Chinese
普巴续部中所出之法源奇妙显现。 吉美林巴。 普巴续部中所出之法源奇妙显现。 吉美林巴。 名为普巴续部中所出之法源奇妙显现之著述。 顶礼薄伽梵事业之自性。 普巴续部的历史有先出续部的规矩和后出诀窍的规矩。 第一，如是我闻，一时，薄伽梵处于无漏之等持中。 金刚持如是劝请道：大乐寂静法性胜，导师金刚法性者，唉玛吙调伏将成办，从此圆满报身起，现起大怖畏之身相，祈请调伏恶毒众。 如是劝请后，薄伽梵现起大怖畏之身相，以无与伦比之殊胜相好庄严之身，于色究竟天之处，在持幡之宫殿中，向眷属勇士和勇母们，以身之门显示量度殊胜之法甘露普巴之法，从轮回之断证一切皆已断除，善安住于解脱之地。 以大悲之力量，由金刚手菩萨摄集，以九字明之形式显示于心间。 之后，金刚萨埵亲自为了使那些成为欲界见道者能够现前观察，劝请金刚手菩萨，示现欲界二十处之导师。 以此为例，如同进入各自续部的开端一样。 第二，大导师扎巴哈德、毗玛拉和莲花生等安住于佛地的持明者们，从续部中摄集口诀，从不可思议之各种能辨识之助缘法类中，对于各自所化之有缘者，降下各自之口诀，成就为道灭之谛的果位之自性，从圣地印度的法藏中，在雪域藏地，依靠赞普赤松德赞之发心，而得以显现，获得成就之传承未曾中断，其中普巴国王规、觉姆规和拉姆规为主。
English
The Dharma source arising from the Vajrakila lineage, a wondrous manifestation. Jigme Lingpa. The Dharma source arising from the Vajrakila lineage, a wondrous manifestation. Jigme Lingpa. This is the treatise called "The Dharma Source Arising from the Vajrakila Lineage, a Wondrous Manifestation." Homage to the Bhagavan, the essence of activity. The history of the Vajrakila lineage has the tradition of the earlier tantras and the tradition of the later instructions. First: Thus have I heard at one time. The Bhagavan was in a state of equipoise free from defilements. Vajradhara urged him thus: Great bliss, peaceful Dharma-nature supreme, Teacher, Vajra Dharma-nature, Emaho, taming will be accomplished. From that, the Sambhogakaya arises, Manifesting as the body of the Great Terrifier, I beseech you to tame the hordes of the wicked. Thus urged, the Bhagavan manifested as the body of the Great Terrifier. With that body adorned with unique and supreme marks, in the Akanishta realm, in the palace of Changlochan, to the retinue of heroes and heroines, he showed how to measure the Dharma of the nectar of Vajrakila through the door of the body. Having completely abandoned all obscurations of samsara, they were well established in the ground of liberation. Through the power of compassion, Vajrapani gathered it together and showed it in the heart in the form of the nine-seed syllables. Then, Vajrasattva himself, in order to enable those who had become the path of seeing in the desire realm to directly examine it, urged Vajrapani to go forth as the teacher of the twenty abodes of the desire realm. As exemplified by this, it is like entering the introduction of each tantra. Second: The great teachers Prabahasti, Vimala, Padmasambhava, and other vidyadharas abiding on the level of Buddhahood, having gathered the instructions from the tantras, from an inconceivable number of means of cognition, each received their own instructions according to their individual capacities, accomplishing the essence of the fruit of the truth of cessation and path. From the treasury of Dharma in the sacred land of India, in the land of snow, relying on the aspiration of the king Trisong Detsen, it became manifest, and the lineage of attaining siddhis was unbroken, with the Vajrakila King tradition, the Jomo tradition, and the Lham tradition as the main ones.
English
Although there are various transmissions of teachings, the first of these is: The fifteenth chapter of the *Vajra Arrangement Great Yoga Tantra*, translated by the Indian Pandit Śrī Jñāna, the great teacher, and the translator Dpal gyi ye shes, which the sovereign king kept as his heart essence. The main realization on which this tradition relies also retains its original form. Other supports and supported aspects are accumulated from the meaning of tantras such as *Yeshe Tsempo* (Prajñāpāramitā) and *Vajrakrodha*, which are more engaged in methods of accomplishment. The sequence of activities, exemplified by the empowerment of entry, is gathered from the vast and profound contents of the root tantras and *Mahayoga*, and therefore, in the realization of the main deity, this ritual is regarded as the basis of the Phurba King tradition. The Jomo tradition is: Before the great teacher passed away, he explained the meaning of the concise and condensed Phurba root verses with the two texts, *Vajrakrodha Root* and *Commentary*, and taught them to Kharchen Bza'. Jomo practiced in Monkha Sengge Dzong, relying on three types of mandalas. From seven to twenty-one days, all the phurbas blossomed, and there were pulsations and emanations of light. In order to subdue the flesh-eating demons of the ancestors, she combined the recitation and phurba practice, and a loud sound went into the sky, cutting off the place where the flesh-eating demons resided and the supported aspects. That phurba was mastered by Jomo's descendants, and therefore it is known as the Kharchen Subduing Demons lineage. Jomo taught it to her brother, Dpal gyi gzhon nu. He taught it to Lo gyalwai lodrö. He taught it to Mi nub gyalwai nyingpo. He taught it to Drii Sherab. He taught it to Dré Salé. He taught it to Lag lhak Dorjé Jangchub, but although he practiced, no results occurred. At that time, he did not doubt the Dharma. Realizing that his own karma was weak, in order not to reverse the interdependent origination, he prayed to meet the direct disciple of Kharchen Bza', named Atsara Salé, who, by practicing phurba, caused the Tsangchu River to be cut off upstream and downstream, and attained the state of longevity vidyadhara. He lay down with his head facing that direction and practiced, and Atsara Salé, disguised as Mutoba, came to Yarok Khorré and blessed Laglhak. Laglhak suspected it was Atsara Salé and said, "You stay here. Now because the year is bad, we cannot find food, so we are planting buckwheat in the summer, and we have not said that we are asking you to teach the Dharma." In the autumn, the sound of the Bonpo cymbals...
Chinese
我听说后正要出发去修行，你却还留在这里。我因为与父辈兄弟反目成仇，他们的确抢走了我的田地，一切都完了。之后我也和你结盟了。阿杂惹说：我有制服他们的秘诀。说完从毡包里拿出甘露丸和金刚橛，如法传授了口诀。之后拉拉用此法修行，砍断了十五棵树。当砍断一半左右时醒了。自言自语道：对敌人施法的征兆出现了。当时父辈兄弟们怀疑拉拉在施法，就商量着要杀了他。当大家正在宰羊，聚集羊肉时，房子倒塌，十五人死亡，一人腿断。因为降伏死神的力量，就连格西惹译师也感到害怕，因此被称为死神堪布金刚橛。他的四个心子是：娘贝·衮坚、吉央杰、仲普布果、纳南·喜饶楚臣。其中，向娘传授小字法的方式是：娘与上师的佛母关系亲密，因此佛母就为他做能让上师心愿断灭之事。其他的弟子做了不如法之事，他便凿开上师经书箱子的底部，偷抄经书，上师知道后说：你这个违背誓言、偷盗佛法的人，我和你不能共处。之后娘得了重病，一边放血一边忏悔，上师也不原谅他。再三恳求后，上师说：那就在寂静崖的对面建一个寂静处，献上百份血肉朵玛，用一百件盔甲忏悔。娘照做后，病才痊愈。现在请您传授我口诀吧。上师说：我不能和你见面。说完就传授了小字法。因为其中有很多提问和回答，所以被称为娘的小字法。据说他因为偷盗佛法，所以不吉祥。向仲普布果传授的方式是：弟子寻找上师，上师也在寻找弟子。上师看到他的头上有发髻等修持金刚橛的征兆，就在经文上加注口诀传授给他。因此被称为仲注疏法。吉央杰：因为年老迟钝，没有错乱地讲述，所以被称为诺布法。他因为分别念少，所以专一修持金刚橛而成就。
English
After hearing that, I was about to go to practice, but you are still here. Because I became enemies with my paternal brothers, they indeed seized my fields, and everything was over. After that, I also allied with you. Acharya said: I have a secret to subdue them. After saying that, he took out nectar pills and a vajra dagger from the felt bag, and imparted the oral instructions as they were. After that, Lhaglha practiced this method and cut down fifteen trees. When he had cut about half of one, he woke up. He muttered to himself: Signs of casting spells on enemies have appeared. At that time, the paternal brothers suspected that Lhaglha was casting spells, so they discussed killing him. When everyone was slaughtering sheep and gathering mutton, the house collapsed, fifteen people died, and one person's leg was broken. Because of the power to subdue the Lord of Death, even Geshe Ralo Tsawa was afraid, so he was called the Lord of Death Abbot Vajra Dagger. His four heart-sons are: Nyang Ber Konchen, Kyi Gyang Gyel, Drang Phurbu Go, and Nanam Sherab Tsultrim. Among them, the way of transmitting the small script to Nyang is: Nyang had a close relationship with the guru's consort, so the consort did things for him that would destroy the guru's wishes. Other disciples did improper things, so he chiseled open the bottom of the guru's scripture box, stole and copied scriptures. After the guru found out, he said: You who violate vows and steal the Dharma, I cannot live with you. After that, Nyang contracted a serious illness. He performed bloodletting and confessed, but the guru did not forgive him. After repeated requests, the guru said: Then build a solitary place opposite the solitary cliff, offer a hundred flesh tormas, and confess with a hundred sets of armor. After Nyang did as he was told, he was cured of his illness. Now please transmit the oral instructions to me. The guru said: I cannot meet with you. After saying that, he transmitted the small script. Because there were many questions and answers in it, it was called Nyang's small script. It is said that because he stole the Dharma, it was inauspicious. The way of transmitting to Drang Phurbu Go is: The disciple sought the guru, and the guru was also seeking the disciple. The guru saw that his head had a topknot and other signs of practicing the vajra dagger, so he annotated the oral instructions on the scripture and transmitted them to him. Therefore, it is called the Drang Commentary Method. Kyi Gyang Gyel: Because he was old and dull, he explained without confusion, so it is called the Norbu Method. Because he had few conceptual thoughts, he single-mindedly practiced the vajra dagger and attained accomplishment.
Chinese
据说，敌人向墙根投掷金刚橛，就像太阳照射一样，墙倒塌，所有人都死了，因此得名。 斯纳南派的传承是： 他智慧超群，也受到上师的慈悲眷顾。 所有教诲都由他口述，因此记录了口述传承，并被称为直指要害的斯纳南教诲派。 他所著的文献也极具研究价值。 这个续部的传承也是续部的核心。 由于密诀与斯纳南派的教诲相符，因此是其他传承所没有的教诲。 一般来说，斯纳南派有两种传承： 依靠《巴蒂广论》和《中论》的传承，以及依靠口耳相传的《珍宝鬘》传承。 此外，还有一种传承来自不包括在这四种传承中的“小狐狸”。 还有一种被称为金刚橛拉姆派的传承是： 乔若扎虽然直接受到上师的慈悲眷顾， 但当上师在虚空中幻化坛城时， 他向本尊请求灌顶，本尊融入上师的心中，因此失去了机会。 后来，乔莫措嘉将教诲传授给乔若扎，由此传承下来。 金刚橛黑天派是： 从邬金父母到哲阿阇黎萨列， 从拉拉格依次到亚隆巴古汝巴扬达。 他主要念诵圆满次第，依靠金刚橛涅槃大续，将所有本尊都观想为黑色，因此被称为黑天派。 其他续部大多相同，但本尊的颜色略有不同。 他向成就者郭琼传授教诲， 他向嘉顿觉东、嘉秋扎、嘉兰扎等传授教诲，因此被称为嘉喇嘛派。 此外，还有琼波派、俄派、让派、扎派、索派、祖尔派、努派、古尔派、若派、荣派等传承，它们的传承方式各不相同。 所有这些传承都获得了殊胜的成就， 即使只是普通的成就，也能降伏敌人、复活死者、役使天魔等，比其他传承更快地显现征兆。 因此，新派堪布让等也宣称，即使是喜金刚或至尊女的甚深教法，其加持力也不如这个金刚橛。 在新派兴起之前，金刚橛是整个藏地的本尊，因此所有传承都值得赞叹。 特别是，这个金刚橛是所有佛陀事业的化身。 金刚橛堪布策仁，隆