Know that such is remembrance. (8) Its twenty thousand emptinesses, And hundreds of playful red and white stacked above and below, The absorption of wind itself brings bliss. (9) The red and white of stacked red and white, Stabilizes, destroys with dripping bliss. (10) The two ends of the dhuti are most important. (11) Just as the face cannot see itself, As the elements are exhausted, the bodhicitta is bound, The subtle and coarse, dust and fear, the accumulation of essence and dust are destroyed. As long as there is accumulation, there is change. Although born from the cause of great bliss, The relationship of relying on bliss destroys the complete accumulation. A fully enlightened Buddha has no realm of dust. When the accumulation is destroyed, one obtains immutable great bliss. The four branches of the generation stage ripen the continuum. The key is to increase the subtle bindu bliss and emptiness. First, emptiness and form, in between practice, enter the dhuti. With the immutable binding and absorption in the central channel, It is clearly known that the great mudra is accomplished. The co-emergent bliss and emptiness combined with that, The meaning is that the transference of consciousness is one, absorbed without being touched, Understand that it frees from the obscurations of clinging to truth and afflictions. Wind and bindu, the four, and the accumulation are destroyed. All aggregates and elements are also immutable great bliss, And this samadhi of the union of emptiness and form, body and mind, Destroys the subtle dualistic appearance of the habit of dripping bliss. The movement of planets and stars, and enjoyments, etc., Are extremely subtle, not found in other sutras and tantras. All of that, the combination of time and wind, etc., in the body, Who is more extensive than this in terms of birth, place, fear, and protection? The need, the object of purification, and the key to the body, For the sake of realizing that, it is the two stages of knowledge. Understand all the extremely extensive keys as bliss. Knowing the latter depends on the former, For the sake of easily understanding all the keys of the first, Astrology and the like are also clearly explained. Eliminating the obscurations of the path that determines the inner and outer, And knowing all the keys to how qualities arise and the result. One finds fearlessness in distinguishing between the path and the non-path. Gathering all the meanings of the tantras into practice, Knowing the life force of the path in that way is wisdom. Like that.