Chinese
大成就者噶雅达惹，以及娘氏父子译师们，还有阿阇黎娘·吉祥妙音，卡惹贡琼等等众多圣者所依止的处所附近，属于藏地中央，靠近卢ഹി达河的河岸，以名为“仲”的城镇的宜人景象所装饰，遍布着许多果树篱笆的园林，以及众多令人愉悦的药山和各种花园所点缀。过去娘·觉色多吉喇嘛等长期依止的住所，后来法王贡噶僧格在此创建了一个名为“却科丁”的小型寺院。我转世的那一年，黎明时分，许多人亲眼目睹了真正的巨大骨架出现。即使将这视为偶然，但在名为“扎西扎”的地方，一块大石头裂开并掉落，出现了一个巨大的自生玛尼石，至今仍在岩壁上。此后，持咒的具戒律者有四个儿子，其中最年长的名为南嘉彭措，是我的父亲。对于我此生的身体的养育，最为恩重如山的母亲，名为多吉布噶。我的父亲虽然见识不广，但对于本尊神的生起次第的观修，却获得了一定的稳固，念诵了无数本尊和护法的咒语，充满了加持和力量。他安住在息灭了世间八法之分别念的伟大觉醒之中。我的母亲也心地慈悲，对善行充满热情，具有深刻而广阔的心胸。当时，父亲四十六岁，母亲十九岁。似乎完全认定了我是转世灵童。母亲在梦中，仲普寝宫变成了一座巨大而高耸的百间房屋，母亲从顶楼向四面八方吹响了海螺。还有一次，梦中接受了仁波切的灌顶，一个金刚杵放在头顶上，然后又放在了肩膀上。当向祖父仁波切讲述此事时，他说那是轮回的征兆。
English
Near the place relied upon by great accomplished Gaya Dhara, and the Nyo translator father and sons, as well as Acharya Nyan Pal Yang, Khara Gomchung, and many other holy beings, belonging to the central part of Tibet, close to the banks of the Luhita River, adorned with the pleasing scenery of the town called 'Drang,' covered with many orchards of fruit tree fences, and adorned with numerous delightful medicine mountains and various gardens. In the past, a residence relied upon for a long time by Nyo Josay Dorje Lama and others, later Dharma Lord Kunga Sengge established a small monastery called 'Chokhor Ding' there. In the year before I was to take rebirth, many people personally witnessed a real, huge skeleton appearing at dawn. Even if this is considered a coincidence, at a place called 'Tashi Drak,' a large stone cracked and fell, and a huge self-arisen Mani stone appeared, which is still on the rock wall. After that, the mantra holder with vows, had four sons, the eldest named Namgyal Phuntshok, is my father. The mother who is most kind in nurturing my body in this life is named Dorje Buga. Although my father did not have great knowledge, he had gained some stability in the visualization of the generation stage of the Yidam deity, and had recited countless mantras of Yidams and Dharma protectors, filled with blessings and power. He resided in a great awakening that had extinguished the discriminations of the eight worldly dharmas. My mother also had a compassionate heart, was enthusiastic about virtue, and had a deep and broad mind. At that time, my father was forty-six years old, and my mother was nineteen years old. It seemed that they had completely recognized me as the reincarnation. In my mother's dream, Drangphu Gzimkhang turned into a huge and towering hundred-room house, and my mother blew a white conch in all four directions from the top floor. And once again, in a dream, I received empowerment from Rinpoche, a golden vajra was placed on my head, and then it was placed on my shoulder. When I told my grandfather Rinpoche about this, he said that it was a sign of reincarnation.
Chinese
据说，祖父仁波切说，不眨眼地入睡是证得光明的一种征兆。无论如何，自从我依附于母亲的身体以来，就出现了非常吉祥的征兆，他们反复说，这孩子将来会是非凡之人。后来，在我刚学会说话的时候，有一次在屋顶上晒太阳，似乎是风和心识稍微进入中脉的迹象。天空中出现了彩虹网状的图案，在这些图案之间，出现了各种颜色和形状的本尊形象，天空变得拥挤不堪，我一次又一次地看到，现在仍然清晰地浮现在我的脑海中。不久之后，在一些乔丹（Jo-dan，一种座位）和从曲祥卡（Chu-byang-kha）来的瑜伽士的请求下，祖父仁波切赐予了我卡杰（bKa'-brgyad）全部秘密的灌顶，以及贡波玛宁（mGon-po Ma-ning）、古汝扎玛纳（Gu-ru drag dmar nag）、四臂财宝护法（Phyag-bzhi-pa gTer-mgon）的灌顶，并请人绘制了坛城。他还赐予了我一些父续法，如薄伽梵吉祥金刚怖畏大尊的灌顶等等，所有这些似乎都是作为附带的法而获得的。坛城和供品等等，现在仍然以某种方式存在于我的脑海中，但我对佛法的词义却一无所知。因为我能坐在法座上，并且精于接受灌顶物品等，所以仁波切非常高兴。由于他不断地进行圆满和供养，我努力做一些需要小帮手的事情，比如洒水和献鼓。我对上师的虔诚不仅仅是对祖先的认识，而且还产生了极大的喜悦。我几乎不和父母睡在一起，而是睡在寺庙里祖父的身边。那时，供品中有一个非常大的薄伽梵释迦牟尼佛像。我反复询问它的来历，他讲述了一些关于十二事业的故事。虽然我没有记住所有的细节，但我产生了极大的信仰，并且产生了想要成佛的真诚愿望。有一幅红阎魔敌（gShin-rdmar）的唐卡，上面有喜金刚（Kyai Dorje）作为神客。仅仅看到这两尊神，我的心总是感到非常快乐。我对其他娱乐活动兴趣不大，本尊和护法的咒语声音嗡嗡作响。
English
It is said that Grandpa Rinpoche said that falling asleep without blinking is a sign of attaining luminosity. Anyway, ever since I was attached to my mother's body, very auspicious signs have appeared, and they repeatedly said that this child would be an extraordinary person in the future. Later, when I was just learning to speak, once when I was sunbathing on the roof, it seemed to be a sign that the wind and mind were slightly entering the central channel. Rainbow-like patterns appeared in the sky, and between these patterns, the forms of deities of various colors and shapes appeared, and the sky became crowded. I saw it again and again, and it still appears clearly in my mind now. Not long after that, at the request of some Jo-dans (a kind of seat) and yogis who came from Chu-byang-kha, Grandpa Rinpoche bestowed on me the complete secret empowerment of bKa'-brgyad, as well as the empowerments of mGon-po Ma-ning, Gu-ru drag dmar nag, and the Four-Armed Treasure Protector (Phyag-bzhi-pa gTer-mgon), and asked people to draw mandalas. He also bestowed on me some Father Tantra practices, such as the empowerment of the Bhagavan Glorious Vajrabhairava Great Lord, etc. All of these seem to have been obtained as incidental Dharma. The mandala and offerings, etc., still exist in my mind in some way, but I have no understanding of the meaning of the Dharma words. Because I could sit in the Dharma seat and was good at receiving empowerment items, etc., Rinpoche was very happy. Because he constantly performed fulfillment and offerings, I tried to do some things that required a little help, such as sprinkling water and offering drums. My devotion to the guru was not just a recognition of ancestors, but also generated great joy. I hardly slept with my parents, but slept in the temple next to my grandfather. At that time, there was a very large statue of Bhagavan Shakyamuni Buddha among the offerings. I repeatedly asked about its origin, and he told some stories about the Twelve Deeds. Although I didn't remember all the details, I developed great faith and had a sincere desire to attain Buddhahood. There was a thangka of Red Yamari (gShin-rdmar) with Hevajra (Kyai Dorje) as a guest deity. Just seeing these two deities, my heart always felt very happy. I had little interest in other entertainment, and the mantra sounds of the yidam and Dharma protectors buzzed.
Chinese
因为对所有毒物都生起想要反复观看的极大欢喜心，所以也忆起外祖父说我是某位金刚上师的转世。有时见到像是迷路的动物时，生起极大的慈悲心，不由自主地流下眼泪，心想我必须守护这个山谷的动物们。心想即使守护了这些，在那边还有山谷和动物，在那边也有等等，无边无际地显现，心想即使守护了一个，其他的该怎么办呢？总是有这样一种不知如何是好的感觉。又一次，有几个苦行者在门口乞讨，之后在父亲的田地里，以身体的姿势做着禅修的样子，心中生起惊奇和极大的欢喜，常常想如果我也能变成这样就好了。又见到一些门孜派的瑜伽士控制气息并做着转轮，也想变得和他们一样。现在看来，他们那些似乎是所有宗教形式的共同精华，因此我改变了主意。见到寺院的人们建造昆瑞（藏文：ཀུན་རིག་）坛城并进行修供，也生起极大的欢喜，并能在仪式上坐在座位上。有一次，卡拉或普瓦的咒师法王云坚巴，在外祖父仁波切面前处理事务，似乎在进行许多关于神通的讨论，我心里也闪过我也做了很多这样的事情的想法。还有一次，在楼顶上的时候，一些乌鸦发出许多叫声，在叫声中用我的名字“沃波·斯杰”（藏文：དབོན་པོ་སྲི་གཅོད་）来称呼我，还说了一些关于不同地方的人们幸福和痛苦的事情，发生了好几次这样的事情。那时，处于非睡非醒的状态，梦境非常清晰，每个村民的疾病、死亡等迹象都清晰地显现出来，有时甚至亲眼见到一些非人的行为。后来去了地方首领的宗政府等地之后，那些清晰的显现都消失了。还有一次，见到一些阿扎拉在路边门口乞讨食物，也生起无法估量的欢喜和
English
Because of the great joy of wanting to see all poisons again and again, I also remembered my grandfather saying that I was the reincarnation of a certain Vajra Master. Sometimes when I saw something like a lost animal, great compassion arose and tears flowed uncontrollably, thinking that I must protect the animals of this valley. Thinking that even if I protect these, there are valleys and animals on the other side of them, and there are also on the other side, etc., appearing endlessly, thinking that even if I protect one, what about the others? There is always a feeling of not knowing what to do. Once again, some hermits were begging at the door, and then in my father's field, they seemed to be meditating with bodily postures, and I felt amazed and very happy in my heart, and I often thought that if I could become like this too. Also, seeing some yogis of the Mön Tsa tradition controlling their breath and doing 'khrul 'khor' (Tibetan: འཁྲུལ་འཁོར་, yogic exercises), I also wanted to become like them. Now it seems that those of them are the common essence of all religious forms, so I changed my mind. Seeing the monks building the Kunjik (Tibetan: ཀུན་རིག་) mandala and performing rituals, I also felt great joy and was able to sit in the row during the ceremony. Once, the mantra practitioner Chöje Yön Gyamba from Khara or Phuwa was dealing with affairs in front of my grandfather Rinpoche, and it seemed that he was having many discussions about miraculous powers, and I also had the thought that I had done many such things myself. Also, once when I was on the roof, some crows were making a lot of noise, and in the noise they were calling me by my name "Wönpo Sri Chö" (Tibetan: དབོན་པོ་སྲི་གཅོད་), and they were also saying things about the happiness and suffering of people from different places, and such things happened several times. At that time, in a state between sleep and wakefulness, the dreams were very clear, and the signs of each villager's illness, death, etc. were clearly manifested, and sometimes I even saw some non-human behaviors with my own eyes. Later, after going to the Dzong residence of the local leader and so on, all those clear appearances disappeared. Once again, seeing some Acharyas begging for food at the door on the roadside, I also felt immeasurable joy and
Chinese
噶尔噶亚等等，心想是那些地方的许多地方，在脑海中清晰地浮现。说道：往昔串习力，一切善法聚，一时顿然生，胜过此福德，无有不具足，恒常皆生起，唯是昔善力。如是能说话开始，直到四岁为止，在说话方面，我是喇嘛根嘎卓乔。有个叫近侍贝觉的人，说去了绒下玛瓦仓家里面，别人用玩笑等问他时，也经常这样说。此外，来的一些老师之类的人，是绝对没有的，自己内心可以作证。父母和乡里人，不要说见到至尊根嘎卓乔的容颜，连名字都没有听说过，所以起初有一段时间是自然而然地说这些话。后来，格登岗巴的一些坐床者说，那位尊者是整个卫藏的喇嘛，因为当时只有一个儿子，所以也禁止我们说这样的话。但因为是孩子，所以还是像以前一样说。当时，有个叫曲旺桑布瓦的人经常来寝宫，他的叔叔对至尊喇嘛有信仰，所以他说了这些事。那个人好像是地方上的文书，之后，就像去雅砻拜见赤本钦波丹增弥觉旺杰一样。地方官自己也说做了非常好的梦。之后立刻赏赐了贵重的衣服等物品。之后，地方官丹增仲以堪钦仁波切和江孜为首，直到夏仲多杰仲为止，向尊者的施主和高徒们也各自赠送了一份礼物。特别是派遣了法王仁增巴，他有一顶尊者赐予的鸟羽头饰。此外，还从公嘎曲德等地借了很多灌顶物品，来到了仲普寝宫的门前。我从楼上看到他们，说道：法王仁增巴来了。法王突然进入了里面。将所有的灌顶物品都摆开给我们看，是头饰。
English
Many places, such as Gargaraya, came to mind, thinking they were those places, clearly appearing in the mind. It was said: From the power of past habits, all virtuous dharmas, arise all at once, surpassing this accumulation of merit, nothing is incomplete, and they always arise, solely from the power and glory of past virtue. Thus, from the time I could speak until I reached the age of four, in terms of speech, I am Lama Kunga Drolchok. There was someone called attendant Peljor, who said he had gone inside the Rongokma Watsang house, and he would often say this even when others asked him in jest or with jokes. Moreover, there were absolutely no teachers of that kind coming, my own mind can testify to that. The parents and villagers, not to mention seeing the face of Jetsun Kunga Drolchok, had not even heard his name, so at first, for a while, I would naturally say these things. Later, some of the throne-holders of Geden Gangpa said that that venerable one was the lama of the entire U-Tsang, so because I was the only son at the time, they forbade us from saying such things. But because I was a child, I still spoke as before. At that time, there was someone called Chöwang Sangpo-wa who often came to the residence, and his uncle had faith in the venerable lama, so he told him these things. That person seemed to be the local scribe, and then, like going to Yarok to see Tripon Chenpo Tenzin Migyur Wangyi Gyalpo. The local official himself also said he had a very good dream. Immediately afterwards, he bestowed valuable clothes and other items. After that, the local official Tenzin Drung, starting with Khenchen Rinpoche and Gyantse, up to Shabdrung Tobgye Drung, also presented a gift to each of the venerable one's patrons and great disciples. In particular, Dharma Lord Rigdzinpa was specially sent, and he had a bird feather headdress that the venerable one had given him. In addition, many empowerment items were borrowed from Gongkar Chöde and other places, and they came to the door of Drangphuk residence. I saw them from the roof and said: Dharma Lord Rigdzinpa has arrived. The Dharma Lord suddenly entered inside. All the empowerment items were laid out and shown to us, it was the headdress.