Chinese
吉祥金刚橛修法之洛橛法本事业嬉戏宝藏。达玛室利。 吉祥金刚橛修法之洛橛法本事业嬉戏宝藏。达玛室利。 吉祥金刚橛修法之洛橛法本事业嬉戏宝藏之名称存在。顶礼上师与吉祥金刚童子。智慧之日远离二障之云，完全解脱不变殊胜乐之橛，于有寂之轮无偏增长者，顶礼上师与金刚童子。复次，乃是前译教法之明灯住持大译师语自在法吉祥海之口中语。觉性殊胜百部所出根本支分续，摄集精要揉合莲师之，口传甘露精华空行母之，心湖中所生善妙浪潮之，事业法本那南禅修窍诀等之次第，洛与索之口耳传承流淌处，成就甘露之甘甜大雨般，降临能言善道之文字于此显现。如是所说，三传承总集吉祥邬金大导师莲花生之意修本尊无诤金刚橛。彼之修法法类于雪域此地降临之差别有，觉姆派，国王派，妃派，那南派，昆派等众多。后来推算雪域之，热，俄，洛，索，祖，努，郭，邦，哦本等咒士多数为金刚橛之成就者。其中适时降临者，此为普遍著名之橛法洛派。邬金金刚持之口语事业橛嬉续部有不可思议之多。此法本之来源根本续部三十二部，根本续三部，解释续十部，支分续十部，叶续四部，心要义续五部等之意精华。特别是毗纽达玛拉根本续之现证圆满无谬略示之品节汇集而单独
English
Glorious Vajrakila practice cycle, the treasure trove of Rok Kilaya's teachings, the playful activities. Dharmashri. Glorious Vajrakila practice cycle, the treasure trove of Rok Kilaya's teachings, the playful activities. Dharmashri. This is the text called "Glorious Vajrakila Practice Cycle, the Treasure Trove of Rok Kilaya's Teachings, the Playful Activities." Homage to the Lama and Glorious Vajrakumara. The sun of awareness, freed from the clouds of the two obscurations, is the supreme, unchanging Kilaya of bliss. I bow to the supreme Lama and Vajrakumara, who impartially cultivate the wheel of samsara and nirvana. Furthermore, from the mouth of Ngakwang Chöpal Gyatso, the great translator and establisher of the early translation teachings: "The root and branch tantras arising from the supreme hundred sections of awareness, the essence of which is combined by Padmasambhava, the nectar essence of oral instructions, the excellent waves arising from the heart-lake of Kharchenza, the arrangement of activity texts, Nanam meditation instructions, etc., from the flowing platform of the oral transmission of Rok and So, may the eloquent writings that bring down the great rain of the sweet nectar of accomplishment be demonstrated here." As it is said, the undisputed Vajrakila is the heart-commitment deity of the great teacher Padmasambhava of Oddiyana, the embodiment of the three lineages. Among the various ways in which the Dharma cycle for its practice has descended in this snowy land, there are the Jomo tradition, the King's tradition, the Consort's tradition, the Nanam tradition, the Khon tradition, and so on. Later, it is estimated that most of the mantra holders of the snowy lands of Rlang, Ngok, Rok, So, Zur, Nub, Ngos, Dpang, Obran, and so on, were accomplished in Vajrakila. Among these, the Kilaya of the Rok tradition, which is widely known, is the one that has descended at the appropriate time. From the inconceivable number of tantras of the playful activities of Kilaya, the spoken words of Orgyen Vajradhara, the thirty-two great tantras that are the source of this text are: the three root tantras, the ten explanatory tantras, the ten branch tantras, the four leaf tantras, and the essence of the five meaning tantras. In particular, a chapter that concisely presents the complete and unerring realization of the root tantra of the Vidyottama is compiled separately.
Chinese
取出后，普遍赐予了大部分的君臣，特别是赐予了莲花生大师心髓的六法等的译师，努氏大德比丘南喀宁波，同样也赐予了法王，钦·释迦扎巴，纳南·多杰度炯，旭布·贝吉僧格，贝吉秋内等。心髓的精华部分赐予了觉姆喀钦萨耶谢措嘉，从他们那里依次获得成就，传承不断，在雪域被称为金刚橛大成就者的朗拉绛曲多吉，获得了外内密三种长传和近传的教敕。从那之后教规分出很多支派，其中这是朗拉教敕四子中的纳南·喜饶楚臣依次传给嘉顿桑杰，嘉通·喜饶坚赞，嘉喀色巴，阿觉门琼瓦，贝拉日瓦等人。之后，从若氏家族中出现的大成就者喜饶喇嘛，被认为是邬金大师的化身，他听闻后，以纳南派为主的这个教规就产生了。之后依次传给若·扎西扎巴等若氏的持明者们，以及索·贝衮坚赞等索氏的持明者们，这个成为他们心髓修持的法类，如果按照早期翻译的教言和伏藏教法大海的主人，法王伏藏主林巴的听闻记录来排列科目的话，被称为“显现顿悟分段之续六十颂”的，是若·喜饶喇嘛的心子，瑜伽自在贝米觉多吉或者涅莫觉萨索南贝所著的金刚橛注释《太阳的光芒》的根本，因此这里不单独显示。注释是单独存在的，要知道是属于这部分的。仪轨是朗拉的根本段落混合，加上纳南的观修窍诀等，以及上部仪轨《宝鬘成熟有情》，以及下部仪轨《黑毒金刚橛仪轨》，以及在金刚橛坛城中进行誓言融合和灌顶的次第，这在伏藏大师的教言中是否就是《宝鬘》呢？
English
Having extracted it, it was generally bestowed upon most of the lords and subjects, and especially upon Nubchen Sangye Yeshe, the great translator of the six Dharmas of the heart essence of Padmasambhava, and also upon the great Dharma King, Chim Shakya Prabha, Nanam Dorje Dudjom, Shubu Pelgyi Senge, Pelgyi Chöne, and others. The essence of the heart essence was bestowed upon Jomo Kharchenza Yeshe Tsogyal, and from them, in succession, attainment was obtained without interruption, and it was transmitted to Langlab Jangchub Dorje, who was widely known in the snowy land as the great accomplished one of Vajrakila, and upon whom the long and near lineages of the outer, inner, and secret teachings descended. From that, many branches of the doctrine arose, and this is from among the four sons of Langlab's teachings, from Nanam Sherab Tsultrim in succession to Gyaton Sangye, Gyathung Sherab Gyaltsen, Gyakha Serwa, Ajo Menchungwa, Pel Lhariwa, and others in succession. After that, the great accomplished one Sherab Lama, who came from the Rog clan and was known as an emanation of the great Orgyen, heard it, and this doctrine, which mainly followed the Nanam tradition, arose. From that, in succession, to Rog Trashi Drakpa and other Rog vidyadharas, and to So Pelgon Gyaltsen and other So vidyadharas, this Dharma cycle became their heart practice. If we arrange the subjects according to the hearing record of Chögyal Terdag Lingpa, the master of the ocean of the early translation teachings and treasure teachings, what is said to be the "Sixty Verses of the Tantra of Manifest Enlightenment Extracted in Sections" is the root of the Vajrakila commentary "Rays of the Sun" composed by Rog Sherab Lama's heart-son, the lord of yoga Pel Mikyö Dorje or Nyemo José Sönam Pal, so it is not shown separately here. The commentary exists separately, so it should be known that it belongs to this section. The ritual is Langlab's root section mixed, plus Nanam's meditation instructions, etc., and the upper ritual called "Precious Garland Ripening Beings," and the lower ritual called "Black Poison Vajrakila Ritual," and the order of oath-binding and empowerment in the Vajrakila mandala. Is this what the great treasure revealer calls "Precious Garland"?
Chinese
从洛钦仁波切开始，这就是灌顶的基础，似乎没有其他的了，所以像这样有四个版本，按照顺序排列。 ༈。吉祥金刚橛的事业，由纳南钦波所作，包含观修提纲。这是疯僧达玛师利多吉嘉波的范本。༈。顶礼上师和吉祥金刚童子的坛城。虽然未曾离开法身，却是大乐圆满报身，化身金刚童子和上师们，我顶礼。殊胜大乘心要橛法的，生起次第实修究竟法，口耳相传的次第，为了容易理解而汇集于此。修持此法的时候，药供、血供、供品、会供等力所能及的，都清净且完好地陈设。自己具备一切众生都想获得佛果的愿望，与虚空等同的众生都向上师皈依。向佛皈依。向法皈依。向僧皈依。向所有传承的根本上师们顶礼并皈依。向所有成就的根本本尊坛城皈依。向所有加持的根本智慧空行母们皈依。向诸佛意传传承皈依。向持明表示传承皈依。向补特伽罗耳传传承皈依。达纳桑斯克里塔（藏文，梵文天城体，dhana saṃskṛta，财富圆满）。向邬金的导师莲花生皈依。向智慧空行母益西措嘉皈依。向儿子阿阇黎萨雷皈依。向觉沃朗拉绛曲多吉皈依。向纳南协饶楚臣皈依。向嘉敦桑杰皈依。向嘉通协饶坚赞皈依。向嘉敦卡色巴皈依。向阿觉门琼皈依。向巴拉日瓦皈依。向若协饶喇嘛皈依。向若扎西扎巴皈依。向西波仁钦昆确松皈依。向具德一切智者皈依。
English
Starting from Lotsāwa Rinchen, this is the basis of empowerment, and it seems there is no other. Thus, there are four versions in this way, arranged in order. ༈. The activities of glorious Vajrakīla, composed by Nanam Chenpo, including the meditation outline, are present. This is the exemplar of the mad monk Dharma Shri Dorje Gyalpo. ༈. I prostrate to the guru and the mandala of glorious Vajrakumara. Although never moving from the Dharmakaya, the Sambhogakaya of great bliss and enjoyment, and the Nirmanakaya Vajrakumara and the gurus, I prostrate. This ultimate practice of the generation stage of the supreme Mahayana essence, Kīla, this lineage of oral transmission, is compiled here for easy understanding. At the time of practicing this, medicine offerings, rakta, offerings, and whatever tsok can be arranged, should be arranged purely and well. Oneself, possessing the desire that all sentient beings attain Buddhahood, all sentient beings equal to space take refuge in the guru. I take refuge in the Buddha. I take refuge in the Dharma. I take refuge in the Sangha. I prostrate and take refuge in the root gurus of all lineages. I take refuge in the yidam mandala, the root of all siddhis. I take refuge in the wisdom dakinis, the root of all blessings. I take refuge in the lineage of the Buddhas' intention. I take refuge in the lineage of vidyadhara symbols. I take refuge in the lineage of the personal oral transmission. I take refuge in Dhana Sanskrita (藏文，梵文天城体，dhana saṃskṛta，梵文罗马拟音，dhana saṃskṛta，汉语字面意思，财富圆满). I take refuge in the master Padmasambhava of Oddiyana. I take refuge in the wisdom dakini Yeshe Tsogyal. I take refuge in the son Acharya Salé. I take refuge in Jowo Langlab Jangchub Dorje. I take refuge in Nanam Sherab Tsultrim. I take refuge in Gyaton Sangye. I take refuge in Gyatung Sherab Gyaltsen. I take refuge in Gyaton Kaserwa. I take refuge in Ajo Menchung. I take refuge in Pal Lhariwa. I take refuge in Rog Sherab Lama. I take refuge in Rog Trashi Drakpa. I take refuge in the three brothers Zhipo Rinchen Kunchok. I take refuge in the glorious Omniscient One.
Chinese
哦！向恩德根本上师顶礼并皈依！诸佛法僧众中最殊胜者，直至菩提之间我皈依。我以布施等所作之福德，为利有情愿成就佛果。愿一切众生具乐及乐因，离苦及苦因，迅速获得无上圆满正等觉之珍宝菩提。为此，我发心修持大乘密咒道。༈ 以自性空净化。从空性中，嗡 班匝 几利 几拉亚 萨瓦 维格南 邦 吽 啪 (藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：)。如是，自身观为大吉祥金刚童子，三面六臂，上方为智慧忿怒尊，下方普巴如铁匠从煤堆中取出般显现，于心间日轮之上，吽字深蓝色。由此吽字放出十个吽字，四方四隅，上下各一，观想各有一个吽字。由此发出：嗡 班匝 卓达 吽 嘎ra 吽，嘎匝 嘎匝 吽 啪。嗡 班匝 卓达 维匝亚 吽，哈纳 哈纳 吽 啪。嗡 班匝 卓达 尼拉 丹达 吽，达哈 达哈 吽 啪。嗡 班匝 卓达 亚曼达嘎 吽，巴匝 巴匝 吽 啪。嗡 班匝 卓达 阿雅 阿匝拉 吽，班达 班达 吽 啪。嗡 班匝 卓达 哈亚 哥瑞瓦 吽，呼鲁 呼鲁 吽 啪。嗡 班匝 卓达 阿巴ra 匝 达 吽，德叉 德叉 吽 啪。嗡 班匝 卓达 阿姆日达 滚达利 吽，钦达 钦达 吽 啪。嗡 班匝 卓达 扎洛迦 维匝亚 吽，宾达 宾达 吽 啪。嗡 班匝 卓达 玛哈 巴拉 吽，斯坡达 斯坡达 吽 啪。这些忿怒尊也如上方智慧忿怒尊，下方普巴如铁匠从煤堆中取出般，面朝十方，守护一切障碍。吽！谛听，诸魔障及邪引众，莫违越我之命令。金刚秘密之命令，何罪人若敢违越，大力忿怒大尊将，头颅击成百碎片。因此莫违越命令，莫违越秘密之界限。嗡 桑巴尼 桑巴尼 吽，格日哈纳 格日哈纳 吽，格日哈纳 巴亚 格日哈纳 巴亚 吽，阿纳亚 吼 班嘎万，维匝 ra匝 斯瓦姆 巴ra叉纳 吽 啪。如是，从诸忿怒尊中放出无数小忿怒尊，于右方旋
English
Oṃ! I prostrate and take refuge in the kind root guru! I take refuge in the supreme Buddha, Dharma, and Sangha, until enlightenment. By the merit of my generosity and other virtues, may I attain Buddhahood for the benefit of all beings. May all sentient beings have happiness and the causes of happiness, be free from suffering and the causes of suffering, and quickly attain the precious supreme and perfect enlightenment. For that purpose, I generate the mind to practice this Great Vehicle, the path of secret mantra. ༈ Purify with emptiness of Svabhava. From within emptiness, Oṃ Vajra Kīlī Kīlaya Sarva Vighnān Baṃ Hūṃ Phaṭ (Tibetan, Sanskrit Devanagari:, Sanskrit Romanized:, Literal meaning:). Thus, visualize oneself as the Great Glorious Vajrakumara, with three faces and six arms, the upper part as the wisdom wrathful deity, the lower part as the phurba, appearing as if taken from the blacksmith's coal pile, with a dark blue Hūṃ at the heart on top of a sun disc. From that Hūṃ, ten Hūṃs are emitted, one in each of the four directions, four intermediate directions, and the upper and lower directions, visualizing one Hūṃ in each. From that, Oṃ Vajra Krodha Hūṃ Kāra Hūṃ, Garja Garja Hūṃ Phaṭ. Oṃ Vajra Krodha Vijaya Hūṃ, Hana Hana Hūṃ Phaṭ. Oṃ Vajra Krodha Nīla Daṇḍa Hūṃ, Daha Daha Hūṃ Phaṭ. Oṃ Vajra Krodha Yamāntaka Hūṃ, Paca Paca Hūṃ Phaṭ. Oṃ Vajra Krodha Ārya Acala Hūṃ, Bhandha Bhandha Hūṃ Phaṭ. Oṃ Vajra Krodha Hayagrīva Hūṃ, Hulu Hulu Hūṃ Phaṭ. Oṃ Vajra Krodha Aparājita Hūṃ, Tiṣṭha Tiṣṭha Hūṃ Phaṭ. Oṃ Vajra Krodha Amṛta Kuṇḍali Hūṃ, Chindha Chindha Hūṃ Phaṭ. Oṃ Vajra Krodha Trailokya Vijaya Hūṃ, Bhindha Bhindha Hūṃ Phaṭ. Oṃ Vajra Krodha Mahābala Hūṃ, Sphoṭa Sphoṭa Hūṃ Phaṭ. These wrathful deities, like the upper wisdom wrathful deity, the lower phurba appearing as if taken from the blacksmith's coal pile, face the ten directions, protecting all obstacles. Hūṃ! Listen, you hosts of obstructing spirits and misleading forces! Do not transgress my command! From the vajra secret command, whichever sinful one dares to transgress, the mighty great wrathful one will smash their head into a hundred pieces. Therefore, do not transgress the command, do not transgress the secret boundary. Oṃ Sumbhani Sumbhani Hūṃ, Grihna Grihna Hūṃ, Grihna Paya Grihna Paya Hūṃ, Anaya Hoḥ Bhagavan, Vidyaraja Tvam Varaksana Hūṃ Phaṭ. Thus, from the wrathful deities, countless small wrathful deities emanate, spinning to the right.