Chinese
乌刍（Ukku）的续部只是附带的，似乎在那之前也没有非常兴盛。在那之后，在国王萨雅纳四世（syA na bzhi）期间，阎魔敌（gShin rJe gShed）红色法类兴盛起来。除了圆满次第中的那部分和细微的修法之外，黑阎魔敌（nag 'jigs）法类据说都衰落了。据说金刚怖畏（rDo rJe 'Jigs mdzad）的法类衰落之后，如同异教徒进入了卫藏地区。异教徒和阿修罗的殊胜对治，总的来说是忿怒尊主阎曼德迦（ya mAn ta ka），特别是文殊金刚怖畏（'jam dpal rdo rje 'jigs mdzad）本身才是究竟的。第二，想知道这些法是如何在西藏地区兴盛起来的，下面讲述总的来说在西藏兴盛的方式，以及各个传承的次第。第一，殊胜阎魔敌的零星修法，在佛法开始兴盛的时候就出现了。据说化身法王松赞干布（srong btsan sgam pos）也造了修法。在出家僧团稍稍兴盛的时候，阎魔敌胜者续被翻译，灌顶、讲解、口诀、实修全部出现。无上瑜伽部的细微修法也出现了很多。成就持明者也出现了很多。在那之后，在前弘和后弘之间，持明自在者斯努班·桑结益西（snubs ban sangs rgyas ye shes）等，将阎魔敌的法类无边地弘扬开来。出现了很多具有猛咒威力的人。这些法类，是从印度、尼泊尔、克什米尔、于阗、汉地等地迎请来的，特别是面见本尊和证悟的各种法门，数不胜数。殊胜六面续总集第三品，也是在前弘时期秘密地由国王和大臣翻译的，或者是在中间时期翻译的，这显而易见。这个续部似乎写有后来翻译的各个译师的不同译跋，这只不过是各自因自己的喜好而写。翻译上的差别一点也没有。大多数古老的版本甚至没有译跋。这个续部和幻网（sgyu 'phrul drwa ba）、月密明点（zla gsang pa thig le）、金刚甘露根本续（rdo rje bdud rtsi'i rgyud rtsa ba）这些现在普遍流传的续部，没有确定的译跋，因为以前是秘密地由国王和大臣翻译的，如果写上译跋就会被
English
The Ukku Tantra was only incidental, and it seems that it was not very popular even before that. After that, during the reign of King Syana IV, the practices related to Red Yamari became popular. Except for that part in the Dzogchen cycle and the subtle sadhanas, it is said that the Black Yamari practices declined. It is said that after the Dharma cycle of Vajrabhairava declined, it was as if heretics had entered the U-Tsang region. The supreme antidote to heretics and Asuras is, in general, the Wrathful King Yamantaka, and in particular, Manjushri Vajrabhairava himself is the ultimate. Secondly, wondering how these teachings became popular in this part of Tibet, I will explain the general way in which they became popular in Tibet and the order of the various lineages. First, a few scattered sadhanas of glorious Yamari appeared at the same time as the beginning of the Dharma's prosperity. It is said that the emanation King Songtsen Gampo also composed sadhanas. When the monastic community was slightly prosperous, the Yamari-Vijaya Tantra was translated, and all the empowerments, explanations, instructions, and practices appeared. Many subtle sadhanas of the Anuttarayoga Tantra also appeared. Many accomplished Vidyadharas also appeared. After that, in the interval between the early and later dissemination, the Vidyadhara master Snubs-ban Sangye Yeshe and others propagated the Dharma cycle of Yamari extensively. Many people with the power of fierce mantras appeared. These Dharma cycles were brought from India, Nepal, Kashmir, Khotan, China, and other places, and in particular, there were countless kinds of teachings of face-to-face encounters with deities and experiential insights. This glorious Six-Faced Tantra, the third of the Compendiums, was also translated secretly by the king and ministers during the early period, or it was translated during the intermediate period, which is obvious. It seems that different colophons of the later translators are written on this, but this is only written by each person according to their own preferences. There is not a single difference in translation. Most old copies do not even have a colophon. This Tantra and the Mayajala Tantra, the Chandra-guhya-tilaka, and the Root Tantra of Vajramrita, which are now widely circulated, do not have a definite colophon, because they were translated secretly by the king and ministers in the past, and if a colophon was written, it would be
Chinese
因为认识作者，所以没有写下是否有错漏。还有在前弘期和后弘期之间，因为没有校对，即使知道翻译正确也没有翻译署名，而且西藏自己创作的，也署上印度人的作者名，以及译师的署名的作品也很多。即使这样，三律仪师对于旧译等的灌顶传承和讲说传承没有大兴，其他的红黑怖畏三尊的法类在那时没有翻译。在那之后，后弘期的时候，在西藏卫藏地区出现僧团，接近一代人的时候，香措竹翻译师喜饶喇嘛出现了。这位和翻译师良卓是同时代的人。这位翻译了黑阎摩敌续，以及怖畏金刚七支，也就是两个续，以及阎摩敌生起法，以及怖畏金刚四十九尊的修法，以及朵玛仪轨，以及莉拉金刚的九尊本尊修法，以前没有翻译的都做了初次翻译。敌面怖畏三尊的灌顶传承和讲说传承也出现了，特别是对于黑敌有特殊能力的口诀，和修法传承非常兴盛。在那之后十五年或者二十年左右，纳波楚臣坚赞，将黑续和一些修法请教阿底峡尊者后翻译。后来向香迪巴扎请教了巴增所著的论释后做了初次翻译。和纳措同时期，荣 सोम ཆོས་བཟང་ 翻译师，向班智达邬波耶西日弥扎请教后，翻译了黑怖畏二续，以及许多小论典，以及三种观察。那些翻译师翻译的，不是在以前的翻译上修改，而是各自用自己的智慧做了初次翻译。纳措和荣 सोम 翻译之后，过了十五年二十年左右，聂翻译师翻译讲述了黑法三类。巴增对于黑法类等一些黑怖畏的论典，聂见到了翻译署名。虽然没有见到聂翻译的续，但是感觉是有的。和那同时期，洛嘉翻译师喜饶孜也对黑续的纳措译本做了翻译注释。
English
Because I knew the author, I didn't write down whether there were any mistakes or omissions. Also, between the early and late propagation periods, because there was no proofreading, even if it was known that the translation was correct, there was no translation signature, and there were many works that were composed by Tibet itself, but were signed with the names of Indian authors, as well as the signatures of translators. Even so, the Three Vows Master did not greatly promote the empowerment lineage and teaching lineage of the old translation, etc., and the other Dharma categories of the Red, Black, and Terrifying Three Lords were not translated at that time. After that, during the later propagation period, when the Sangha appeared in Ü-Tsang (Central Tibet), and it was close to one generation, the translator Zhang Co Tru Lotsawa Sherab Lama appeared. This person was contemporary with the translators Leng and Dro. This person translated the Black Yamantaka Tantra, as well as the Vajrabhairava Seven Limbs, which are two tantras, as well as the Yamantaka arising method, as well as the Vajrabhairava Forty-Nine Deity Sadhana, as well as the Torma ritual, as well as the Lila Vajra Nine Deity Sadhana, and made the first translations of those that had not been translated before. The empowerment lineage and teaching lineage of the Enemy Face Terrifying Three Lords also appeared, and in particular, the oral instructions with special abilities for the Black Enemy, and the practice lineage became very prosperous. After that, about fifteen or twenty years later, Nagpo Tsultrim Gyalwa translated the Black Tantra and some sadhanas after consulting Atisha. Later, after consulting the commentaries written by Palden to Shanti Bhadra, he made the first translations. At the same time as Nagtso, Rongzom Chökyi Zangpo Lotsawa consulted the Pandit Upaya Shri Mitra and translated the Black and Terrifying Two Tantras, as well as many minor treatises, and the Three Contemplations. The translations made by those translators were not revisions of previous translations, but were first translations made with their own wisdom. After Nagtso and Rongzom translated, about fifteen or twenty years later, the Nyo translator translated and explained the three categories of Black Dharma. Palden saw the translation signatures on some of the Black and Terrifying treatises such as the Black Dharma category. Although he did not see the Nyo translated tantra, it seems that it exists. At the same time as that, the Logkya translator Sherab Tsek also made translation notes on Nagtso's translation of the Black Tantra.
Chinese
从那之后过了大约三十年，据说饶多吉扎翻译了黑敌和怖畏金刚的两个续部。黑敌是纳措译师翻译的，娘洛做了译文校勘，后来饶洛进行了修订。《七支》似乎与香的译本非常相似，所以很明显对它进行了修订。与此同时，黑续有桑嘎的小译本，《七支》有布让巴琼波曲尊的译本。在饶洛之后一段时间，班智达阿莫嘎瓦日拉小尊来到了西藏，觉俄俄炯向他请教，形成了觉派的传承。阿莫嘎本人所著的小论等零星的口诀论典也被重新翻译。对于大型的续部论典，他没有做任何基础翻译或小翻译。与此同时，据说瓦日译师向那位班智达请教，翻译了许多金刚怖畏金刚的续部论典法类。据说他还向巴若恰仲请教过。在那之后不久，玛觉译师洛哲扎向尼泊尔人哈度嘎波请教了黑敌怖畏金刚三类法。我认为黑续之前也向洛嘉请教过。《七支》在琼波曲尊的译本基础上，玛洛做了小翻译。玛洛那个时代，印度黑敌非常兴盛，怖畏金刚很难找到。尼泊尔黑敌和怖畏金刚都很兴盛。从那以后，似乎没有人对黑敌怖畏金刚的续部进行翻译修订，也没有出现新的译师和班智达合作的传统、灌顶讲解和口诀。在雪域的这一方，怖畏金刚的法类无论早晚都非常兴盛。黑敌也在早期密法兴盛的时候，以各种方式兴盛起来。饶钦波对六面进行了大量的讲解，所以有文稿汇编等。除此之外，只有灌顶传承，讲解和恶咒没有广泛传播。六面续只有一个译本。黑敌可以看到香、纳措、洛嘉、古汝瓦、娘、饶的译本。似乎还有娘、桑嘎等其他许多译本。《七支》续有觉卓西饶喇嘛、吉觉、绒宗、库敦多珠、饶洛、瓦日译师、玛洛、班智达
English
About thirty years after that, it is said that Ra Dorje Drak translated the two tantras of Black Enemy and Vajrabhairava. The Black Enemy was translated by Naktsö Lotsawa, and Nyan Lo made translation notes, which were later revised by Ra Lo. The "Seven Limbs" seems to be very similar to the Zhang translation, so it is clear that it was revised. At the same time, the Black Tantra has a small translation by Zangkar, and the "Seven Limbs" has a translation by Burangpa Khyungpo Chötsön. Some time after Ra Lo, the Pandit Amoghavajra the Younger came to Tibet, and Kyö Ö Öjung consulted him, forming the Kyö tradition. Small treatises and other scattered oral instruction treatises written by Amogha himself were also newly translated. For large tantra treatises, he did not do any basic translation or small translation. At the same time, it is said that Bari Lotsawa consulted that Pandit and translated many Vajrabhairava tantra treatises and Dharma categories. It is said that he also consulted Bharo Chakdrung. Not long after that, Mal Gyö Lotsawa Lodrö Drak consulted the Nepalese Hādu Karpo on the three categories of Black Enemy and Vajrabhairava. I think the Black Tantra was also consulted by Lokya earlier. On the basis of Khyungpo Chötsön's translation of the "Seven Limbs," Mal Lo made a small translation. At the time of Mal Lo, the Black Enemy was very prosperous in India, and Vajrabhairava was difficult to find. Both Black Enemy and Vajrabhairava were prosperous in Nepal. Since then, it seems that no one has translated or revised the Black Enemy and Vajrabhairava tantras, and no new tradition of collaboration between translators and pandits, empowerment explanations, and oral instructions has emerged. In this part of the snowy land, the Dharma categories of Vajrabhairava have been very prosperous at all times. The Black Enemy also flourished in various ways during the early period when secret mantras were very prosperous. Ra Chenpo gave many explanations on the Six-Faced One, so there are compiled manuscripts and so on. Apart from that, there is only the empowerment lineage, and explanations and evil mantras have not spread widely. There is only one translation of the Six-Faced Tantra. For the Black Enemy, the translations of Zhang, Naktsö, Lokya, Guruwa, Nyan, and Ra can be seen. It seems that there are many other translations such as Nyö, Zangkar, and so on. For the "Seven Limbs" Tantra, there are Chödrü Sherab Lama, Gyijo, Rongzom, Khutön Döndrub, Ra Lo, Bari Lotsawa, Mal Lo, and Pandita.
Chinese
据说，萨曼室利的译本有八种。后来，吉隆译师阿旺说：觉、竹、绒、宗、饶、洛、瓦、日这八种，不包括在以前的八种之中，还有赞波木尼RA扎的译本，以及没有译序的两种。因为见到有人说把这些都算作怖畏金刚的范围，所以出现了很多译经师。香译本有咒语和散文，饶译本有偈颂。有一个译本把所有的续都译成了偈颂。另外，即使是旧的范本，译本之间互相混杂的情况也很多。后来，香、觉、饶、觉、麦这五种流派，如果允许有黑怖畏金刚三种，那么就出现了各自不混杂地持有，以及把它们互相混合，或者追溯到其中一个传承，把所有找到的都很好地收集起来，或者跟随一个印度论典进行实修等各种不确定的情况。因此，出现了“这是某某作者的流派”的说法，而且正确与否也各不相同。关于红色的法类，在百种修法中，有一个俱生证悟。除此之外，在上面提到的那些译师的时代没有翻译，麦洛去世后大约五十年，喇嘛达亚洛扎瓦·曲吉贝桑波，向金刚座的尼卡朗嘎提问。拥有五尊佛的灌顶和口诀实修，加持非常大。翻译了毗瓦巴的大小修法，大小朵玛仪轨，幻轮串，时轮派的幻轮等。没有圆满次第的引导。有一个说法是达亚洛写了一个无戏论的注释，后来被卡囊引用。与此同期或稍晚，克什米尔班智达释迦室利的弟子，班智达达纳希拉自己翻译了毗瓦巴和吉祥持明者的许多论典。灌顶传承也有十三尊和五尊佛两种，但后来有些人只说有五尊佛，这是因为他们自己没有见到。虽然有各种各样的圆满次第引导方式，但