Chinese
仅仅是模仿了鲁扎，所以这里就不说了。第五部分分为两点：在圣地是如何兴盛的，以及在雪域是如何翻译和确定的。以及对注释的论典在这边翻译了多少的附带说明。第一点是：只说我们的导师的教法在南赡部洲兴盛的情况，简单地说一下这些法的来历。其他洲和其他众生，以及其他世界中的行为，这里不讲，因为那样的想法无法想象，说也说不完。即使是这个洲，也不说其他大地方的事情，只说在圣地和雪山中是如何产生的，作为一种象征。如来涅槃后，直到第三次结集之间，主要以声闻乘为主利益众生。第三次结集后不久，大乘的经部就一起出现在人间并兴盛起来。行续瑜伽续的大部分，以及密集金刚和佛陀和合等无上瑜伽续也出现在人间。从那时起，忿怒尊阎魔敌的咒语传承也开始兴盛。据说在圣地有这样的说法：出现了五个时期。也就是： 欲望成就行各种各样， 有损害者和决定行， 有分者，共五种。 其中第一个时期是欲望成就的时期： 那个时期出现了一百个千的持明者，其中南方地区的金地城市中，国王毗阇耶僧诃带着一千眷属，虽然经常享受五种欲望，但因为成就了薄伽梵阎魔敌的明咒，没有被欲望束缚而解脱，获得了金刚身，住在曼陀罗山王上。据说如此。还有东方城市，叫做扎夏斯瓦米，也就是鱼王。以前是这么叫的。据说那是瓦连德拉的一个分支。那里有个叫猛力财富的国王，成就了阎魔敌的明咒，所有恶毒者都用猛烈的咒语
English
It is only imitating Rudra, so it will not be mentioned here. The fifth part is divided into two points: how it flourished in the holy land, and how it was translated and determined in the snowy land. And an incidental explanation of how much of the commentary treatises have been translated here. The first point is: only speaking of the flourishing of our teacher's teachings in the southern Jambudvipa, and briefly mentioning the origin of these dharmas. The behavior in other continents and other beings, and in other worlds, will not be discussed here, because such thoughts cannot be imagined and cannot be finished by speaking. Even in this continent, we will not talk about other big places, but only talk about how it originated in the holy land and the snowy mountains, as a symbol. After the Tathagata's Nirvana, until the third council, the Shravaka Vehicle mainly benefited sentient beings. Not long after the third council, the Mahayana sutras appeared together in the human world and flourished. Most of the Action Tantra Yoga Tantra and the Anuttarayoga Tantras such as Guhyasamaja and Buddha Samayoga also appeared in the human world. From that time on, the mantra lineage of the Wrathful King Yamantaka also began to flourish. It is said that there is such a saying in the holy land: five periods have appeared. That is: Desire accomplishment conduct various, Those with harm and definite conduct, Those with parts, are five kinds. Among them, the first period is the period of desire accomplishment: At that time, one hundred thousand vidyadharas appeared, among them, in the city of Gold Land in the southern region, King Vijaya Simha, with a thousand retinues, although he often enjoyed the five desires, because he accomplished the vidya-mantra of Bhagavan Yamantaka, he was not bound by desires and was liberated, obtained the Vajra body, and lived on Mount Mandara. It is said so. There is also the eastern city, called Jhashaswami, which means Fish King. It used to be called that. It is said that it is a branch of Varendra. There, a king named Forceful Wealth accomplished the vidya-mantra of Yamantaka, and all malicious ones used fierce mantras.
Chinese
以杀、逐、分、压、僵等加以惩罚，并使其复原，行持正法。最终，连同眷属一千人，成就了持明者。据说此人居住在阎罗王的供奉处。又在西方哈拉地区，有一位名叫帕拉夏玛茹阿匝者，成就了一切语言的表达。连同眷属一千人，成就了持明者的事业后，据说前往了圣妙吉祥的刹土。北方有个叫亚瓦纳的地方，据说现在被称为卡贝拉的穆斯林城市就是这里。那里出现了一位名叫纳给德拉德瓦龙王神的国王。他也安乐地治理着国家。活到一百岁，年老体衰时，一位见到圣妙吉祥的僧人赐予了阎罗敌的明咒，因此迅速成就，没有了衰老的痛苦。以老人的形象再次存在了一百年，最终连同眷属一千人，成就了持明者。又在北方克什米尔地区，有一位名叫哈日哈拉者，由于成就了薄伽梵阎罗敌的明咒，便将附近的所有地区都掌握在手中，成为了统治十万城市的国王。十二年中修持咒语的行为，最终连同眷属一千人，成为了持明者。这些只是例子，依靠阎罗敌的咒语续部，获得了金刚身者出现了无数。如此，第一时期大约一百或两百年。第二时期是成就各种行为者，此后大约三百年间，进入阎罗敌坛城的人，没有一个没有成就的。虽然也有很多人获得了大手印的成就，但用剑、起尸、服食精华等年的修法可以成就，而息等细微的一切，六个月内没有不能成就的方法。地下、地上等持明者也出现了很多。没有获得阎罗敌灌顶的人，不能在一起念诵咒语，如果念诵，没有获得灌顶者的身体会立刻燃烧、干燥或坏掉，因此念咒者们只能独自念诵。那时，南方有一位商人
English
Punishing with killing, expelling, separating, suppressing, stiffening, etc., and restoring them, he upheld the true law. Eventually, together with a thousand attendants, he became a vidyadhara. It is said that he resides in the place of offering to the King of Yama. Also, in the western region of Hala, there was one named Parashamararaja, who accomplished all expressions of speech. Having accomplished the work of a vidyadhara with a thousand attendants, it is said that he went to a pure land of the noble Manjushri. In the northern region called Yavana, it is said that the Muslim city of Kabhe now called is this one. There, a king named Nagedradeva Naga Lord God appeared. He also ruled the kingdom peacefully. When he reached the age of one hundred and became old and frail, a monk who had seen the face of the noble Manjushri bestowed the vidya-mantra of Yamari, and thus he quickly attained accomplishment and had no suffering of old age. In the form of an old man, he remained for another hundred years, and finally, together with a thousand attendants, he became a vidyadhara. Also, in the northern region of Kashmir, there was one named Harihara, who, having accomplished the vidya-mantra of the Bhagavan Yamari, took control of all the surrounding lands and became the king who ruled over a hundred thousand cities. Having practiced the conduct of mantra for twelve years, he eventually became a vidyadhara with a thousand attendants. These are just examples. Relying on the mantra-tantra of Yamari, countless beings who obtained the vajra body appeared. Thus, the first period was about one or two hundred years. The second period was the accomplishment of various practitioners. After that, for about three hundred years, there was not a single person who entered the mandala of Yamari who did not attain accomplishment. Although many also attained the siddhi of Mahamudra, things like sword, corpse raising, essence extraction etc. could be accomplished with a year's practice, and there was no way that all subtle things like pacification etc. could not be accomplished in six months. Many vidyadharas of underground, above ground, etc. also appeared. Those who have not received the empowerment of Yamari cannot recite mantras together in the same house, because if they recite, the body of the one who has not received the empowerment will immediately burn, dry up, or be destroyed. Therefore, the mantra reciters are said to recite alone. At that time, in the south, a merchant
Chinese
名叫阿惹和萨惹的两个孩子，从同一个上师那里获得了阎魔敌的灌顶。每天早晨，他们在画像前念诵一百零八遍咒语。阿惹在一年左右后，在商铺里做生意时，身体轻盈，心情愉悦，进入了禅定状态。他去了一个遥远的地方，为了不被欺骗，被四个狡猾的强盗抓住了。当他被绳索捆绑时，仅仅忆念咒语，绳索就断了。当他被戴上铁镣时，铁镣也像水一样融化了。他忆念商铺，就回到了商铺。在路上，他看到一个宝藏，出于慈悲心，他呼唤那些强盗，并随意地把宝藏分给他们。儿子萨惹在一个傍晚拿着棍子去放牧。那时，从他自己的身体里发出了咒语的声音和光芒。挥舞棍子时，棍子燃烧起来。他拿着燃烧的棍子赶着牲畜，牲畜的角上也燃烧起来。当他回来到家门口时，从天空中传来声音，说要做这样的仪式。按照声音的指示去做后，他和牲畜都变成了具有神通的身体。十二年中，他展示了许多奇妙的幻术，最后他说要去须弥山顶，然后就无影无踪了。这个故事说明了这一点。在那之前，阎魔敌的法门从未散乱地流传给没有资格的众生，只在有资格的人中流传。据说第三个有害的时期大约是五百年，但这似乎并不确定。有害的意义是，即使是那些不是为了有资格的人而调伏的对境，但却具有能够成就各种显密法门之强大业力的人，也因为能力而危害众生，并且在不适当的时间和地点显现神通，这也会导致修行者自身产生罪恶。这仅仅是说由于时代的力量，这种情况发生了很多。即使在那时，也有很多有资格的人获得了成就，并且并非没有广泛地利益众生。虽然这样的例子数不胜数，但这里仅举一个故事为例：在月藏国王时期，在某地。
English
Two children named Ara and Sara received the empowerment of Yamantaka from the same teacher. Every morning, they recited the mantra one hundred and eight times in front of a painted image. After about a year, Ara, while doing business in the shop, felt light in body and joyful in mind, and entered a state of Samadhi. He went to a distant place, and to prevent being deceived, was captured by four cunning robbers. When he was bound by ropes, the ropes broke merely by remembering the mantra. When he was shackled with iron fetters, the fetters melted like water. Remembering the shop, he returned to the shop. On the way, he saw a treasure, and out of compassion, he called those robbers and gave them whatever they wanted from the treasure. The son Sara, one evening, took a stick and went to herd the cattle. Then, the sound of mantra and rays of light emanated from his own body. When he waved the stick, it burst into flames. He drove the cattle with the burning stick, and flames also burned from the horns of the cattle. When he returned and reached his house, a voice came from the sky, saying to perform such and such rituals. After doing as instructed by the voice, he and the cattle transformed into bodies endowed with magical powers. For twelve years, he displayed many wonderful illusions, and finally said that he was going to the summit of Mount Sumeru, and then disappeared without a trace. This story illustrates this point. Before that, the teachings of Yamantaka were never scattered and spread to unqualified beings, but only flourished among those who were qualified. It is said that the third harmful period is about five hundred years, but this seems uncertain. The meaning of harmful is that even those who are not objects of taming for the sake of the qualified, but who have great karmic force capable of accomplishing various Sutra and Tantra practices, also harm sentient beings through their abilities, and manifesting powers at inappropriate times and places also causes sin for the practitioners themselves. This is merely saying that due to the power of the times, such things happened a lot. Even at that time, many qualified people attained accomplishments, and it was not the case that they did not extensively benefit sentient beings. Although there are countless such examples, here is just one story as an illustration: During the time of King Chandra Gupta, in a certain place.
Chinese
在奥迪比夏，有一位名叫“种种生处”的商人子弟出家，精通三藏后，在一处森林的洞穴中禅修。一天晚上，他走出洞穴，看到一块石板上闪耀着强烈的光芒。他将其视为征兆，第二天早晨去看，发现是一把用名为“贝康康”的树木制成的剑。他没有触摸它，而是每天都去看它。夏天的时候，剑上会散发出云雾，他多次看到奥迪比夏地区下大雨，感到非常惊讶。在梦中，有人告诉他，这是居住在这座山上的持明者的游戏。因此，他渴望见到那位持明者，于是环绕着那片山林，长期祈祷。一次，一块像镜子一样平滑坚硬的岩石打开了一扇门，他进入其中，向一位居住在那里的持明者顶礼膜拜。他的名字是阿难陀巴德·光芒无边。有些版本也说是阿难陀巴克特拉。他向他祈祷，持明者幻化出阎魔敌（梵文：Yamāntaka）的坛城，并赐予灌顶，授予法器金刚杵。种种生处也拿着金刚杵，禅修了六个月。金刚杵发出光芒照在他的身上，他变成了虹身。为了后世众生的利益，那里有他的脚印。与此大致同时，一位花鬘传承者也精进地念诵和禅修阎魔敌的本尊咒语。当他摇动花鬘时，花鬘像在飞舞，地面震动，花鬘的痕迹清晰地显现在石头上。拉达克的名称被称为“殊胜花鬘”。据说在布沙纳地区的山上，他的肉身至今仍然存在，并且获得了非常多的成就。关于有害行为的故事：高里国王心髓明点的臣子，婆罗门查纳卡就是这样的人。他亲眼见到了阎魔敌。通过神通行为，他杀死了大约三千人，使大约一万人发疯。还有分离、驱逐、僵硬、感官受损等等非常多的危害。他摧毁了大约十六个方向之王的统治。因为他的罪恶，他堕入了地狱。
English
In Oḍiviśa, there was a merchant's son named 'Various Sources,' who, after becoming a renunciate and mastering the three baskets (Tripitaka), meditated in a cave in the forest. One night, he went outside the cave and saw a slab of stone shining with intense light. Taking it as a sign, he looked at it the next morning and found a sword made from a tree called 'Bekangkang.' Without touching it, he went to see it every day. In the summer, clouds would emanate from the sword, and he often saw heavy rain falling in the Oḍiviśa region, which greatly surprised him. In a dream, he was told that this was the play of a vidyādhara (knowledge-holder) residing on this mountain. Therefore, he became eager to see that vidyādhara and circumambulated that mountain forest, praying for a long time. Once, a rock surface as smooth and hard as a mirror opened a door, and he entered it, prostrating to a vidyādhara residing there. His name was Ananta Bhāte, 'Infinite Light.' Some versions also say Ananta Bhaktra. He prayed to him, and the vidyādhara manifested the mandala of Yamāntaka and bestowed empowerment, handing over a vajra as a symbolic weapon. Various Sources also held that vajra and meditated for six months. Light blazed from the vajra and struck his body, transforming him into a rainbow body. For the benefit of future sentient beings, there are his footprints there. Around the same time, a garland-maker also diligently recited and meditated on the deity mantra of Yamāntaka. As he shook the garland, the garland seemed to fly, the ground shook, and the traces of the garland clearly appeared on the stone. The name of Ladakh is called 'Supreme Garland.' It is said that his physical body still remains on the mountain in the Bhushana region, and he has attained very many siddhis (accomplishments). A story of harmful actions: The minister of King of Gauri, the essence-point, the Brahmin Chanaka, was such a person. He personally saw Yamāntaka. Through acts of abhicāra (sorcery), he killed about three thousand people and drove about ten thousand people mad. There were also very many harms such as separation, expulsion, rigidity, impairment of the senses, and so on. He destroyed about sixteen kingdoms of the directional kings. Because of his sins, he fell into hell.