English
Then, from the land of Kongpo (the area around Gongbo'gyamda County, Nyingchi City today) and Orong, etc., Gradually passing through, they stayed for two nights in a famous corner of a field called "Lunda Bema." The two servants who had left earlier also came there. Again, having Padma Sukhashunyata (藏文：པདྨབདེ་སྟོང，梵文天城体：पद्मसुखशून्यता，梵文罗马拟音：padmasukhashunyata，汉语字面意思：Lotus Blissful Emptiness) go ahead, Together with the entourage, they crossed the river and passed through Tsegang, And stayed in Nathang, known as Gyalo Tsal. From there, as dusk fell, a group of dogs, Were satisfied with a little tsampa wine by a lama named Tsewang Rigzin, And invited to the great Sukhashunyata (藏文：བདེ་སྟོང，梵文天城体：सुखशून्यता，梵文罗马拟音：sukhashunyata，汉语字面意思：Blissful Emptiness) monastery, And with faith, they elaborately performed the local customs of service. Again, to determine whether it was good or not to go to the Dokham (present-day western Sichuan and southern Gansu) direction, They re-divined, and in front of the inseparable statue, Made offerings, and resolved to descend as before. Expressing gratitude to the lama with words of comfort, And from there, offering a horse, which he gladly accepted, In the evening, at the gate of Shoka Dzong, They settled down in a place called Mankhang. Although his uncle Phunrab was in that Dzong, He thought that if he declined, everyone would become an enemy, And said that he would not break the secret oath. On the road from there, an old woman, Prostrated to this lord, saying she wanted blessings, (The lord) said that we Monpas do not have such power, But still reluctantly agreed to the prostration and fulfilled her wish. He thought she was someone with karma and fortune. After that, they stayed for a few days in Drangsong Tsomgo. An old man who knew a little about medicine, With various questions and answers, narrated the biography of the lame, Minister Gar. One day, among a group of men and women walking around the lake, Some young people said they wanted empowerment, Mipham (Mipham Rinpoche) personally fulfilled their wishes, And made them prostrate in order from beginning to end. At this time, two monks from Merak Monastery, Because they were there, offered a small amount of gold and silver. From there, gradually ascending, because of heavy rain, One night they borrowed accommodation from a chieftain, Who gladly welcomed them into his home, In the midst of the unclean garbage at the door, Occasionally, when he went to the stone platform, Because he was very afraid, he moved in a panic, Leaving clear footprints on the stone as if stepping in mud. It is now certain that it is kept as an offering in that house. Inside, in the beautifully decorated mansion, They diligently performed all kinds of good services. A faithful patron
Chinese
名叫邬策仁的人，献上了必需的盐巴和短枪。 他本人带着向导。 在岩石山腰，可怕的悬崖峭壁中。 在名为邦仁喇嘛的向导的安排下，其他人有的扛着木头， 向导弥旁二人左右扶着手杖行走时， 在丑陋的悬崖峭壁，铁索桥上， 如同亲眼所见般抬脚落脚。 据说行走时感到难以忍受的疲劳。 越过变成寒热地狱的难行之路， 到达了一座高耸的山峰。 那里有一块巨大的奇特的岩石，被称为莲花生大师的宝座。 在那里进行了虔诚的祈祷和愿望的连接。 在那位怙主加持过的岩石路上， 在超过百层楼高的可怕悬崖峭壁上， 在那被称为金梯银梯的地方， 行走观看时，瞬间失去了知觉。 几个腿长且有智慧的人， 从腰间系上绳子的一端开始， 另一端由上师的手拿着， 有些人用悬崖的阴影做遮阳伞。 看着悬崖峭壁，不让掉下去， 依次行走，从可怕的道路中解脱出来。 那天晚上住在被称为博沃岩石山腰的， 山谷深处，向导返回了自己的住处。 之后到达了博沃的大城市。 在那里，向导邦仁喇嘛， 对红黑相间的市场进行了一番控制。 上师本人以看热闹的方式坐在市场中间。 互相将腿长的人混在一起， 竞争戴着面具，穿着破烂衣服的各种姿势的， 聚集市场的舞蹈和跳跃游戏。 据说他们意外地获得了许多财物。 之后，在一个可怕的河流峡谷中， 在被称为悬崖的绳索吊桥上， 看到需要拥抱，犹豫不决地坐着时， 一些人将身体用绳索吊桥绑起来，然后抬起。 到达中间，像石头一样漂浮在汉人的底部。 心中产生了无限的恐惧， 脱离危险，到达了对岸， 据说获得了如获至宝般的喜悦。 当时，从多喀寺派来的信使， 按照吩咐，悄悄地， 到达了被称为博沃益贡宗的地方。 邦仁喇嘛带着随从住在外面。 在那个地方
English
A person named Utse Ring offered the necessary salt and a short gun. He himself brought a guide. In the rocky mountainside, in the terrifying cliffs and ravines. Under the arrangement of the guide named Bang Ren Lama, some others carried wood, When the guides Mipam and the two walked with canes in their left and right hands, On the ugly cliffs and ravines, on the iron chain bridge, It was as if they were actually lifting and placing their feet. It is said that they felt unbearable fatigue while walking. Having passed the difficult road that had become a field of hot and cold hell, They arrived at a towering mountain peak. There, there was a large and wonderful rock, called the throne of Padmasambhava. There, they made devout prayers and connected aspirations. On the rocky road blessed by that protector, On the terrifying cliffs and ravines that were more than a hundred stories high, In the place known as the golden ladder and the silver ladder, When they walked and looked, they lost consciousness for a moment. Some people with long legs and great intelligence, Starting from tying one end of the rope to their waists, The other end was held by the master's hand, Some used the shade of the cliff as a parasol. Looking at the cliffs and ravines, preventing them from falling, They walked in order and were freed from the terrifying road. That night, they stayed in the depths of the valley called Bobo Rocky Mountainside, The guide returned to his own place. After that, they arrived at the great city of Bobo. There, the guide Bang Ren Lama, Exercised some control over the red and black mixed market. The master himself sat in the middle of the market as a spectator. Miscibly mixing people with long legs with each other, They competed in gathering the market with dances and jumping games in various poses, wearing masks and ragged clothes. It is said that they unexpectedly obtained many possessions. After that, in a terrifying river gorge, On the rope suspension bridge called the cliff, When they saw that they needed to hug and sat down hesitantly, Some people tied their bodies to the rope suspension bridge and lifted them up. Reaching the middle, floating like a stone at the bottom of the Han people. Limitless fear arose in their hearts, Having escaped the danger and arrived at the opposite shore, It is said that they obtained joy like finding a treasure. At that time, the messenger sent from Dokhar Monastery, According to the instructions, quietly, Arrived at the place called Bobo Yikong Zong. Bang Ren Lama and his entourage stayed outside. In that place
Chinese
渡过巨大的江河， 进入如同缝纫师的胎儿般的皮筏，到达彼岸。 离开名为阿色（Aseg）的眷属之家， 尊者您带着鸟马（Bya ma rta）的长靴， 首先前往名为昆桑日珠（Kunspang ri khrod）的隐修地。 在那里，名叫美惹（Merag）的叔叔僧人喜饶（Sbyin pa）， 在前辈圣者的足迹所及的静修处， 说道：“与此地一同安乐居住吧。” 逐渐地，以朝圣为借口， 瑜伽士般的眷属们逐渐靠近。 开启了双重利益自然成就的事业之门， 开始了广阔天空般的开端， 六个月间，致力于二次第第瑜伽， 全然接受了米拉日巴的传记。 某时，担任自己寺院科钦（Kho chen）重任的， 喇嘛朗杰（Rnam grol）派遣的鸟马（Bya ma rta）， 从悦耳的喉咙中如此说道： “因不善而肥胖的魔族鬼怪们， 摧毁了利益安乐之根本成熟解脱洲（Smin grol gling）， 据说胜利者的儿子们前往四面八方， 无论见到谁，请都迎请回来。” 特意说这些，请务必完成此事， 以隐晦的言辞，详细区分正直的言语。 领悟了关键之语，喇嘛朗杰（Rnam grol）和， 瓦萨（Ba zal）化身配合方向，带着马匹行李， 说必须前去迎接，正如那件事一样。 瓦萨（Ba zal）叔叔，拥有行为和胜利， 与之前的两位信使一同到达时， 所有具信的博沃（Spo bo）地区寺院的， 都恳请永久居住， 以金刚之语，行善说，破恶说。 前往多喀（Rdo mkhar）寺院，化身及其眷属， 以众多灌顶和加持使之满足， 名为“转变”的土猪年（1299）， 二十六岁时，在马月（五月）里， 面向自己的寺院科钦（Kho chen）， 与佩佩塘（Phe phe thang）和塘托（Thang stod）等地方， 依次进行布施佛法等一同前往， 名叫域本噶囊（Yul dpon bka' snang）的地方官迎接。 渡过难以通行的博曲（Spo chu）大桥时， 前来迎接的马匹骡子，以虔诚之心， 将所有衣物都放在马骡背上。 逐渐前往名为域米（Yul mig）的地方。 之后，在曲荣（Chu rong）悬崖的险恶道路上， 与郭塘（Go thang）等人一同护送马骡， 尊者您与侍从在那令人厌恶的大拉（La chen）处， 用四肢寻找着落脚之处。
English
Having crossed the great river of E, Entering the leather raft like a tailor's womb, He reached the other shore. Leaving the household of the retinue called Aseg, The Lord himself with the long boots of Bya ma rta, First went to the hermitage called Kunspang ri khrod. There, Merag, the uncle monk Sbyin pa, At the retreat where the feet of the former holy ones had reached, said, "Stay here peacefully together." Gradually, under the guise of pilgrimage, The retinue of yogis approached. Opening the door of activities that spontaneously accomplish both aims, He began the opening like a vast sky, For six months, he earnestly engaged in the yoga of the two stages, Fully embracing the biography of Milarepa. Once, the one who held the responsibility of his own monastery, Kho chen, The lama Rnam grol, dispatched Bya ma rta, Who spoke from his melodious throat like this: "The demons and spirits, fattened by negativity, Have destroyed Smin grol gling, the foundation of benefit and happiness, It is said that the sons of the Victorious Ones have gone in all directions, Whoever you meet, please invite them back." He specially said this, please accomplish this matter, With veiled words, carefully distinguishing honest speech. Having understood the key words, Lama Rnam grol and, The incarnation of Ba zal, coordinating directions, with horses and luggage, Said that they must go to welcome them, just like that matter. When Ba zal, the uncle, possessing conduct and victory, Arrived with the previous two messengers, All the monasteries in the faithful Spo bo region, Requested him to reside permanently, With vajra words, he performed virtuous teachings and dispelled evil. Having gone to Rdo mkhar monastery, the incarnation and his retinue, Satisfied them with many empowerments and blessings, In the Earth Pig year called "Transformation" (1299), At the age of twenty-six, in the Horse month (May), Facing his own monastery, Kho chen, He went together with the distribution of Dharma to Phe phe thang and Thang stod Deng yul, etc., The local official called Yul dpon bka' snang welcomed him. Having crossed the great bridge of the difficult-to-traverse Spo chu, The horses and mules that came to welcome him, with faithful minds, Entrusted all the belongings to the backs of the horses and mules. Gradually, he went to the place called Yul mig. Then, on the dangerous road of the Chu rong cliff, Together with Go thang and others, he escorted the horses and mules, The Lord himself and his attendants, at that hateful great pass (La chen), Sought a foothold with all four limbs.