Chinese
的威力强大且吉祥。是积聚祥瑞之处。其父冈瓦桑布也在哈俄的雪山前做了两次事业，使得整个藏区都能享受，如同将如意宝珠置于胜幢之顶，因此尤为殊胜。命名的原因是：这个地方叫仲库列。卫藏地区的十个或十二个人中，有个叫聪凯西绕僧格的人，在娘堆库列建立并占据了此地，这个说法在可靠的文献中有记载。约尔托贝的库列山上建有莫巴寺，就在附近。大菩萨昆达的信赖的二十四位觉姆之一的觉姆曲吉就出生在娘堆库列。她与帕当巴桑结相遇，获得了教诲，仅仅依靠少量的水进行了十二年的苦修，通过修行获得了成就。阿底峡尊者的弟子，被称为约尔顿三昆仲的约尔曲旺、仲松、托贝三人在库列山上建立了莫巴寺。形成了库列的牧民。建立了严格的山规和水规。据说这些藏族牧民和施主之间有联系，这在古老的甘多地方有记载，寺庙的遗址现在也还在。早昂的鬼域埃卡拉出生的孩子也被称为库列。娘堆的鬼和琼的住所之称。据说在西藏的四架飞机中，有一架是被称为鬼的嘛呢的加持物，但是后来大臣们以莫鬼的例子将其视为障碍。因此得名，后来一头化身的白母羊被牧民在尼日的山上丢失，不知何时被找到。在现在的大寺庙所在的地方，一块石头上洒了牛奶。看到牛奶被石头的温度加热。走到那里，发现石头上自然显现出字母ཨཱ༔（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊），ཧཱུྃ་（藏文，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）突起。当时正好格鲁托布林巴到达，便将此石献给了他。在崖壁上建造了修行洞，伟大的瑜伽自在者便居住在那里。化身的羊预言说：（显现的石盆现在是女寺，年轻人用它来捣碎杜尔）。拉隆因此得名。这个自生像现在仍然是纳普曲隆三大殊胜之物之一。
English
It is powerful and auspicious. It is a place where good fortune accumulates. Its father, Gangwa Zangpo, also performed two deeds in front of the Ha-o Snow Mountain, so that the entire Tibetan region could enjoy it, just like placing a wish-fulfilling jewel on the top of a victory banner, so it is particularly outstanding. The reason for the naming is: This place is called Drog Khule. Among the ten or twelve people in U-Tsang, there was a merchant named Tsongke Sherab Senge who established and occupied Nyangtod Khule, which is recorded in reliable documents. The Mogpa Monastery built on the Khule Mountain of Yol Thogbeb is nearby. Jomo Chokyong, one of the twenty-four Jomos trusted by the great Bodhisattva Kundag, was born in Nyangtod Khule. She met Padampa Sangye, received teachings, and practiced asceticism for twelve years with only a small amount of water, and attained accomplishment through practice. Yol Chöwang, Drangsong, and Thogbeb, the three brothers of Yolton, disciples of Jowoje Atisha, built the Mogpa Monastery on Khule Mountain. The Khule nomads were formed. Strict mountain and water regulations were established. It is said that these Tibetan nomads and patrons are connected, which is recorded in the ancient Gando area, and the ruins of the monastery still exist today. A child born in the ghost realm of Ekhala in Tsao-nang is also called Khule. It is said to be the abode of the ghost and the garuda of Nyangtod. It is said that among the four planes in Tibet, one is blessed by the "ghost mani", but later the ministers regarded it as an obstacle, using the example of the "Mog ghost". That's how it got its name. Later, a white ewe, an incarnation, was lost by a shepherd on Nyinri Mountain, and it was not known when it was found. In the place where the current great temple is located, milk was poured on a stone. It was seen that the milk was being heated by the temperature of the stone. When they went there, they found the letters ཨཱ༔ (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, literal meaning: Ah), ཧཱུྃ་ (Tibetan, Devanagari: हुँ, Romanized Sanskrit: hūṃ, literal meaning: Hum) naturally protruding on the stone. At that time, Grubthob Lingpa arrived, and he offered the stone to him. A practice cave was built on the cliff, and the great yogi resided there. The incarnate sheep prophesied: (The stone basin that appeared is now a nunnery, and young people use it to pound thukdor). Ralung became famous from then on. This self-arisen image is still one of the three great wonders of Napu Chölung.
Chinese
由于圣者的加持而显得卓越非凡的是：从大成就者岭教法王藏巴嘉热至今，与此地微尘数量相等的瑜伽士们，通过金刚乘之门，一生一世，一切种姓的遍主，那些大士们加持过，因此显得格外殊胜，犹如印度金刚座。内部所依殊胜之处在于：身所依是，法王的肉身像，降伏三界，善与非善的征兆在面容上如实显现，甚至对今生执着的人，也能瞬间生起无贪恋的止观禅定，以及其他如来世尊等人的面容内依。下部竹巴的教法之主，嘉瓦洛热巴的内依，由衮波擦日热钦建造并开光。上部竹巴的教法之主，嘉瓦果仓巴的内依，由成就者邬金巴建造并开光。此外，大导师龙树的心意所依，由巴嘎洛迎请的怙主石像，以及智慧怙主四臂像，绿银打造的身体装饰，以金绿打造和优良的绿松石镶嵌装饰。由嘉托五世白莲建造的中间的拉康（寺庙）上下，如同装满芝麻的口袋一般。语所依是，用珍贵的青金石书写的经卷，绀纸上用上等黄金书写的《甘珠尔》，以及大部头的散页经书等成百上千部。特别是四续部的精髓般的口诀，如同邬金的法藏一样安住，因此显得格外殊胜。意所依殊胜之处在于：法王曾说，我圆寂后，若造吉祥多门塔为所依，则白教的教法将弘扬广大。如其授记，如来世尊建造了黄金十万佛塔，作为赡洲的庄严，其中安住了法王的心意，以及前往卫藏的三族怙主，以及噶举上师等的加持所依，数量无
English
What is particularly outstanding due to the blessings of the holy beings is that from the great accomplished Ling Chökyi Gyalpo Tsangpa Gyare up to the present time, yogis equal to the number of dust particles in this field, through the door of Vajrayana, the lords of all lineages of one lifetime and one body, those great beings have blessed it, therefore it is particularly outstanding, just like the Vajra Throne of India. Regarding the outstanding inner supports: The body support is: the Dharma Lord's physical image, subduing the three realms, the signs of virtue and non-virtue are clearly manifested on the face, so clear that even for beings attached to this life, a moment of non-attachment, the Samatha meditation can arise, and other inner supports of the faces of Sangye Wön and others. The lord of the lower Drukpa teachings, the inner support of Gyalwa Lorepa, built and consecrated by Gonpo Tsari Rechen. The lord of the upper Drukpa teachings, the inner support of Gyalwa Götsangpa, built and consecrated by the accomplished Orgyenpa. In addition, the mind support of the great teacher Nagarjuna, the stone statue of the protector invited by Pal Galo, and the four-armed wisdom protector, the body ornaments made of hammered green silver, adorned with excellent gold and green hammered turquoise inlay. The upper and lower middle Lhakhang (temple) built by Gyato the Fifth Pema Karpo, are filled like a bag full of sesame seeds. The speech support is: scriptures written with precious lapis lazuli, the Kangyur written with fine gold on dark blue Gan paper, and hundreds of large loose-leaf scriptures and so on. In particular, the essential instructions like the heart of the four tantras, reside like the Dharma treasure of Orgyen, therefore it is particularly outstanding. The mind support is particularly outstanding: The Dharma Lord said, if a Tashi Gomang Stupa is built as a support in my place after I pass away, the teachings of the White Lineage will spread widely. As prophesied, Sangye Wön built a golden stupa of one hundred thousand, as an ornament of Jambudvipa, in which reside the Dharma Lord's mind, and the blessings of the three family protectors who went to Ü-Tsang, and the Kagyü lamas and others, immeasurable.
Chinese
以此缘起，此修行地成为了主寺。外在的缘起是建造了吉祥多门塔，此塔大致完成。宝瓶顶部的太阳精华在几日之间，工匠们没有出错。最后的那几天，当（他们）返回到卓拉的地方，当桑杰温住在塔日时，以他的神通看到了，骑着一匹灰色的母马，以神变来到了这里。宝瓶顶部修补得很好。返回时，又骑着马快要离开时，（他们）被卓拉的人看到了，追赶也赶不上。骑乘的那块石头上，马的蹄印清晰地显现。找到的那个（蹄印）直到现在还存在。之后，在开光的时候，三处（身、语、意）的勇士空行母全部降临在天空，念诵吉祥的祝愿，所有人都看到了。据说，那座佛塔巨大的功德，嘉瓦果仓巴说：我这些穿着简陋的修行者，白天向我求法，晚上绕着拉隆的纳若巴的外塔转，经常去西方邬金国接受荟供的誓言。正如他所说的那样，当大成就者前往邬金时，看到了那个地方的女孩们的行为举止，正如嘉瓦果仓巴所说的那样。大大地赞扬了这座佛塔。另外，嘉瓦扬贡巴去拉隆绕寺的时候，梦见这座大佛塔的宝瓶里面，从金刚持到嘉瓦果仓巴之间的所有噶举派的上师，都按顺序坐在末尾，只有米拉日巴的座位是空着的，（梦中有人对他说）你会坐在那里。等等，（他）大大地赞扬了（此塔）。现在绕塔的人很多的时候，也像走了很多圈一样，会变得清净，这是大家共同认可的。另外，后来建造的嘉瓦仁波切的银塔和金塔，嘉擦丹巴阿旺建造的翻译之王玛尔巴罗扎的化身，即使听闻一次口诀，也能平息所有轮回的传承，阿旺曲吉嘉波的整个遗骨都保存在一座金塔里，吉祥光辉，高三层以上，材料和工艺和
English
Through this auspicious connection, this practice place became the main monastery. The external support is the construction of the auspicious multi-door stupa, which is almost completed. The essence of the sun at the top of the vase, for several days, the craftsmen made no mistakes. In the last few days, when (they) returned to Drola, when Sangye Wön was staying at Tagri, he saw with his clairvoyance, riding a gray mare, and came here through miraculous transformation. The top of the vase was repaired well. When returning, just as (he) was about to leave riding the horse, (they) were seen by the people of Drola, and they could not catch up even when chasing. On the stone that (he) rode, the hoof prints of the horse appeared clearly. The one that was found still exists to this day. After that, at the time of consecration, all the heroes and heroines of the three places (body, speech, and mind) descended in the sky, reciting auspicious wishes, and everyone saw it. It is said that the great merit of that stupa, Gyalwa Götsangpa said: These humble practitioners of mine ask me for Dharma during the day, and at night they circumambulate the outer stupa of Naropa of Ralung, and they regularly go to the western country of Oddiyana to receive the vows of the Tsok. Just as he said, when the great accomplished one went to Oddiyana, he saw the behavior of the girls in that place, just as Gyalwa Götsangpa said. He greatly praised this stupa. In addition, when Gyalwa Yang Gonpa went to Ralung to circumambulate the monastery, he dreamed that inside the vase of this great stupa, all the Kagyu lamas from Vajradhara to Gyalwa Götsangpa were sitting in order at the end, only the seat of Milarepa was empty, (someone in the dream said to him) you will sit there. And so on, (he) greatly praised (this stupa). Now, when there are many people circumambulating the stupa, it is like walking many circles, and it will become pure, which is recognized by everyone. In addition, the silver stupa and the gold stupa of Gyalwa Rinpoche, which were built later, the incarnation of the translator king Marpa Lotsawa, built by Gyaltsab Dampa Ngawang, even hearing the oral instructions once, can pacify all the lineages of samsara, the entire relics of Ngawang Chökyi Gyalpo are preserved in a gold stupa, auspicious and radiant, more than three stories high, the materials and craftsmanship and
Chinese
安置于莲花等处，以及殊胜的佛塔，充满香寺大殿等等。自生特别殊胜的是：法王藏巴嘉热的二十一处身体部位显现出二十一尊观世音菩萨，这三者安住于自生殊胜之列。此外，此座寺院的内外二种所依各有其一。法王年轻时的内依，是寺院的佛塔，在供奉一“布热”金粉的内部有一尊，以及龙女切唐和佛塔各一。多喀和曲宗的灵塔各有一尊。北方邬日和南方扎科唐青拉康各有一尊，后者现在位于嘉域的萨吉修行地。苏扎和尼仁各有一尊，底色的法[？]的“嘎东”中有一尊，现在据说去了古格。内琼和曲隆措巴各有一次作为供养的缘起。哲莫觉尊有两尊，一尊在哲莫佛塔中，一尊在洛寺地方的江巴手中。作为赠予大官扎巴益西的礼物，送往康区绒巴瑟巴一尊。元朝皇帝妥欢帖睦尔将法王尊巴喇嘛奉为供养处。为上下寺院绘制图纸，拥有九千户蒙古人家和印章。丁彭供奉了唐卡莲花百千幅、千幅唐卡、绸缎、黑沉香以及鱼皮桌子等无数供品，作为回赠送出了一尊。这些之中最为殊胜的是与法王无二无别的自生卡萨巴尼。这尊也是在桑杰温的时代，西波尼玛僧格携带前往上部地区供奉。大佛塔的塔刹，包括伞盖和扎热网等都建造完毕后，返回时在大的集市上，西波年巴看到这尊像，被两个贫穷的老妇人捡到。这两人变得富裕起来。这两人供奉给嘉瓦果仓巴时，嘉瓦果仓巴说：“我们这里今天法王藏巴嘉热要来了，现在去迎接。”说完便与两位老妇人相遇并顶礼等。
English
Those that are placed in lotuses and so on, and the stupas that are supremely excellent, filling the great temple of the Incense Temple, and so on. The particularly sublime self-arisen ones are: Twenty-one manifestations of Avalokiteśvara appeared on the twenty-one body parts of Dharma Lord Tsangpa Gyare, and these three reside among the ranks of the sublime self-arisen ones. Furthermore, there is one each of the outer and inner supports of this very monastery. The inner support of the young Dharma Lord is one inside the monastery's stupa, which is covered with one 'bre' of gold powder, and one each of the Dragon Goddess Chetang and the stupa. There is one reliquary stupa each at Dokhar and Choszong. There is one each at North Uri and South Drak Khoting Lhakhang, the latter of which is now located at the Sagye hermitage in Jhayul. There is one each at Subutra and Niring, and one in the 'Gadum' of Tisi's Dharma [?], which is now said to have gone to Gugé. There is one each at Neynying and Cholung Tsokpa as an auspicious connection. There are two at Dremö Jotsun, one in the Dremö stupa, and one in the hands of the Jongpa of Lho Gonpa Yul. As a gift to the official Drakpa Yeshe, one was sent to Rongpa Serbar in Kham. The Mongol Emperor Toghan Temür elevated Dharma Lord Tsünpa Lama as an object of offering. After drawing up plans for the upper and lower temples, along with nine thousand Mongol households and seals, Dingpon offered countless offerings such as Thangkas of a hundred thousand lotuses, a thousand Thangkas, silks, black agarwood, and fish-skin tables, and in return, one was sent as a response. Among these, the most supreme is this self-arisen Khasarpani, inseparable from the Dharma Lord himself. This one was also carried by Zhipo Nyima Senge during the time of Sangye Wön to be offered in the upper region. After the spire of the great stupa, including the umbrella and Zara net, was well constructed, on the return journey, Zhipo Nyampa saw this image at the great market, and it was found by two poor old women. These two became wealthy. When these two offered it to Gyalwa Götsangpa, Gyalwa Götsangpa said, "Dharma Lord Tsangpa Gyare is coming here today, let's go to greet him now." After saying this, he met the two old women and prostrated, and so on.