English
Ah! If you ask for any siddhi, I will grant it as long as it does not contradict the Buddha's teachings and can subdue demons and heretics. Then, the Blessed One Vajrabhairava bestowed the empowerment and transmitted the seventh chapter of the tantra. That yogini was called Delightful Eyes. After that, she wrote the seventh chapter of the tantra on white silk with milk and carried it. The dakinis thought she had extracted heart blood. However, the master was swift-footed, so they could not catch up, and she returned to her abode. All the former heretics were subdued. It is said that this is how it happened. Here, it is called Playful Vajra. Some think that playfulness and coquetry are the same meaning, so they translate Lalita as coquetry. However, since there is a master named Coquettish Vajra, to avoid confusion with others, it is not good to translate it as Coquettish Vajra. Moreover, Lalita mainly means playfulness. The main root of coquetry is lasya or vilasya. The meaning of playfulness is playing, or being free and unrestrained. The meaning of coquetry is to dress up and decorate, making it more beautiful. Therefore, there is a slight difference in meaning. Lila and Lalita have the same meaning, but the names are different. The Lila of the melancholic style is considered to be the inviter of the three sections of the Black Tradition, so it should be considered Lalita Vajra himself, so it is not good to call him Lila Vajra. After this master, the teachings of Yamari did not spread widely for more than a hundred years. Later, the great Vajra Acharya Sangye Yeshe Zhab also taught as much as possible. The lineage of Lalita and the lineage of Yeshe Zhab merged and became very prosperous. These are mainly the sources of the Black Tradition. As for the Red Yamari tantra, it is generally believed that the accomplished Virupa invited it. Among them, it is said that the tantra has twenty-two chapters, and it can be determined that Virupa himself invited it. The Body, Speech, and Mind Vajra Red Tantra was also clearly invited by the master Lalita Vajra. Except for slight differences in detail, it is basically an excerpt from the Black Tantra.
Chinese
而且，导师吉祥持也依靠此续，造了十三尊的修法。藏地的传承认为，也有称为毗瓦多比吉祥持的，似乎是将所有红阎摩敌的法类归纳为一。又，金刚持智慧空行吉祥持，是指近传承而言。实际上，婆罗门吉祥持，不持有毗瓦多比的传承，仅仅持有拉里达和佛智足的传承，因此，红阎摩敌十三尊的修法坛城，也是那两位导师的意趣合一的缘故。如果拉里达没有迎请它，那么认为由此产生的口诀不合理，这是我自己的分别念。依靠该续的第一品，毗瓦造了修法之故，也应如广为人知的那样，认为是由毗瓦巴迎请的。同一部续由多位成就者迎请，并不相违。成就者毗瓦巴，粗略计算也与导师拉里达金刚同时代，可能仅仅是年岁稍微早一些。此处应附加毗瓦多比的传记，其他地方有详细记载。如此，红黑怖畏三尊的所有续部，都降临于婆罗门吉祥持，即前代的导师拉里达，中间的佛智足，以及最后的导师吉祥持，这三位被称为大坛城的金刚导师，对于初学者，仅仅赞叹生起次第等，是具有生起次第事业的灌顶。深明无二任运成就的意旨等，灌顶和意旨也是一致的。其中，导师吉祥持，大约在国王达摩波罗寿命的末期，出生于摩揭陀地区的婆罗门种姓。从小就精通声明、量学等多种学问。在吉祥邬丹答普日出家并受比丘戒。也精通三藏，仅仅从燃灯贤处获得传承，依止吉祥德等智慧足的传承弟子中的几位导师，通达了密集金刚和阎摩敌的意旨，一心修持吉祥阎摩敌，从而获得了大智慧。
English
Moreover, relying on this tantra, Master Shri Dhara also composed the thirteen-deity sadhana. According to the Tibetan tradition, there is also one called Biradombi Shri Dhara, which seems to be a compilation of all the Red Yamari lineages. Furthermore, Vajradhara Yeshe Khandro Shri Dhara refers to the near lineage. In reality, the Brahmin Shri Dhara does not hold the Biradombi lineage, but only holds the lineages of Lalita and Buddha Jnanapada. Therefore, the mandala of the thirteen-deity Red Yamari sadhana is also a combination of the intentions of those two masters. If Lalita had not invited it, it would be unreasonable to think that the instructions arising from it are valid. This is my own conceptualization. Because Birya composed the sadhana based on the first chapter of that tantra, it should also be considered that Birupa invited it, as is widely known. It is not contradictory for the same tantra to be invited by many accomplished ones. The accomplished Birupa was roughly contemporary with Master Lalitavajra, perhaps only slightly earlier in age. Here, the biography of Biradombi should be added, which is detailed elsewhere. Thus, all the tantras of the three Yamaris, red, black, and terrifying, descended upon the Brahmin Shri Dhara, namely the earlier master Lalita, the intermediate Buddha Jnanapada, and the later master Shri Dhara. These three are known as the Vajra Masters of the Great Mandala. For beginners, only the generation stage is praised, and so on, which is the empowerment with the activities of the generation stage. The intention of profound clarity, non-duality, and spontaneous accomplishment, and so on, the empowerment and the intention are also the same. Among them, Master Shri Dhara was born into a Brahmin family in the Magadha region around the end of the life of King Dharmapala. From a young age, he became proficient in various sciences such as grammar and logic. He was ordained and fully ordained at the glorious Odantapuri. He also became proficient in the three pitakas, and only received the transmission from Dipamkara. Having relied on some masters among the disciples of Jnanapada's lineage, such as Shri Deva, he understood the intention of Guhyasamaja and Yamantaka, and single-mindedly meditated on the glorious Yamantaka, thereby gaining great wisdom.
Chinese
他立志利益众生，为了试验自己的能力，在森林中游走。仅仅对水牛、野牛和老虎等做出恐吓的手势，或者仅仅看一眼，就能使它们复活。又仅仅通过禅定，将水果等的汁液收集在钵中食用。那些东西变得稀薄，摇动腰铃时，又恢复如初。之后，他前往南方地区的维达尔巴。那里有一位精通三藏、善于说法、辩论无碍的比丘，他通过辩论，使当地的异教徒衰落。那里有一位婆罗门种姓的国王，名叫哈萨德瓦，他非常执着于邪见，准备砍掉那位比丘的头。这时，这位导师来到了那里，说道：如果利益世间是佛教的宗旨，那么可以砍掉信仰这种教法的头吗？不要砍，我会为此付出代价。国王说：既然头颅可以欺骗头颅，那么就取你的头吧。导师自己砍下头颅献给了国王，那位比丘得以解脱。之后，在附近有一个祭祀的场所，他取来一个水牛头安上，导师就变成了水牛头。三个月里，他一直这样生活和行走。之后，他每天都示现不同的头颅幻象，有时是老虎，有时是秃鹫，有时是马等等。人们都感到惊奇，许多异教徒也皈依了佛教。后来，有一次国王在路上行走，看到导师是狗头。于是他愤怒地叫着“狗！狗！”。导师用恐吓的手势指着他说：你才是狗！国王立刻变成了狗。之后，导师的头恢复了原来的样子。那个地方的异教徒几乎被消灭殆尽。一位名叫那拉瓦蒂察拉的国王也听说了这件事，并向他顶礼膜拜。后来，这样的美名传遍四方，中部地区的国王迎请他担任维克拉玛希拉寺的密咒导师。当时的国王似乎是摩醯波罗。他在那里也创作了许多论著。顽劣
English
He resolved to benefit sentient beings, and in order to test his abilities, he wandered and traveled in the forests. He revived rhinoceroses, wild buffaloes, and tigers simply by making threatening gestures or merely by looking at them. Also, just by means of meditative absorption, he collected the juice of fruits and so forth into his begging bowl and consumed it. Those things became thin and watery, and when he shook his waist bell, they were restored to their original state. Then, he went to the region of Vidarbha in the south. There was a monk there, a master of the three baskets, a speaker of the Dharma, and a supreme debater, who, through debate, caused the heretics in that region to decline. There, a king of the Brahmin caste named Hasadeva, who was extremely attached to wrong views, was preparing to cut off the head of that monk. At that time, this teacher arrived there and said: If benefiting the world is the purpose of the Buddha's teachings, then is it right to cut off the head of someone who holds that teaching? Do not cut it off, I will give a price for this. The king said: Since a head can deceive a head, then I will take your head. The teacher himself cut off his own head and gave it to the king. That monk was freed. Then, nearby there was a sacrificial house, and he took a buffalo head that was there and put it on. The teacher became one with a buffalo head. For three months he stayed like that, going and coming. After that, he showed different head illusions every day, sometimes a tiger, sometimes a vulture, sometimes a horse, and so on. People were amazed, and many heretics were converted to Buddhism. Then, one time the king was walking on the road and saw the teacher with a dog's head. There, he angrily said, "Dog! Dog!" The teacher pointed a threatening finger at him and said, "You are the dog!" The king immediately turned into a dog. After that, the teacher's head returned to its original form. In that area, the heretics were almost completely wiped out. A king named Naravatichala also heard about this and prostrated at his feet. Later, as such fame spread everywhere, the king of the central region invited him to be the mantra teacher of Vikramashila. The king at that time seems to have been Mahipala. There, he also composed many treatises. Stubborn
Chinese
那里的一个军官带着随从骑兵和大约五百头大象前来抢劫。他们摧毁了一些村庄和寺庙后返回，途中遇到了带着众多随从和荟供资具的导师。那些人敲响乐器，投掷武器，开始攻击。导师将宝瓶摔在地上，顷刻间刮起黑风，吹倒了人和马象。出现黑人挥舞刀剑砍杀的景象。军官当场吐血而死，其他人也染上瘟疫，据说只有一人活着回到家乡。此外，他还压制了在宗教中心比克拉玛拉（Vikramala）辩论的八位外道班智达的口舌，并通过咒语和火供降伏了大约十六个施行诅咒的人等等，使得所有异教徒和外道都非常害怕。最终，他独自居住在偏僻的森林中，是一位能够成就伟大悉地（成就）的修行者。第五个时期，部分使用的时间是从那时到现在。大约在智者六门（mkhas pa sgo drug）的时代，智慧本尊的其他事业和物质悉地并非不能成就，但需要长时间的修行或通过巨大的苦行才能成就。与其他一切相比，阎魔法王（gShin rje gShed）迅速，与红黑法等相比，金刚怖畏金刚（rDo rje 'Jigs mdzad）更为迅速。因此，依靠怖畏金刚，僵尸复活，物质悉地成就，四种事业无碍成就的情况非常多。将阎魔敌法类翻译成藏文的论师有小利达（li ta chung ba）、阿莫伽中间者（a mo gha bar pa）、利拉金刚（li la badzra）、寂静智（zhi ba ye shes）和妙吉祥智（'jam dpal ye shes）等，他们也出现在那个时代，此外还涌现出非常多的有能力者。第七分别续（rtog pa bdun pa）也被尊为极其稀有罕见的无与伦比的续部，据说抄写一部经书的报酬是十两黄金。从那以后，大约一百年间，它在印度非常兴盛，在尼泊尔地区也以相似的方式在那段时间非常兴盛，并且效力巨大。在那之后，大约在阿瓦雅嘎绕（Abhayakaragupta）导师的时代，黑敌（dgra nag）盛行。怖畏金刚的法类仅仅是找到而已，面
English
One of their commanders came to raid with a retinue of cavalry and about five hundred elephants. After destroying some villages and temples, they returned, and on the way, they encountered the teacher with his retinue and many gathering-wheel implements. Those people beat drums, threw weapons, and began to attack. When the teacher slammed a vase on the ground, a black wind arose in an instant, knocking down the people, horses, and elephants. The vision of black people wielding swords and striking appeared. The commander vomited blood and died on the spot, and the others were also afflicted with plague. It is said that only one person returned to his homeland. Furthermore, he suppressed the tongues of eight heretical panditas who were debating at the religious center of Vikramala, and subdued about sixteen practitioners of curses through mantras and fire offerings, etc., causing all barbarians and heretics to be extremely frightened. Eventually, he lived alone in a secluded forest, and was a practitioner who could accomplish great siddhis (achievements). The fifth period, the time of partial use, is from those times until now. Around the time of the Six Wise Men (mkhas pa sgo drug), the other activities of the wisdom deities and material siddhis were not impossible to accomplish, but required long periods of practice or great asceticism to accomplish. Compared to everything else, Yama's executioner (gShin rje gShed) was swift, and compared to red-black practices, etc., Vajrabhairava (rDo rje 'Jigs mdzad) was even swifter. Therefore, relying on Vajrabhairava, there were many instances of zombies reviving, material siddhis being accomplished, and the four activities being accomplished without hindrance. The authors of the treatises that translated the Yama's executioner cycle into Tibetan include Little Lita (li ta chung ba), Amogha the Intermediate (a mo gha bar pa), Lilavajra, Shiwajnyana (zhi ba ye shes), and Manjushrijnana ('jam dpal ye shes), who also appeared at that time, and many other powerful individuals also emerged. The Seventh Division Tantra (rtog pa bdun pa) was also revered as an extremely rare and unparalleled tantra, and it is said that the reward for copying one volume was ten gold srangs. From then on, for about a hundred years, it flourished greatly in India, and in the Nepalese region, it also flourished greatly in a similar way during that time, and its effectiveness was immense. After that, around the time of the teacher Abhayakaragupta, the Black Enemy (dgra nag) prevailed. The Dharma cycles of Vajrabhairava were merely found,