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After exchanging Yangdak land, the third Rigzin Ngawang took care of Dorje Drak Monastery. After that, Rigzin Yolmopa Tenzin Norbu took care of it. After that, the fourth incarnation of Ngawang, Rigzin Pema Trinley, was born in the Iron Snake year in Monkha Namse Ling. He offered his hair to the Fifth Omniscient One and was named Lobsang Pema Trinley, and he listened to many vows and profound teachings. In addition, he heard countless Dharma teachings such as the empowerments, transmissions, instructions, and explanations of the new and old schools from many wise and accomplished masters such as Zur Choying Rangdrol, Kagyurpa Sonam Chokden, and Chatrangpa Lochok Dorje. Through contemplation, he established the wisdom of unobstructedness. By practicing with the wisdom of meditation in monasteries such as Drak Yang Dzogchen and Powo Ri, he gained stability in the generation stage and mastered the wisdom of the completion stage, becoming a great wise and accomplished one. He used the Sangha with three vows for the three activities of abandonment, recitation, and action. He composed many well-spoken treatises such as the Great Empowerment of Sutra, and at the age of seventy-seven, although some saw various appearances, he went to the Pure Land of the Dakinis with the skill of a Garuda. His reincarnation is Rigzin V Kalsang Pema Wangchuk. Rigzin VI Kunsang Gyurme. VII Ngawang Jampal Migyur Lhundrup Dorje. VIII Pema Wangyal. Until the current IX Thubten Nyamnyi, with the biographies of wise, virtuous, and accomplished ones, the activities of the Great Secret Kathok have flourished from Upper Ngari to Lower China. Chonggye Pelri Thekpa Chokyi De was established by Trungpo Terton Sherab Ozer with the support of Chonggye Monastery, and since then, the Nyingma teachings and practices have been expanded by Pelri Chojor Gyatso and others. Rigzin Jigme Lingpa also came from this monastery, and this master mainly contributed to the Nyingma Kathok teachings, especially the Dzogchen Mind Section, directly and indirectly, in an unparalleled way. Lhodrak Lhalung Monastery was originally built by Kagyupa Pawo Tsuglag Trengwa and later by Dartingpa
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此外，第二世丹增扎巴的转世化身楚臣多吉仁波切和他的心子达瓦仁波切主要弘扬白玉林巴的法脉。领主娘仁波切的寺院是洛扎东部的扎沃觉寺。曲旺的寺院是洛扎西部的亚古古汝拉康。东部的赞卓尼基寺是热那林巴的寺院，即洛多卡伦珠颇章。还有附近的格耶寺。洛扎班巴的普桑珠林寺。恰江曲珠林寺。卡曲杜炯林寺。在门隅地区，有许多大大小小的白玉林巴传承寺院。在不丹，有许多新旧传承相结合的寺院。在印度边境，有栋萨日沃丹杰林寺、亚卓雍波多。在藏拉托江江拉扎，有江巴瑟松南杰寺。拉托努寺。在青海湖卡当地区，有持明果登建立的色顿传承的寺院。色扎桑寺。江卡桑阿曲林寺。桑布隆扎隆旺杰等寺院。冈拉洛钦的寺院冈拉尼桑多吉林寺。邬金曲特林寺。彭波日沃切的杜彭孜农林寺。涅莫丹顿林寺。哲贡萨寺。本隆白玛曲林寺。江孜地区的邬金卓哲林寺。拉尊的寺院敏卓拉丹林寺。特钦林寺等。在卫藏地区，有唐嘉建立的查桑沃日和泽曲禅修中心、曲水江曲林寺。泽塘班仓寺。在洛若地区，有竹狂的寺院哲拉。夏祖扎西南杰仁波切和索拉塔木切钦波的转世等宁玛派的持有者居住的地方。在埃荣地区，有佐钦巴珠扎桑波的根本禅修中心埃贝觉寺。扎纳瓦等。在达康地区，有泽列寺的上中下三座寺院。桑杰林巴的涅普寺。甲琼寺。扎囊智美伦波的寺院。嘉村邦日扎西沃巴等。在布域地区，有持明曲吉嘉措的寺院巴卡桑阿林寺。东卡寺。达香巴的嘎瓦隆寺。耶冈仲孜寺等，仅提及了一些寺院，而上部
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Furthermore, the reincarnation of Tenzin Drakpa, Tulku Tsultrim Dorje, and his heart-son Dawa Rinpoche mainly uphold the Peling Dharma cycle. The seat of the lord Nyang Rinpoche is Lhodrak Shar, Zhawo Chag Temple. The seat of Chöwang is Lhodrak Nub, Yagu Guru Lhakhang. The eastern Tsandro Nechi Monastery is the seat of Ratna Lingpa, Lho Do Khar Lhundrup Phodrang. Also nearby is Geye Monastery. Lhodrak Banba's Pur Samdrub Ling Monastery. Chak Jangchub Ling Monastery. Kharchu Dudjom Ling Monastery. In the Mon region, there are many large and small Peling Dharma lineage monasteries. In Bhutan, there are many monasteries combining the old and new traditions. On the Indian border, there are Dung Sam Riwö Tendzin Gyeling Monastery, Yarok Yönpo Do. In Tsang Latö Zangzang Lhadrak, there is Jangpa Sersum Namgyal Monastery. Latö Nub Monastery. In the Kyabo Khadang region, there are monasteries of the Setön lineage established by Rigdzin Gödem. Se Trazang Monastery. Gyakhar Sangngak Chöling Monastery. Zambu Lung, Zablung Wanggyal, and other monasteries. Gangra Lochhen's seat, Gangra Ngesang Dorje Ling Monastery. Orgyen Chöter Ling Monastery. Pungpo Riwoche's Düpung Zilnön Ling Monastery. Nyemo Denden Ling Monastery. Dré Gön Sar Monastery. Bönlung Pema Chöling Monastery. In the Gyaltse region, Orgyen Droden Ling Monastery. Lhatsun's seat, Mindrol Rabten Ling Monastery. Tekchok Ling Monastery, etc. In the U-Tsang region, there are Chakzam Wori established by Tangyal and Tsetu meditation center, Chushul Jangchub Ling Monastery. Tsetang Bentsang Monastery. In the Lho region, in the Nyal and Loro areas, there is the seat of Druk Sön, Dreulha, and the incarnations of Shazuk Tashi Namgyal and the successive incarnations of Jorra Tamche Khyenpa, etc., places where some Nyingma lineage holders reside. In the Erong region, there is the root meditation center of Dzogchenpa Drukdra Zangpo, Epe Chag Monastery. Drak Nawa, etc. In the Dak Kong region, there are the upper, middle, and lower three seats of Tsele Monastery. Sangye Lingpa's Nyi Phu. Jakhung Monastery. The seat of Tsanang Drime Lhünpo. Jachön Bangri Tashi Öbar, etc. In the Püwo region, there is the seat of Rigdzin Chökyi Gyatso, Paka Sangngak Ling Monastery. Dongkhar Monastery. Tagshampa's Gawa Lung Monastery. Yegang Tromzik Monastery, etc. Only a few monasteries have been mentioned, while the upper
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从以来的南方边陲到中心地带，到处都有许许多多大大小小的寺庙，但如今拥有势力和闻思修都兴盛的寺庙却很少见。实际上，不仅仅是宁玛派，就连新派寺庙，表面上看起来势力兴盛的，也大多因为正法修持和闻思修的事业衰退而变得岌岌可危，这是时代使然，新旧教派都一样，令人感到悲哀。多康地区的向姆地方的向巴是：觉若·龙钦坚赞和拉杰·萨纳雷的化身，即是智者成就者噶玛恰美。在向姆地区，他出生于法王家族后裔栋·卡乔巴·南喀坚赞的后代中。从父亲咒士阿努·贝玛旺扎那里听闻了许多宁玛派教法。在安约·扎丹寺，圆满地学习了量论、律藏、俱舍论、现观庄严论等，以及深奥的内义等密宗论典。他心地非常善良，在寺院住了五年期间，在公共事务、戒律等方面，连稍微违规的事情都没有发生过。从第六世夏玛·确吉旺秋那里听闻了大手印、那若六法等许多教法，并将他视为根本上师。第八世噶玛巴说：“对于栋·卡乔·阿嘎的毒药，我噶玛恰美既不执着也不不执着，没有执着。”因此认定他是噶玛巴的化身。从巴卡·确吉坚赞那里听闻了心髓法，从直贡·贡却钦列那里听闻了荣氏坛城和金刚鬘等，从许多永增那里听闻了灌顶、传承和口诀。他在乃多·华瑞孜建立了寺院，除了偶尔为了利益众生而进行弘法活动外，一直闭关修行，修持菩提心，并完成了超过一百个坛城的念诵和修持，证悟了唯一味。上师和本尊加持的征兆非常多。由于菩提心的力量显现，无论他住在哪里，那个地方都没有疾病、饥荒、冲突和争斗。通过施受法，他亲自承受他人的疾病和瘟疫等，仅仅通过转移，就出现彩虹。仅仅通过灌顶，就能认识到实相，他的慈悲事业不可估量。他的大悲观音红色引导，被预言能使十八亿众生往生极乐世界，等等，他的所有教法都受到本尊的加持，因此具有加持力。
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From the southern borders to the central regions, there are numerous monasteries, both large and small, but nowadays, those with power and flourishing study and practice are rare. In fact, not only the Nyingma school, but even the seemingly prosperous new monasteries mostly suffer from the decline of Dharma practice and the activities of study and practice, becoming precarious. This is due to the times, affecting both old and new schools alike, causing sorrow. The Ngom of Dokham, Ngompa, is the incarnation of Chokro Luyi Gyaltsen and Lhasé Sadnalek, namely the scholar-accomplished Karma Chakmé. In the Ngom region, he was born into the lineage of the Dharma King's descendants, the Dong Kachoepa Namkha Gyaltsen. From his father, the mantra holder Anu Pema Wang Drak, he heard many Nyingma teachings. At Anyul Zadam Monastery, he thoroughly studied Pramana, Vinaya, Abhidharma, Abhisamayalankara, and other tantric texts such as the profound inner meanings. He was extremely gentle, and during his five years in the monastery, he never even slightly violated public affairs or monastic rules. From the Sixth Zhwa-dmar Chökyi Wangchuk, he received many teachings such as Mahamudra and the Six Dharmas of Naropa, and regarded him as his root guru. The Eighth Karmapa said, "For the poison of Dong Kacho Arga, I, Karma Chakmé, am neither attached nor unattached, there is no attachment." Thus, he was recognized as an incarnation of the Karmapa. From Bhakha Chökyi Gyaltsen, he heard the Heart Essence teachings, from Drigung Könchok Trinlé he heard the Rong Mandala and Vajra Garland, and from many Yongdzins he heard many empowerments, transmissions, and instructions. He established a monastery at Nédo Palri Tser, and except for occasionally engaging in activities to benefit beings, he remained in retreat, meditating on Bodhicitta, and completed the recitation and practice of over a hundred mandalas, realizing the taste of oneness. There were many signs of blessings from the guru and the yidam deity. Because the power of Bodhicitta manifested, wherever he resided, there was no disease, famine, conflict, or strife. Through the practice of Tonglen, he personally took on the illnesses and plagues of others, and merely through transference, rainbows appeared. Merely through empowerment, one could recognize the true nature, and his compassionate activities were immeasurable. It was prophesied that his Red Guidance of Great Compassion would lead eighteen billion beings to Sukhavati, and all his teachings were blessed by the yidam deity, thus possessing blessings.
Chinese
利益众生广大。四十四岁时说我必定往生极乐世界，我的神识会化为三份，在极乐世界成为菩萨莲花无垢，在铙钹洲成为持明孔雀颈王的幢幡，在药师佛前成为菩萨恒常垂视众生等等，作了这样的授记。弟子有佐钦白玛仁增、白玉根钦西绕、仁增明珠多吉等为主的僧团，法脉兴盛，对前译宁玛派的弘扬作出了巨大贡献。多康成就者佐钦巴白玛仁增是，如来宝髻、古古日阿匝、毗玛拉萨拉哈、朗巴贝桑、朗卓洛扎瓦、赤热、敦钦、林热、达隆塘巴、邬金巴、宗喀巴大师等的化身，木牛年生。从小依止成就者噶玛恰美为法主，听闻了无量成熟解脱教法。六年间于一坐垫上，以莲花部心髓修法为主，进行念修，并稳固了气脉拙火黑暗瑜伽等生圆次第。从降魔金刚处听闻了化身心髓。在布沃巴卡日空行母处，从持明法幢处听闻了佐钦空行母心髓，证悟了法性现量。智慧空行母赐予佐钦巴之名号，并立为法王。从虹身弟子根钦巴处求得了虹身伏藏法。三十九岁起，在中部修行圣地桑耶青浦闭关三年，生起了证悟。从扎基德钦、斯波觉确吉旺波、确旺法嗣贝久嘉波、佐钦隆佐塔拉、语化身心子、白日钦列南嘉、热琼活佛、冈波桑波多吉、热琼活佛等三十位依止师处听闻了新旧教法。在修行圣地喀曲桑布隆、耶巴拉日、北方的纳木错、拉姆喀等地一心一意地进行心髓修持。在喀曲的尸陀林里修行时，
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His benefit for beings was vast. At the age of forty-four, he said that he would definitely go to Sukhavati, and that his consciousness would transform into three parts: in Sukhavati, he would become the Bodhisattva Lotus Immaculate; in Ngayab Ling, he would become the banner of the Vidyadhara Peacock's Neck King; and in front of the Medicine Buddha, he would become the Bodhisattva who constantly gazes upon beings, and so on. He bestowed such prophecies. His disciples included Dzogchen Pema Rigdzin, Palyul Kunzang Sherab, and Rigdzin Mingyur Dorje, who were the main ones. The Sangha and Dharma lineage flourished, and he greatly benefited the flourishing of the Early Translation Nyingma teachings. The Drukchenpa Padma Rigdzin of Dokham was an incarnation of the Buddhas Ratna Cūḍa, Guru Kukkuraja, Vimala Sarahaha, Lang Pal Senge, Langdro Lotsawa, Khri Ral, Dus Khyen, Lingre, Taglung Thangpa, Orgyenpa, and Je Tsongkhapa. He was born in the Wood Ox year. From a young age, he relied on Drupwang Karma Chakme as his lineage holder and received limitless ripening and liberating instructions. For six years, he remained on one seat, mainly practicing the Ratna Heart Practice, engaging in recitation and accomplishment, and gaining stability in the generation and completion stages, such as the root-channels, tummo, and dark yoga. From Dudul Dorje, he received the Tulku Nyingthig. In the Pübo Bhakha Ridrö, from Rigdzin Chökyi Gyaltsen, he received the Dzogchen Khandro Nyingthig, and the vision of the nature of reality dawned manifestly. Yeshe Khandro bestowed upon him the name of Dzogchenpa and enthroned him as regent. From the rainbow body disciple Kunkhyenpa, he requested the rainbow body treasure teachings. From the age of thirty-nine, he spent three years in retreat at Samye Chimphu, a practice site in Central Tibet, and realizations of increasing experience arose. From Drakchi Tertön, Smrawo Chok Chökyi Wangpo, Chöwang's lineage Pelyor Gyalpo, Dzogchen Longdzok Thadral, Sungtrul Thukse, Palri Trinley Namgyal, Götsang Tulku, Gampo Zangpo Dorje, Rechung Tulku, and other thirty masters, he received many Dharma teachings of the new and old traditions. He devoted himself single-mindedly to the heart essence practice in the practice places of Kharchu Zambu Lung, Yerpa Lhari, the northern Namtso, and Lhamo Khar. While practicing in the charnel ground of Kharchu,