English
Practice methods. Enjoying nectar and so on. In the twelfth chapter, the song of praise by the four mothers, recitation, rosary, subduing demons, the measure of recitation, the activity of torma, offering the essence of food, offering offerings, and so on. In the thirteenth chapter, first, the thirteen deities of Vajra Dakini, this is like the mandala of the Mother Tantra. Then, the thirteen deities of Harmful Beauty practice underground, and the thirteen deities of Hayagriva practice sky-faring. In the fourteenth chapter, the work of drawing lines, introducing disciples, the continuation of the work of drawing lines, supplication, the work of the earth, the division of lines, the practice of the mandala, scattering colored powder, the measure of empowerment, descending wisdom, the measurement of the body image with colors, the thirteen deities of Ekajati, Pukkasi alone, the practice of invisibility, and the practice method of the thirteen deities of Peaceful Vajra. In the fifteenth chapter, the thirteen deities of the Poison-Removing Mother, Kurukulle with eight arms as the main deity alone, and the practice method of the thirteen deities of Bodiless Vajra. In the sixteenth chapter, for the sake of supreme accomplishment, the practice method of the thirteen deities of Heruka. In the seventeenth chapter, the generation of the main deity, urging with songs of supplication, enjoying after urging, the recognition of the four yogas, vows such as the fourteen root downfalls, the great declaration of the tantra, the ultimate bodhicitta of the completion stage, and so on are spoken. The eighteenth chapter speaks of the tantra, and Vajrapani is entrusted in the manner of a story. Here there are actually nine mandalas: Yamantaka and Dakini, Harmful Beauty, Hayagriva, Ekajati, Peaceful Vajra, Poison-Removing, Bodiless, and the mandala of Heruka. Pukkasi and Vidyadhari, the practice methods of the single heroine, two. Thus it is said. This king of tantras is famous like the sun and moon, and those who wish to know the Yamantaka cycle of Anuttarayoga should definitely enter this tantra, and if one obtains an undeluded certainty about its meaning, then one can also effortlessly realize the other Yamantaka cycles. In the first chapter of the Tantra of Red Yamantaka, the body, speech, and mind of all the Tathagatas, the realization of the five deities is extensively explained, and the completion stage is briefly explained. Sixth chapter, seventh chapter,
Chinese
讲述了安立标志、供养手印、身语意加持、生殖加持、享用甘露、方位象征、墙壁的层级、四无量、观修空性的方式、防护轮、法源、赞颂具誓言的修行者。之后，在那处境中，天女祈请后，讲述了四十九格幻轮的绘制方式、梦的征兆、五大次第累积、宫殿、天神的坐垫、迎请智慧尊、勾招安住、坛城供养、誓言的教示、在格子上书写字母的方式、绘制轮时所作事业的次第、轮的利益等。又作请问，讲述了轮的绘制处、安立处、缠绕的线、朝向的方向、供养的方式，以三摩地和真言的不同劝请词，讲述了寂静、僵直、杀害、分离、传染、增益、怀爱、勾招、隐形、不沉入水中、守护兵器、于虚空行走等。再次请问后，讲述了第一个总结偈。之后，讲述了以三摩地为先导的朵玛仪轨、赞颂、念诵的对境、怀爱的必要、四灌顶的体性、如实观修的方式、上师的誓言、后得的禅定、欲妙的供养、以灌顶手印进行灌顶的方式、轮的赞颂、轮的修持方式、地基仪轨、向弟子灌顶的方式、火供、朵玛的量、火供的真实意义、猛厉的火供等，讲述后，讲述了中间的总结偈。之后，讲述了观察明妃、生殖之差别、ཨཱ་ལི་ཀཱ་ལིའི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）真实意义、最后的总结偈等。此处讲述了真实显现的唯一坛城。此续部清晰明了，对于密咒总体的理解，以及在怖畏金刚法类中也有很多可应用之处。这些如上所说，属于无上瑜伽怖畏金刚法类中，属于大贪欲部的续部，但在汉藏两地，黑怖畏金刚互相补充的部分较多，在藏地，之前有敌面怖畏金刚三尊，之后有红黑怖畏金刚三尊的说法，大部分是互相补充的
English
It explains the establishment of signs, the offering mudra, the blessings of body, speech, and mind, the blessings of generation, the tasting of nectar, the representation of directions, the levels of the wall, the four immeasurables, the method of meditating on emptiness, the protection wheel, the origin of Dharma, and praises for practitioners who uphold their vows. Then, in that context, after the goddess made a request, it explains how to draw the illusion wheel with forty-nine grids, the signs of dreams, the sequential accumulation of the elements, the palace, the seats of the deities, the invocation of wisdom deities, the summoning and abiding, the mandala offering, the teaching of vows, the method of writing letters on the grids, the sequence of actions when drawing the wheel, and the benefits of the wheel. Again, upon request, it explains the place for drawing the wheel, the place for establishing it, the thread for wrapping, the direction to face, the method of making offerings, and through different exhortations of samadhi and mantra, it explains pacifying, stiffening, killing, separating, infecting, increasing, subjugating, summoning, invisibility, not sinking in water, protecting weapons, and traveling in the sky. Upon further request, it explains the first concluding verse. After that, it explains the torma ritual preceded by samadhi, praises, the object of recitation, the necessity of subjugation, the nature of the four empowerments, the method of contemplating reality as it is, the guru's vows, post-meditation, the offering of desirable objects, the method of bestowing empowerment with empowerment mudras, the praise of the wheel, the method of relying on the wheel, the ground ritual, the method of empowering disciples, the fire offering, the measure of the torma, the true meaning of the fire offering, and fierce fire offerings. After explaining these, it explains the middle concluding verse. After that, it explains examining the consort, the differences in generative substances, the true meaning of ཨཱ་ལི་ཀཱ་ལིའི་（藏文，梵文天城体，梵文罗马拟音，Āli Kāli，元音和辅音）, and the final concluding verses. Here, it explains the single mandala that is actually manifested. This tantra is clear and understandable, and it seems that there are many useful applications for the general understanding of mantra and within the Vajrabhairava cycle as well. These, as mentioned above, belong to the Anuttarayoga Vajrabhairava cycle, and are tantras of the great desire class, but in both China and Tibet, the Black Vajrabhairava mutually complements each other to a large extent. In Tibet, there was previously the triad of Enemy Face Vajrabhairava, and later the triad of Red and Black Vajrabhairava, and most of them are mutually complementary.
Chinese
应当这样做。那样也好。因为诸佛、真言和仪轨的次第都协调一致，而且教法传承也多见保持关联，又说续部是通过其他续部来了解的。特别是殊胜的阎魔敌，吉祥金刚怖畏大续被称为大嗔怒续。上师们也认为此续有广大的十万颂。十地菩萨说，瑜伽后续有三万六千颂。金刚成就阿阇黎说，有广续一万八千颂，这些都不矛盾，主要相信大菩萨所说。现在的第七品据说有三百颂。因此，金刚怖畏的三百品也指这个，认为有三百章节是错误的。此续没有开端，承诺宣说并说明必要性后，讲述了处所的分类、果、事业和成就、近修、绘制彩粉坛城、供养、修持和大修持等，这是第一品。讲述了处所、绘制坛城和供养，因此也讲述了灌顶坛城的绘制和修持、近修和修持，以及大修持的所有坛城，但主要是近修。此续主要讲述生起次第和事业，共同成就也以一个仪轨来修持，因此，理解第一品的实践和意义非常重要。然而，大多数人似乎只抓住字面意思，而不理解其深层结构。应该理解，此续的道次第结构需要从第一章来理解。
English
It should be done this way. That is also good. Because the order of deities, mantras, and rituals are harmonious and consistent, and the Dharma traditions are often seen to maintain connections, and it is also said that tantras are understood through other tantras. In particular, the extraordinary Yamantaka, the glorious Vajrabhairava Tantra, is called the Great Wrath Tantra. The previous lamas also considered this tantra to have a vast hundred thousand verses. The Ten Bhumi Bodhisattva said that the Yoga Subsequent Tantra has thirty-six thousand verses. Acharya Vajrasiddha said that there is a vast tantra of eighteen thousand verses, all of which are not contradictory, but mainly believe in what the Great Bodhisattva said. The current seventh chapter is said to have three hundred verses. Therefore, the three hundred chapters of Vajrabhairava also refer to this, and it is wrong to think that there are three hundred chapters. This tantra has no beginning, and after promising to explain and explaining the necessity, it explains the classification of places, fruits, activities and accomplishments, approaching, drawing colored powder mandalas, offerings, practice, and great practice, etc. This is the first chapter. It explains the places, drawing mandalas, and offerings, so it also explains the drawing and practice of the empowerment mandala, approaching and practicing, and all the mandalas of great practice, but mainly approaching. This tantra mainly explains the generation stage and activities, and common accomplishments are also practiced with one ritual, so it is very important to understand the practice and meaning of the first chapter. However, most people seem to only grasp the literal meaning and do not understand its deep structure. It should be understood that the structure of the path stages of this tantra needs to be understood from the first chapter. From the second chapter, it is promised to explain the activities, mainly explaining the expression, the activity of heating the single wheel amulet, being affected by epidemics, the activity of hiding the polluted wheel, and that wheel.
Chinese
其次是依靠身像的修法，还宣说了轮法的诛业主要三种和后两种的再次受持。其后，以毒鼠的修法使僵直一个，分类一个，驱逐三个。又是分类的类别两个，以火供诛杀一个，又驱逐和僵直各一个，摄伏一个，勾招一个，施加疯狂。以焚烧轮法的方式诛杀，又分类一个，肢解，以及使女子僵直一个等，总的来说是诛业六个，驱逐五个，分类四个，瘟疫所侵，僵直，镇压，摄伏，勾招，疯狂，女子僵直等，想要显示这些。其后，事业成就必须保密，以及对谁做事的对境，以及显示发心，以及莫作显用狡诈，引用其他续部的教证等。第三品中，连接，咒语收集之处，收集者，收集根本咒的功德和，数量，收集心咒和，功德和数量，事业咒收集和功德和数量，咒语收集的发心和仪轨仅仅宣说了名称。第四品中，宣说了以自生次第的修法为主的念诵仪轨。从章节的结尾部分来说，宣说了座间行仪和，处所和，誓言和，根本咒的念诵数量和，利益等。第五品中，以连接前行，画布和，绘画者的特征和，供养和，身像如何绘画和，安住的处所和，绘画佛像供养等。第六品中，以连接前行，显示了猛烈的火供之处。其后，诛杀两个，分类两个，驱逐一个，僵直一个，驱逐城市，对于成办事业努力和，显示必须保密，使女子僵直的修法，息灾火供，增益火供，勾招火供，疯狂和，两种物质耗损后重新恢复，使地方成为自己的，使它不衰败的方法，使财物成为自己的，使包括国王在内的眷属成为自己的，使男子成为自己的，使女子成为自己的，又ྲད་ལས་有两种。 摄受和勾招各说了一种，总而言之都是火供的事业。 之后说不做分别，独自修持。 在最后第七品中， 承诺宣说， 略作指示， 以智慧忿怒的禅定杀害， 以凶猛使者的行为杀害， 分别的禅定一种， 驱逐的禅定两种， 勾招的禅定一种， 毒药滋养的禅定， 融化的禅定， 支配国王等的禅定等都说了。 所有事业平等安住，必须以坚定的苦行来修持， 续、咒、仪轨、画像等都必须非常保密， 向具足殊胜相的弟子传授， 对其他人严密封口等都说了。 这部是从广续中单独摘出的片段，被认为是片段续，也有人认为是摘取了精华要义的略续，也有人说是广续的结尾部分，所以被认为是后来的续，有三种观点。 但以中间的观点为妥当，我认为是略续。 另外，在这部经的结尾写着：大德上师，大坛城的阿阇黎，拉里达瓦日拉摘出并完成。 由此看来，因为拉里达瓦日拉是从广续中节略出来的，所以有些印度和尼泊尔人认为这是注释性的论著。 但那是不合理的，因为在印度的合格论著中，没有做成续的样子。 所谓拉里达瓦日拉摘出，不是从广续中做成节略续的意思，而是指他从金刚座邬金迎请的意思。 这第七品是稀有罕见，犹如如意宝珠般的续， 甚至仅仅是经书存在，也具有无与伦比的加持光辉。 另外，也有一部吉祥金刚怖畏金刚的续，名为第四品事业。 那个和金刚铁链女的品，以及不动明王百臂的品，都是玛尔巴·曲吉旺秋扎巴翻译的。 其中一些被认为是新译，也有人说是玛尔多的翻译，但是玛尔多名字的结尾没有扎巴的名字。