English
Wood. He holds a broad and pure view towards all schools of thought, and never engages in any belittling or sarcastic remarks towards anyone. In his presence, unnecessary idle chatter, hateful words, etc., never arise from his mouth. In his heart, he originally intended to dedicate his life solely to practice, but due to the heavy command of his lama, he had to take on the responsibility of the monastery. Apart from the times for Dharma assemblies and teaching, he would retreat for intensive practice, never staying idle even for a few days. By nature, he is virtuous and particularly strict with the precepts of the Vinaya. Throughout his life, he would regularly rise after midnight to practice the countless heart practices of the new and old Kama Kagyu traditions, perform a hundred prostrations, circumambulate many times, offer water, and conduct incense offerings, etc. Even when not busy with monastic affairs, he would never be lax. He would make offerings of lamps, food, regular offerings, and extra offerings, many tsha-tshas, stone piles, and prayer flags, as well as Dharma assemblies, summer retreats, and during the Month of Miracles, practices of the outer tantras, and in the Saga month, practices of the unsurpassed tantras, such as the practice offerings of the thirty classes of tantras. In the fifth month of the Tibetan calendar, he would hold the great Dharma assembly of the tenth day, the passing-away ceremony of the peaceful and wrathful deities and the secret mind, field practice, and in winter, various rituals such as the Kagye exorcism tor-ma at the winter solstice. At the end of the year, he would hold the Nine Great Offerings Dharma assembly, and the offerings to the twenty-five practice centers, etc. For all the expenses of the Dharma assemblies, he would re-establish the parts that had declined in the meantime, and dedicate many additional great Dharma assemblies, such as the forty-nine-day Dharma assembly of the peaceful and wrathful deities, etc., to accumulating merit, never wasting the offerings of faith on inappropriate things. All offerings are immediately used and cleaned up, never accumulating wealth. He practices the Kama Kagyu root guru, the Three Roots, Dharma protectors, etc., almost without exception. It is said that during these practices, various signs, experiences, and dreams of attaining accomplishment would appear. It is said that during the great Dharma assemblies, auspicious signs such as nectar, skull-cup wine filling up, and blessings descending would regularly occur. For all the activities of propagating the Buddha's teachings, various signs would appear, and the protectors would offer the flesh and blood of the enemies of the teachings, etc., actually happening. The Vidyadhara Sonam Raoden praised, saying: This venerable one has attained the realization of the Great Perfection, as a sign of the merging of appearance and mind.
Chinese
在石头上留下脚印，清楚地说出了被房屋山岩遮蔽的对面的人所说的话和行为等，以及通过认证转世者而对教法产生了诸多利益等，其慈悲和愿力的力量不可思议。虽然有许多独特的面见和预言等奇妙的传记，但他因内心深沉而保密。后来建立经学院，进行许多讲授和传播，以及如寿命般长久地住世等诸多愿望，却成了未完成的缘起。五十三岁时，在火马年三月二十四日融入无漏光明法界。遗体火化时，天空晴朗明亮，天空被彩虹云朵覆盖，下着毛毛细雨，出现许多舍利等，并且一些有信仰的人也出现了清净的景象，似乎也出现了各种各样的景象。为了圆寂，建造了金铜菩提佛塔。每年供奉三十尊高大的佛像，每年由约三十名僧侣进行身语意三门修法，每月进行供养。建立经学院等善行日益增上。被认证为杰·噶玛·居美的身语意化身的拉尊·白玛·噶旺·丹增，前往藏地甘丹竹巴的高地，于饶益水鼠年出生，直至八十四饶迥水猪年，其寿命和事业无边，所有愿望皆自然成就。噶玛·拉旺的转世，光芒四射的蒋扬·协饶·曲吉·囊瓦于火虎年出生，对显密经论和文化等学识渊博，精通深奥，成为大学者。以及错智·菩提萨埵，萨迦·衮洛的化身嘉卡·桑杰·益西的转世江尊·白玛·特钦，精通二次第瑜伽，是菩提心的主人，这些都是殊胜的圣者传记。此时的谢饶·绛巴·塔耶也被认为是巴钦·谢饶·嘉措的转世。他戒行清净，修行精进，是杰·曲吉尼玛的弟子，担任引导者，并在他去世后继承了灌顶、传承和教导等，对教法有所助益。去世时出现彩虹光芒等。
English
He left footprints on the stone, clearly spoke of the words and actions of people on the other side obscured by houses and rocks, and through recognizing the reincarnated lama, many benefits arose for the teachings, etc. The power of his compassion and aspirations is inconceivable. Although there are many unique encounters, prophecies, and other wonderful biographies, he kept them secret due to his profound mind. Later, establishing a monastic college, giving many teachings and spreading them, and intending to stay alive as long as possible, etc., many of his wishes became incomplete auspicious connections. At the age of fifty-three, on the twenty-fourth day of the third month of the Fire Horse year, he merged into the stainless, clear light realm of reality. During the cremation of his body, the sky was clear and bright, the sky was covered with rainbow clouds, a drizzle fell, many relics appeared, and some faithful people also had pure visions, and various other phenomena seemed to occur. To fulfill his passing, a golden-copper Bodhi Stupa was built. Every year, thirty large statues are offered, and every year, about thirty monks perform the practice of the three kayas, with monthly offerings. The virtuous activities such as establishing a monastic college increased more and more. Lhatrul Pema Garwang Tenzin, recognized as the body, speech, and mind emanation of Je Karma Gyurme, went to the highlands of Tsang Ganden Drup, born in the Water Rat year of Rap Yi, and until the Water Pig year of the eighty-fourth Rabjung, his life and activities were limitless, and all his wishes were spontaneously fulfilled. The reincarnation of Karma Lhawang, the radiant Jamyang Sherab Chokyi Nangwa, was born in the Fire Tiger year, and was deeply knowledgeable in Sutra, Tantra, and culture, becoming a great scholar. And Trulshik Jangchub Sempa, the reincarnation of Gyakha Sangye Yeshe, an emanation of Sakya Kunlo, Gyangtrul Pema Tekchok, perfected the yoga of the two stages and was a master of Bodhicitta, all of whom had excellent biographies of holy beings. At this time, Sherab Jampa Taye was also said to be the reincarnation of Barchim Sherab Gyatso. He was disciplined, diligent in practice, a disciple of Je Chokyi Nyima, serving as a guide, and after his passing, he maintained the empowerments, transmissions, and teachings, benefiting the teachings. At the time of his passing, rainbows and lights appeared, etc.
Chinese
据说，堪钦阿嘎仁波切说，出现了奇妙的景象，甚至连细微的骨灰都没有留下，如同龙钦宁提传承的巴龚等一样，是小虹身。特别是，杰曲吉尼玛在梦中看到遗体像房间一样存在，像佐钦寺的喇嘛一样的人说：“这里住着莲花生诺布。”抬头一看，在一个佛塔瓶门里，莲花生诺布白头等等如是安住，起身前往遗体处时，梦见变成了一个孩子，第二天，这位转世灵童也如是存在。成就者莲花生诺布去世时说，自己的寝宫旁边有一棵杉树，这棵树什么时候结果实，就是我转世的终结。正如所说，杉树结果实后过了几年，恰逢蒋贡康楚仁波切等人的意念显现，堪钦阿贝担任了护持。堪钦阿嘎巴尊者注明拉隆贝吉多吉、大掘藏师桑吉林巴、多竹根桑贤潘上下世等被预言为转世。第九任座主贝玛根桑，丹增诺布的图丹曲吉朗波生于火猪年。七岁时被安置于白玉寺座。九岁时，邬金仁波切显现真容并加持。从杰曲吉尼玛处受沙弥戒，传承了二种发心仪轨，听闻了噶当派教言，如意宝（藏文：རཏྣ་，梵文天城体：रत्न，梵文罗马拟音：ratna，汉语字面意思：宝），天法等伏藏法类，以及《幻化经》等噶玛传承的法类。从白玉寺喇嘛扎贝处听闻了《甘珠尔》大藏经，从喇嘛多丹嘉参沃热处听闻了《仁钦特佐》等，并前往噶陀寺，精通了大小显密经论数百部。从噶陀司徒曲吉嘉措处听闻了《噶当教言集》等，总之，新旧噶当传承的听闻范围非常广。特别是，从自己不共的本尊，全知龙钦巴的化身堪钦阿旺华桑处，接受了寂静瑜伽的戒律传承，持守清净的戒律，通过大圆满的窍诀，圆满了至高无上的金刚乘的证悟。拉萨祖拉康殿失火，拉萨祖古仁波切提供了条件，得以修复。白玉寺
English
It is said that Khen Ngagga Rinpoche said that wonderful signs appeared and not even a tiny bit of ashes remained, like Ba Gom and others of the Longde lineage, it was a small rainbow body. In particular, Je Chokyi Nyima dreamed that the remains were present like a room, and someone like a lama from Dzongnang said, "Padma Norbu resides here." When he looked up, Padma Norbu with a white head, etc., was residing in a stupa vase door, and when he got up and went to the remains, he dreamed that he had become a child, and the next day, this reincarnation was present as he was. When Drubwang Padma Norbu passed away, he said that there was a juniper tree next to his room, and when this tree bears fruit, it will be the end of my rebirth. As he said, the juniper tree bore fruit and several years passed, and it coincided with the thoughts of Jamgon Kongtrul Rinpoche and others, and Khenchen Ngagpal served as the protector. Khenchen Ngagpal noted that Lhalung Pelgyi Dorje, Tertön Sangye Lingpa, and the upper and lower incarnations of Dodrup Kunzang Shyenphen, etc., were prophesied to be reincarnations. The ninth throne holder, Pema Kunzang, Tendzin Norbu's Thubten Chokyi Langpo was born in the Fire Pig year. At the age of seven, he was placed on the throne of Palyul Monastery. At the age of nine, Orgyen Rinpoche showed his face and blessed him. He received novice ordination from Je Chokyi Nyima and inherited the two types of mind generation rituals, heard the Kadampa teachings, Ratna (藏文：རཏྣ་，梵文天城体：रत्न，梵文罗马拟音：ratna，汉语字面意思：Jewel), the treasures of the Sky Dharma, and the Dharma of the Kama lineage such as the Mayajala Sutra. He heard the Kanjur from Palyul Lama Trakpe, the Rinchen Terdzö from Lama Tobden Gyaltsen Özer, and went to Kathok Monastery, mastering hundreds of large and small sutras and tantras. He heard the Kadampa Teachings Collection from Kathok Situ Chokyi Gyatso, and in short, the scope of his hearing of the new and old Kadampa traditions was very broad. In particular, from his own unique lineage master, the omniscient Longchenpa's emanation, Khenchen Ngawang Palzang, he received the lineage of the vows of peaceful yoga, maintained pure discipline, and through the instructions of Dzogchen, perfected the realization of the supreme Vajrayana. When the Lhasa Tsuklakhang Temple was damaged by fire, Lhasa Tulku Rinpoche provided the conditions, and it was restored. Palyul Monastery
Chinese
之后，他进行了无量的建寺、四函伏藏等的开示、伏藏灌顶、传承、显密经论的讲修。新建了两个以清净持有宁提法旨为宗旨的分寺，新建了八座白玉寺附近的寺庙，并分别设立了实修供养的常住基金等，为讲修事业三方面的弘扬佛法做出了巨大的贡献。最终，他以清净的供养品作为象征，迎请了吉祥大集会，并为白玉寺的四个扎仓设立了每年实修敏珠林金刚萨埵的常住基金等，使善根成熟。他自己以苦行者的行为，专注于核心的实修，从四十六岁开始，就以趋向现喜刹土的心态，融入寂静法界。荼毗遗体时，出现了许多奇妙的瑞相。他的著作也有六函左右。尊贵的转世仁波切，名为土登曲吉达瓦或蒋华嘉贝多杰。于绕迥木马年，在嘉绒嘉卡地方的嘉色家族出生。被认为是孜珠曲吉囊瓦的转世，但成就者蒋巴曲杰等认为他是莲师显密教法持有者的真实转世。从小就被安置于前世的法座白玉寺金座上。从杰曲吉尼玛处听受了各种法。从堪布索南华丹等处听受了显密经论的无量法门。具有与生俱来和后天修习的无量智慧。从噶托司徒班钦处听受了下部律仪的传承。他的行为堪为僧众的典范。从拉尊贝玛嘎旺丹增塔耶和土登曲吉朗波处听受了大圆满的引导次第和伏藏成熟解脱如海般的法。经常进行根本三尊的念修，降下伏藏成熟解脱的甘露，拥有如海般九种圣者的功德。为白玉寺修复了法器对三宝的损害，并新建了金顶。对果洛和色达一带先后发生灾害的寺庙进行了修复，并给予了无量的灌顶、传承和引导的恩德。对包括安多地区在内的新旧各派寺庙进行了供养和布施。与卫藏朝圣有关