Chinese
交给了贝嘎尔。任命他为桑耶寺的护法。之后，上师临近涅槃时，觉姆请求道：我身为女子，智慧低下，请传授我简短易学的佛法。请传授我用粗重的烦恼来调伏烦恼的佛法。请传授我寿命短促也能迅速成就的佛法。请传授我敌人众多也能威力强大的佛法。这样提出了四个请求。于是上师赐予了简短而精要的普巴根本续，上面部分修持菩提，下面部分将诅咒转化为道用的殊胜口诀。之后，上师对国王说道：现在我似乎到了要去镇压罗刹的时候了。我已获得了寿命持明。如果您也想获得长寿的成就，就请饮用这长寿之水。说完，便赐予了满满一瓶甘露。当时国王心想：上师准备涅槃，这让他很不高兴，或许是南尼泊尔的侍从下了毒。从香图尔山坡上，玛波瓦立刻看到地上涌出了泉水。现在被称为曲杰纽辛。之后，国王无法忍受上师的离去，说道：即使破坏国法也在所不惜，请您在国王我未死之前留下来。上师没有答应永久住在桑耶寺。为了未来有缘众生的利益，在西藏的修行圣地建立了续部海的坛城，进行修行并加持。用足迹踏遍了西藏九区的土地，使其吉祥而充满加持。而且，西藏的所化之众尚未度尽，为了他们的利益，在寂静的雪山、岩石、湖泊岛屿等地安住。为了国王和臣民的利益，会不时前来。我未传完的佛法，请从印度迎请比玛拉米扎上师来求教。觉姆措嘉作为侍者，上师便离开了。之后，上师前往各个修行圣地进行修行。在岩石上留下了身躯和手脚的印记。特别是，在四大海中留下的手印，加持它们在水未干涸之前一直存在。上师还参加了桑耶寺的开光仪式，并不时地为国王和臣民说法，还去除了妃子玛坚萨的麻风病。国王去世后
English
He entrusted it to Beykar. He was appointed as the protector of Samye. Then, as the master was about to pass away, Jomo requested: "As a woman of low intelligence, please grant me a Dharma that is short and easy to learn. Please grant me a Dharma that subdues afflictions with coarse afflictions. Please grant me a Dharma that leads to swift accomplishment despite a short lifespan. Please grant me a Dharma that is powerful despite many enemies." Thus, she made four requests. Thereupon, the master bestowed the concise and essential root verses of Vajrakilaya, the upper part of which accomplishes enlightenment, and the lower part of which transforms curses into the path, a supreme instruction. Then, the master said to the sovereign: "Now it seems that the time has come for me to go and subdue the Rakshasas. I have attained the life-mastery. If you also desire the accomplishment of longevity, then drink this life-water." Having said this, he gave a full vase of nectar. Then, the king thought: "The master is preparing to depart, and he is displeased. It may be that the attendants from southern Nepal have poisoned him." From the slopes of Shangthul, Mar Powa immediately saw a spring of water erupt from the ground. It is now known as Chuje Ne'using. Then, the sovereign could not bear the master's departure and said: "Even if the laws of the kingdom are broken, please stay until I, the king, die." The master did not agree to stay permanently in Samye. For the benefit of fortunate beings in the future, he established mandalas of the ocean of tantras in the sacred places of practice in Tibet, practiced, and blessed them. He traveled on foot throughout the nine regions of Tibet, making them auspicious and blessed. Moreover, as the beings to be tamed in Tibet are not yet exhausted, for their sake, he will dwell in solitary places such as snowy mountains, rocks, lakes, and islands. For the benefit of the king and his subjects, he will come from time to time. The Dharma that I have not yet completed, please invite the master Vimalamitra from India to inquire about it. Jomo Tsoyal served as his attendant, and the master departed. Then, the master went to various sacred places of practice and practiced. He left imprints of his body, hands, and feet on the rocks. In particular, he left handprints in the four great lakes, blessing them to remain until the water dries up. The master also attended the consecration ceremony of Samye, occasionally taught the Dharma to the king and his subjects, and cured the leprosy of the queen Mar Gyenzay. After the sovereign passed away,
Chinese
萨。王子木尼赞布被母亲毒死。穆赤赞布年轻时，边境战事扩大，霍尔、格萨尔、琼等势力使西藏濒临崩溃。他执政三年，为西藏人民的利益而努力。最终，他将王位传给王子，之后无论谁劝说他都听不进去，前往西南罗刹国镇压罗刹。那么，他在这片西藏土地上待了多久呢？如《巴协》中所说，从平息桑耶的土地等事宜到离开，共待了三个月。之后，他表面上装作去印度，以应付邪恶大臣们，实际上住在西藏的隐居地。每六个月的行程，按一年零十五天算作一个月。国王洛确等按照印度的一种历法，共计一百一十一年。总共待了五十五年零六个月。那些不理解这个道理，不了解历史的人，引用娘的宝藏文本，贝若扎那的手稿说：莲花生大师在西藏待了一百一十一年。因此，他们说，一百年是作为国王的上师，十一年是在修行地度过的。他们承认国王活了六十八岁，但如果那样的话，按照那种说法，十九岁时不可能完成上述所有事业。至于他是如何完成这些事业的，如今大部分都显而易见。总的来说，这位上师的功德、事业以及调伏所化众生的方式，即使是安住于十地菩萨也无法思量，即使诸佛在百劫中宣说也无法穷尽，这是所有藏印班智达的共识。这位上师有很多金刚橛的弟子，但最受加持的是觉姆措嘉。她在门卡内让森格宗的岩洞中开启金刚橛坛城进行修持，二十一天后，所有的金刚橛都绽放光芒并跳舞。当时，觉姆心中想到：如果成就母曜，就投掷血刃；如果成就阎魔，就转动轮宝；如果成就敬母，就诅咒事业；如果成就金刚橛，就进行橛业。说。
English
Sa. Prince Muni Tsenpo was poisoned by his mother. When Mutri Tsenpo was young, the border wars expanded, and the Hor, Gesar, and Khyom forces brought Tibet to the brink of collapse. He ruled for three years, working for the benefit of the Tibetan people. Eventually, he handed over the throne to the prince, and after that, no matter who persuaded him, he would not listen, and he went to the southwest Rakshasa country to suppress the Rakshasas. So, how long did he stay in this Tibetan land? As stated in the Ba Xie, he stayed for three months from the time of subduing the land of Samye and other matters until he left. After that, he pretended to go to India to deal with the evil ministers, but in reality, he lived in the secluded places of Tibet. Each six-month journey was counted as one year and fifteen days as one month. King Lhocho and others, according to one of the Indian calendars, totaled one hundred and eleven years. In total, he stayed for fifty-five years and six months. Those who do not understand this truth and do not understand history quote Nyang's treasure text, the manuscript of Vairochana, saying: Guru Padmasambhava stayed in Tibet for one hundred and eleven years. Therefore, they say that one hundred years were spent as the king's guru, and eleven years were spent in the practice places. They admit that the king lived to be sixty-eight years old, but if that were the case, according to that account, it would have been impossible to complete all the above-mentioned deeds at the age of nineteen. As for how he accomplished these deeds, most of them are obvious today. In general, the merits, activities, and methods of taming disciples of this master cannot be conceived even by those who abide in the tenth bhumi, and even if the Buddhas speak for a hundred kalpas, they cannot be exhausted. This is the consensus of all Tibetan and Indian pandits. This master had many Kilaya disciples, but the most blessed was Jomo Tsoyal. She opened the Kilaya mandala in the rock cave of Monkha Nering Senge Dzong and practiced, and after twenty-one days, all the Kilaayas blossomed with light and danced. At that time, Jomo thought in her mind: If the Mamo is accomplished, throw the blood blade; if Yama is accomplished, turn the wheel; if the Gingpo is accomplished, curse the work; if the Kilaya is accomplished, perform the peg work. Said.
Chinese
因此，我没有需要征服的敌人。当他想知道该击打谁时，他握紧了本尊橛。他心想，即使我没有敌人，我也要用它来刺杀杀死我祖先的食肉鬼。本尊橛从手中滑落，飞向天空。它落在了他家房子后面，鬼居住的一堆刺柏上，将刺柏堆从根部烧毁，并将食肉鬼当场杀死。橛被后代们持有，仅凭其威慑力就征服了许多神灵和恶魔。因此，噶千·扎堆杜的传承没有中断。这位觉姆的救度已经达到了极致，甚至能够让被武器杀死的人复活。那么，它是如何传承的呢？觉姆告诉了自己的兄弟噶千·贝吉旺秋。他传给了拉吉·耶谢泽。他传给了杰尊·云丹嘉措。他传给了嘉姆梅·华丹。他传给了昂哲·鲁杰坚赞。他传给了昂哲·萨列。他传给了玛曲拉的彼岸，杰曲拉的此岸，在杰玛玉莫冈，传给了朗拉·强曲多吉。在此之前，都是单独传承的。这是被称为“橛法口诀第六”的传承。之后，朗拉将教法传给了纳南·西绕楚臣，他偷走了教法，也被称为娘纳·旺吉西绕。这只是当时各位上师爱恨情仇的故事。娘纳获得教法的历史将在后面讲述。之后，纳南传给了嘉尊·桑吉。他传给了香古尔·秀康巴隆的嘉通·西绕坚赞。他传给了纳波姆的岩洞中的贡尊·多吉坚赞。据说，他甚至联系了纳南、秀布、钦三大家族的后裔并进行了询问。据说，没有比他更精通橛法的人了。他传给了娘达玛僧格。他传给了努·西绕益西。他传给了自己的儿子努·杜孜沃。他传给了儿子普扎。他传给了儿子觉嘉姆。他传给了觉尊·哲沃。色米巴。普日·觉尊。西绕多吉。策丹华桑。持明西仁巴。索南多吉。仲·衮秋桑波。堪钦·西绕杰。持明衮噶达波。蒋扬·衮桑。扎巴华觉。嘉灿华桑。拉钦·曲吉嘉波。
English
Therefore, I have no enemy to conquer. When he wondered who to strike, he grasped the tutelary phurba. He thought, even though I have no enemy, I will use it to stab the flesh-eating demon who killed my ancestors. The tutelary phurba slipped from his hand and flew into the sky. It landed behind his house, on a pile of juniper where the demon resided, burning the juniper pile from its roots and killing the flesh-eating demon on the spot. The phurba was held by the descendants, and with its mere deterrence, it subdued many gods and demons. Thus, the lineage of Kharchen Zadré Dul did not cease. This Jomo's deliverance had reached its limit, and she was even able to revive people who had been killed by weapons. So, how was it transmitted? Jomo told her own brother, Kharchen Pelgyi Wangchuk. He transmitted it to Lajid Yeshe Tsek. He transmitted it to Jetsun Yonten Gyatso. He transmitted it to Chamme Peldron. He transmitted it to Ngamdré Lujé Gyaltsen. He transmitted it to Ngamdré Salé. He transmitted it to the far side of Machu Rap, the near side of Kyéchu Rap, at Jema Yukmo Gang, to Langlab Jangchub Dorje. Before that, it was only transmitted individually. This is the lineage called "Phurba Mantra Sixth." After that, Langlab transmitted the teachings to Nanam Sherab Tsultrim, who stole the teachings, also known as Nyangnak Wangyi Sherab. This is just the story of the loves and hates of the various masters of that time. The history of Nyangnak receiving the teachings will be told later. After that, Nanam transmitted it to Gyatön Sangye. He transmitted it to Gyatung Sherab Gyaltsen in Shanggur Zhok Khampa Lung. He transmitted it to Gön Tön Dorje Gyaltsen in the cave of Nagpo Mu. It is said that he even contacted the descendants of the three families of Nanam, Shubu, and Chim and inquired. It is said that there was no one more skilled in phurba than him. He transmitted it to Nyang Darma Sengé. He transmitted it to Nub Sherab Yeshe. He transmitted it to his own son, Nub Dudtsi Ö. He transmitted it to his son, Phur Drak. He transmitted it to his son, Jo Cham. He transmitted it to Jo Tsun Drub Ö. Semigpa. Puri Jo Tön. Sherab Dorje. Tseten Pelzang. Ngagchang Sherinpa. Sonam Dorje. Chung Könchok Sangpo. Khenchen Sherab Je. Ngagchang Kunga Darpo. Jamyang Kunsang. Drakpa Peljor. Gyaltsen Pelzang. Lachen Chökyi Gyalpo.
Chinese
此后，我获得了六种口诀的灌顶和诀窍的传承。 另外，朗拉的弟子中出现了一个名叫吉本·绛曲仁钦的人。由于他的父亲和兄弟们抢走了他的房屋、田地和财产，他向朗拉请求修持金刚橛。结果，他消灭了父亲和兄弟所在的九个村庄的所有人和牲畜，甚至包括狗。最后，他说：“仅仅杀死这些敌人还不够，看到这些房屋的墙壁也让我心痛。”于是他旋转金刚橛，所有的墙壁都从地基倒塌了。从那以后，他的名字也被称为“墙倒吉”。他的弟子康巴·东松·贡钦·穆尼和塔东嘎的僧人西绕沃两人传承下来的金刚橛非常强大而出名。如今，在零星的诀窍中，没有找到包含完整内容的教言传承。古老的文献中说，塔尊·西绕沃的弟子是拉杰·努钦，因此我认为噶东玛纳的法统中可能存在这种传承。总的来说，在娘、鄂、昆、若、努、索、祖、郭、邦、觉、沃珍等大姓氏的后裔中，获得金刚橛成就的人在藏地非常多，无法一一列举。在新密咒兴起之前，金刚橛掌握着西藏本尊和护法的命脉。因此，大多数传承加持的咒师都来自这些姓氏的后裔。新派的大成就者也从中涌现，比如萨迦派、楚普派、帕莫竹巴等教法之主。至于他们是如何出现的，请查阅各自的世系传记。我们这些智慧浅薄的人无法详述。现在，我将简要讲述一下我们宗派中著名的荣宗派的历史。金刚橛的教法是如何传承到荣宗的呢？传承自莲花生大师、纳南多杰敦炯、卡钦·华吉旺秋、敦阿阇黎·华吉梅朵、卓多杰雄努、香雄·云丹扎、荣本·云丹仁钦、荣本·仁钦楚臣。有些人说，荣本·云丹仁钦直接遇到了莲花生大师。