Chinese
说是在河边想安装水力磨坊，但好像稍微转不动。二十八日布置经堂，在美丽的景色中，扔出一根哈达的时候，出现了一排奇妙的上师像。在中央布置了奇妙的法座，宗喀巴大师就座。法座前左右两边僧人聚集，乐器齐备。那里供奉了很多据说是降灵堪布的祭品，包括法衣和僧衣。我亲自担任招待来接受。供养者中最有权势的俗人被安排在左边的角落里坐在虎皮垫子上。后来医生问他老人家多少岁了，他什么也没回答。送供品的人顿珠洛色也很聪明。一个据说是他母亲的尼姑说：“这是那条狗的祭品，现在让狗自己来好像不行”，所以没有做祭祀。我又从那里出来，走到寺庙左边，以前是萨迦的拉章，现在是我们的红色宫殿，高低好坏，像净室顶端一样的地方，然后醒了。二十九日晚上，我们几个人骑马走，在一个田埂上拴好马喝茶。然后准备骑马的时候，我的马丢了。嘉瓦曲培等人追赶，但没有抓住。认识的朋友邬金扎巴，还有很多不认识的人骑马越过了一个像是寺庙南边的像河流一样的大水。我回来后，到了一个有白色屋顶的房子，房顶上有很多宗喀巴大师的侍从，比如喇嘛策列瓦和莱林坚坚等，在房顶中央竖立金色的宝幢，四个角竖立胜幢。喇嘛策列瓦给了我一本说是娘所著的语音学书，还有一本书，说这里也有很多特别的书。三十日，一个据说是嘉沃巴的班智达，穿着三件僧衣，性格温和，讲了很多关于密宗的基础、道路、结果，特别是关于金刚身的美妙故事，还有两个人来供奉祭品，做了一个以前没想过的盛大的祭祀。之后生了一个孩子。
English
It is said that they wanted to install a water mill by the river, but it seemed to not turn much. On the 28th, the assembly hall was arranged, and in the beautiful scenery, when a Khata was thrown, a row of wonderful Lama images appeared. In the center, a wonderful throne was arranged, and Je Lama (Tsongkhapa) was seated. In front of it, monks gathered on the left and right sides, with musical instruments in order. There, many offerings, said to be offerings from Jamyang Ling Khenpo, including Dharma robes and monk robes, were offered. I personally acted as the host to receive them. The most powerful layman among the offerers was placed in the left corner, sitting on a tiger skin cushion. Later, the doctor asked how old he was, but he didn't answer anything. Dondrup Losal, who brought the offerings, was also clever. A nun who was said to be his mother said, "This is the offering for that dog, it seems it won't work if the dog comes himself now," so the offering was not made. Again, I went out from there and arrived at the left side of the monastery. Formerly the Sakya Labrang, now our red palace, good or bad, high or low, like the top of a clean room, and then I woke up. On the night of the 29th, some of us rode horses, and tied the horses at a field ridge to drink tea. Then, when preparing to ride, my horse was lost. Gyalwa Chophel and others chased after it, but couldn't catch it. A friend I knew, Orgyen Drakpa, and many others I didn't know, rode horses and crossed a large river-like water that seemed to be south of the monastery. After returning, I arrived at a house with a white roof, and on top of it, many of Je Lama's attendants, such as Lama Tselewa and Lekling Gyalgen, were erecting a golden victory banner in the center of the roof and victory banners in the four corners. Lama Tselewa gave me a book said to be a grammar book written by Nyak, and another book, saying that there are also many special books here. On the 30th, a Pandit said to be from Jowo, wearing three monastic robes, gentle in nature, spoke a lot about the basis, path, and result of Tantra, especially wonderful stories about the Vajra body, and two other people came to offer offerings, and made a grand offering that I had never thought of before. After that, a child was born.
Chinese
梦见一个奇特的兄弟，因为以前就认识，所以坐在我的座位下面，像亲戚朋友一样说话。初一的晚上做了一个奇特的梦，忘记了。木羊年（无考证）十月里的一天晚上，梦见自己身处秘密真言宫殿，其面容像拉康（lha khang，寺庙）一样，比那稍微宽敞的地方，就是现在普贤（Kunzang）佛像所在之处。在无量寿佛的佛像前，那佛像比普贤佛像的尺寸更大，我坐在堆叠不完整的垫子上，一位看似喇嘛的年轻、平和的比丘，带着一些随从，供奉了许多看似是法供的供品。一位比丘将曼扎献给了那位喇嘛。在那里，妙音法聚（Dbyangs can chos 'dzoms）以比以前更美丽、更年轻的姿态迅速前来，行礼后从喇嘛面前取走曼扎，然后她自己引导并献上盛大的曼扎。在那里，七枚形状像银币，颜色红黄色的铜币被放在曼扎的上面。心想，这是否带有某种预兆的征兆？正想着会讲些什么佛法的时候，我附近的无量寿佛的佛像，其身躯像水晶一样清澈，显现出像镜子里的影像一样的文字，以诵读的方式讲经说法。那些文字，如百名等等，长寿陀罗尼，心中既有以前就有的，也有许多以前没有的。做完那场法事之后，所有人都恭敬地行礼后离开了。我梦见自己数着铜币，心想这是否是寿命的征兆。如果那个梦有某种确定性的话，那么以前木猴年（无考证）显示寿命十四年，如果加上狗年结束的那十四年，那么大概是马蛇年之间，或者从做梦的时间算起，大概是虎兔年之间吧？但是，在虚幻的梦境中，真的会有那样的确定性吗？这是在进行闭关的一个月里出现的景象，是允许记录下来的，否则因为隐藏功德和谦虚的原因，本来不会写出来，但实际上要知道，对于圣者的清净景象是无法衡量的啊！ 堪钦喇嘛仁波切的景象。
English
I dreamt of a peculiar brother who, being familiar from before, sat below my seat and spoke like a relative. On the night of the first day, I had a strange dream that I forgot. One night in the tenth month of the Wood Sheep year (unverified), I dreamt that I was in the secret mantra palace, whose face was like a Lhakhang (temple), a slightly wider area than that, where the statue of Kunzang (Samantabhadra) is now located. In front of the statue of Amitayus, which was larger in size than that of Kunzang, I was sitting on a partially stacked cushion, and a young, peaceful Bhikshu who seemed to be a lama, with some attendants, offered many offerings that seemed to be Dharma offerings. A Bhikshu handed a mandala to that lama. There, Yangchen Chosdzom (Dbyangs can chos 'dzoms) swiftly came with a more beautiful and youthful appearance than before, prostrated, took the mandala from the lama's presence, and then she herself guided and offered the grand mandala. There, seven copper coins, shaped like silver coins and colored reddish-yellow, were placed on top of the mandala. I wondered if it had some kind of omen. While wondering what Dharma would be taught, the statue of Amitayus near me, whose body was as clear as crystal, showed letters like a reflection in a mirror, and preached the Dharma in a reading manner. Those letters, such as the hundred names, etc., the long-life dharani, had many that were both previously known and previously unknown in my mind. After that Dharma connection, everyone respectfully prostrated and left. I dreamt that I was counting the copper coins, wondering if this was a sign of life. If that dream had some certainty, then if we were to add to the fourteen years of life shown by the previous Wood Monkey year (unverified), which would end in the Dog year, then it would be around the Horse or Snake year, or counting from the time of the dream, it would be around the Tiger or Rabbit year? But, in a deceptive dream vision, would there really be such certainty? This is a vision that occurred during a month of retreat, which is allowed to be recorded, otherwise it would not have been written due to hiding merits and humility, but in reality, one must know that the pure vision of the great Arya cannot be measured! The vision of Khenchen Lama Rinpoche.