English
It happened without interruption. This Jomo is Tara, who has reached the ultimate, and can even revive the corpses of people killed by swords. Then, how is it transmitted? Jomo told her brother Kharchen Palgyi Wangchuk. He passed it on to Lajid Yeshe Tseg. He passed it on to Jetsun Yonten Gyatso. He passed it on to Je Me Pal Dron. He passed it on to Ngamdro Luyi Gyaltsen. He passed it on to Ngamdro Salley. He passed it on to the far shore of Ma Chu Rap, the near shore of Kye Chu Rap. In Yema Yukmo Gang, he told Langlab Jangchub Dorje, and up to that point it was a single transmission. This is the lineage called Vajrakilaya Six Instructions. Then, Langlab passed it on to Kawawa Nanam Sherab Tsultrim. Although he is known as Kakupa Nyangnak Wangi Sherab, that is the talk of love and hate of the various masters of that time. The history of Nyangnak's Kawa will be told later. Then, Nanam told Gyaton Sangye. He passed it on to Gyatong Sherab Gyaltsen in Shanggur Zhok Khampa Lung. In the dark cave of Napo Mu, he told Gonton Dorje Gyaltsen, who also visited and consulted the descendants of Nanam Shubu Chimsum. It is said that no one was more learned than him in Vajrakilaya. He passed it on to Nyang Darma Senge. He passed it on to Nub Sherab Yeshe. He passed it on to his son Nub Dudtsi Wo. He passed it on to his son Pur Drak. He passed it on to his son Jo Cham. He passed it on to Jo Tsun Drub Ye. Se Migpa. Puri Joton. Sherab Dorje. Tseten Palzang. Ngagchang Sherinpa. Sonam Dorje. Chung Konchok Sangpo. Khenchen Sherab Je. Ngagchang Kunga Darpo. Jamyang Kunsang. Drakpa Paljor. Gyaltsen Palzang. Lachen Chokyi Gyalpo. From him, I received the empowerment of the Six Instructions and the transmission of the instruction cycles. There was also a student of Langlab named Kyiben Jangchub Rinchen. Relying on robbing his father's brothers of their houses, fields, and property, he requested and practiced Vajrakilaya from Langlab. In the end, he killed the people and livestock, even the dogs, of his father's brothers' nine villages. Finally, he said, "It is not enough that these enemies are dead. Seeing the wall of this house, my heart aches." Then, he practiced Vajrakilaya, and all the walls collapsed from their foundations. From then on, his name was also known as "Kyi Wall Collapse." His studen
Chinese
据说，从巴玛康巴东松的三界瑜伽士穆尼和塔东噶的僧人喜饶沃两人那里，产生了极其强大的橛金刚。如今，在零散的诀窍集中，没有找到记载完整教言传承的教令和依据。根据古老的文献记载，塔尊喜饶沃的弟子是拉杰努琼，因此，我认为黑红曜星的仪轨也存在于吉派中。总的来说，在朗、鄂、昆、若、努、色、祖尔、果、邦、吉等大姓氏族中，获得金刚橛成就的人在藏地非常多，数不胜数。在新密咒未兴盛之前，本尊和护法的命脉也由橛金刚掌握。因此，那些传承加持的持咒者大多来自这些氏族，但也有新派的大成就者出现，比如教主萨迦派、楚布派、帕莫竹巴等等。这些情况都可以在各自的家族史和传记中看到，我们这些智慧浅薄的人无法详述。现在，我们将简述自宗著名的荣宗派的历史。那么，荣宗是如何传承这个橛金刚法的呢？传承自莲花生大师、纳南多杰敦炯、卡钦贝吉旺秋、顿阿阇黎贝吉美朵、卓多杰雄努、象雄云丹扎、荣班云丹仁钦、荣班仁钦楚臣。另一种说法是，荣班云丹仁钦亲见了莲花生大师，他在人间住了三百年，最终没有舍弃肉身，而是前往空行净土。他的儿子荣班仁钦楚臣也住了两百五十年。他的儿子就是荣宗，据说他在人间住了一百一十九年，没有衰老，然后去世。无论如何，这是一个没有中断的成就者传承。他出生的地点是卫藏四茹中的茹拉藏麦地区，荣地的纳隆。
English
It is said that the Vajrakila, which is extremely powerful, originated from the yogi Mune of Bama Khampa Dongsum and the monk Sherab Wo of Tag Dongkar. Nowadays, in the scattered collections of instructions, no complete teachings and transmissions can be found. According to ancient documents, the disciple of Tagtsun Sher Wo was Lhaje Nubchung, so I think the rituals of the black and red planets also exist in the Kyipa tradition. In general, among the great clans such as Lang, Ngok, Khon, Rog, Nub, Se, Zur, Go, Pang, Gyu, and Obran, there are countless individuals who have attained the accomplishment of Vajrakila in Tibet. Before the rise of the new mantras, the life force of the yidam and protectors was also held by Vajrakila. Therefore, most of those mantra holders blessed by the lineage came from these clans, but great beings of the new traditions also appeared, such as the masters of the Sakya, Trophu, and Phagmo Drupa schools. These circumstances can be seen in their respective family histories and biographies, which we, with our limited wisdom, cannot fully describe. Now, we will briefly describe the history of the famous Rongzom tradition of our own school. So, how was this Vajrakila Dharma transmitted to Rongzom? It was transmitted from Guru Padmasambhava, Nanam Dorje Dudjom, Kharchen Palgyi Wangchuk, Don Acarya Palgyi Metok, Dro Dorje Zhonnu, Zhangzhung Yonten Drak, Rongban Yonten Rinchen, and Rongban Rinchen Tsultrim. Another account says that Rongban Yonten Rinchen directly met Guru Padmasambhava, who lived in the human realm for three hundred years and eventually went to the realm of the Dakinis without abandoning his physical body. His son, Rongban Rinchen Tsultrim, also lived for two hundred and fifty years. His son was Rongzom, who is said to have lived in the human realm for one hundred and nineteen years, without aging, and then passed away. In any case, this is an unbroken lineage of accomplished masters. The place where he was born is the Rulak Tsangme region within the four Rus of Tibet, in the Narlung of Rong.
Chinese
精通一切事物，以力量的理智驳倒了他人的财产。有人说他是班智达斯弥底的转世，有人说他是班智达阿扎拉朗摩的转世。后来，阿底峡尊者与绒地神相遇并辩论，阿底峡尊者未能胜过绒宗。当时，阿底峡尊者说道：您是印度阿阇黎纳波扎布钦，是行持安乐的转世。我怎么能与您进行佛法的辩论呢？由于他具有令人惊叹的行为和神通，因此也被称为是释迦牟尼佛的化身，并且大多数人都赞扬他是圣者文殊菩萨的化身。此人在十一岁时听闻了法相，十三岁以上就听闻圆满，成为智者中的佼佼者。对于未学习的一切知识，他也没有任何迷惑。对于困难之处，也只是听闻一次就能理解。尊者自己说道：我并非听闻甚少，因为一切法我都未曾未听闻过。我也并非听闻甚多，因为一切法我都只需要听闻一次。总的来说，这位圣者具有深刻而广博、无垢的智慧。对于印度佛法中尚未见过的经、律、论，也只是看一两次就能理解，词句和意义全部领会于心，并获得了不忘失的陀罗尼。此外，他还精通查纳卡等世间法规的论典，以及量论、声明、诗学和其他三种明论，以及地相学等一切细微的知识。由于他具有伟大的慈悲心，因此对于信仰佛法的人们、佛法修行者以及进入金刚乘的人们，凡是想要成就事业和悉地的人，他都以无误的教导认真地给予帮助。他具有神通的一部分，并且精通调伏众生的时机和方法。为了使普通的众生和被佛法转化思想的人们在今生和来世都能安乐，他创作了许多论典。像这样，他总是乐于帮助他人，从不感到厌倦。对于尚未被佛法转化思想的普通人，他也舍弃吝啬和害心，以慈悲心对待他们，使他们获得和平。他像爱护生命一样珍
English
He was skilled in all things, and refuted the possessions of others with the power of reason. Some say he was the reincarnation of Pandit Smriti, and some say he was the reincarnation of Pandit Ajala Langmo. Later, Atisha met Rongyul Lha and debated, but Atisha could not defeat Rongzom. There, Atisha said: You are the reincarnation of the Indian Acharya Nagpo Zhapchen Chodpa De. How can I debate Dharma with you? Because he had amazing deeds and miracles, he was also known as the emanation of Buddha Shakyamuni, and most people praised him as the emanation of the noble Manjushri. This person heard the characteristics at the age of eleven, and from the age of thirteen onwards, he heard them completely and became the best among the wise. He was not confused about all the knowledge he had not learned. He also understood the difficult points after listening to them once. The Lord himself said: I am not one who has heard little, because there is no Dharma that I have not heard. I am also not one who has heard much, because I only need to hear each Dharma once. In general, this holy man has profound and vast, immaculate wisdom. For the Sutras, Vinaya, and Shastras that he had not seen before in Indian Buddhism, he understood them after seeing them once or twice, comprehending all the words and meanings in his heart, and obtaining the Dharani of non-forgetfulness. In addition, he is also proficient in the treatises on worldly customs such as Chanakya, as well as epistemology, grammar, poetics, and the other three sciences, and all subtle knowledge such as earth signs. Because he has great compassion, he diligently helps those who believe in the Dharma, Dharma practitioners, and those who have entered the Vajrayana, who want to accomplish deeds and attain siddhis, with unerring teachings. He has a part of clairvoyance and is skilled in the timing and methods of taming sentient beings. In order to make ordinary beings and those whose minds have been transformed by the Dharma happy in both this life and the next, he composed many treatises. In this way, he is always happy to help others and never gets tired. Even for ordinary people whose minds have not been transformed by the Dharma, he abandons stinginess and harmful thoughts, treats them with compassion, and leads them to peace. He cherishes vows and commitments like his life.
Chinese
他精于安排土地，也将他人的财产用于此事。在创作佛法时，即使没有收集和查阅经卷等行为，也能毫不犹豫地宣扬无偏无执的自信。他所著的论典，也与经论和理证不相违背，远离了语音错误和意义错误，任何其他学者都无法辩驳。他未经学习就精通了语音学和梵语。孩提时代，他喜欢所有的阿阇梨，并且精通他们的语言。阅读外来书籍，就像唤醒了语言的习气。甚至连动物的语言和符号也精通。他不犯错误，加持力强大，因此由他所著的密咒文献，凡是经由弟子传承的人，即使没有得到口传，也如从文字中产生一般进行修持，没有不获得加持和成就的。当时，藏地卫藏四茹的许多学者都依止这位大译师。其中，果汝译师格隆曲吉协饶，是一位精通各派佛法的学者，他最初指责说：许多法都是由出生在西藏的人创作的。后来，当他看到荣 सोम巴所著的《入大乘之理》时，生起了极大的敬意，用许多财物供养，忏悔罪过，祈求摄受。荣 सोम巴答应了他，并传授了《妙吉祥秘密续》等许多佛法。此外，玛尔巴曲吉旺秋等译师，以及许多以博学著称的智者都依止并听闻了他的教法。所有听闻者，包括我的所有弟子，都对他非常敬信，视他为至上的上师。在密续的场合，他自己说：如果我们现在有梵文原本，就应该这样进行，但因为没有梵文原本，所以现在无法修改。后来，果汝取来了梵文原本，乔沃克利须那巴（梵文天城体：कृष्णापाद，梵文罗马拟音：kṛṣṇapāda，汉语字面意思：黑足）班智达带来了梵文原本，并从中听闻。荣巴大师所说的情况完全一致，因此非常信服。克利须那巴（梵文天城体：कृष्णापाद，梵文罗马拟音：kṛṣṇapāda，汉语字面意思：黑足）所带来的梵文原本，荣巴大师自己供养了一份，并再次听闻。此外，荣巴还依止了班智达曼殊师利瓦玛、曼殊师利嘉纳、邬波雅师利弥扎、布达阿嘎
English
He was skilled in arranging land and also used the property of others for this purpose. When composing Dharma, even without collecting and consulting scriptures, he was able to confidently proclaim without bias or attachment. The treatises he composed did not contradict the scriptures and reasoning, and were free from errors in sound and meaning, so no other scholar could refute them. He knew phonetics and Sanskrit without having studied them. As a child, he liked all the Acharyas and was proficient in their languages. Reading foreign books was like awakening the habits of language. He was even proficient in the languages and signs of animals. He made no mistakes and had great blessings, so the secret mantra texts he composed, those who practiced them as if they arose from the letters without receiving oral transmission through the lineage of disciples, there was no one who did not receive blessings and attainments. At that time, many scholars from the four regions of Tibet relied on this great translator. Among them, Gorü Lotsawa Geshé Chökyi Sherab, a scholar proficient in all schools of Dharma, initially accused him of composing many Dharma texts by people born in Tibet. Later, when he saw Rongzompa's "Entering the Way of the Great Vehicle," he developed great respect, made offerings of many riches, confessed his sins, and requested to be accepted as a disciple. Rongzompa agreed and taught him many Dharmas, including the Guhyasamaja Tantra. In addition, translators such as Marpa Chökyi Wangchuk, and many intelligent people known for their erudition, relied on him and listened to his teachings. All those who listened, including all my disciples, had great faith in him and regarded him as the supreme guru. On the occasion of the Guhyasamaja Tantra, he himself said: "If we had the Sanskrit original now, we should proceed in this way, but because there is no Sanskrit original, we cannot revise it now." Later, Gorü obtained the Sanskrit original, and Jowo Krishnapa (Sanskrit Devanagari: कृष्णापाद, Sanskrit Romanization: kṛṣṇapāda, Chinese literal meaning: Black Foot) brought the Sanskrit original from the Pandita and listened to it. What Rongpa said was exactly the same, so he was very convinced. Krishnapa (Sanskrit Devanagari: कृष्णापाद, Sanskrit Romanization: kṛṣṇapāda, Chinese literal meaning: Black Foot) offered one of the Sanskrit originals to Rongpa himself and listened again. In addition, Rongpa relied on Pandita Manjushri Varma, Manjushri Jnana, Upaya Shri Mitra, Buddha Aka