Chinese
名为“嘉普布”者所开启的甚深伏藏次第相传，瑞钦果登坚（持明金刚盔）获得了写有黄色书信的子字，以及包含口头传承的教敕。其手抄本是真实的伏藏，并附有详细的注释。色敦的手写本我也得到了，并且像传承记录一样获得，根本的文献完整地结束于佐钦。虽然这些共同的教法很多，但其中在教导转变业力尽头之际，使五位不悦之神感到愉悦的方法，以及提取牛角精华、血海、毒海、混合之海的实践，即四种关键的特殊提取物，连同物质力量，被秘密地封印和隐藏，除了少数有缘者外，没有广为人知，并且非常稀有，这些都包含了布姆唐玛的内容。 此外，还有关于保护牛角的女神的物质积累方法的完整教导，四种天铁陨石的混合，以及天铁陨石、血、毒、药三海的帮助、保护、转移、防御和遣除的完整内容，即洛扎布姆唐（不丹中部）凯尔曲（不丹中部）的伏藏铁树的内容。然而，由于伏藏师本人以将诀窍的文本隐藏在一处的方式书写，因此各个文献的身份无法识别，导致许多混乱。通过指出这两种物质的特性不应混合的特殊性，也可以理解这一点。我将帕普的斯敦贡巴、扎达巴等人的实践和口头指示视为奇特之处，他们认为应该住在四个“帕”中，包括嗡、比、杰、切，以及各种大小、制作精良的牛角容器。此外，还有大伏藏师绛曲林巴（菩提洲，1290-1366）的身体牛角护身符，大喇嘛曲贝桑布的牛角容器等，以及咒师释迦桑布用在涅香地区杀死的牛、人、狗的角制成的容器，按照布姆唐玛的传统，作为身体护身符，拥有追随者和誓言消除之地的特征，以及夏季天空出现老鹰等现象时，物质沸腾并具有生命之树自然显现的意义。杰尊弥觉（无等至尊）用小牛角进行修法，并持续佩戴在身上，经常用作口服药物，但其中沾染了戒律的污垢，内部物质的颜色是红黄色，气味类似于中国的檀香，但即使这样也无法完全描述其香味。
English
From the profound treasures opened by one named "Ja Purbu," the lineage passed down in succession. Rigdzin Gödemchen (Vidyadhara with Armor) received the decree with yellow scrolls of prophecy and oral instructions. I also obtained his handwritten copy, a genuine treasure with detailed annotations, as well as the handwritten manuscript of Setön, which I received as a lineage record. The root texts are completely finished in Dzogchen. Although these common teachings are numerous, among them, at the juncture of teaching the transformation of the end of karma, the method of pleasing the five displeased deities, and the practice of extracting the essence of horns, the ocean of blood, the ocean of poison, and the blended ocean, namely the four key special extracts, along with material powers, were secretly sealed and hidden, not widely known except to a few fortunate ones, and are extremely rare. These contain the contents of Bumthangma. Furthermore, there are complete teachings on the method of accumulating substances for the horn-protecting goddess, the mixing of four types of sky-iron meteors, and the complete contents of helping, protecting, transferring, defending, and averting from the three oceans of sky-iron meteors, blood, poison, and medicine, namely the treasure of the Iron Tree of Lhodrak Bumthang (central Bhutan) and Kerchu (central Bhutan). However, because the treasure revealer himself wrote the instructions in a way that concealed the texts in one place, the identities of the individual documents could not be recognized, leading to much confusion. This can also be understood by pointing out the special characteristic that the properties of these two substances should not be mixed. I regard as wondrous the practices and oral instructions of Phakphuk's Stön Gompa, Drak Takpa, and others, who considered it appropriate to reside in the four "Phaps," including Om, Bhi, Jye, and Chhe, as well as various sizes and well-made horn containers. In addition, there is the body horn amulet of the great treasure revealer Jamyang Khyentse Wangpo (1290-1366), the horn container of the great lama Chöpal Zangpo, and so on, as well as the container made by the mantra holder Shakya Zangpo from the horns of cattle, humans, and dogs killed in the Nyéshang region, according to the Bumthangma tradition, as a body amulet with the characteristics of followers and places of vow elimination, and the meaning of the boiling of substances and the natural manifestation of the tree of life when eagles appear in the summer sky. Jetsun Milarepa practiced with a small cattle horn and continuously wore it on his body, often using it as an oral medicine, but it was stained with the defilements of discipline. The color of the internal substance is reddish-yellow, and the smell is similar to Chinese sandalwood, but even that cannot fully describe its fragrance.