Chinese
是一位不分教派的人。小时候父母双亡，叔叔因娘病而有很多苯教徒，抢走了他们所有的财物，把他们变成了乞丐。在那里，他遇到了堪布释迦坚赞。从十八岁到三十岁，他做了上师的牧牛人。上师认为他是修习密宗的法器，因为他智慧超群，所以以放牧的报酬，将所有的诀窍都传授给了他。他对所有的实践都精通到了极致。那时，上师说：“现在我也八十五岁了，显现快要消失了，把这些续部注释抄写下来。”于是问堪布扎巴，是否可以去家乡抄写，因为家乡还有一点财产。回答说：“很好，但这里的两个儿子可能会嫉妒。”于是给了所有的书，正在家乡抄写的时候，堪布的大儿子，名叫曲珠的来了，说：“阿波扎巴父亲已经去世了，经书也找不到了，听说谁有经书就去告发。”听说上师去世了，很不高兴，在惊讶之余，又听说谁有经书就去告发，更加不高兴。想说经书在我这里，但又不敢说。于是经书就留在了堪布扎巴那里。那时，扎巴上师的叔叔和抢劫财产的人们又说：“这家伙又仗着娘纳黑袍的力量来炫耀了吗？看你能做什么，试试看。”这样说着。之后，上师一起去了，因为有一个女人有一点可以维持生计的田地，就和她住在一起了。在那里，他把拉康的达隆作为朋友，在隐蔽的地方修行，出现了许多验相。那个傲慢的叔叔，大家都不想去调解，反而说：“一个月之内，扎巴上师会用巫术杀掉我们。”在雅鲁藏布江边有一个岩洞，娘纳的十三名苯教徒进入那里作法。上师也和达隆朋友一起做了猛咒法，之后三个月，娘纳的十三名苯教徒都得了肺炎死了。后来，在仲隆这个地方发生了一件大事，扎巴上师穿了一件很大的黑色罩袍，骑着一头骡子，被很多人簇拥着去赶集，所有的叔叔阿姨都...
English
He was a non-sectarian person. When he was young, his parents died, and his uncle, due to the Nyang disease, had many Bonpos, so he robbed all their property and turned them into beggars. There, he met Khenpo Shakya Gyaltsen. From the age of eighteen to thirty, he worked as a cowherd for the Lama. The Lama saw him as a suitable vessel for practicing Tantra, and because of his great wisdom, he bestowed all the essential instructions as payment for herding. He excelled in all practices. At that time, the Lama said, "Now I am also eighty-five years old, and appearances are about to fade away, so copy down these commentaries on the Tantras." Then he asked Khenpo Drakpa if he could go to his hometown to copy them, as there was still some property there. He replied, "Very well, but the two sons here may become jealous." So he gave all the books, and while he was copying them in his hometown, the eldest son of the Khenpo, named Chötsul, came and said, "Apo Drakpa, my father, has passed away, and the scriptures cannot be found. It is said that whoever has the scriptures will be reported." He was unhappy to hear that the Lama had passed away, and on top of his surprise, he was even more unhappy to hear that whoever had the scriptures would be reported. He wanted to say that the scriptures were with him, but he didn't dare to say it. So the scriptures remained with Khenpo Drakpa. At that time, the uncle of Lama Drakpa and the people who had robbed the property said again, "Is this guy showing off again with the power of the Nyang black robe? See what you can do, try it." They said this. After that, the Lama went together, because there was a woman who had a little land that could sustain their livelihood, so he stayed with her. There, he made Drak Lhung of Lhakhang his friend, and practiced in a secluded place, and many signs appeared. That arrogant uncle, no one wanted to mediate, but instead said, "Within a month, Lama Drakpa will kill us with witchcraft." There was a cave on the bank of the Yarlung Tsangpo River, and thirteen Bonpos of Nyang entered there to perform magic. The Lama also performed wrathful mantras with his friend Drak Lhung, and after three months, all thirteen Bonpos of Nyang contracted pneumonia and died. Later, in the place called Dronglung, a big event happened, Lama Drakpa wore a large black robe, rode a mule, and went to the fair surrounded by many people, and all the uncles and aunts...
Chinese
然后，人们说香地的坏人出现了，并且发出“啊吱，啊吱”的声音。市场上的人都说：“‘啊吱’这件事是你们做的。首先，你们抢夺了土地和庄稼；其次，你们不进行调解反而使用巫术；最后，十三位僧侣丧命而亡。‘啊吱’这件事是你们做的。”人们这样叫喊着。这位严厉的上师对意传心法方面没有不了解的，而且因为他的巫术和福报很大，卫藏的所有学者和僧人都依附于他。这位上师与玛尔巴译师是同时代的人。当时，斯纳南·谢饶楚臣有两个儿子，大儿子斯纳南·哲本出现了一个仇敌。为了遣除那些仇敌的巫术，迎请了努布·桑纳·东巴的觉沃·达让。有一次，斯纳南·哲本和努布·达让在同一座桥上相遇。斯纳南向觉沃·达让顶礼，并说道：“这位格西对我做了很多不好的事情，请您在您的誓言中考虑，不要保护这个人。”努布·达让说道：“朗拉·绛曲多吉的金刚橛（藏文：ཕུར་ཐུང་，梵文天城体：कील，梵文罗马拟音：kīla，汉语字面意思：橛）被轮番吹动，我能遣除巫术，尽我所能。”斯纳南生气地拍打着衣服说：“我没有做错任何事！”之后，他们约定时间，两人都进入了一个山洞。三个月后，努布·达让吐血而死。阎魔法王被金刚橛击中这件事，在当时也很有名。之后，斯纳南煮了很多酒，迎请了娘若的金刚橛师父，做了会供轮。进行了盛大的酬谢，在宴席上唱了这首歌：金刚童子的弓啊，用轮宝增长的血脉来缠绕；忿怒尊父十尊的箭杆啊，用忿怒母十尊的羽毛来装饰；安立金刚橛佛子之箭，用三类誓言者的筋来缠绕；注入三种精华——贝、铁、水晶的箭头；射向黑铜的方向；击中了觉沃·达让；箭的威力非同小可。唱了这首歌。之后，因为势力过于强大，金刚橛变得非常放荡，几乎整个娘若地区都在模仿他。人们这样说。我们对此一无所知。当讲述如何模仿时，斯纳南·谢楚的弟子嘉顿·桑杰在香地的山谷里覆盖了其他的金刚橛续部注释，并...
English
Then, people said that the evil people of Shang had appeared, and they made "A-tsi, A-tsi" sounds. The people in the market all said, "The 'A-tsi' thing is what you did. First, you robbed the land and crops; second, you didn't mediate but used witchcraft; finally, thirteen monks died and perished. The 'A-tsi' thing is what you did." People shouted like this. This stern master knew everything about the mind transmission lineage, and because of his witchcraft and great fortune, all the scholars and monks of U-Tsang relied on him. This master was contemporary with Marpa Lotsawa. At that time, Snanam Sherab Tsultrim had two sons, and the elder son, Snanam Drebän, had an enemy. To dispel the witchcraft of those enemies, Jowo Tagram of Nub Zamnag Tongpa was invited. Once, Snanam Drebän and Nub Tagram met on the same bridge. Snanam prostrated to Jowo Tagram and said, "This Geshe has done many bad things to me. Please consider in your vows not to protect this person." Nub Tagram said, "The Vajrakila (藏文：ཕུར་ཐུང་，梵文天城体：कील，梵文罗马拟音：kīla，汉语字面意思：橛) of Langlab Jangchub Dorje is blown in turns. I can dispel witchcraft, to the best of my ability." Snanam angrily slapped his clothes and said, "I have done nothing wrong!" After that, they set a time, and both of them entered a cave. Three months later, Nub Tagram vomited blood and died. The fact that Yama, the Lord of Death, was struck by the Vajrakila was also famous at that time. After that, Snanam brewed a lot of alcohol and invited the Vajrakila master of Nyangro and held a feast. A grand thanksgiving was given, and this song was sung at the banquet: The bow of Vajrakumara, entwined with the lineage of increasing the wheel; the arrow shaft of the ten wrathful fathers, adorned with the feathers of the ten wrathful mothers; the arrow of the Vajrakila son is set, entwined with the sinews of the three kinds of oath-bound ones; infused with the essence of three substances—conch, iron, and crystal; shot towards the direction of black copper; it struck Jowo Tagram; the power of the arrow is not small, it is great. This song was sung. After that, because the power became too great, the Vajrakila became very dissolute, and almost the entire Nyangro region was imitating him. People said this. We know nothing about this. When telling how to imitate, Gyaton Sangye, a disciple of Snanam Shetsul, covered other Vajrakila tantra commentaries in the valley of Shang, and...
Chinese
依靠（莲花生大士）创作了很多修法。觉姆卡钦萨（Jomo Kharchenza）的诀窍在于，即使混合也不会混淆。没有诀窍的人，不知道混合和掺杂。嘉顿桑吉（Gya Ton Sangye）的弟子嘉察西绕坚赞（Gya Tsak Sherab Gyaltsen）也创作了很多根本橛的修法仪轨。香巴衮顿（Shangpa Gonton）也创作了。他的弟子卓顿达楚（Droton Dartsuk）也做了很多修法。有些被秘密仪轨掺杂，有些被经部仪轨掺杂。那些修法仪轨的名字是：口诀六法，口诀三法，热的角落法，生起次第身之阶梯，四业之悬挂六法，普巴努氏法，黑敌普巴，普巴降伏四法等等，据说起了很多名称。那时，扎纳觉沃顿巴（Tsa Na Jowo Tonpa）都说：我的这个是觉姆卡钦萨的心髓，不是其他的。据说彼此不满意。总的来说，最初仲普巴布果（Trong Phur Bu Go）创作了很多修法仪轨。中间嘉顿桑吉等在香隆之间创作了很多仪轨。最后，有智慧的人们为了完善而做了很多，并命名为普巴根本橛，不同之处数不胜数。如果拥有未中断的口传传承，没有掺杂佛法，获得了口诀的人来看，就知道是混乱的。据说翻译成藏文的佛法中，普巴根本橛非常混乱。据说，没有掺杂的普巴根本橛是邬金上师。是这样说的。我呢，以上那些喧嚣的特点是觉姆卡钦萨的心滴没有出名，那些传承的人都是好人，所以不认为他们自己的修法仪轨有混乱的过失。还有，有些修法仪轨是不具备前行、正行、后行三者，没有解释，错误等等，表面上看起来是这样，但现在西方没有人修习，所以没有必要详细写了。邬金上师有很多弟子，但成为心子的只有两位：娘若坚卡的色顿赤坚（Nyangro Gyenkhar Se Ton Tri Gyal）和娘顿的列顿释迦坚赞（Nyangton Lheton Shakya Gyaltsen）。其中，列顿释迦坚赞是一位伟大的导师，被许多眷属围绕着。
English
Based on (Padmasambhava), many sadhanas were composed. Jomo Kharchenza's secret instruction is that even if mixed, it will not be confused. Those without secret instructions do not know mixing and adulteration. Gya Ton Sangye's disciple, Gya Tsak Sherab Gyaltsen, also composed many root dagger sadhanas. Shangpa Gonton also composed. His disciple, Droton Dartsuk, also did many sadhanas. Some were adulterated with secret cycles, and some were adulterated with sutra cycles. The names of those sadhanas are: Oral Instruction Six Dharmas, Oral Instruction Three Dharmas, the Corner Dharma of Rma, the Generation Stage Body's Ladder, the Hanging Six of the Four Activities, the Phurba Nub Tradition, the Black Enemy Phurba, the Phurba Subjugation Four, and so on, it is said that many names were given. At that time, Tsa Na Jowo Tonpa all said: This of mine is Jomo Kharchenza's heart essence, not others. It is said that they were dissatisfied with each other. In general, initially Trong Phur Bu Go composed many sadhanas. In the middle, Gya Ton Sangye and others composed many texts between Shang and Lung. Finally, wise people did a lot to perfect it, and named it Phurba Root Dagger, and the differences are countless. If one who has an unbroken oral transmission, has not adulterated the Dharma, and has obtained the secret instructions looks at it, he will know that it is chaotic. It is said that in the Dharma translated into Tibetan, the Phurba Root Dagger is very chaotic. It is said that the Phurba Root Dagger without adulteration is Guru Dragpo. That's how it is said. As for me, the characteristics of the above-mentioned clamor is that this heart drop of Jomo Kharchenza has not become famous, and all those in the lineage are good people, so they do not think that their own sadhanas have the fault of being chaotic. Also, some sadhanas do not have the three: preliminary, main, and concluding practices, and there is no explanation, errors, and so on, it seems like that on the surface, but since no one in the West practices it now, there is no need to write in detail. Guru Dragpo had many disciples, but there were only two who became heart sons: Se Ton Tri Gyal of Nyangro Gyenkhar and Lheton Shakya Gyaltsen of Nyangton. Among them, Lheton Shakya Gyaltsen was a great teacher, surrounded by many retinues.
Chinese
于是前往萨普，拜见上师扎波，上师扎波对他的智慧非常满意，将所有的续部注释都传授给了他，但是这位修行者福报不够，没有学会实修，所以不精通。但是续部注释的讲解却很精通。后来想要请求实修和口诀的时候，上师扎波已经去世了，不在人世了。于是将上师的空行母吉古迎请到自己的家乡，得到了一些音韵，但是没有得到口诀的传承。列敦的弟子吉琼巴·喜饶扎巴这个人，很有智慧，篡改了《意续》，并在拉堆地区广泛传播。据说果瓦·嘉耶也篡改了续部。因此，《意续》出现了两种版本。列敦没有口诀，只是用其他的续部注释来歪曲，并广泛地讲解。上师扎波的传承弟子只有色敦·赤嘉一人，精通续部注释和口诀。隐居地是嘉颜卡尔的哦玛扎普。密名为金刚掘藏力。证相和验相非常殊胜。金刚橛能击中怨敌和魔障。他的弟子是拉杰·普敦仁波，通过侍奉上师，做了很多令上师欢喜的事情，得到了所有的诀窍。年轻的时候，也曾两次向上师扎波请教根本。隐居地是扎日的金刚天堡。密名为金刚事业胜力。能击中怨敌和魔障。出现了很多证相和验相。建造了《般若波罗蜜多经》的佛像，包括十七尊母子佛像等等，做了很多广大的善业。扎日天堡这个地方，在拉堆嘉的孜日山的北面。在延伸出去的山上，有一块岩石像狮子一样跳向天空。在那块岩石的上面，有一个像悬在空中的城堡一样的东西。在那里修行，获得了证相和验相。他的弟子嘉敦·南喀嘉波在扎日天堡让上师非常满意，完整地请求了诀窍和口诀，但是没有得到灌顶。后来向自己的哥哥觉敦·尼玛多吉，也就是拉杰普的亲传弟子请求了灌顶。隐居地是定日扎聂旺丹寺，上师觉敦和嘉敦两人一起修行，证相和验相达到了极致。两人的密名一致，都是金刚猛力。都能击中怨敌和魔障。就这样，两人都依止了拉杰普。