Chinese
牙齿和头痛平息。治疗水肿、昏厥和僵尸。圣母吉古里的修法。以及四位佛母等的修法。眼药丸、健步法，以及成就虚空行。地下虚空行、隐身术，以及一髻独发母普卡西的修法。勾招天和龙的女儿。这些口诀如黄金般珍贵。如同续部的精华，是上师的教言。藏地的班智达记录成文字。向上师本人献上敬视。如果出现错误，就不会有成就。是否有遗漏或增补，询问三次。放下成见，询问三次。上师口中说“好”。说没有错误，说了三次。以上是黑法类的藏文。有讲解续部，具足三律仪。做了困难之处的解释文。做了意义简略明晰的明灯。做了灌顶仪轨甘露小瓶。以上是六面阎魔的藏文。有心要殊胜续部七品。有业师德乌洛的品。由室利跋陀罗所造的，修法译师翻译的。由顿月多吉所造的，修法坛城仪轨火供。由燃灯佛作火供。由 रत्न आकर शान्ति（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：宝生寂静），所造的会供轮。巴若的三种修法。有些是新译，有些是修改。以上是金刚怖畏类的印度经文。对于续部之王七品，写了黑疏黑暗箭。写了足疏射向四面八方的靶。用精华的滴液击中。杀戮的武器刺入心脏。口头传承没有记录成文字。有念诵、修持、诛杀仇敌、摄受自在。还有五次第现观。有息增怀诛四种事业的火供仪轨。有红色弓箭拉满。有成熟解脱坛城仪轨文。以上是怖畏金刚类的藏文。有些版本中，有念诵修持事业和死神结合。这样记载。散文体中也是这样记载。结尾处说：这些虽然不太好，但像是小沙弥的风格。这里没有收集全的文字，即使好也是别人添加的。等等。有黑法的修法和坛城仪轨，是巴增所造的两个。续部的
English
Pacifies tooth and head ailments. Cures edema, fainting, and zombies. The practice method of Arya Janguli. And the practice of the four mothers, etc. Eye medicine pills, swift-foot practice, and the attainment of sky-walking. Underground sky-walking, invisibility, and the practice of Ekajati Pukkasi. Summoning the daughters of gods and nagas. These oral instructions are as precious as gold. Like the essence of the tantras, they are the words of the guru. The Tibetan pandit recorded them in writing. Offered a respectful viewing to the guru himself. If there are errors, there will be no accomplishment. Asked three times if there were omissions or additions. Abandoning preconceptions, asked three times. The guru said, "Good." Said there were no errors, said it three times. The above are the Tibetan texts of the Black Dharma category. There is the explanatory tantra, complete with the three vows. Made a commentary unraveling difficult points. Made a lamp that summarizes the meaning clearly. Made an empowerment ritual nectar small vase. The above is the Tibetan text of the six-faced Yamantaka. There are the Heart Essence Supreme Tantra Seven Chapters. There is the chapter by the action master Teulo. Composed by Shri Bhadra, the practice method was translated by a translator. Composed by Donyo Dorje, there is the practice method mandala ritual fire offering. Dipamkara performed the fire offering. Ratna Akara Shanti composed the tsok khorlo. There are three types of Bhairo's practice methods. Some are newly translated, some are revised. The above are the Indian texts of the Vajrabhairava category. For the King of Tantras, the Seven Chapters, wrote the Black Commentary Dark Arrow. Wrote the Foot Commentary, shooting at the target in all directions. Struck with the essence of the drops. The weapon of killing pierces the heart. The oral transmission was not recorded in writing. There are recitation, practice, killing enemies, and subjugating freely. There are also the five stages of realization. There is the fire offering ritual for the four activities. There is the red bow and arrow fully drawn. There is the ripening liberation mandala ritual text. The above are the Tibetan texts of the Yamantaka category. In some versions, there is the recitation practice activity combined with the death god. It is recorded like this. It is also recorded like this in prose. At the end it says: These are not very good, but they seem like the style of a young novice. The texts not collected here, even if good, were added by others. And so on. There are the practice method and mandala ritual of the Black Dharma, two composed by Palzin. Of the tantra
Chinese
关于《难解释》由巴增所著的那些，拉洛钦波曾作过一些总结。目录偈颂不完整，是因为他在去世前所作。乔热没有写作文字。耶谢僧格写了关于黑敌的现观，达玛僧格写了瓶灌顶仪轨的文字。据说班智达月亮的半法的规矩也不被采纳，这是目录偈颂的注释。在嘎贡巴吉寺，据说拉谢热嘉写了。然而，拉乔热的黑品修法事业三法的笔记，以及耶谢僧格和崩僧也稍微扩展了这些文字，所以乔热的笔记也不是完全没有。上面提到的那些文字在目录中，被说成是拉洛钦波的著作，这似乎很擅长。因此，中间时期的学者们，以及后来的萨迦、格鲁、博东三派等所有金刚怖畏金刚的修行者，都认为这肯定是拉洛的著作。有些人对这些文献进行驳斥，并以能够驳倒拉洛而感到自豪。有些人只是因为信仰而追随，但在这些论著中，似乎也能发现杰尊多杰扎巴的著作。大多数情况下，这些话语是学生们记录下来的，因此，因为是口头传承，所以被称为“语”。特别值得注意的是，如果是被称为“尸体混合修法事业”的偈颂，那么其措辞非常不优美，怎么可能是译者的著作呢？如果说是指“修法诛敌摄权事业”的实践次第，那么据说那是拉洛钦波的著作，香策朋巴添加了笔记。此外，《精华滴大》也是由拉达玛僧格所著。还有，在黑敌的一个文本中，也明确地记载了班智达萨曼塔室利的观点。然而，在这些著作中，上师的口头指导并没有太大的错误，也没有与普遍的经论相违背的错误。因此，进行驳斥的人们只不过是想成为学者而已，实际上并没有触及到要点。关于现观次第五和十三尊的坛城仪轨，拉洛父子的著作确实有一些，因为例子非常珍贵，所以没有...
English
Regarding those works of "Difficult Explanation" written by Palzin, Ra Lotsawa Chenpo made some summaries. The catalog verses are incomplete because he composed them before his death. Cho Rab did not write any texts. Yeshe Senge wrote the Abhisamaya for Black Enemy, and Dharma Senge wrote the text for the vase empowerment ritual. It is said that the rule of Pandit Half-Moon is not adopted either, which is a commentary on the catalog verses. It is said that Ra Sher Gyal wrote it at Gakong Palgyi Monastery. However, there are notes on the three activities of the Black Practice of Ra Cho Rab, and Yeshe Senge and Bum Senge also seem to have slightly expanded those texts. So, it is not that Cho Rab did not make new notes at all. Those texts mentioned above are said to be the words of Ra Lotsawa Chenpo in the catalog, which seems very skillful. Therefore, the scholars of the intermediate period, and later all Vajrabhairava practitioners of the Sakya, Gelug, and Bodong schools, definitely regarded it as the words of Ra Lotsawa. Some people refuted those documents and took pride in being able to refute Ra Lotsawa. Some followed only out of faith, but in those treatises, it seems that the writings of Jetsun Dorje Drakpa can also be found. In most cases, these words were recorded by the students, so they are called "speech" because they are oral transmissions. In particular, if it is the verse called "Corpse-Mixed Practice Activity," then its wording is very ungraceful, how could it be the work of a translator? If it refers to the practical order of "Practice Killing Enemy Subjugating Power Activity," then it is said that it is the work of Ra Lotsawa Chenpo, and Shang Tsepongba added notes. In addition, "Great Essence Drop" was also written by Ra Dharma Senge. Also, in one text of Black Enemy, it is clearly recorded the view of Pandit Samantashri. However, in those works, there are not many mistakes in the oral instructions of the lama, and there are not many errors that contradict the general scriptures. Therefore, those who refute are only trying to be scholars, and in reality, they do not touch the point at all. Regarding the mandala ritual of the five and thirteen deities of the Abhisamaya sequence, there are indeed some writings of Ra Lotsawa and his son, but because the examples are very precious, they are not...
English
Moreover, that single "Phyimo" was also burned down during the time of Lama Konchok Senggepa. To compensate for it, either he himself composed it, or Lama Sher Gyalwa composed it. The "Golden Book" is replaced by a gold-like (book), so it is said. The lamas of Rawa have passed it down from one to another, and it was heard from the mouth of Ngakchang Tsultrim Namgyal. Similarly, regarding the red bow and arrow initiation, the subjugation of power and the brief poison protection are discussed here, while the extensive poison protection is the famous Upper Lung's Vairocana, from the Indian Siddha Vairocana Vajra, Rawa Dharma Sengge heard it. Because the deity's body color here is blue, the name of the red bow and arrow initiation is also not obtained. This great mandala ritual of the Thirteen-Deity Vajrabhairava, if it is the true work of Ra Lotsawa, then there would be no need to create a separate Hundred Thousand Lions' Roar mandala ritual. Therefore, it should also be understood in this way. The other meanings of the catalog verses are easy to understand. Among them, "the assistant of the three discriminations" is the current treatise of the "Three Discriminations" itself. The author of the catalog is also considered to be a lineage master, which also explains this. Therefore, although the Ngorpas consider the Ra books to be the works of Ra Lotsawa, the Rawas say that they do not acknowledge the "Three Discriminations," this is because, apart from the Vajrabhairava literature, they have not read the Ra books completely even once, and it is the fault of not having seen the complete catalog. If they had seen it, even though the commentary of this is in prose, it actually enumerates the discrimination of the illusory wheel, the discrimination of enjoying the samaya substance nectar, and the three discriminations that are the companions of karma and tantra, but not knowing that it is the "Three Discriminations" is like not knowing the five desirable qualities of Machik, or like holding a lamp in hand and going to look for fire. "There is a teaching like the body and heart," meaning that the treatise on the illusory wheel written by Buddha Shri is like the body itself, and the brief treatise explaining it is like the heart. "Explanation of the document body" refers to the commentary on the eighteenth chapter of the Tantra. The other sixteen small documents from the explanation of the Tantra section to the explanation of the Naga are all called the Great Notes. This is the question and answer of the explanation that is not included in the commentary. Starting from rainmaking
Chinese
在勾招龙女之间有二十五个小文本，不称为“甚深事业余篇”。 它们是不足以写入注释中的修法诀窍。 荣（དཔལ་，梵文天城体，śrī，吉祥）等是被称为“惹巴的大事业鬘”的约二十二个文本，据说总共加起来就成了一部黑敌论释。 但我没有亲眼见过这些文字，甚至听到的也不准确，就像聋子在听猪叫一样。 “杀戮之器位于心间。” 这指的是三张黑哈拉纸卷，分别是实际的事业施用、补充仪轨和极度补充仪轨。 “口头传承未记录在文字中”意味着仍然有口头教诲。 五种次第的现观是：单尊一面二臂，四臂，三面六臂，以及面臂广大的主尊的现观。 这是指十三尊佛母的修法。 四种事业的火供仪轨是：猛厉事业有称为“降伏一切敌魔”的大字，息灭事业有中等篇幅的目录，增益和怀柔事业有简略的目录。 在这些之中，有释文、精要滴露、哈拉纸卷、近修和修持结合亡者、以及实践次第等，在内部的区分中，有很多未在一个主题中共同阐述，而是在另一个主题中阐述的内容。 因此，如果确定地理解这些，就不会对文字总体上重复出现的方式感到困惑。 如此这般被称为“惹函”的，在惹夏巴的传统中是有目录的。 对于西部的那些，即使没有用这个目录来整理成完整的书籍，但大部分文本是相同的，并且有很多额外的差异和修改。 乌瑟腻沙（梵文天城体，uṣṇīṣa，顶髻）的诀窍方面，也通过念诵咒语等方式，依赖于密集金刚，但黑品续部是跟随密集金刚的。 六面与此相似。 怖畏金刚也因为方向相同且有关联。 因为与密集金刚有关联的缘故，说不是阎魔敌法类是可笑的。 然而，由于诸佛被观想为一面二臂，因此也不仅仅是密集金刚的。 即使从这些文本中来看，善知识佛智足等诸多智者成就者的