一個山谷，一千年。

One valley. A thousand years.

Manang 的故事，不是從我們開始的。我們只是來到一條已經存在很久的線上，問自己：

這一代，要把什麼繼續帶下去？

The story of Manang did not begin with us. We have simply arrived on a line that has existed for a long time and are asking:

What will our generation carry forward?

01｜在成為園區以前，這裡已經是一片修行之地

01 | Before it was a retreat campus, it was already a land of practice.

Manang 的高山、洞穴、寂靜與距離，很早就與瑜伽士的修行記憶相連。既有公開資料將 Nyeshang／Manang 與密勒日巴的修行故事相連。這些故事不是園區的裝飾。它們提醒我們：這片土地很早就在問一件事：

當一個人真正獨自面對自己的心，會發生什麼？

Manang's mountains, caves, solitude, and distance have long been connected with memories of yogic practice. Previously published materials connect Nyeshang / Manang with stories of Milarepa's practice. These stories are not decoration for the retreat center. They remind us that this land has long held a question:

What happens when a person truly meets their own mind?

02｜密勒日巴與獵人：改變方向的可能

02 | Milarepa and the hunter: the possibility of changing direction

在與 Manang 相連的故事裡，獵人 Chira Repa（Gönpo Dorje）追逐獵物，也被自己的習慣與生命方向推著走。與密勒日巴相遇後，生命出現轉向。今天重說這個故事，不是為了浪漫化古代。而是因為我們仍然會問：我能不能停下來？能不能看見什麼正在推著我走？能不能不再重複原本的方向？Manang 所保存的，不只是祖師曾經在此修行的記憶。而是：

人可以改變的可能。

In a story associated with Manang, the hunter Chira Repa (Gönpo Dorje) follows his prey, driven by habit and the direction his life has taken. After meeting Milarepa, another direction becomes possible. We do not retell this story to romanticize the past. We tell it because we still ask: Can I stop? Can I see what is driving me? Can I stop repeating the same direction? What Manang carries is more than the memory of a master practicing here. It carries:

the possibility that a human life can change.

03｜修行曾經就活在日常裡

03 | Practice once lived inside ordinary life.

Mase 家族的傳承，不只是人物與年代。仁波切記得的是：有人修行，也工作。有人有家庭，也照顧孩子。有人被尊敬，卻不需要不斷告訴別人自己是誰。Dharma 並沒有被隔離在寺院裡。它活在村落、家庭與人的關係裡。

The Mase family lineage is more than names and dates. Rinpoche remembers people who practiced and worked. People with families who cared for children. People who were respected without constantly announcing who they were. Dharma was not sealed away inside a monastery. It lived in village life, family life, and human relationships.

04｜第一代與第二代

04 | First and second generations

家族故事中，Melong Tsampa Rinpoche 與後來的 Mase Karma Drubgyud Tenzin Rinpoche（Papa Rinpoche），代表著不同世代的修行承接。但網站不把他們寫成一張「重要人物名單」。我們更想問：

修行進入一個人的生命後，會怎麼改變他與別人相處的方式？

Within the family story, Melong Tsampa Rinpoche and later Mase Karma Drubgyud Tenzin Rinpoche --- Papa Rinpoche --- represent different generations of practice. But the website does not present them as a list of important figures. The deeper question is:

When practice truly enters a person's life, how does it change the way

that person lives with others?

05｜Papa Rinpoche：一個非常簡單的人

05 | Papa Rinpoche: a very simple human being

Papa Rinpoche 是一位 Tulku。但仁波切談起他時，沒有先談頭銜。他談的是一個有家庭的人。照顧孩子。照顧長輩。工作。幫忙。少有抱怨。也有一種滿足與喜悅。修行沒有讓他與村落產生距離。反而讓人可以靠近。

Papa Rinpoche was a Tulku. Yet when Rinpoche speaks about him, the title is not the first thing he remembers. He remembers a person with a family. Raising children. Caring for elders. Working. Helping. Complaining little. Living with a sense of contentment and joy. Practice did not create distance from the village. It made closeness possible.

06｜真正被傳下來的

06 | What was truly passed down

仁波切把這份承接說得很簡單：

智慧還在。

更重要的是，愛還在。那份溫暖還在。如果今天只留下名字、寺院、照片與歷史，還不夠。Manang 想繼續的，是這份活在人的生命裡的 Dharma。

Rinpoche says it simply:

Wisdom was there.

More importantly, love was there. Warmth was there. If only names, temples, photographs, and history remain, something essential is missing. What Manang hopes to continue is Dharma as something lived in a human life.

07｜第三代：我們這一代，與下一代

07 | The third generation: our generation and the next

前兩代已經過去。今天，責任來到噶奇美多傑仁波切與這一代人的手裡。仁波切談到兩個方向：

our generation

and the upcoming generation 我們這一代。以及即將到來的一代。因此 Manang 不是把過去封存起來。而是問：

我們要把什麼交出去？

仁波切的第一個答案不是建築。而是：

affection, love, respect, warmth of heart

情感、愛、尊重，以及心裡的溫暖。

The previous generations have passed. Today, responsibility has come to GarTul Chimi Dorjee Rinpoche and to this generation. Rinpoche speaks about two directions:

our generation

and the upcoming generation Manang is therefore not an attempt to freeze the past. It asks:

What will we hand forward?

Rinpoche's first answer is not architecture. It is:

affection, love, respect, and warmth of heart.

08｜土地：不是突然出現的一個開發案

08 | The land: not a development that appeared overnight

今天的園區土地，不是一塊突然被選中的空地。2019--2026 年間，團隊逐步與不同家庭協調，一戶一戶把土地關係重新整合起來。因此園區的形成，本身也是一段與地方、家庭與時間合作的過程。

The land of today's retreat campus was not a vacant site suddenly selected for a project. From 2019 to 2026, the team worked gradually with different households, bringing the land relationship together household by household. The making of the site itself has therefore been a process of working with place, family, and time.

09｜噶千仁波切：By Blood, By Transmission

09 | Garchen Rinpoche: By Blood, By Transmission

噶千仁波切與噶奇美多傑仁波切之間，既有家族關係，更重要的是上師與弟子的法脈關係。對 Manang 而言，這不是用一位大師的名字增加計畫份量。而是一條仍然活著的師徒關係，如何把責任推向下一代。噶千仁波切也為 Manang 留下專門的影片訊息。網站保留他的原聲。讓上師自己說。

Garchen Rinpoche and GarTul Chimi Dorjee Rinpoche are connected through family, and more importantly through the Dharma relationship of teacher and student. For Manang, this is not about adding the name of a great master to strengthen a project. It is about how a living teacher--student relationship carries responsibility forward. Garchen Rinpoche also recorded a message specifically for Manang. The website should preserve his own voice. Let the teacher speak.

10｜直貢澈贊法王：傳承重新回到土地

10 | Drikung Chetsang Rinpoche: transmission returns to the land

2024 年，噶奇美多傑仁波切因看見當地缺乏聞思與修持機會，前往拉契向直貢澈贊法王請法。同年九月，法王親臨 Manang。傳法。灌頂。與大眾朝聖密勒日巴與獵人故事相關的修行地。也走入未來園區土地，聽取設計說明，參與金剛瑜伽母殿早期方向的討論。這讓一件事情變得清楚：

傳承不是只存在於歷史裡。

它可以重新回到一片土地上，被聽見、被修持。

In 2024, seeing limited opportunities for Dharma study and practice in the region, GarTul Chimi Dorjee Rinpoche traveled to Lapchi to request teachings from His Holiness Drikung Chetsang Rinpoche. That September, His Holiness came to Manang. He taught. Gave empowerments. Visited practice places associated with Milarepa and the hunter story with the community. And entered the future retreat land, heard the design presentation, and took part in early conversations around the Vajrayogini Temple. Something became clear:

Lineage does not need to remain only in history.

It can return to a place, be heard, and be practiced again.

11｜所以，園區是下一章，不是故事的開始

11 | The campus is the next chapter, not the beginning.

金剛瑜伽母殿。教學空間。閉關房。Grand Café。它們都不是故事的起點。它們是前面所有故事留下來的問題，在今天的具體回答：如果修行不只是一場法會、一次朝聖、一段歷史記憶，就需要一個地方，讓人真正留下來。學習。修行。閉關。一起生活。

The Vajrayogini Temple. Teaching spaces. Retreat houses. The Grand Café. None of them are the beginning of the story. They are today's practical response to the question left by everything that came before: If practice is to become more than a one-time event, a pilgrimage, or a historical memory, people need somewhere to stay. To learn. To practice. To retreat. To live together.