Chinese
大成就者解脱法行者昆坚等前往北方达隆（Byang stag lung）。为了迎请三界众生之怙主达隆巴大师，派遣了使者。由于止贡（'Bri）和达隆（stag）之间的雨雾尚未完全消散，耽搁了很久。七月十七日，上师和弟子们以及僧众一同抵达曲隆绛曲孜莫（Chos lung byang chub rtse mo）。第二天，在法会上，与尊贵的上师仁增巴大师、大金刚持尊者扎托巴（Brag stod pa）以及各位杰仲仁波切一同会见了达隆巴大师。对于座次和座位，没有任何争执和贪图，一切都像水入水一样清净，成就了非常盛大的善行。二十三日，良辰吉日，听取了噶当宝籍的传承。迎请达隆仁波切的主要目的就是为了感恩。在自己八岁，名为“杂色”的年份，上旬的五月五日，在曲隆绛孜的顶层佛殿上，早上剃除了之前学习时所留的头发，舍弃了所有不是出家相的标志。剃度师是玛钦曲耶瓦（Ma chen chos ye ba）。为了意义，特意提及其名字，达隆巴大师，尊者根嘎扎西坚赞贝桑布（Kun dga' bkra shis rgyal mtshan dpal bzang po）担任堪布，难以称说名字的蒋扬根嘎坚赞贝桑布（'Jam dbyangs kun dga' rgyal mtshan dpal bzang po）担任轨范师，杰仲根嘎贝桑布（Kun dka' dpal bzang po）担任时位，曲杰秋尼巴（Chos rje mchod gnas pa）担任助手。此外，还有五位善知识作为证人和执事参与其中。在太阳升起四分之一的时候，在人一岁和两岁的时候，在曲隆绛孜的佛殿顶上，先受了圆满的居士戒和中间的戒律，然后如法地受了沙弥戒，赐予了这三界难得的，以袈裟的幢幡和仙人的标志庄严的恩德。之后，堪布、轨范师、僧众、上师以及各方人士等众多僧俗大众举行了盛大的庆典。向堪布大师供奉了三十七两黄金的曼扎，以及其他各种为了感恩而奉献的供品。
English
Great accomplished Dharma practitioners like Drol 'phral Chos mdzad Kun rgyan and others were sent to Byang Taglung. In order to invite the protector of beings in the three realms, the glorious Taglungpa Chenpo, messengers were dispatched. Due to the slight lingering mist between 'Bri and Tag, there was a significant delay. On the seventeenth day of the seventh month, the master and disciples, along with the Sangha, arrived at Choslung Byangchub Tsemor. The next day, at the Dharma assembly, they met with the venerable Lama Damapa Jetsun Rdo ringpa Chenpo, the great Vajradhara Jetsun Brag stod pa, and all the Jedrung Rinpoches, together with the glorious Taglungpa Chenpo. There was no contention or desire for superiority regarding rank and seats; everything was as pure as water poured into water, resulting in a very great accumulation of merit. On the auspicious twenty-third day, they requested the transmission of the Kadampa Glegbam. As the main purpose of inviting the glorious Taglung Rinpoche was to express gratitude, on the fifth day of the month in the upper part of the year called 'Snatsog' when he was eight years old, early in the morning on the top floor of the Choslung Byangtse's main shrine, the hair that had been kept from previous studies was shaved off, and all non-ordained signs were discarded. The barber was Machen Chos Yewa. For the sake of significance, her name is specifically mentioned. The glorious Taglungpa Chenpo, Jetsun Kunga Tashi Gyaltsen Pal Zangpo, served as the Khenpo, and the one whose name is difficult to pronounce, Jamyang Kunga Gyaltsen Pal Zangpo, served as the Acharya. Jedrung Kunga Pal Zangpo served as the timekeeper, and Chosje Chod Ne pa assisted. In addition, five virtuous spiritual friends were present as witnesses and participants. When a quarter of the sun had risen, at the age of one and two, on the top of the Choslung Byangtse shrine, after first receiving the complete Upasaka vows and the intermediate vows, the Shramanera vows were properly taken, bestowing the grace of being adorned with the banner of the maroon robes and the signs of a mendicant, which are difficult to obtain in the three realms. Afterwards, the Khenpo, Acharya, Sangha, Lama Damapa, and various people from different regions held a grand celebration for the very large gathering of monastic and lay people. A mandala of thirty-seven sho of gold was offered to the Khenpo Damapa, along with other offerings in remembrance of gratitude.
Chinese
依靠自己的财物，尽力去做成任何事。从物质方面来说，内心满足，最终获得了非常圆满的结果。即使获得了三界所有的地位，也比不上获得袈裟法幢。世间的财富终将毁灭，获得袈裟就能进入不死之城。在初十左右，丹增仁波切也以师徒的身份隆重地到来了。给予了上好的茶，并请求了音不入耳的长寿佛的修法传承。之后不久，达隆仁波切师徒们也向东方去了。这时，一直向名为蒋扬根嘎者，请求萨迦贡玛噶波三世的文集传承。在至尊成就自在者面前，这次一到就请求了热琼耳传的成熟解脱，全部圆满获得。在尊贵的达隆仁波切住锡期间，也有六法萨迦玛的不间断的法会，此时完全获得了印度密行。之后，按照邀请，如其所愿地前往了艾。再次在秋隆住了几天时，请求了胜乐金刚猪面母的灌顶，在真实智慧降临的时候，身体上产生了一种无法估量的快乐体验，获得灌顶后，身体也变得像无法动弹一样。那天晚上梦见在一条大河上，和很多人一起乘船，说是要去布达拉宫。此外，还获得了长寿五姐妹的加持等等。之后，直到羊年新年之前，都在至尊上师蒋扬根嘎尊前祈祷，从日出到日落，仅仅以佛法度日，获得了非常大的佛法利益，并且每天早上都背诵三律仪分别的范本。藏历十二月二十日左右，学者的顶饰，导师仁波切也到来了。羊年新年时，在佛堂顶上，上师仁波切担任金刚上师，亲自去了经堂的法会开头。至尊上师师徒新年结束后，还住了一个月左右的时候，接受了萨迦班智达文集的传承。
English
Depending on one's own wealth, one should do whatever one can accomplish. In terms of material things, one is content and ultimately achieves a very complete result. Even if one were to obtain all the positions in the three realms, it would not be comparable to obtaining the banner of the saffron robe. Worldly wealth will eventually perish, but by obtaining the saffron robe, one can enter the city of immortality. Around the tenth day, Tenzin Rinpoche also arrived in a grand manner with his disciples. He offered excellent tea and requested the practice transmission of Amitayus, which is inaudible. Soon after, Taklung Rinpoche and his disciples also went to the east. At this time, he was constantly requesting the complete works transmission of the three Sakya Gongma Karpos from the one named Jamyang Kunga. In the presence of the venerable Lord of Attainments, as soon as he arrived this time, he requested the complete ripening liberation of the Rechung Ear-Lineage. Also, during the time when the glorious Taklung Rinpoche resided, there was a continuous Dharma session of the Six Dharmas of Sakya Ma, and at this time, he completely obtained the Indian secret conduct. After that, according to the invitation, he went to Tshed as he wished. Again, while staying in Cholung for a few days, when he requested the initiation of Chakrasamvara Vajravarahi, at the time of the actual descent of wisdom, an immeasurable experience of bliss arose in his body, and after receiving the initiation, his body became as if he could not move. That night, he dreamed that he was crossing a great river with many people, saying that they were going to Potala. In addition, he received many blessings such as the empowerment of the Five Long-Life Sisters. After that, until before the start of the Sheep Year festival, he prayed in the presence of the holy Lama Jamyang Kunga, spending his time only with Dharma teachings from sunrise to sunset, and received very great Dharma benefits. Every morning, he memorized a model exam of the Three Vows Distinction. Around the twentieth of the twelfth month of the Hor calendar, the crown jewel of scholars, the teacher Rinpoche, also arrived. During the Sheep Year festival, Lama Rinpoche acted as the Vajra Master at the top of the temple, and he personally went to the head of the assembly in the assembly hall. When the holy Lama and his disciples stayed for about a month after the festival, he received the transmission of the complete works of Sakya Pandita.
Chinese
，此外，获得佛法的机会非常大。背诵了《五十大论》和《亲友书》等，由于导师的详细讲解，我们也能勉强理解其要义。从口头上详细学习了辩论和逻辑。那时，曲隆的白灯队伍被赤仓巴追赶。梦中出现了前所未有的剧变。之后，我开始逐步展示辩论。实际上，从马年（马年）中期开始，就一直感到不适应曲隆，即使在曲隆内部，也发生了各种争端。特别是在那段时间，不断出现粗暴且不友善的征兆。实际上，手中拥有的所有贵重物品，无一例外地全部捐赠给了后藏的扎什和各教派的寺院，用于积累功德。现在想来，即使是那些因为没有放下我执而做的善事，也觉得不怎么样。那时，曲康的德巴格拉五人前来邀请，我打算前往。在墨竹工卡住了大约十天左右，得了一场感冒。后来又去曲隆待了一会儿，得了一场重感冒。在返回墨竹工卡的路上，与墨竹工卡的官员们一起去了觉囊。墨竹工卡的官员也举行了法会。他们让我取个名字，我开玩笑说，我已经无法适应世俗，更无法适应佛法了。如果取名“根嘎玛努”，也许可以。后来，不到一年，就应验了。之后，经过纳塘等地，到达了商都。在杰蔡住了三天左右。父亲也随后赶来。还听说了外公仁波切去世的消息。圆寂仪式等也完成了。那时，所有的财物都已经全部捐赠了。即使眼前的生活也只能靠乞讨为生，没有任何自由，但由于有施主和信徒的供养，还算过得去，所以稍微努力了一下，在夏鲁和纳塘两地供养了僧众茶，绘制了三幅唐卡，为外公仁波切的圆寂祈祷。那时，为了疗养，在秋嘉颇章住了五个月，非常快乐，学习也很有成效。在那期间，
English
, and also, the opportunity to receive Dharma was very great. I memorized the Fifty Verses and the Letter to a Friend, etc. Because the venerable teacher gave detailed explanations, we were also able to barely understand the main points. I learned debate and logic in detail from oral instruction. At that time, the white lamp group of Cholung was chased by Tritsangba. Unprecedented upheavals occurred in dreams. After that, I began to gradually demonstrate debate. In reality, from about the middle of the Horse year (Horse year), I always felt unaccustomed to Cholung, and even within Cholung itself, various disputes occurred. Especially during that time, rough and unfriendly omens constantly appeared. In reality, all the valuables I had in my hands, without exception, were all donated to the monasteries of Zhaxi and various sects in Tsang for accumulating merit. Now that I think about it, even the good deeds I did because I didn't let go of my self-grasping, I don't think much of them. At that time, the Depa Gela five from Khrikhang came to invite me, and I planned to go. I stayed in Mendro for about ten days and caught a cold. Later, I went to Cholung for a while and caught a bad cold. On the way back to Mendro, I went to Jonang with the officials of Mendro. The officials of Mendro also held a Dharma assembly. They asked me to take a name, and I joked that I was no longer able to adapt to the mundane world, let alone the Dharma. If I took the name "Kunga Manu," maybe it would work. Later, in less than a year, it came true. After that, passing through Narthang and other places, I arrived at Tsongdu. I stayed in Gyetse for about three days. My father also came after me. I also heard the news of the passing of my grandfather Rinpoche. The completion ceremony and other things were also completed. At that time, all the property had already been donated. Even though my immediate life was only dependent on begging and I had no freedom, I was able to get by with the support of patrons and believers, so I made a little effort, offered tea to the monks in Shalu and Narthang, and painted three thangkas to pray for the passing of my grandfather Rinpoche. At that time, for recuperation, I stayed in Chokyi Phodrang for five months, which was very happy and my studies were very effective. During that time,
Chinese
每天早上坚持晨跑，不间断地完成了《俱舍论》和《入行论》的学习。在学习《正理滴论》的过程中，穿插着以决断的共同要义和必要的辩论言辞来修饰，这些都来自于学者的口头传承。按照期望，与一些聪明的学子进行了长时间的辩论，从未间断。期间，对《入行论》的讲解也从头到尾完整地进行了一遍。对于智慧品，当时没有中断如实的理解。除此之外，所有词句的讲解也都能胜任，并在上师仁波切没有听到的情况下，私下完整地给其他人讲解。在学习安忍品和禅定品的章节时，对于安忍的修习以及自他交换的修习方式，因为有很多理智的分析，所以对所有这些都感到非常惊讶。学习《入行论》期间，做的梦也很好。从这个时候开始，背诵经典的量也比以前增加了三倍左右。每天都要进行背诵、考试以及从口头传承中学习等等，每天的功课非常多，所以努力地进行温习。在这里居住期间，也以口头传授的方式将《现观庄严论》记在脑海里。《俱舍论》的世界建立和业建立这两部分，能够进行字面解释。后来的一些喇嘛承认我的说法，认为我的功德是无穷无尽的。有些人说每次晨跑都能背诵五百颂。有人说每次晨跑都能背诵《入行论》。我不是那种人，我只是一个非常狭隘的人。无论我背诵什么，理解力都很好。杰·卓洛想必是非常勤奋的，而我则是懒惰和懈怠的主人。现在关系也很亲密，请不要太客气。当时，藏历八月初三，去了帕南·伦珠孜（帕南县伦珠寺），与五户的僧人等所有人都见了面，住了三天左右。进行了很多关于沙弥和印度的讨论。之后去了桑丁（桑丁寺），休息了三天。有一天，一位名叫觉姆·门吉的女子去了普日塘的山顶看风景。因为所有方向都看得非常清楚，景色也很宜人，所以以此为缘，内外的一切显现都……