Chinese
这不是必须的。而且特别的是，有些藏人认为，在黑法三部中，黑敌是根本续，另外两个是它的解释续。六面金刚是阐明幻轮的，怖畏金刚是阐明事业法的，或者说是驱逐恶业的，这些说法仅仅是猜测，或者只是道听途说，根本没有仔细阅读续部的典籍。原因是这些续部没有成为根本续和解释续的理由，也没有任何人有根据地说它们是根本续和解释续。六面金刚中没有详细阐述轮的词句，而且它的幻轮和黑敌的幻轮非常不同。六面金刚的续怎么能阐明黑敌的幻轮呢？在《七品续》中，虽然讲述了很多事业法的种类，但黑敌的事业法比《七品续》还要多。即使显现的事业法种类比《七品续》多，但显现仪轨的次第黑敌更为详尽。黑敌和怖畏金刚的幻轮，有认为是相同的，也有认为是不同的两种观点，如果认为是不同的，那么任何一个都不能阐明另一个，如果认为是相同的，那么幻轮在《七品续》中并不清楚，而在黑敌中却很清楚。这样就变成了根本续和解释续颠倒了。如果你们认为无动尊的注释和香帝巴所著的黑敌注释是可靠的，那么这两者都将黑敌和怖畏金刚说成是相似的续，这对你们来说是有害的。因此，在天神瑜伽和事业法等大多数情况下，没有把一个的意义作为解释的对象，而用另一个来解释的方式，而是各自以独立的方式来解释，所以绝对不能把它们当作根本续和解释续来结合。因为天神、咒语、仪轨等有很多相同和不同的地方，如果把它们看作是相似的，在意义上虽然没有看到太大的矛盾，但因为它们是不同种类的续部，所以不应该把黑敌和怖畏金刚看作是相似的概念，而黑敌和六面金刚是可以看作是相似的。阎魔敌尊胜和金刚
English
This is not a necessity. Moreover, some Tibetans consider the Black Enemy to be the root tantra among the three categories of Black Practices, with the other two being its explanatory tantras. They say that Six-Faced Vajra clarifies the magic wheel (khrul 'khor), and that Bhairava clarifies the activities, or dispels negative actions. These claims are mere speculation or hearsay, without any careful reading of the tantric texts. The reason is that these tantras have no basis for being root and explanatory tantras, and no one has authoritatively stated that they are. The Six-Faced Vajra does not contain detailed words explaining the wheel, and its magic wheel is very different from that of the Black Enemy. How can the tantra of the Six-Faced Vajra clarify the magic wheel of the Black Enemy? Although the Seven Sections Tantra speaks of many categories of activities, the Black Enemy has more activities than the Seven Sections Tantra. Even if the manifested activities have more categories than the Seven Sections Tantra, the order of the manifested rituals is more extensive in the Black Enemy. There are two views regarding the magic wheel of the Black Enemy and Bhairava: some consider them to be the same, while others consider them to be different. If they are considered different, then neither can clarify the other. If they are considered the same, then the magic wheel is not clear in the Seven Sections Tantra, but it is clear in the Black Enemy. This would lead to a reversal of the root and explanatory tantras. If you consider the commentary of Acharya Akshobhya and the commentary on the Black Enemy by Shantipa to be reliable, then both of these state that the Black Enemy and Bhairava are similar tantras, which is detrimental to your position. Therefore, in most cases of deity yoga and activities, there is no method of taking the meaning of one as the object of explanation and explaining it with the other. Rather, they are explained in an independent manner. Therefore, it is certain that they should not be combined as root and explanatory tantras. Because there are many similarities and differences between deities, mantras, rituals, etc., if they are considered similar, there is not much contradiction in meaning, but because they are tantras of different lineages, the terms of similarity between the Black Enemy and Bhairava are not desirable, while the Black Enemy and the Six-Faced Vajra can be considered similar. Yamari, Vijaya, and Vajra
Chinese
虽然怖畏金刚续有很多特殊的相似之处，但由于续部的上下大小，不将其归为同类续部，但可以互相补充，如金刚怖畏金刚的修法《勇士集》。另外，六面怖畏金刚二者，所要宣说的根本续，如果一定是《黑敌续》，那么《红阎摩续》第十九品也必然成为六面怖畏金刚二者的宣说根本续，因为将《黑敌续》作为根本续的所有理由，在《红阎摩续》中也全部具备。如果承认这一点，那么六面怖畏金刚二者就必然有两个根本续了。即使那样，上师的口诀以根本和解释的方式结合，也可能没有矛盾。但在此，七怖畏金刚和六面金刚从《黑敌续》中补充过来很有必要，而从这两者向《黑敌续》补充过去则非常少。即使就六面金刚和七怖畏金刚二者而言，从六面金刚向七怖畏金刚补充过来很有必要，而七怖畏金刚向外补充过去则非常少。如果一定要坚持不以根本和解释的方式结合，那么《黑敌续》与其他二者就不能成为相同的解释续，而七怖畏金刚与其他二者则能成为相同的解释续。即使按照口诀的次第随顺，也不应该将《黑敌续》作为根本续，而将其他二者作为解释续。这样，就不需要提及《阎摩敌胜尊》的续部了。黑怖畏三部，红色续二部，这五部也应该知道是互不依赖、各自独立的续部。任何续部，根本解释续都是相互依赖的，根本续不一定依赖解释续，但凡是解释续，就必须依赖各自的根本续。同类续部只是二者相互类似，并非一个必须依赖另一个。第三，这些续部之王的所诠释的粗略方式如下：如是。
English
Although the Vajrabhairava Tantra has many special similarities, it is not classified as a similar tantra due to the high and low, large and small nature of the tantra divisions, but they can complement each other, such as the Vajrabhairava's sadhana, the "Collected Heroes." Furthermore, if the root tantra to be explained by the two, Six-Faced Bhairava, is definitely the Black Enemy Tantra, then the nineteenth chapter of the Red Yamari Tantra will also necessarily become the explanatory root tantra of the two, Six-Faced Bhairava, because all the reasons for considering the Black Enemy Tantra as the root tantra are fully present in the Red Yamari Tantra as well. If this is admitted, then the two, Six-Faced Bhairava, will necessarily have two root tantras. Even so, it is possible that there is no contradiction in combining the guru's instructions in the manner of root and explanation. But here, it is very necessary for the Seven Bhairavas and the Six-Faced One to supplement from the Black Enemy Tantra, while it is very rare to supplement from these two to the Black Enemy Tantra. Even with regard to the two, Six-Faced Bhairava and Seven Bhairavas, it is very necessary to supplement from the Six-Faced One to the Seven Bhairavas, while it is very rare for the Seven Bhairavas to supplement outwards. If one insists on not combining in the manner of root and explanation, then the Black Enemy Tantra cannot become the same explanatory tantra as the other two, while the Seven Bhairavas can become the same explanatory tantra as the other two. Even if following the order of oral instructions, it is not appropriate to consider the Black Enemy Tantra as the root tantra and the other two as explanatory tantras. In that case, there is no need to mention the Yamari Vijayaraja Tantra. The three Black Bhairava cycles, the two Red Tantras, these five should also be known as independent tantras that do not depend on each other. For any tantra, the root-explanatory tantras are said to be interdependent, the root tantra does not necessarily depend on the explanatory tantra, but any explanatory tantra must depend on its own root tantra. Similar tantras are merely similar to each other, and one does not necessarily depend on the other. Thirdly, the rough way in which these kings of tantras express their subject matter is as follows: Thus.
Chinese
一切逝者的身语意黑阎摩敌续：首先，开场白与一般相同。详细阐述了阎摩敌的眷属。发起谈话是由于眷属们的祈请，于是召唤金刚手并对其宣说。然后是生起次第金刚持仪轨，十七小字，十七尊神的现观，以及宣说引出坛城本尊众的咒语。这是区分现观次第的第一部分。 然后是第二品：用五颂赞颂，生处加持，以及绘制坛城等。第三品中，有地基仪轨的祈请，品尝甘露，勾招和安住智慧，五部主尊的座垫，四种事业本尊的观修方式，以及眼药等一些成就。第四品中，以请求词为先导，宣说了息灾、增益、怀爱、勾招、僵直、禁语、诛杀等事业。第五品中，是区分和驱逐，以及这些的幻轮次第。第六品中，是祈请、明咒之主、誓言、灌顶的数量、朵玛仪轨，以及在幻轮上安放咒语的方式。第七品中，是四母的事业，灌顶词，以及勾招等各种各样的行为。第八品中，是教敕轮的教敕，准备土地神，进入坛城的仪轨，灌顶的祈请，空性等三种咒语，以及四种事业火供的差别。第九品中，是降雨，僵直海浪，看见本尊，医治被蛇咬伤，消除头痛，用诅咒杀人，使敌人流浪等，宣说了七种小事业。第十品中，是起尸修法，四门守护的现观，展开虚空中的坛城，门神和天女的座垫，以及随念禅修。第十一品中，是九本尊的清净，生起秘密坛城的行为，手印的特征，明妃禁行的行为，手杖金刚橛的修法，持杖阎摩敌的修法，金刚橛的修法，誓言。
English
The Tantra of the Body, Speech, and Mind of All Sugatas, Black Yamāntaka: First, the introduction is similar to the general one. The retinue of Yamāntaka is elaborated. The conversation is initiated by the retinue's request, so Vajrapani is summoned and spoken to. Then, there is the generation stage Vajradhara ritual, the seventeen small syllables, the Abhisamaya of the seventeen deities, and the mantras for invoking the mandala deities are spoken. This is the first part of separating the stages of Abhisamaya. Then, the second chapter: Praises with five verses, blessing of the sense bases, and drawing the mandala, etc. In the third chapter, there is the prayer for the ground ritual, tasting nectar, invoking and dwelling wisdom, the seats of the five main deities, the meditation methods of the four activities deities, and some accomplishments such as eye medicine. In the fourth chapter, with the request words as the preamble, the activities of pacifying, increasing, magnetizing, invoking, stiffening, silencing, and killing are spoken. In the fifth chapter, there are the distinctions and expulsions, and the order of the illusion wheels of these. In the sixth chapter, there are prayers, vidyādharas, vows, the number of empowerments, the Torma ritual, and how to place mantras on the illusion wheel. In the seventh chapter, there are the activities of the four mothers, the empowerment words, and various actions such as invoking. In the eighth chapter, there is the command of the wheel of command, preparing the earth deity, the ritual of entering the mandala, the prayer of empowerment, the three mantras such as emptiness, and the differences of the four activities' fire offerings. In the ninth chapter, there are raining, stiffening sea waves, seeing deities, healing snake bites, eliminating headaches, killing with curses, making enemies wander, etc., and seven minor activities are spoken. In the tenth chapter, there is the practice of raising the dead, the Abhisamaya of the four gatekeepers, unfolding the mandala in the sky, the seats of the gatekeepers and goddesses, and mindfulness meditation. In the eleventh chapter, there is the purification of the nine deities, the act of generating the secret mandala, the characteristics of the mudras, the conduct of the vidyāvrata, the practice of the vajrakīla, the practice of the Yamāntaka holding the staff, the practice of the vajrakīla, the vows.
Chinese
修法。享用甘露等。第十二品中，四母赞颂之歌，念诵和，数珠和，驱除邪魔和，念诵的量和，朵玛的事业和，供养食物精华，供养供品等。第十三品中，首先金刚空行母十三尊神，此如母续之坛城。之后，损容十三尊神修持地下，马王十三尊神修持虚空行。第十四品中，线的作业，引入弟子，线的作业之续，祈请，地的作业，线的分割，坛城修持，撒彩粉，灌顶的量，降智慧，身像的量度与颜色等，独发母十三尊和，布嘎西单独和，隐身修法，寂静金刚十三尊的修法。第十五品中，除毒母十三尊，咕噜咕咧八臂主尊单独，无身金刚十三尊的修法。第十六品中，为了殊胜成就之义，黑汝嘎十三尊神的修法。第十七品中，本尊生起，祈请以歌劝请，劝请后受用，四瑜伽之认识，十四根本堕等誓言，续之伟大宣说，圆满次第胜义菩提心等宣说。第十八品以续宣说，以故事的方式对金刚手作了嘱托。此处实际有九个坛城，死主和空行母，损容马王独发母，寂静金刚除毒和无身，黑汝嘎之坛城。布嘎西和明妃，单身勇母的修法二者。如是说。此续之王如日月般著名，欲知无上瑜伽死主法类者，对此续应当确定进入，若对此义获得无颠倒之确定，则其他死主法类亦能毫不费力地证悟。如来一切身语意红色死主续之第一品中，广说五尊之现证，略说圆满次第。第六品，第七品，