Chinese
據說，有一個用絲綢製成的頭飾，看起來像羽毛。一旦取下，杜鵑花叢就會枯萎。附著在上面的惡靈，如果名字不叫米多·瓊達，就會在年輕時被毀滅並死亡，這是一個非常強大的厲鬼，被很好地制服了，人口也大大增加了。然後，覺姆·喀欽·扎措嘉將朗拉·強曲多吉的三種傳承方式傳授給了他。外傳是：喀欽·扎將其授予喀欽·巴吉旺秋。他將其授予米努·嘉威寧波。他將其授予昂哲·龍吉嘉參。他將其授予兒子阿扎·薩雷。他將其傳給朗拉·強曲多吉。這位覺姆是娘堆科熱地方的人，是一個富有的家庭。他的父系親屬米多沒有財產，被一個家族控制著。他向一位老師請求了金剛橛三種形式的口訣，長期修持卻沒有徵兆。一天晚上，他夢見自己進入了一片大森林砍伐樹木。一個遲鈍的斧頭砍著一棵大樹，卻砍不下來。這時，一位年輕的咒師說：『你用那個不行，用這個才能砍斷。』然後遞給他一把鋒利的斧頭，他拿起斧頭砍樹，每次都能砍斷。醒來後，他長期修持卻沒有徵兆，感到沮喪，於是停止了修持，坐在路邊。一天下午，他遇到了一位年輕的咒師，背著一個氈包，看起來和他夢中見到的一模一樣。他問他會什麼，他說：『我會金剛橛斷根口訣的法門。』他心想，也許有比以前更深奧的法門，於是把他帶回家，向他請求並修持。不到二十一天，他的父系親屬們在參加婚禮時，房子倒塌，同時死去，他因此獲得了巨大的力量名聲。據說那位年輕的咒師就是阿扎·薩雷。內傳是：喀欽·扎傳給阿扎拉·薩雷，他傳給朗拉·強曲多吉。密傳是：覺姆·喀欽·扎親自傳給朗拉·強曲多吉，當時他已經三百歲了。朗拉·強曲多吉有四位心子：娘麥的娘貝·貢堅·嘎昆·伊
English
It is said that there was a headdress made of silk that looked like feathers. As soon as it was removed, the rhododendron bushes would wither. The demon attached to it, if the name was not Mido Chöndar, would be destroyed and die in his youth. It was a very powerful Damtsi (厲鬼), which was well subdued, and the population greatly increased. Then, Jomo Kharchen Za Tso Gyal transmitted the three lineages of Langlab Jangchub Dorje. The outer transmission is: Kharchen Za gave it to Kharchen Palgyi Wangchuk. He gave it to Minub Gyalwai Nyingpo. He gave it to Ngamdre Luyi Gyaltsen. He gave it to his son Atsar Salle. He transmitted it to Langlab Jangchub Dorje. This Jowo was from the Nyangtö Khorre area, a wealthy family. His paternal relatives, the Mido, had no property and were controlled by one family. He requested the oral instructions on the three forms of Vajrakila from a teacher and practiced for a long time without any signs. One night, he dreamed that he entered a large forest to cut down trees. A dull axe was hitting a large tree, but it could not cut it down. At that time, a young mantra practitioner said, "You can't do it with that, this one can cut it." Then he handed him a sharp axe, and he took the axe and cut the tree, and every time he cut it, it would be cut off. When he woke up, he had practiced for a long time without any signs, and he felt frustrated, so he stopped practicing and sat on the side of the road. One afternoon, he met a young mantra practitioner carrying a felt bag on his back, who looked exactly like the one he had seen in his dream. He asked him what he knew, and he said, "I know the method of the Vajrakila root-cutting oral instructions." He thought that there might be a more profound method than before, so he took him home, requested it from him, and practiced. In less than twenty-one days, his paternal relatives were attending a wedding feast, and the house collapsed, and they died at the same time, and he gained a great reputation for power. It is said that the young mantra practitioner was Atsar Salle. The inner transmission is: Kharchen Za transmitted it to Atsara Salle, and he transmitted it to Langlab Jangchub Dorje. The secret transmission is: Jomo Kharchen Za herself transmitted it to Langlab Jangchub Dorje, when he was three hundred years old. Langlab Jangchub Dorje had four heart-sons: Nyangme's Nyerber Gönchen Kakün Yi.
Chinese
那帕被给予了小字本。 钦喀的黑墙倒塌，因为想要威力，被给予了恶咒如意宝的仪轨。 娘妥的儿子，长着橛头的头，智慧小却非常高兴，被给予了注释本。 香的纳南·谢饶楚臣，头脑敏锐且非常高兴，被给予了断法口诀的仪轨。 娘贝青坚是盗法的历史是： 最初是长期侍奉的人，但不喜欢他的为人，所以最深奥的诀窍一直没有给予。 后来某个时候，当地发生了大饥荒。 娘贝青坚用具很多，将觉沃朗拉迎请到娘麦，将觉姆钦玛留在当地。 年幼的觉姆进行服侍，前往娘麦并在那里住了很久。 那时，当地来了信使说：觉姆遭受饥荒，头发都竖起来了，快要死了，说要和觉沃见面。 娘贝青坚进行服侍后回到当地。 他心想：我无论怎样侍奉这位觉沃，他都不给予我深奥的诀窍。 这次盗法的机会很大，于是连夜赶回当地，去到年幼觉姆那里。 觉沃说：送来黑熊皮。 拿走后，偷偷地将这部法的经书抄写下来，晚上点着灯写。 将抄本像原来一样放回，交给觉姆本人。 觉沃娘又被迎请去求法。 觉沃心想：这个人平时侍奉得很好，尤其是在饥荒的危难中帮助了我，为了报答恩情，应该给予他这个深奥的诀窍。 于是答应给予。 他说：我也有一个一样的，能对得上吗？ 看了他的经书，知道是盗法，非常失望。 将装深奥法的容器黑熊皮放在驴子上，带着觉姆一起走在前面。 将手鼓送给他，说：无论如何都还不清，菩提金刚饿着肚子也还不清。 用你三个月的夏天的伙食费来还吧。 说完就逃回当地了。 但是，您是食物的恩人。 说完，就偷偷地给了很多有助于修持根本经文的小字本。
English
Napa was given a small-lettered text. The black wall of Kyinkar collapsed, and because he desired power, he was given the ritual of the evil mantra wish-fulfilling jewel. The son of Nyangto, with a phurba head, was small in wisdom but very pleased, so he was given a commentary. Nanam Sherab Tsultrim of Shang, being sharp-minded and very pleased, was given this lineage of the pith instructions of cutting. The history of Nyangber Ngonchen being a Dharma thief is as follows: Initially, he was someone who had served for a long time, but because he was not pleased with his character, he was not given the most profound instructions for a long time. Later, a great famine occurred in that area. Because Nyangber Ngonchen had many resources, Jowo Langlab was invited to Nyangme, and Jomo Chenma was left in the area. The youngest Jomo served and went to Nyangme, where she stayed for a long time. At that time, a messenger came from the area, saying: "Jomo is suffering from famine, and her hair is standing on end, close to death, saying she wants to meet Jowo." Nyangber Ngonchen served and returned to the area. He thought: "No matter how much I serve this Jowo, he does not give me the profound instructions. This time, there is a great opportunity to steal the Dharma." So he rushed back to the area at night and went to the youngest Jomo. Jowo said: "Send the black bear skin." After taking it, he secretly copied this Dharma text, writing at night by candlelight. He put the copy back as before and gave it to Jomo herself. Then Jowo Nyang was invited again to request the Dharma. Jowo thought: "This person usually serves well, and especially helped me in the danger of famine, so to repay his kindness, I should give him this profound instruction." So he agreed to give it. He said: "I also have one like that, can it be compared?" After looking at his text, he knew it was stolen Dharma and was very disappointed. He put the black bear skin, the container for the profound Dharma, on a donkey, and with Jomo, he went ahead. He gave him a small sengdeng drum, saying: "No matter what, it cannot be repaid. Even if Jangchub Dorje starves, it cannot be repaid. Repay it with your three months of summer food expenses." Having said that, he fled back to the area. However, "You are kind with food." Having said that, he secretly gave many small-lettered texts that are helpful for practicing the root text.
Chinese
因为是在那里做完后送来的，所以叫做小字函。纳南·谢饶楚臣没有儿子。在前半生，因为没有完全领悟最深奥的教诲，所以做了五种不同的事情：注释类、汇集类、三遍陀罗尼类、红衣类、蓝衣类，以前半生的弟子们成熟。在后半生，因为害怕违背誓言，所以将深奥的教诲传给了嘉顿·桑吉和琼波·萨雷两个人。深奥的原因是：因为认为忿怒尊是一面二臂，所以容易修持；因为将誓言者的根本心髓合为一体进行修持，所以威力强大；因为将根本经典以片段混合的方式修持，所以省力。前半生依靠如珍宝串般的仪轨来成就菩提，后半生依靠黑毒橛的事业仪轨来诛杀怨敌，这是九种条件的成就法。烧施仪轨、处所仪轨这三种是前半生的，镇压烧施抛掷三种是后半生的，会供、长寿、剩余食子仪轨这三种是共同的。因为包含了口诀，所以完整无误地展示了成办自他利益的方法。其中，嘉顿·桑吉传给了嘉通·谢饶坚赞，他传给了嘉卡·色瓦，他传给了阿觉·门琼巴，他传给了贝拉日巴，他们全部都亲见了本尊神。其中，罗·谢饶喇嘛请求了教法。据说，最初在母亲的子宫里时，梦见一根闪耀着光芒的铁橛进入体内。年轻时，向岗巴·谢乌学习了因明和量论，成为了伟大的持藏者，担任了许多僧团的法官。后来，向拉杰·努布·贝玛旺杰的儿子详细询问了文殊红黑的修法等许多法门。晚年，与喇嘛贝相遇后，仅仅修持这个教法，亲见了本尊神，获得了强大的力量，因此被称为莲花生大师的化身。之后，听说琼波·萨雷的教法在仲的古汝雅当那里，为了看看教诲有什么不同而前去拜访。他传给了琼波·恰哲，他传给了觉色·洛哲坚赞，他传给了扎巴坚赞，据说又传给了古汝雅当。其中，前半生是
English
It is called a small letter because it was made and sent there. Nanam Sherab Tsultrim had no sons. In the first half of his life, because he did not fully grasp the most profound teachings, he did five different things: commentaries, compilations, three recitations of Dharani, red-robed, and blue-robed, maturing the disciples of the first half of his life. In the second half of his life, fearing to violate his vows, he gave the profound teachings to Gyaton Sangye and Khyunpo Salley. The reason for its profundity is that it is easy to practice because the wrathful deity is considered to have one face and two arms; it is powerful because the root essence of the oath-bound ones is combined into one for practice; it is less laborious because the root texts are practiced in a fragmented and mixed manner. In the first half of his life, he relied on rituals like a string of jewels to achieve enlightenment, and in the second half of his life, he relied on the black poison dagger's activity ritual to destroy enemies and obstacles, which is the accomplishment of nine conditions. The three fire offering rituals and place rituals are from the first half of his life, the three of suppression, burning, and throwing are from the second half of his life, and the three of tsok, longevity, and leftover food rituals are common. Because it contains oral instructions, it shows the methods for accomplishing the benefit of oneself and others completely and without error. Among them, Gyaton Sangye transmitted it to Gyatong Sherab Gyaltsen, who transmitted it to Gyakha Serwa, who transmitted it to Ajo Menchungpa, who transmitted it to Pel Lhariwa, and all of them directly saw the face of the yidam deity. Among them, Ro Sherab Lama requested the teachings. It is said that initially, when he entered his mother's womb, he dreamed that an iron dagger radiating light entered his body. In his youth, he studied Hetuvidya and Pramana with Gangpa She'u, becoming a great holder of the Tripitaka, and served as a Dharma master for many sanghas. Later, he inquired in detail about many dharmas, such as the sadhana of Manjushri Red-Black, from the son of Lhaje Nub Padma Wangyal. In his later years, after meeting Lama Pel, he practiced only this Dharma, directly saw the face of the yidam deity, and obtained great power, so he was known as an emanation of Guru Padmasambhava. After that, he heard that Khyunpo Salley's teachings were with Gurub Yangdak of Drog, and he went to visit to see what differences there were in the teachings. He transmitted it to Khyunpo Chachel, who transmitted it to Josre Lodro Gyaltsen, who transmitted it to Drakpa Gyaltsen, and it is said that he again transmitted it to Gurub Yangdak. Among them, the first half is