Chinese
我已绕行八圈，有五个坛城。玛尔派的传承是，黑法三法的那若巴口诀，在庞廷巴大师处。克洛·杰向他请教。玛尔巴又向他请教。还有，耶喜霞大师的口诀，尼泊尔耶让地方的班智达，名叫哈度·噶布，在瓦拉纳西的因陀罗·鲁扎处，玛尔巴肯定请教过。据说也向后来的庞廷巴请教过。无论如何，玛尔巴从大威德金刚和业力者疯行威德处，获得少许能力。之后向萨迦派大师请教。所谓的萨迦派威德金刚就是指这个。几乎只有班智达的口头传承，掺杂很少。黑法和威德金刚都有灌顶、传承和讲解传承。讲解传承很少，口诀也很简略。猛咒轮用弹弓寻找，咒轮在黑阿嘎如水中引导等，可能是印度、尼泊尔小班智达的口头传承和实践，但没有任何必要的能力。这个传承的各种仪轨传承，以及依靠其他灌顶的灌顶传承，我推测还有未消失的。这个传承独有的灌顶仪轨，由萨迦派大师贡噶宁波所著。期间，萨迦派将观修男性骨骼，变成陈词滥调，谁也没有发现，一本古老的书落入科沃手中，令人惊奇。这个传承只有黑敌坛城和威德金刚尸陀林八轮，这两个是确定的灌顶传承，六面只是这两个的附属。第三，关于与无上瑜伽红黑威三尊相关的注释性论典，有多少被翻译成藏文呢？黑法续部的注释《俱生光明》，由巴珍所著，纳措·楚臣嘉瓦翻译。难解注释《珍宝鬘》，由云努·达瓦所著，觉·索南坚赞翻译。有两个纯正的印度注释。名为《珍宝明灯》的注释，以及《库姆达花开》的修法，还有《十三尊黑敌》的修法，都是向夏瓦日巴提出的。还有详细解释黑阎摩敌轮的意义。
English
I have circumambulated eight times, and there are five mandalas. The tradition of Marpa is that the oral instructions of Naropa of the three black dharmas were with the great Phamtinpa. Klogkya asked him about it. Marpa also asked him. Also, the oral instructions of Master Yeshe Zhap, the pandit of Nepal Yerang, named Hadu Karpo, Marpa must have asked at Indra Ruza in Varanasi. It is said that he also asked the later Phamtinpa. In any case, Marpa obtained some ability from the great Yamantaka and the karmic madman Yamantaka. Afterwards, he asked the Sakya master. The so-called Sakya Yamantaka refers to this. There is almost only the oral tradition of the pandits, with very little admixture. Both the black dharma and Yamantaka have empowerment, transmission, and explanatory transmission. The explanatory transmission is small, and the oral instructions are also brief. Searching for the fierce mantra wheel with a slingshot, guiding the mantra wheel in black Agaru water, etc., may be the oral tradition and practice of small Indian and Nepalese pandits, but there is no necessary ability at all. I suspect that the various ritual transmissions of this tradition, and the empowerment transmissions that rely on other empowerments, have not yet disappeared. The unique empowerment ritual of this tradition was written by the Sakya master Kunga Nyingpo. During this time, the Sakyas turned the contemplation of male skeletons into a cliché, and no one noticed that an old book fell into the hands of Kowo, which was surprising. This tradition only has the Black Enemy mandala and the Yamantaka Corpse Eight Wheels, these two are the definite empowerment transmissions, and the Six-Faced is only an appendage of these two. Third, how many of the commentary treatises related to the three supreme yogas of red, black, and Yamantaka are translated into Tibetan? The commentary on the Black Dharma Tantra, "Coemergent Light," was written by Paljin and translated by Naktsa Tsultrim Gyalwa. The difficult commentary "Jewel Garland" was written by Yönnu Dawa and translated by Jyal Sonam Gyaltsen. There are two pure Indian commentaries. The commentary called "Jewel Lamp," and the sadhana "Kumuda Flower Opening," and the sadhana of the "Thirteen Black Enemies," were all presented to Shantipa. There is also a detailed explanation of the meaning of the Black Yamari Wheel.
Chinese
据说是由阿阇黎不动金刚所著。关于黑品类的这三部，是玛囊译师郭汝·曲西所著，并非印度的论疏。而《库姆达开敷》因为与续部不符，所以也不算好，其他两部词句和意义都很好。据说续部的注释《见道灯》是由黑行者所著，或者是{ོར་ནི་རུ་བས་}用藏语所著，或者是他的某个弟子的笔记，但似乎不是从印度典籍翻译过来的。意义方面，大部分是遵循吉祥藏的注释，解说得很好。词句也显得很详尽。关于十三尊黑敌修法和坛城仪轨，这是阿阇黎吉祥藏所著，翻译的根本是纳措的译本。觉罗、桑嘎、洛嘉和饶罗等人也做了一些翻译上的修改。在纳措译本、吉祥藏的注释和这些典籍中，有的说是班智达黑天行者，有的说是达那吉尔帝等，班智达的名字有些不同，而且相同的译序也有一些词句不同的地方。还有十三尊神的修法、坛城仪轨和轮法的仪轨等，全部收录在一本名为《阎魔敌生起法》的典籍中，由拉里达小者或者拉里达金刚所著，由班智达阿莫伽和香罗·谢饶喇嘛翻译。这部典籍被认为是续部意义的注释，而且看起来非常好。阿阇黎嘎玛拉 Rakshita所著的广修法，由觉卧杰和纳措翻译。总的来说，十三尊黑敌的修法翻译的数量很多，虽然是追随大阿阇黎桑结益西喜饶的，但特别是嘎玛拉Rakshita的这部修法，完全是喜饶的风格。阿阇黎内提嘉称所著的十三尊神的修法，也有一部郭氏的译本。这四部是确定的。还有据说是由班智达金刚慧所著的修法，以及据说是由班智达普贤所著的修法，这两部是完整的修法。还有吉祥藏的典籍，署名作者不同，掺杂了一些杂质，翻译不同，或者观点不同。
English
It is said to be composed by Acharya Akshobhya Vajra. These three concerning the Black category were composed by Ma-nang Lotsawa Go-rub Chos-shes, and are not Indian commentaries. The 'Kumuda Unveiling' is not good because it is inconsistent with the tantras, but the other two are good in terms of words and meaning. This commentary on the tantra, 'The Lamp on the Path of Seeing,' said to be composed by the Black One, was either written in Tibetan by {ོར་ནི་རུ་བས་} (Tibetan, 梵文天城体, Sanskrit Romanization, Chinese literal meaning), or is a student's notes, but it does not appear to be translated from an Indian text. In terms of meaning, it mostly follows the commentary of Paljin, and the explanation is good. The words also appear to be extensive. Regarding the thirteen-deity Black Enemy practice and mandala ritual, this was composed by Acharya Paljin, and the root of the translation is the translation of Nak-tsho. Gyos-lo, Zang-kar, Lok-kya, and Ra-lo also made some translation revisions. In the Nak-tsho translation, Paljin's commentary, and these texts, some say it is Pandit Krishna-pada, and some say it is Dana-kirti, etc. There are some different names of pandits, and even with the same colophon, there are some sections with different wording. Furthermore, the practice of the thirteen deities, the mandala ritual, and the wheel ritual are all contained in one text called 'Yamari Emanation,' composed by Little Lalita or Lalita Vajra, translated by Pandit Amogha and Zhang-lo Sherab Lama. That text is composed as a commentary on the meaning of the tantra, and it also appears to be very good. The extensive practice composed by Acharya Kamala Rakshita was translated by Jowo-je and Nak-tsho. In general, there are many translations of the thirteen-deity Black Enemy practice, and although they follow the great Acharya Sangye Yeshe Zhabs, especially this practice of Kamala Rakshita is purely in the style of Zhabs. There is also a translation by Gyo of the thirteen-deity practice composed by Acharya Nyin-je Drakpa. These four are definite. There is also a practice said to be composed by Pandit Dorje Lo, and a practice said to be composed by Pandit Kuntu Zangpo, and these two are complete practices. Furthermore, in Paljin's texts, the authors' names are different, and some impurities have been added, the translations are different, or the views are different.
Chinese
仅此而已。如此，具吉祥者，莲花守护，小拉里达，日照称，即是圆满坛城的四种可靠修法。具吉祥者与小拉里达金刚所造，虽说有两个坛城仪轨在意义上相通，然拉里达的修法坛城是从一部论典中分出，故不可各自单独行持。关于小部著作，十三尊神各自的十三种修法由地藏光（Dīpaṃkara）所造，另有一部说是黑敌五尊神的现观由室利班智达（Śrī Paṇḍita）所造。作者署名上似乎有笔误。具吉祥者所造的勇士独尊修法，以及勇士独尊修法连同事业法，由蒋贝益西（Jampal Yeshe）所造。另有卡玛拉 Rakshita 所造的本尊独修法和坛城仪轨，共两部。本尊独修法由黑行者所造。坛城仪轨有一部没有作者署名。还有一部名为法身显现仪轨的佛塔仪轨，以及会供轮仪轨，说是卡玛拉玛哈所造。寂静息灾火供有一部没有作者署名。这些都是般若师智（Prajñāśrījñāna）的译作。般若师智是被称为印度铜洲者的绕尼汝巴之名。此外，还有莉拉金刚（Līlabajra）所造的佛塔修法仪轨，燃灯贤（Mārmemdzé Zangpo）所造的守护轮修法，郭夏金刚（Ghoṣabajra）所造的本尊独修法，以及一部没有作者署名的本尊独修法。名为圆满次第之乳修法中，有汉地口诀导师吉木达（Jīmuta）所造。本尊独修法连同事业法，由班智达龙智（Paṇḍita Klu Jang）所造，圆满次第第四瑜伽由提婆迦罗旃陀罗（Devākaracandra）所造，虽有一部殊胜的，但尚未收入丹珠尔。有一部黑行者的供养仪轨，有些版本上说是具吉祥者所造，有些版本上说是克里ishna班智达所造，出现作者署名不同的情况。其中有一部七支供养文广释，词义俱佳。大学者布（Bu）也将其用于红阎摩敌。尸林火供和会供轮仪轨由黑行者所造。前后的两个会供轮仪轨是翻译上的差别，本质上是相同的。绘制轮坛的仪轨有一部没有作者署名。
English
That's all. Thus, Glorious Holder, Lotus Protector, Small Lalita, Sun-radiating Fame, these are the four reliable methods of accomplishing the complete mandala. Composed by Glorious Holder and Small Lalita Vajra, although the two mandala rituals are similar in meaning, Lalita's practice mandala is separated from one treatise, so they cannot be practiced separately. Regarding the small treatises, the thirteen practices for each of the thirteen deities were composed by Dīpaṃkara, and there is said to be a realization of the five black enemy deities composed by Śrī Paṇḍita. There seems to be a mistake in the author's name. The solitary hero practice composed by Glorious Holder, and the solitary hero practice together with the activity section, were composed by Jampal Yeshe. Also, there are two texts composed by Kamala Rakshita: the solitary main deity practice and the mandala ritual. The solitary main deity practice was composed by Black Practitioner. There is one mandala ritual without an author's name. There is also a stupa ritual called the Dharmakaya Manifestation Ritual, and a feast gathering ritual said to be composed by Kamala Maha. There is one peaceful homa ritual without an author's name. These are all translations by Prajñāśrījñāna. Prajñāśrījñāna is the name of Roni Rupa, who is known as the Indian Copper Islander. In addition, there is the stupa construction ritual composed by Lilavajra, the protection wheel practice composed by Marmemdzé Zangpo, the solitary main deity practice composed by Ghoshabajra, and one solitary main deity practice without an author's name. In the practice called the Milk of the Completion Stage, there is a secret instruction from the Chinese master Jimuta. The solitary main deity practice together with the activity section was composed by Paṇḍita Klu Jang, and the Fourth Yoga of the Completion Stage was composed by Devākaracandra, although there is one excellent one, it has not yet been included in the Tengyur. There is a black practitioner's offering ritual, and in some versions it is said to be composed by Glorious Holder, while in others it is said to be composed by Krishna Paṇḍita, resulting in different author attributions. Among these, there is an extensive explanation of the seven-branch offering, with excellent words and meanings. The great scholar Bu also applied it to Red Yamari. The cremation and feast gathering rituals were composed by Black Practitioner. The previous and subsequent feast gathering rituals are different in translation, but they are essentially the same. There is one ritual for drawing the wheel mandala without an author's name.
Chinese
关于单尊黑敌（指黑阎摩敌）的修法，是利达琼瓦所作，以及他所作的火供等。据说赞颂文是阿阇黎基尔提所作，这些都已翻译。这些之外，卓桑宁布所作、觉沃杰（阿底峡尊者）和洛钦（仁钦桑波）翻译的《阎摩敌修法》，虽然在丹珠尔中此时存在，但这不是黑敌的法类。黑色一面二臂的修法是零散的汇集。生起次第等与吉祥金刚怖畏金刚非常相似。还有，被称为“阎摩敌三面六臂修法合集”的，是觉沃杰和纳措翻译的，这也不是黑敌的法类，而是零散的。据说“从赞颂续中摘出的赞颂文”也是与此相应的赞颂文，而不是黑敌的。与三律仪派的六面续部有关联的，有一位名为龙菩提的班智达所作的修法，以及德瓦嘎惹旃扎的修法。这两者都稍微展示了事业法的仪轨。关于六面阎摩敌，除了这两者之外，广为人知的注释性的印度论典完全没有。关于红阎摩敌方面，没有翻译续部的注释。零散的方面有五尊坛城的修法、俱生修法、小食子仪轨、甘露加持、大小两种幻轮法、光明显现灌顶，以及极其简略的圆满次第。这八个被称为毗瓦巴的八部著作。格洛译师同时得到了口传。此外，还有未包含在其中的毗瓦巴的大食子仪轨，属于哲派和达那希拉的传承。大小修法和大小幻轮，这三者都有哲、恰、达那希拉的译本。五尊修法，名为“自生加持”，是导师洛哲桑布所作，恰洛·曲杰巴的译本。此修法包含在续部第二十二章的口诀中，因此属于瑜伽母续部，但此论典没有其他组合，诸佛本尊咒语仪轨等与红黑阎摩敌共通，因此放在一起。此论典非常殊胜。