English
Secondly, relying on the practice of body images, it also proclaims the three main and the latter two of the wheel method's destructive actions to be received again. After that, with the practice of poisonous rats, causing one to stiffen, one classification, three expulsions. Again, two categories of classification, killing one with fire offerings, and again one expulsion and one stiffening each, subjugating one, summoning one, inflicting madness. Killing by burning the wheel method, and again one classification, dismemberment, and causing one woman to stiffen, etc., in general, there are six destructive actions, five expulsions, four classifications, being afflicted by plague, stiffening, suppression, subjugation, summoning, madness, female stiffening, etc., wanting to show these. After that, the accomplishment of actions must be kept secret, as well as the object of who to do things to, and showing the intention, and not making obvious use of cunning, quoting the teachings of other tantras, etc. In the third chapter, connection, the place of mantra collection, the collector, the merit of collecting the root mantra and, the number, collecting the heart mantra and, the merit and number, the action mantra collection and merit and number, the intention and ritual of mantra collection only proclaim the name. In the fourth chapter, the recitation ritual mainly based on the practice of self-generation is proclaimed. From the end of the chapter, the practice between sessions and, the place and, the vows and, the number of recitations of the root mantra and, the benefits, etc., are proclaimed. In the fifth chapter, with the connection preceding, the canvas and, the characteristics of the painter and, the offering and, how to paint the body image and, the place of residence and, the offering of painted Buddha images, etc. In the sixth chapter, with the connection preceding, the place of fierce fire offerings is shown. After that, two killings, two classifications, one expulsion, one stiffening, expelling the city, striving for accomplishing actions and, showing that it must be kept secret, the practice of making a woman stiffen, pacifying fire offerings, increasing fire offerings, summoning fire offerings, madness and, restoring the two substances after they are depleted, making the place one's own, the method of keeping it from declining, making wealth one's own, making the retinue including the king one's own, making the man one's own, making the woman one's own, again
English
There are two types of ྲད་ལས་. Each of subjugation and attraction is mentioned, but all are solely the activities of fire offerings. After that, it is said that there should be no differentiation and that one should practice alone. In the seventh, the last chapter, it is promised to explain, a brief indication is given, killing with the samadhi of wisdom wrath, killing with the actions of fierce messengers, one samadhi of differentiation, two samadhis of expulsion, one samadhi of attraction, a samadhi of nourishing poison, a samadhi of melting, and samadhis of controlling kings, etc., are all mentioned. All activities should be performed with equanimity and firm asceticism, and the tantras, mantras, rituals, and painted images should be kept very secret. It is taught to excellent students who possess the qualities, and others are strictly forbidden to speak of them. This is considered a fragment tantra because it is a section extracted from the extensive tantra, and it is considered a condensed tantra because it extracts the essence. It is also considered like a later tantra because it is said to be the concluding part of the extensive tantra. There are three views, but the middle view is more appropriate, and I think it is a condensed tantra itself. Furthermore, at the end of this, it says, "The noble lama, the great mandala's acharya, Lalitavajra, extracted and completed it." Therefore, some Indians and Nepalese say that it is a commentary treatise because Lalitavajra extracted it from the extensive tantra. But that is not reasonable, because in the authoritative Indian treatises, it is not done in the form of a tantra. The statement that Lalitavajra extracted it does not mean that he made a condensed tantra from the extensive tantra, but rather that he invited it from the vajra place of Oddiyana. This seventh chapter is a wonderful and marvelous tantra like a wish-fulfilling jewel, and even just the presence of the scripture has an incomparable blessing and splendor. Furthermore, there is also a tantra of glorious Vajrabhairava called the fourth chapter of activities. That, along with the chapter of Vajra Iron Chain Woman, and the chapter of the hundred-armed Achala, were translated by Marpa Chokyi Wangchuk Drakpa. Some of these are considered new translations, and some say they are translations of Mardos, but the name Drakpa is not at the end of Mardo's name.
Chinese
认为那是清净的，以及认为不知是谁随意造的，这些都是自相矛盾的。有时又说这是某个可怜的咒师写的，如果是那样，那所谓的清净论典也像彩虹一样消失了。你们这些认为聂、饶、玛、多等译师亲自翻译的论典都不清净的人，却认为某个不知是谁的可怜咒师写的论典非常清净，这真是太可笑了。还有些人这样说：‘要么愚笨但有坚定信仰，那么修持的成就就近；思考和分析的逻辑学家，那么修持的成就就远。’这样说，就说不是汉地的典籍，但实际上没有任何有意义的关联。那意思是说，即使词语上愚笨，但具有信仰的人，成就就近；即使词语上聪明，但用逻辑分析的人，成就就远。如果是这样，那这本来就是密宗普遍的规矩，有什么不合理的呢？如果因为文字非常清晰就认为是藏文，那就读一读经部和成就者们的著作吧，非常清晰的文字数不胜数，会消除你的邪见的。如果因为文字没有威严感，就认为是藏文，那么三类论典本来就是文字具有威严感的，所以没有那个过失。一般来说，文字的威严感大小是译师翻译的差别，所以仅凭这一点不能作为任何理由，而且你们对文字威严感的大小也无法衡量，看起来并不真正了解。而且按照你们的说法，那也要推及到《道果》金刚句也是藏文作品了，因为‘高兴时吃剩饭，羞愧时想呕吐’，以及‘看到各种欲妙而感到高兴’等等，有很多文字威严感小且不优美。因此，汉地的清净论典和续部的词句有什么不同？这两者和藏文作品有什么不同？藏文清净论典和不清净的论典，在词句结构上有什么不同？’如果这样问，那就清楚了，仅仅用谎言和猜测来欺骗愚昧的大众，以及自诩为名相学者的那些人。
English
To consider that pure, and to consider that it is unknown who made it arbitrarily, these are contradictory. Sometimes it is said that this was written by some pitiful mantra practitioner, but if that is the case, then the so-called pure treatise will also vanish like a rainbow. You who consider even the treatises made by actual translators such as Gnyos, Rwa, Mar, and Do to be impure, yet consider a treatise written by some unknown pitiful mantra practitioner to be extremely pure, this is truly laughable. And some say this: 'Either the foolish have steadfast faith, then the accomplishment of practice is near; logicians who contemplate and analyze, then the accomplishment of practice is far.' Because it says this, they say it is not a Han Chinese text, but there is no meaningful connection whatsoever. Its meaning is that even if one is foolish in terms of terminology, but has faith, then accomplishment is near; even if one is clever in terminology, but analyzes with logic, then accomplishment is far. If that is the case, then this is originally the general custom of tantra, what is unreasonable about it? If you think it is Tibetan because the words are very clear, then read the sutras and the works of the accomplished ones, there are countless extremely clear words, which will eliminate your wrong views. If you think it is Tibetan because the words lack majesty, then the three types of treatises are originally words that have majesty, so there is no such fault. In general, the size of the majesty of words is a difference in the translation of the translator, so that alone cannot be a reason for anything, and you cannot measure the size of the majesty of words, and it seems that you do not really understand. Moreover, according to your statement, then it must also be extended to the Vajra verses of the Lamdre (Path and Result) being Tibetan works, because 'When happy, eat leftovers, when ashamed, want to vomit,' and 'Seeing various desirable qualities, feel happy,' etc., there are many words that have little majesty and are not beautiful. Therefore, what is the difference between the pure treatises of Han Chinese texts and the words of the tantras? What is the difference between these two and Tibetan works? What is the difference in the structure of words between pure Tibetan treatises and impure ones?' If you ask this, then it will be clear, only using lies and guesses to deceive the ignorant masses, and those who pretend to be scholars of nomenclature.
Chinese
与其致力于蒙蔽那些拥有纯正无暇之智慧眼者，不如实践毫不掺杂一丝白法的行为。言多必失。此阎魔法王之观想，乃拉里塔于广大续部中所采用，故为续部之类别，并应用于阎魔敌总体的组成部分。楚臣达热之精细仪轨与德乌洛之小观想二者，乃七观想之余论，故归摄于金刚怖畏金刚之法类中。彼等总体而言属于新密咒，其中属于无上瑜伽部，是号称红黑怖畏三尊之续部。此外，时轮金刚与空行海中亦明示了修持阎魔敌总轮之方式。阎魔敌之零星事业，亦见于诸多其他续部。又，所谓《阎魔敌忿怒尊胜续》，此续之体性为行续，然有说为事续者，然此说法乃混合事行二者之流派，故不足为据。此于前弘期翻译。虽有二释，然二者皆似为藏人所著。后弘期，瓦日译师曾略释此续，并翻译了坛城仪轨等。此续八品以上为根本观想，第九品为后观想，第十品为后之又后。其后，第八品名为秘密观想第一。如是直至秘密观想第五。其中，第十一品等七品为补充之品，第十八品等五个秘密观想，乃以其他名相之门而宣说。此续中宣说了以念诵、修持四次第之门，成就悉地之方式甚多。明示之坛城有六，即：众多短矛，众多明桩，众多短矛，众多人尸，众多颅骨，众多尸林之坛城等。此与七观想颇为相合，且对于大威德金刚之法类亦多有近用之处，然因续部之入门各异，故暂且不作详述。
English
Rather than focusing on deceiving those with pure and flawless wisdom eyes, it is better to practice actions that do not mix with even a single white dharma. Enough with elaboration. This contemplation of Yama, the Lord of Dharma, is employed by Lalita within the extensive tantras, therefore it is a category of tantra and is applied as a component of the general Yamāntaka. The detailed ritual of Tsutsun Dhari and the two small contemplations of Teulo are the remaining topics of the Seven Contemplations, therefore they are collected within the Dharma cycle of Vajrabhairava alone. These are generally New Secret Mantra, and within that, the Anuttarayoga, the tantric cycles known as the Three Red-Black Terrors. Furthermore, the methods for accomplishing the general wheel of Yamāntaka are clearly stated in the Kālacakra and Ḍākinījāla. Scattered activities of Yamāntaka also appear in many other tantras. Moreover, this so-called "Yamāntaka, the Wrathful Conqueror Tantra," the essence of this tantra is Kriyātantra, although some explain it as Caryātantra. However, that explanation is a tradition that mixes Caryā and Kriyā, so it is not a valid reason. This was translated during the early dissemination of the teachings. Although there are two commentaries, both seem to be by Tibetans. In the later dissemination, Bari Lotsāwa briefly explained this tantra and also translated the mandala rituals, etc. In this tantra, eight chapters and above are the root contemplation, the ninth chapter is the subsequent contemplation, and the tenth is the subsequent of the subsequent. After that, the eighth chapter is called the first secret contemplation. Likewise, there are up to five secret contemplations. Among them, the eleventh chapter and the following seven are supplementary chapters, and the five secret contemplations, such as the eighteenth chapter, are taught through the gate of other terms. In this tantra, the methods for accomplishing siddhis through the four stages of recitation and practice are taught in great detail. There are six explicitly shown mandalas: many short spears, many clear stakes, many short spears, many human corpses, many skulls, and the mandalas of many charnel grounds. This is quite similar to the Seven Contemplations, and there are also many things that are closely needed for the Dharma cycle of the Great Vajrabhairava, but because the entrances to the tantras are different, I will not elaborate for now.