English
Regarding the practice of the solitary Black Enemy (referring to Black Yamāntaka), it was composed by Lita Chungwa, as well as the fire offering performed by him. It is said that the praise was composed by Ācārya Kīrti, and these have been translated. Apart from these, the Yamāntaka Sādhana composed by Dro Sang Nyingpo and translated by Jowoje (Atiśa) and Lotsāwa Chenpo (Rinchen Zangpo), although it exists in the Tanjur at this time, it is not a Dharma category of the Black Enemy. The practice of the black one-faced, two-armed form is a scattered collection. The generation stage, etc., is very similar to glorious Vajrabhairava. Also, the one called "Collection of Yamāntaka three-faced, six-armed Sādhana," translated by Jowoje and Naktsö, is also not a Dharma category of the Black Enemy, but is scattered. It is said that "the praise extracted from the Tantra of Praise" is also a praise corresponding to this, and is not of the Black Enemy. In relation to the six-faced Tantra of the Three Vows, there is a Sādhana composed by a Paṇḍita named Nāgabodhi, and the Sādhana of Devākaracandra. Both of these slightly show the rituals of the action practice. Regarding the six-faced Yamāntaka, apart from these two, there are no widely known commentary-like Indian treatises at all. Regarding the aspect of Red Yamāntaka, there are no translated commentaries on the Tantra. In the scattered aspects, there are the Sādhana of the Mandala of the Five Deities, the Sahaja Sādhana, the Small Torma Ritual, the Blessing of Amrita, the two large and small texts of the Magic Wheel, the Empowerment of the Manifestation of Clear Light, and the extremely concise Completion Stage. These eight are called the Eight Texts of Virūpa. The translator of Glo received the oral transmission simultaneously. In addition, there is also the Large Torma Ritual of Virūpa, which is not included therein, belonging to the traditions of Dral and Dānaśīla. The large and small Sādhanas and the large and small Magic Wheels, all three of these have translations by Dral, Chak, and Dānaśīla. The Five Deity Sādhana, called "Self-Arisen Blessing," was composed by Teacher Lodrö Zangpo, translated by Chak Lotsāwa Chöje Pal. This Sādhana is included in the instructions of the twenty-second chapter of the Tantra, therefore it belongs to the Yoginī Tantra category, but this treatise has no other arrangement, and the deity mantras and rituals are common to both Red and Black Yamāntaka, therefore it is placed together. This treatise is extremely excellent.
Chinese
存在。吉祥持所造之法类中，红尊十三尊之修法，灌顶仪轨圆次第瑜伽四次第，坛城之仪轨、供养仪轨、朵玛仪轨、三摩地之仪轨，遣除返回口诀六法之论，天女光蕴母之修法，匝匝嘎等四母之修法各一个，十三部论著讲说口传一时出现。一个火供似乎是从坛城仪轨中取出，另有俱生之修法等零散论著。幻轮之仪轨，由住锡贤劫心所造，以及无作者署名者，共有二。此二者皆为时轮派，似有拜擦二者之译文，亦似有达那希拉之译文。俱生之修法，由能护持虚空者所造，以及由洛桑宁布所造，五尊圆满瑜伽之修法，由导师无畏生处所造，名为生活之真实者，由达尔帕纳阿阇黎所造等。阎魔敌之手供，由达那希拉所造，另有塔洛所译之小论。红阎魔敌事业之鬘修法，名为如意宝珠，由导师智护所造。达那希拉自译本中，汇集了龙、夜叉女、生灵和食肉者之各种修法，现有三十五种。据说有三十七种，遗失了两种。此乃从各种续部中汇集之口诀，并非仅仅是红阎魔敌之法类。吉祥大威德金刚之法类中，童月所造之释论，讲解非常简略，犹如誓言解除。金刚成就所造，以及索那西里所造，二者除译文差异外，本质相同。另有一名为游戏金刚者所造之释论。据说导师不动所造之释论，由译师郭汝巴法贤所作。后者之释论虽比童月略广，但未见能明晰通达续部要义之讲解。小论方面，不空金刚所著
English
exists. Among the Dharma cycles composed by Paldzin, there is the practice method of the Thirteen Red Deities, the empowerment ritual, the completion stage, the four stages of yoga, the ritual of the mandala, the offering ritual, the Torma ritual, the ritual of Samadhi, the text of the six methods of repelling, the practice method of the goddess Light-Bearer, and one practice method each for the four mothers, such as Tsartsi Ka. Thirteen texts of teachings and oral instructions appeared simultaneously. One fire offering seems to have been taken out of the mandala ritual, and there are also other scattered texts such as the Sahaja practice method. There are two Chakra rituals, one composed by Tenpa Jangchub Nyinpo and one without a colophon. Both of these belong to the Kalachakra system, and there seems to be a translation of both Dpal Chag, and there also seems to be a translation by Dana Shila. The Sahaja practice method was composed by Namnang Sungwa, and by Lobsang Nyinpo, the practice method of the five-deity complete yoga was composed by the teacher Jikme Jungne, and the one called "The Reality of Life" was composed by Darpan Acharya. The hand offering of Yamantaka was composed by Dana Shila, and there are also other minor texts translated by Thar Lo. The practice method of the garland of actions of Red Yamantaka, called the Wish-Fulfilling Jewel, was composed by the teacher Sherab Kyong. In this self-translation of Dana Shila, various practice methods of nagas, yaksha women, bhutas, and flesh-eaters are collected, and there are currently thirty-five. It is said that there were thirty-seven, so two are missing. Since this is a collection of oral instructions from various tantras, it is not necessarily just a Dharma cycle of Red Yamantaka. In the Dharma cycle of glorious Vajrabhairava, the commentary composed by Zhonnu Dawa is very brief in explanation, like a vow release. The one composed by Dorje Drubpa and the one said to be composed by Sona Shri are the same in essence except for the difference in translation. There is also a commentary composed by someone called Rolpai Dorje. The commentary said to be composed by the teacher Akshobhya was done by the translator Gorupa Cho She. Although the latter commentaries are slightly more extensive than Zhonnu Dawa, there is no explanation that can clearly understand the meaning of the tantra. Regarding the minor texts, by Amoghavajra
English
There is the mandala ritual of the vase empowerment by the author. The 49-day practice was composed by Little Lila. The practice that demonstrates the three aspects of approach, accomplishment, and activity was composed by Zhiwa Yeshe (Śāntijñāna). Although it is said that this practice called "Collected Heroes," which includes the offering feast, was composed by the Tibetan Donyö Dorje (Amoghavajra), it is not so. The practice called "Six Lamps" was composed by Jampal Yeshe (Mañjuśrījñāna). The practice was composed by Śrī Bhadra, and the practice composed by Jñānakarava, which is the practice that precedes the protective wheel of the Ten Wrathful Ones. It is also believed to have been composed by Lilavajra. These three are practices of the category known as the Mudrā Mandala. Tibetans say that the latter is the Eight Great Cemeteries. The practice composed by Palden and the practice composed by Little Amogha, these two, plus the aforementioned "Six Lamps," these three are without a palace. The practice of the Lotus Blossoming was composed by Kamalarakṣita, and Vajra Rays, i.e., Vairocana Rakṣita, these two are practices of the Thirteen Deities, and although it is an extensive mandala, it does not follow the first of the Seven Conceptions, but rather explains the stages of the Black Enemy. Similarly, the practice of the Two Hands was composed by Jampal Yeshe. The practice of the Three Compendiums was composed by Paṇḍita Jampai Yang. The abbreviated Torma ritual was composed by Lila. The Homa ritual was composed by Amogha. The Tsokhor ritual was composed by Śāntipa. The rituals of the Seven Fierce Activities and the Seven Peaceful Activities, these two were composed by Amoghavajra. Although the diagrams of these are not solely in accordance with the Three Conceptions, they are very much in agreement with the Three Conceptions. Tibetans say that Little Amogha is the one who came to Tibet. However, it seems that he is not the same person as the one who composed the practice of the Single Hero mentioned above. The Purification of Mudrās was composed by Tathāgatarakṣita, translated by Mal Lotsawa. In addition, some praises and other things were also translated. It is said that there are one or two later texts that are said to be the Completion Stage texts of this Tantra, but they are entirely later compositions in Tibet. Thus, for the Three Red-Black Terrors, there are still other pure texts translated into Tibetan
Chinese
或許有，但收入或未收入《丹珠爾》且廣為人知的就只有這些。此外，在《成就法海》中也有等等。閻魔敵的零散成就法，清淨的法本也有很多。關於閻魔敵勝樂輪續的注釋有兩個，雖然說是漢注，但似乎是前弘期或後弘早期時的筆記。有一個新的壇城儀軌。似乎有一些好的成就法法本，但沒有收入《丹珠爾》。如此說來，關於閻魔敵，從印度翻譯過來的法本就只有這些，但依賴於這些的講解和甚深口訣是無邊無際的。 現在稍微研究一下，關於閻魔敵惹氏傳規的法類，後來在藏地被廣泛稱為惹藏。暫且，這份目錄偈頌如下： 十八品一切之根本， 續部之王導師所宣說， 彼之助伴分別三種者， 說為咒師之兵器也。 成就法壇城吉祥持， 此中所作此為最主要， 明顯幻輪佛吉祥， 具有身與心髓之口訣。 說是黑品之漢文， 以及續部總綱之要義， 筆錄乃是身之釋， 上師之語對照諸細節， 未解消除障礙之教言， 吉祥持所造之教言中， 僅作闡明之文字也。 巴若之行儀吉祥持語， 依此灌頂之上師前， 筆錄甘露之寶瓶著成。 四法不死甘露與， 眼藥修持之故事， 以及護輪交合之差別， 事業輪迴之後世與， 封印上師之意趣及， 上師之口訣朵瑪與， 地下勾招之故事及， 上師們之口訣對照及， 黑汝嘎之釋論及， 中陰菩提心之解說及， 歌之種種解釋等， 如同上師們之語一般， 作成筆記後向上師， 獻上請閱並作校對， 歡喜而言正是如此。 降雨天神施龍病， 捉蛇等
English
There might be, but those that are included or not included in the Tanjur and are widely known are only these. Furthermore, there are also some in the Ocean of Sadhanas, etc. Scattered sadhanas of Yamari, there are also many pure Dharma texts. Regarding the commentaries on the Yamari Vijaya Chakra Tantra, although they are said to be Chinese commentaries, they seem to be notes from the early period of the Former or Later Dissemination. There is a new mandala ritual. There seem to be some good sadhana texts, but they are not included in the Tanjur. Thus, regarding Yamari, the Dharma texts translated from India are only these, but the explanations and profound instructions that rely on them are limitless. Now, let's examine this a little. Regarding the Dharma cycle of the Ra tradition of Yamari, it is widely known as Ra-Tsang in Tibet later. For the time being, the verse catalog of this is as follows: Eighteen chapters are the basis of all, The King of Tantras is spoken by the Teacher, Its companions are the three discriminations, It is said to be the weapon of the mantra practitioner. Sadhana mandala ritual Auspicious Holder, What is done in this is the most important, Illuminating the wheel of illusion Buddha Shri, Has instructions like body and heart essence. It is said to be the Chinese text of the Black Class, And the essence of the general outline of the tantra, The notes are the explanation of the body, The Lama's words are compared to the details, Ununderstood, the instruction to eliminate obstacles, In the instructions made by Auspicious Holder, Only the letters that clarify are made. The practice of Bharo, the words of Auspicious Holder, Relying on this, before the upper empowerment, The notes are composed of the vase of nectar. Four Dharmas, immortal nectar and, The story of practicing eye medicine, And the difference between the protection wheel and union, The future life of the karma wheel and, Sealing the intention of the Lama and, The Lama's oral instructions, Torma and, The story of summoning from underground and, The Lama's oral instructions compared and, The commentary on Heruka and, The explanation of Bardo Bodhicitta and, Various explanations of songs, etc., Just like the words of the Lamas, After making notes, to the Lama, Offered for viewing and proofreading, Pleased, he said, "That's exactly it." Rain falls, gods give Naga disease, Catching snakes, etc.