Chinese
据说，土地变化的好兆头已经确定。之后，在玉茹寺，一位具有神通的僧人看到，（人们）正在进行上师供养。突然有传言说，一位来自印度的阿阇黎已经去了王室的寺庙。阿阇黎以神通看到，一位出生在印度舍卫城（梵文：Śrāvastī）的班智达阿阇黎，独自在布达拉的塔拉岩洞中禅修时，一位白色身色的空行母做出了授记。之后，空行母担任工匠并将其救度。在那时，他转世并出生在拉布的山谷中，在登松，一位具有神通的僧人面前受戒，并看到（人们）正在进行上师供养。他心中产生了一个想法，明天早上必须去拜见他。那天晚上，在觉姆的梦中，出现了一位白色身色的空行母，她说：“一位来自印度的阿阇黎为了利益众生来到藏地，他明天早上会来拜见你。”她在心中想，为什么会有阿阇黎来拜见我呢？在梦中想到：“你的名字叫觉姆。那位黑色的阿阇黎被称为圣者印度。”之后，当她醒来时，什么也看不见。她说：“这是一个虚幻的梦，不要执着。”之后，第二天早上太阳升起时，当他到达玉茹寺的大门时，圣者也从王室寺庙的嘎德的行列中走来，他们相遇了。他们互相行礼，然后分开了。据说他们互相碰了头。觉姆说道：“圣者您为了利益众生来到藏地，真是太神奇了。”圣者也说道：“您是智慧空行母，出生在拉布，为了利益众生来到藏地，真是太神奇了。您的法脉最终会像太阳升起在天空中一样。”据说，那时，黑色的阿阇黎，圣者印度，在藏地广为人知。之后，阿妈觉姆也回到了房间，在阅读《二万颂般若经》时，她进行了观察和理解，从魔鬼章节中理解了一个观点并获得了自由。一种特殊的证悟在她心中生起。从经文中获得解脱的解脱方式，出现了一些与经文不矛盾的方面。首先，作为对食物没有偏见的标志，过去不吃白三样和甜三样。
English
It is said that the good omen of the earth's transformation was confirmed. Then, at Yuru Drathang, a monk with clairvoyance saw that they were doing lama offerings. Suddenly, a rumor spread that an Acharya from India had already gone to the royal temple. The Acharya, with clairvoyance, saw that a Pandit Acharya born in the city of Sravasti in India was meditating alone in the Tala cave of Potala. A white-colored Dakini prophesied. Then, the Dakini acted as a worker and liberated him. At that time, he was reborn and born in the valley of Lab, and was ordained in front of Dingsong, a monk with clairvoyance, and saw that they were doing lama offerings. He had a thought that he must go to see him tomorrow morning. That night, in Jomo's dream, a white-colored Dakini appeared and said, "An Acharya from India has come to Tibet for the benefit of beings, and he will come to see you tomorrow morning." She thought in her heart, why would an Acharya come to see me? Thinking in the dream, "Your name is Jomo. That black Acharya is called Dampa India." Then, when she woke up, she couldn't see anything. She said, "It's an illusory dream, don't cling to it." Then, the next morning when the sun rose, when he arrived at the gate of Yuru Drathang, Dampa also came from the row of Gadhe of the royal temple, and they met. They greeted each other and then separated. It is said that they touched heads. Jomo said, "It is amazing that you, Dampa, have come to Tibet for the benefit of beings." Dampa also said, "You are a wisdom Dakini, born in Lab, and it is amazing that you have come to Tibet for the benefit of beings. Your Dharma lineage will eventually be like the sun rising in the sky." It is said that at that time, the black Acharya, Dampa India, was known in Tibet. Then, Ama Jomo also returned to the room, and while reading the Twenty Thousand Verse Prajnaparamita Sutra, she observed and understood, and understood one point from the chapter on demons and was liberated. A special realization arose in her mind. The way of liberation from the scriptures, some aspects that do not contradict the scriptures appear. First, as a sign of not being biased towards food, in the past, she did not eat the three white foods and the three sweet foods.
Chinese
从那以后，发生了一件吃麻风病人食物和乞丐食物的事。第二，衣服的偏颇消失的迹象是，以前不穿不是墓地颜色的法衣，后来发生了一件穿麻风病人衣服和乞丐衣服的事。第三，住所的偏颇消失的迹象是，以前不住在僧团寺院以外的地方，后来发生了一件住在麻风病人住所和乞丐住所，道路狭窄的街道上的事。第四，朋友的偏颇消失的迹象是，以前与堪布、堪布同等的人交往，后来发生了一件与麻风病人、乞丐交往的事。第五，地域的偏颇消失的迹象是，以前住在人法的地域分界处，以及神法的地域玉如扎塘，从那以后，发生了一件前往无任何地域限制的王国的事。其中，与真实教言不相违背的《二万颂》中说，从色蕴到一切种智之间，无二无别，不可分割，不是各自独立的，也不是不同的。因此，色蕴与色蕴的真如是无二无别的，不可分割，不是各自独立的，也不是不同的。如是说。之后，大约三十七岁时，据说上师仁波切的诀窍传承没有中断，加持的传承没有中断，迷雾没有消散。第二，近传承是，直到阿妈觉姆为止，有共同的佛法传承，没有被称为断法的传承。阿妈觉姆不是个人的自传承，是智慧的空行母，是浊世中调伏众生的时机成熟之人。薄伽梵释迦牟尼佛的广大中等教言，做了许多观现世音菩萨的证悟，特殊的证悟在传承中产生。之后，一位有神通的僧人说，我无法给你灌顶，去向灌顶觉顿索南喇嘛请求。问他会不会有障碍，他说不会。依靠这个，做了八支皈依。后来，拜见了觉顿索南喇嘛，做了盛大的供养，请求给我灌顶，说了是有神通的僧人的授记。他看到我是具格的格西法器，在分别殿中圆满了四种灌顶。那天晚上，觉姆的身体没有接触一肘长的地面，做了二十一种寂静的舞蹈。语是梵文的
English
After that, one thing happened: eating the food of lepers and the food of beggars. Second, the sign of the disappearance of partiality in clothing is that previously, one would not wear Dharma robes that were not the color of the charnel ground, but later, one thing happened: wearing the clothes of lepers and the clothes of beggars. Third, the sign of the disappearance of partiality in dwelling is that previously, one would not dwell anywhere other than monastic communities, but later, one thing happened: dwelling in the dwellings of lepers and the dwellings of beggars, in narrow streets and alleys. Fourth, the sign of the disappearance of partiality in friends is that previously, one would associate with abbots, teachers, and those of equal status, but later, one thing happened: associating with lepers and beggars. Fifth, the sign of the disappearance of partiality in lands is that previously, one would dwell in the land divisions of human dharma and in Yuru Drathang, the land of divine dharma, but after that, one thing happened: going to kingdoms without any partiality. Among these, in the Twenty Thousand Verses, which do not contradict the actual words, it says, "From form to omniscience, there is no duality; they cannot be made into two, they are not separate, they are not different." Therefore, it says, "Form and the suchness of form are without duality; they cannot be made into two, they are not separate, they are not different." So it is said. Then, around the age of thirty-seven, it is said that the lineage of introduction from the precious lama was unbroken, the lineage of blessings was unbroken, and the mist had not cleared. Second, the close lineage is that up to Ama Jomo, there is a common Dharma lineage, but there is no lineage known as Chö practice. Ama Jomo is not a personal self-lineage; she is a wisdom dakini, one whose time has come to tame beings in the degenerate age. The Bhagavan, the Victorious Shakyamuni Buddha, extensively contemplated the expanded and intermediate teachings, and special realizations arose in the lineage. Then, a monk with clairvoyance said, "I cannot empower you; go and request empowerment from Lama Kyöton Sönam." When asked if there would be obstacles, he said there would not be. Relying on this, he performed the eight-limbed refuge. Later, he met Kyöton Sönam Lama, made great offerings, and requested, "Please give me an empowerment." He said that it was the prophecy of the monk with clairvoyance. Seeing him as a worthy vessel for a Geshe, he completely bestowed the four empowerments in the division temple. That night, Jomo performed twenty-one peaceful dances without her body touching the ground by a cubit. The speech is in Sanskrit.
Chinese
示现神通。未作任何阻碍，进入禅定。从房屋的墙壁中无碍穿过，在金翅鸟树那里，龙王勇猛持手居住的地方，进入无碍的禅定。龙王勇猛持手说：以前没有过这样的教法传承。你们这些喜欢吃肉的龙族都聚集到这里来！说着，就示现了各种各样的龙的幻术。她将自己的身体布施出去，将心隐藏在法性宝藏中。龙族无论如何示现幻术，都无法阻挡。龙族们向她顶礼，并绕着她转。献上了命根。在黎明时分，所有人都见到了至尊度母的容颜。拉吉卓玛，你需要在泉水险地一百零八处完成修行，并压住不退转之地。还做了许多其他的授记。之后，她去寻找内外师兄弟，并将他们带到上师面前。当芒觉姆没有得到灌顶时，上师说：芒，你们得到的是化身物的灌顶，这位觉姆得到的是法性意义的灌顶。从格西云丹那里听受了甚深大圆满的法类。从具神通的僧人帕那里听受了般若波罗蜜多的口诀和噶当派的法。从格西秀布夏玛尔坚那里听受了灌顶、心和禅修的法类。从格西扬孜巴那里听受了大手印的法类。在这些上师中，格西索南喇嘛是根本上师。也仅仅是断除了闻思的疑惑。在三十三岁之前，做了一次成为比丘尼的决定。三十三岁时，在云丹宗，有一个施主名叫拉姆卓，和她的丈夫一起出家，将所有的食物和财产都供养给了佛法。当她念诵十万和两万遍时，在玉蔡地方出现了一个名叫托巴巴热的人。他渴望成为施主的仪轨。稍微讲述一下他的历史：据说一位出生在印度的班智达来到了藏地。出生在云的拉卡，父亲名叫热纳悉地，母亲名叫萨玛地，名字叫做巴热。觉姆在那位施主那里
English
She manifested miraculous powers. Without any hindrance, she entered into samadhi. She passed through the walls of the house without obstruction, and at the golden-winged tree, where the dragon king Drakpo Lakkyong resided, she entered into unobstructed samadhi. The dragon king Drakpo Lakkyong said: "There has never been such a Dharma lineage before. All you dragons who love to eat meat, gather here!" Saying this, he displayed various kinds of dragon illusions. She gave her body as alms, and hid her mind in the treasure of Dharmata. No matter how the dragons displayed illusions, they could not stop her. The dragons prostrated to her and circumambulated her. They offered their life essence. At dawn, everyone saw the face of Jetsun Drolma. "Laki Dronma, you need to complete your practice in one hundred and eight dangerous spring places, and subdue the irreversible ground." She also made many other prophecies. Afterwards, she went to find her inner and outer Dharma brothers and sisters, and led them to the Lama. When Mang Jomo did not receive the empowerment, the Lama said: "Mang, you all receive the empowerment of manifested substances, this Jomo receives the empowerment of the meaning of Dharmata." From Geshe Yonten, she listened to the Dharma cycles of the profound Great Perfection. From the monk Pa, who had clairvoyance, she listened to the oral instructions of the Paramita and the Kadampa Dharma. From Geshe Shubu Shamarchen, she listened to the Dharma cycles of empowerment, mind, and meditation. From Geshe Yangtsewa, she listened to the Dharma cycles of Mahamudra. Among these Lamas, Geshe Sonam Lama was the root Lama. She also cut off the doubts of listening and contemplating. Before the age of thirty-three, she made a decision to become a nun. At the age of thirty-three, in Yonten Chung, there was a patron named Lhamo Dron, and her husband, who had both renounced the world, and offered all their food and wealth to the Dharma. When she was reciting one hundred thousand and twenty thousand times, in the Yutsai area, a person named Topa Bhare appeared. He longed for the ritual of a patron. To tell a little of his history: it is said that a Pandit born in India came to Tibet. He was born in Yei Rapkha, his father was named Ratna Siddhi, and his mother was named Samati, and his name was known as Bhare. Jomo was at that patron's place.
Chinese
念诵了。巴热做了法事，但是巴热也不想做法事，看起来很奇怪。施主女说：为什么不做依靠法？我说：我不想做法事。据说心情很放松，施主女说：我们夫妻俩也这样说。这是为什么呢？他说：没什么，这位觉姆很有加持力。这是她的加持。据说我们都受到了加持的光芒。那天晚上，一位红色身色的空行母，额头上有眼睛，她说：觉姆，你和这位做法事的人，因为以前的愿望和现在的因缘一致，所以请善用方便智慧。我问：因为我是出家尼姑，如果这样做，人们不会议论吗？那位红色身色的空行母变成了一位白色身色的空行母，她说：因为是为了利益众生，所以这次不会退转，而是会前往空行净土。还做了很多其他的授记，然后化为彩虹和光消失了。因此，白天做了很多礼拜和绕塔。晚上天黑的时候，我去了他那里，他说：请您以念诵的加持，以您无垢的语言的加持，以您美妙的声音，以及佛陀之心的真实来加持我。觉姆把一块日布放在头上，他抓住我的手说：请您给我一个无上的加持。巴热因为体力不支而坐在地上，这时施主女来送灯油，她说：阿妈觉姆，您也被恶魔欺骗了吗？据说您持戒清净。他从脚底感到一阵麻木，然后从头顶冒出来消失了。觉姆用偈颂说道：大部分的预言都是恶魔的欺骗。男女交往是被恶魔带走的。施主女也是被因缘驱使的。我也不知道我能为众生做什么。据说。施主女也没有告诉她自己的人。巴热也做了七天的法事。觉姆一个月念诵了十三遍十万颂。之后，给觉姆送了一些供养，然后送到玉茹扎塘，供养给有神通的僧人并请教。有神通的僧人说：觉姆小帽子的