English
It is said that there were eight translations of Samantabhadra. Later, Kyirong Lotsawa Ngawang said: Cho, Zhu, Rong, Zong, Ra, Lo, Wa, and Ri, these eight are not included in the previous eight, and there are also the translations of Tsenpo Muni Raja, and two without translation prefaces. Because it was seen that some people said that all of these were counted as the scope of Bhairava, it seems that there were many translators. The Zhang translation has mantras and prose, and the Ra translation has verses. There is one translation that translated all the tantras into verses. In addition, even if it is an old manuscript, there are many cases where the translations are mixed with each other. Later, the five schools of Zhang, Gnyos, Ra, Kyo, and Mal, if it is allowed that there are three kinds of Black Bhairava, then there appeared the holding of each without mixing, and the mixing of them with each other, or tracing back to one of the lineages, collecting all that was found well, or following one Indian treatise to practice, etc., various uncertain situations. Therefore, the saying "This is the school of so-and-so author" appeared, and whether it was correct or not varied. Regarding the red Dharma category, among the hundred methods of accomplishment, there is one innate realization. Apart from that, there was no translation in the time of the translators mentioned above, and about fifty years after Mal Lotsawa passed away, Lama Dyal Lotsawa Chokyi Palzangpo asked Nikalangka at Vajrasana. He had the complete empowerment and practice instructions of the Five Deities, and the blessings were very great. He translated the large and small sadhanas of Virupa, the large and small Torma rituals, the Wheel of Illusion Garland, the Wheel of Illusion of the Kalachakra system, etc. There is no instruction on the Completion Stage. There is a saying that Dyal Lo wrote a non-elaborate commentary, which was later quoted by Ka Nang. Around the same time or slightly later, Pandit Dana Shila, a disciple of Kashmiri Pandit Shakya Shri, himself translated many treatises of Virupa and Shri Dhara. The empowerment lineage also had both the Thirteen Deities and the Five Deities, but later some people only said that there were Five Deities, which was because they themselves had not seen it. Although there are various ways of guiding the Completion Stage, but
Chinese
无戏论和四次第瑜伽在那时没有翻译。在那之后过了大约二十年，查翻译家法吉祥翻译了比鲁巴、吉祥持和善慧等所著的许多论典，使两种传承的灌顶、教令和实修得到弘扬。关于圆满次第，除了五次第的清净和合之外，没有广大的引导实修。稍晚一些，洛沃翻译家喜饶仁钦也遇到了查译师的上师Ra-ben-da-pa，特别是迎请了达尔班阿阇黎，翻译了比鲁巴的无戏论，吉祥持的四次第瑜伽等许多新的小论典，并且圆满次第的诀窍引导方式也极大地弘扬开来。查派的法类原本就在他自己那里，没有进行修改。这样，德译师、达那希拉、查译师、洛沃翻译家这四位，使红阎摩敌的灌顶、诀窍、实修等得到极大的弘扬，虽然一切都具有加持的教令，但是阎罗敌红尊的续部没有迎请过来。在洛沃翻译家去世的时候，雅隆翻译家秀给扎巴坚赞翻译了身语意金刚阎罗敌红尊续，共有十九章。据说灌顶和续部讲解两者都在他那里。与此同时，荣地的香罗丹也翻译了那个续部，秀给的译本稍微好一些。这个没有翻译印度的注释，似乎也没有太多西藏的旧手稿。阎罗敌红尊续，共有二十二品，据说导师达玛格尔底，又名根桑曲扎贝桑的手中出现了印度梵文原本，献给大学者布顿仁波切后，请求翻译，也进行了翻译。虽然译文很好，但是那个梵文原本的某个时候，因为从混乱的母本上抄写导致词句混乱，藏语中也存在同样的混乱。后来印度班智达纳格吉仁钦来到西藏的时候，第十九章秀给的译本，伊桑孜巴进行了修改。纳格仁钦拥有这个续部的灌顶和讲解。
English
The treatises on non-elaboration and the four-level yoga were not translated at that time. After about twenty years, Chag Lotsawa Chöje Pal translated many treatises composed by Virupa, Shripala, and Lodrö Zangpo, etc., and propagated the empowerments, instructions, and practices of both traditions. Regarding the completion stage, apart from the purification and union of the five stages, there was no extensive practical guidance. A little later, Lo-wo Lotsawa Sherab Rinchen also met Chag Lotsawa's guru Ra-ben-da-pa, and especially invited Darpanacharya, and translated many new minor treatises such as Virupa's Non-elaboration and Shripala's Four-Level Yoga, and the quintessential guidance methods of the completion stage were greatly propagated. The Chag tradition's teachings were originally with him, and he did not make any changes. Thus, Dral Lotsawa, Dana Shila, Chag Lotsawa, and Lo-wo Lotsawa, these four greatly propagated the empowerments, instructions, and practices of Red Yamari, and although all possessed the blessings of the command, the tantra of Red Yamari was not invited. Around the time of Lo-wo Lotsawa's death, Yarlung Lotsawa Shudke Drakpa Gyaltsen translated the nineteen-chapter tantra of Body, Speech, and Mind Vajra Red Yamari. It is said that both the empowerment and the tantra explanation were with him. At the same time, Shong Lodro Dän also translated that tantra, but Shudke's translation was slightly better. There is no Indian commentary translated for this, and there seem to be not many old Tibetan manuscripts either. This Red Yamari tantra, which has twenty-two chapters, is said to have been found in an Indian manuscript in the hands of the teacher Dharmakirti, also known as Kunsang Chö Drak Palzang, and after being offered to the great scholar Butön Rinpoche, he was requested to translate it, and he did translate it. Although the translation was good and excellent, at one point the Sanskrit original had confused words copied from a confused source text, and the same confusion remained in the Tibetan language. Later, when the Indian Pandit Naggi Rinchen came to Tibet, Yizangtsepa made revisions to Shudke's translation of the nineteenth chapter tantra. Nag Rinchen possessed the empowerment and explanation of this tantra.
Chinese
虽然似乎有完整的口诀，但益西孜巴和立法译师等专注于藏传大手印中所谓的“断头”，而没有请求那些对佛教有益的法。无上不动佛续部也只有灌顶，没有出现类似的情况。然而，如果了解续部第十九章，即黑阎魔敌续和毗瓦巴的论著，就能理解续部的大部分意义。第二十二章，似乎只是词义清楚，但如果没有上师的口传，随意讲解是不允许的。现在讲述关于阎魔敌的各个传承次第。据说香巴派最初翻译了敌、面、怖三法的法类，并开创了先河，他们这样讲述历史：大坛城的金刚阿阇黎拉桑结益西夏，如同获得了与文殊寂怒无二的果位。他赐予了玛尔梅泽桑波。这与拉里达大师的历史有些混淆。拉里达瓦吉ra，或者另一个名字叫拉拉瓦吉ra请求了法。他无疑能够亲见续部金刚持。为了解释黑敌续的意义，他撰写了阎魔敌出现的论著。也是他撰写了怖畏四十九尊的修法。香巴派认为这位阿阇黎迎请了黑、怖三类的续部，但香巴派按照自己的意愿认为这位阿阇黎是桑结益西夏的再传弟子，实际上也是如此。拉里达是小拉里达，而迎请续部的是大拉里达，比阿阇黎桑结益西夏早四五代。应该这样理解。拉拉瓦吉ra的弟子是索苏拉瓦，出生地是东方卡玛鲁巴，精通所有瑜伽大续，并在阎魔敌方面获得了成就。他的弟子是古汝塞那巴，精通经续，主要进行修行。他的弟子是阿巴里那巴，出生于克什米尔，获得了健步成就。他的
English
Although there seems to be a complete set of oral instructions, Yizang Zeba and the Law Court Translator, etc., are focused on the so-called "severed head" in the Tibetan Mahamudra, and have not requested those teachings that are beneficial to the Buddhist teachings. Even in the Anuttara Achala Tantra, there is only empowerment, and nothing similar has occurred. However, if one understands the nineteenth chapter of the tantra, the Black Yamari Tantra and the treatises of Virupa, one can understand most of the meaning of the tantra. This twenty-second chapter, it seems that only the meaning of the words is clear, but without the oral instructions of the guru, it is not permissible to explain it arbitrarily. Now, I will explain the order of the various lineages regarding Yamari. It is said that the Shangpa school, which initially translated the Dharma classes of Enemy, Face, and Terror, and pioneered the tradition, narrates the history as follows: The Vajra Acharya of the Great Mandala, Lha Sangye Yeshe Zhabs, is like one who has attained the state of non-duality with Manjushri Peaceful and Wrathful. He gave it to Marmey Dze Zangpo. There is some confusion in the history of this one and the great Lalita. Lalitavajra, or another name, Lalavajra, requested the Dharma. He undoubtedly had the ability to see the Vajradhara of the tantra. To explain the meaning of the Black Enemy Tantra, he wrote the treatise on the appearance of Yamari. He also wrote the practice method of the Forty-Nine Terrifying Deities. The Shangpa school believes that this Acharya invited the tantras of the three categories of Black and Terror, but the Shangpa school, according to their own wishes, believes that this Acharya is the great-grandson of Sangye Yeshe Zhabs, and this is indeed the case. Lalita is the small Lalita, and the one who invited the tantra is the great Lalita, who lived four or five generations earlier than Acharya Sangye Yeshe Zhabs. This should be understood. The disciple of Lalavajra was Sura, whose birthplace was eastern Kamarupa, who was proficient in all the great Yoga Tantras, and who had attained accomplishment in Yamari. His disciple was Guru Senapa, who was proficient in all the sutras and tantras, and mainly practiced. His disciple was Apalinapa, who was born in Kashmir, and attained the siddhi of swift feet. His
Chinese
是巴玛古纳阿嘎惹巴扎惹。家乡在东方巴兰兑瓦。是一位安住于精通十二种功德的大智者。他的弟子是语自在称，出生地是扎嘎达达拉瓦。成为拉达国王的上师。亲见了度母和观世音。据说拥有不可估量的伟大功德。心想，语自在称是否是六位智者之一呢？从耶谢夏到他之间都身着出家人的装束。他的弟子是德瓦阿嘎惹赞扎惹，是一位白班智达。出生于玛嘎达。精通时轮和密集等所有续部。获得了降阎魔的能力。在拉惹惹纳地方，有一个恶龙居住的湖泊。有时湖水泛滥，对城市和农田造成很大的损害。他进行观察，找到了问题的关键。制服了那条龙，从此以后湖水不再泛滥成灾。既没有干涸，据说对农田也有好处。还有一些传承书中说：文殊耶谢夏和玛尔麦匝，饶迥多吉德辛色纳巴，卡丁夏和功德生善，语自在称拉炯达瓦等。索苏惹瓦和德辛夏是一位，阿瓦利和卡丁夏是一位，实际上没有区别。德瓦阿嘎惹从香处听受教法。他也是中观派的香觉竹西饶喇嘛，加入了赤普噶举派的新派密咒师团体。通晓经幻心三部，贡布本玛和总护法等。还向波东的艾瓦夏嘉多吉学习瑜伽。也精通许多名相之论。想要听受密集金刚，但当时新密咒的保密性极强，没有通过借阅经书获得法旨，于是前往尼泊尔，花了两年时间学习声明。之后前往印度玛嘎达。从觉沃德瓦阿嘎惹赞扎惹处圆满听受了密集金刚。也如理听受了时轮金刚。特别是欢喜地听受了黑怖畏金刚三法类，出现了不可估量的征兆。降下了加持之流。据说其中黑敌最为殊胜。后来前往西藏的阿摩嘎瓦扎惹，是觉沃德瓦阿嘎惹的弟子，是一位小班智达。与译师和
English
He is Bama Guna Akarabhadra. His hometown is Bhalandreva in the east. He is a great scholar who abides in the twelve qualities of learning. His disciple is Ngagwang Drakpa, whose birthplace is Jagaddadalava. He became the guru of the King of Radha. He saw Tara and Avalokiteshvara. It is said that he possesses immeasurable great qualities. He wondered if Ngagwang Drakpa was one of the six scholars. From Yeshe Zhab to him, all were dressed as monks. His disciple is Deva Akarachandra, who is a white Pandit. He was born in Magadha. He is proficient in all tantras such as Kalachakra and Guhyasamaja. He obtained the power over Yamari. In the place of Rarana, there is a lake where a vicious Naga resides. Sometimes the lake overflows, causing great damage to cities and fields. He observed and found the key to the problem. He subdued the Naga, and since then the lake has not overflowed. It has neither dried up, and it is said to be beneficial to the fields. Also, some transmission texts say: Manjushri Yeshe Zhab and Marmemad, Rabjying Dorje Deshin Senapa, Khading Zhab and Yonten Jungne Zang, Ngagwang Drakpa Lhajung Dawa, etc. Sosurava and Deshin Zhab are one, Avali and Khading Zhab are one, in fact there is no difference. Deva Akara heard the teachings from Zhang. He was also the middle contemplative Zhang Cho Dru Sherab Lama, and joined the Nyingma school of Chimphu Kagyu. He was proficient in the three sections of Sutra, Illusion, and Mind, Gonpo Bengma and General Protector, etc. He also learned yoga from Eval Shakya Dorje of Bodong. He was also proficient in many treatises on characteristics. He wanted to listen to Guhyasamaja, but at that time the secrecy of the New Tantra was extremely strict, and he did not obtain the Dharma decree by borrowing scriptures, so he went to Nepal and spent two years studying grammar. Then he went to Magadha, India. From Jowo Deva Akarachandra, he fully received the Guhyasamaja. He also received the Kalachakra as appropriate. In particular, he joyfully received the three classes of Black Yamari, and immeasurable signs appeared. The blessings descended. It is said that among them, Black Enemy is the most excellent. Amoghavajra, who later went to Tibet, was a disciple of Jowo Deva Akara, a small Pandit. With the translator and