Chinese
拿走了那件黄色外套，说了许多诸如“这是我的”之类的废话。法王哭了，并请求加持。之后不久，也到了丹增·阿旺·尼达·桑波（Bstan 'dzin ngag dbang nyi zla bzang po）尊者那里。似乎有茶会。因为我得到一个较低的座位，我生气了，不想待在那里。我在一个角落里独自待着，一言不发。他和一位瑜伽士交谈，我似乎稍微听懂了一些。但我确实没有帮上忙。我去了两个尼泊尔人和一个汉人所在的地方。夏仲（Zhabs drung）似乎也不高兴，他立刻就走了。据说堪布（Bka' las）的身体很健康，但他们告诉卫藏（Dbus）的所有人，他似乎不是至尊者本人。在贡嘎（Gong dkar），我亲眼看到了他自己的手印。像我这样的人，在死后中阴（bardo）中证得圆满正觉的导师的行为，怎么可能表明他是一个转世灵童的持有者呢？他甚至没有处于获得那个地位或接近那个地位的决定性因素的范围内。然而，因为他可能会祝福那里并利益众生，所以没有必要区分他是一还是异。之后不久，凭借宏愿的巨大力量，他成为了神圣佛法的转轮者。堪布仁波切·隆日·嘉措（Lung rig rgya mtsho）尊者，在那之前，他做了大约三个阶段的梦，并得到了预言。过去，至尊者曾多次给出预言，其中有一段诗句说：“何时才能在自己的居所——山洞中相见？”他说，现在就是那个时候了。听了我的话后，他没有派人去曲隆·江孜（Chos lung byang rtse）等地，而是让道友巴丁巴（Dpal sdings pa）和噶陀巴·巴·衮噶·勒嘉（Ga thog pa dpal kun dga' legs rgyal）两人立即作为侍从前来。那时，师徒们迅速前来。他们一到，就给予了极大的尊重，例如提供座位等等。他们提供了许多食物，包括水果等等，并慷慨地赠送了礼物。在此期间，每隔几天，他们都会用摧破金刚（rnam 'joms）等沐浴液彻底清洗身体。住了大约五天后，他们四人去了贡嘎（Gong dkar）。据说他们与贡玛（Gong ma）叔侄的会面非常顺利。他们也为我做了绕行祈福。
English
He took the yellow coat and said many nonsensical things like, "This is mine." The Dharma Lord cried and requested blessings. Soon after that, he also went to the Venerable Tenzin Ngawang Nyima Sangpo. There seemed to be a tea gathering. Because I got a lower seat, I was angry and didn't want to stay there. I stayed alone in a corner, without saying a word. He was talking with a yogi, and I seemed to understand a little. But I didn't really help. I went to the place where there were two Nepalis and one Chinese person. Zhabdrung also didn't seem happy, and he left immediately. It is said that Khenpo's health is good, but they told everyone in U-Tsang that he doesn't seem to be the supreme one himself. In Gongkar, I saw with my own eyes his own handprint. How could someone like me, who has attained perfect enlightenment in the bardo after death, show the behavior of a teacher who is holding a reincarnation? He is not even in the range of having the decisive factors to attain that status or to approach that status. However, because he may bless there and benefit beings, there is no need to distinguish whether he is one or different. Soon after that, with the great power of aspiration, he became the turner of the wheel of the sacred Dharma. The Venerable Khen Rinpoche Lungrig Gyatso, before that, he had about three stages of dreams and received prophecies. In the past, the Supreme One had given many prophecies, and there was a verse that said, "When will we meet in our own abode, the cave of the mountain?" He said that now is the time. After hearing my words, he didn't send people to Cholung Jangtse, etc., but had the Dharma friends Paldingspa and Gathogpa Pal Kungga Lekgyal come immediately as attendants. At that time, the master and disciples came quickly. As soon as they arrived, they gave great respect, such as offering seats, etc. They provided many foods, including fruits, etc., and gave generous gifts. During this time, every few days, they would thoroughly wash the body with bathing liquids such as Vajravidāraṇa. After staying for about five days, the four of them went to Gongkar. It is said that their meeting with Gongma uncle and nephew was very successful. They also did a circumambulation blessing for me.
Chinese
从庄园那边也运来了实物茶叶。那时，听说天噶哇那里有杰丹巴所赐的加持品，说是要辨认，就拿到我这里来了，清楚地记得，也说了一些话。巴勒格朋友带来了嘉赛曲宗巴的意修本尊德乔和战神木像，杰丹巴的不离不弃不动佛和度母铜像等，显出认识的样子。特别是，在那之前，除了度母之外，那些神像都没有见过，但却认识诸神，辨认讲述，很多都与事实相符。从雅砻送来克日雅萨穆札（梵文天城体：क्रियासमुच्चय，梵文罗马拟音：kriyāsamuccaya，汉语字面意思：行集）的灌顶物土台，也认出来了。还查问了是否有白矛。在那之前，头发都是散乱的，措索仁莫瓦和曲旺巴两人梳理后，正要剪成碎发时，心想，如果做成散乱的发髻，戴上骨饰，在森林里走来走去就好了。之后，在九月二十五日，跟随堪仁波切，从家乡出发。父母也到山谷尽头的山口，那里有个名字吉祥的好地方叫扎西扎（意为吉祥岩）送行。之后，时不时地会非常思念父母，但大部分时候，母亲的心像儿子，儿子的心像石头一样。那时，同伴们也像哄骗一样说，母亲会慢慢地跟在后面来的。那天晚上到达雅砻巴德。没有好好地准备和布置帐篷。勉强安顿下来时，堪仁波切也来了，他们那里也有几个人，因为不了解，就脱口而出了一句关于巴德巴自己的表情的话。就像小孩子说话一样，立刻就明白了。第二天，向亚日方向走的时候，因为那边是仁蚌的路，我不去，所以多次顶撞。在达隆，第巴丹增仲本等人也来迎接。在那喀孜前的花园里住了三天。有一天也去了顶上。在花园里的时候，喝茶喝到一半，一个瓷碗从桌子上掉到嘴边
English
Tea was also brought from the estate. At that time, it was said that there were some blessings given by Je Dampa at Namgangwa, and they were brought to me saying that they would be identified. I clearly remember and said some words. Palleg friend brought Gyalse Cho Zongpa's Yidam deity Dechok and the wooden statue of the war god, Je Dampa's inseparable Amitabha and Tara copper statue, etc., showing a look of recognition. In particular, before that, except for Tara, I had never seen those deities, but I recognized the gods, identified and narrated them, and many of them corresponded to the facts. A clod of empowerment material of Kriya Samucchaya (藏文：ཀྲཱྀ་ཡ་ས་མུཙྪ，梵文天城体：क्रियासमुच्चय，梵文罗马拟音：kriyāsamuccaya，汉语字面意思：行集) was sent from Yarong, and I recognized it. I also inquired about the existence of a white spear. Before that, when the hair was disheveled, Tso Sok Rinmowa and Cho Wangpa combed it and were about to cut it into small pieces, I thought that it would be nice to make a disheveled hairstyle, wear bone ornaments, and walk around in the forest. Then, on the 25th of the ninth month, I followed Khen Rinpoche and set off from my hometown. My parents also came to send me off at the mountain pass at the end of the valley, where there is a good place with an auspicious name called Tashi Drak (meaning Auspicious Rock). After that, I missed my parents very much from time to time, but most of the time, the mother's heart was like a son, and the son's heart was like a stone. At that time, the companions also coaxed me, saying that the mother would slowly follow behind. That night we arrived at Yarok Palde. The tents were not properly prepared and arranged. When we barely settled down, Khen Rinpoche also arrived, and there were some people from their side. Because I didn't understand, I blurted out a word about Paldeba's own expression. Like a child speaking, it immediately became clear. The next day, when we were heading towards Yarib, I refused to go because that side was the road to Rinbung, and I disobeyed many times. In Dablung, Depa Tenzin Drungpon and others also came to greet us. We stayed for three days in the garden in front of Nakartse. One day we also went to the top. While in the garden, while drinking tea, a porcelain bowl fell from the table to the mouth.
Chinese
扔出去也没有任何破损。那个瓷碗被德巴·丹增仲仁亲自接走了。当时，亚若地区的贵族兄弟之间的关系非常糟糕。不久之后，贵族兄弟也和解了，政治也变得非常繁荣，这似乎是一个吉祥的征兆。之后，逐渐到达了洛地。认识了名叫昆桑巴的官员。第二天，从江孜出发，以盛大的欢迎仪式抵达江孜。在那里待了半个月左右，然后去了泽钦。母亲和儿子们以及德巴仲活佛等用丰盛的财富供养了一个月左右。还拜见了克珠·桑结益西，他显得非常高兴，并给予了前所未有的待遇。去了拉章夏钦等地，至今仍然清晰地留在记忆中。赐予了一个吉祥的时轮金刚灌顶，但记得不是很清楚。认识了托登·扎扎巴和释迦瓦迪。之后，在帕廓德钦的白色拉章，也认出了同伴塔瓦。过了几天，拜见了至尊吉祥上师蒋扬·贡嘎坚赞的尊颜，以及隐士圣者拉旺扎巴的足下，还有上师至尊仲·贡嘎华桑波，以及贡嘎丹萨的面前，还有官员仲·帕尼瓦，以及从昂仁来的人员，还有来自康萨的贡嘎勒珠巴，以及至尊上师的老仆人等等。认识了昆秋巴、琼巴、帕尼瓦的仲仁等人。之后，依次经过仲孜、达孜、琼孜巴，在帕南的贸易集市乌孜，出现了一个八根柱子的玛尔巴座位，作为供奉的圣物。那里有一个十一世化身的泽乌拉康，对它进行了很多关于是否纯正的考察。各位长官们都感到非常惊奇。之后，当到达桑珠孜时，在靠近金矿的地方，大约有一百名身穿金色袈裟的僧人前来请求加持。在那之前，那些身穿金色袈裟的人打了噶玛巴侍者的石头。在对这件事的惩罚等做出判决后，走了很远的样子。
English
When thrown, it did not break or crack at all. That porcelain bowl was personally received by Depa Tenzin Drung himself. At that time, the relationship between the noble brothers in Yarok was very bad. Before long, the noble brothers also reconciled, and politics became very prosperous, which seemed to be an auspicious omen. After that, they gradually arrived at Lodé. They recognized the official named Kunsampa. The next day, they departed from Gyantse and arrived in Gyantse with a grand welcoming ceremony. After staying there for about half a month, they went to Tsekchen. The mother and sons, along with Depa Drung, the living Buddha, and others, offered lavish wealth for about a month. They also met Khedrup Sangye Yeshe, who seemed very happy and gave unprecedented treatment. Going to Labrang Sharchen and other places is still vividly remembered. He bestowed a glorious Kalachakra initiation, but I don't remember it very clearly. I recognized Tokden Drak Drakpa and Shakya Badhi. After that, at the white Labrang of Palkhor Dechen, I also recognized my companion Tarwa. After a few days, I met the venerable and glorious supreme Lama Jamyang Kunga Gyaltsen's face, and the feet of the hermit saint Lhawang Drakpa, as well as the supreme Lama Jetsun Drung Kunga Palzangpo, and in front of Kunga Tenzal, as well as the official Drung Phan Neva, and personnel from Ngamring, and Kunga Lekdrup from Khangsar, and the old servants of the supreme Lama, and so on. I recognized Kunchokpa, Kyungpa, and Phan Neva's Drung, etc. After that, successively passing through Drongtse, Taktse, and Kyungtsepa, at the Parnam trade market U-tse, there appeared a Marpa seat with eight pillars, as a sacred object of offering. There was a Zeu Lhakhang of the eleventh incarnation, and many investigations were made about its purity. The officials all seemed very surprised. After that, when arriving at Samdrubtse, near the gold mine, about a hundred monks wearing golden robes came to request blessings. Before that, those wearing golden robes had stoned Karma pa's attendants. After the judgment was made on the punishment etc. for this matter, it seemed that they had gone far away.
Chinese
任何地方，由于田地对僧众们没有善待，大家心中有些不快，这件事自然而然地就过去了。在那里住了五天左右。因为只有孩子的行为，带着愤怒的样子没有去列席，所以在法座前，供养了胜者无量光佛的唐卡等等一些供品，很早就去了。我们对至尊仁波切有着不退转的信心，上师也十分关照，但这次似乎有些不高兴，没有其他原因。因为这是关于金色者的事情。所以，对以前所做的事情进行忏悔，并说从现在开始，对金色者做什么都可以。之后在纳塘住了三天左右。之后，虽然原本打算在那里住下，但由于过去的习气，一直没有下定决心住下，但仆人们想方设法劝说。之后到达波东，在北方的主人年轻化身处驻锡，进行了无与伦比的奠基仪式。那里也有时轮金刚的朵玛。大计数师绕绛巴曾三次向我展示至尊仁波切的帽子，但我什么也没说，最后生气地扔给了他自己。拜见了海螺等身像。期间到达了觉摩囊大禅院。石头砌成的自生法源。调查了五种药材等。得知杰仲仁波切所说的自生法源被收集在贡康中。鼓汤也在外面涂上了黑色。说五种药材都在里面。之后去往莫朗时，从嘎达拉，夏仲扎西多杰巴师徒们前来迎接。在侍从中，认识了卓隆曲杰杜巴。在莫朗光辉的洞穴中的寝室里找到了住处。在那里，还摆放着化身阿旺所画的十一世化身的唐卡，也因此唤醒了一些习气。去了空行母顶峰，认出了石制曼扎等供品。因为看到了瑜伽母的画像，所以未经学习，嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）三（藏文：གསུམ，梵文天城体：त्रय，梵文罗马拟音：traya，汉语字面意思：三）妈（藏文：མ，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：妈）就在脑海中浮现。第二天，穿过了曲隆江顶，到达了寺庙顶端。
English
Anywhere, because the fields did not treat the Sangha well, everyone felt a little unhappy, and the matter resolved itself naturally. Stayed there for about five days. Because it was only the behavior of a child, without attending the assembly with an angry look, in front of the throne, offered a little offering such as the Thangka of the Victorious Amitabha, and left early. We have unwavering faith in the venerable Rinpoche, and the Lama also takes great care, but this time he seems a little unhappy, there is no other reason. Because this is about the golden one. Therefore, confessing the previous deeds, and saying that from now on, whatever is good for the golden one can be done. After that, stayed in Narthang for about three days. After that, although originally intended to stay there, due to past habits, I never made up my mind to stay, but the servants tried to persuade me. After that, arrived at Bodong, resided at the place of the young incarnation of the Lord of the North, and performed an unparalleled foundation laying ceremony. There was also a Kalachakra Torma there. The great accountant Rabjampa showed me the hat of the venerable Rinpoche three times, but I didn't say anything, and finally threw it back to him in anger. Visited the conch statue and others. During that time, arrived at the great hermitage of Jomo Nang. The self-arisen Dharma source made of stone. Investigated the five kinds of medicine, etc. It was learned that the self-arisen Dharma source spoken by Jetrung Rinpoche was collected in the Gonkhang. The drum soup was also painted black on the outside. Saying that the five kinds of medicine are all inside. After that, when going to Monlam, from Gadala, Shabdrung Tashi Tobgyal and his disciples came to greet us. Among the attendants, I recognized Drolung Chöje Dupa. Found a place to stay in the bedroom in the cave of Monlam's glory. There, the Thangkas of the eleven incarnations painted by the incarnation Ngawang were also displayed, which also awakened some habits. Went to the peak of the Dakini, recognized the stone mandala and other offerings. Because I saw the paintings of the Yogini, without learning, Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) Sum (藏文：གསུམ，梵文天城体：त्रय，梵文罗马拟音：traya，汉语字面意思：三) Ma (藏文：མ，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：妈) appeared in my mind. The next day, crossed Chölung Jangtse and reached the top of the temple.