Chinese
仁嘉三位：堪钦喜饶多吉，喇嘛曲巴喜饶，郭珠扎巴炯乃，玛顿坚赞巴，从杰乔坚赞以下如乔律。饶派十三尊怖畏金刚的传承是：可以像罗浪八轮的不共传承一样。饶曲热，饶衮却僧格，达玛僧格，喜饶坚赞，嘉旺秋坚赞，嘉顿衮噶尊哲，丹玛瓦尊哲绛曲，曲杰索南云丹，喇嘛扎巴坚赞，喇嘛衮却华，帕巴德觉巴，饶班钦巴，根本上师饶楚赤等获得，他传给我。又是索南云丹，格勒桑波巴，帕巴德觉巴也可以。或者饶喜坚，康巴衮却仁钦，喇嘛卓喀瓦，喇嘛孜吉巴，喇嘛仁钦嘉措。又一种传承方式是：荣巴喜雄，蒋扬尼阿吉，喇嘛衮桑瓦。或者：喜托仁嘉，古荣衮嘉，巴顿巴，楚嘉巴，衮桑楚嘉二人向蒋热请教。之后瞻布林尼玛，饶衮噶僧格，班钦巴以下如前。又是嘉顿，康巴云丹敦，却登嘎波巴桑吉杰，拉索南仁钦，洛本索南嘉乔，杰桑仁，饶衮噶僧格等如上可知。十三尊的灌顶，从觉丹措巴曲隆瓦的堪钦蒋扬仁嘉的灌顶仪轨上，加上扩大的仪轨，以及仲云巴的注释等的教证，堪钦仁波切隆热嘉措处也获得过，但是没有请求传承。又是喇嘛尼美扎嘉，尊给华，格桑瓦这样称呼也可以。杰珠秋的闻法记录中：尼美巴，尊巴，格桑瓦，喇钦曲巴瓦，喇嘛南喀多吉，饶顿巴，杰绛林巴华丹楚赤，杰珠秋说听闻过，如果这确实是罗浪八轮，那么布顿似乎没有做太多的罗浪八轮，所以是十三尊的。
English
The three Rin Gyals: Khenchen Sherab Dorje, Lama Chopal Sherab, Godruk Drakpa Jungne, Marton Gyaltsenpa, from Kyechok Gyaltsen onwards, like Kyo Lugs. The Ra tradition's thirteen-deity Vajrabhairava lineage is: it can be done like the uncommon lineage of the Ro Lang Eight Cycles. Ra Chö Rab, Ra Könchok Senge, Dharma Senge, Sherab Gyaltsen, Gya Wangchuk Gyaltsen, Gya Tön Kunga Tsöndrü, Dangsmawa Tsöndrü Jangchub, Chöje Sönam Yönten, Lama Drakpa Gyaltsen, Lama Könchok Palwa, Phakpa Dejorpa, Ra Panchenpa, Root Lama Ra Tsultrim etc. obtained, he passed it on to me. Also Sönam Yönten, Gelek Sangpopa, Phakpa Dejorpa is also acceptable. Or Ra Shé Gyal, Khampa Könchok Rinchen, Lama Dro Kharwa, Lama Zijiwa, Lama Rinchen Gyatso. Another lineage is: Rongpa Sher Song, Jamyang Nyakchik, Lama Kön Sangwa. Or: Zhi Tok Rin Gyal, Gurum Kön Gyal, Bagtönpa, Tsul Gyalpa, Kön Sang Tsul Gyal two asked Jamyang Ral. After that Dzambuling Nyima, Ra Kunga Senge, Panchenpa onwards as before. Also Gya Tön, Khampa Yönten Dün, Chöten Karpopa Sangye Kyab, Lha Sönam Rinchen, Lopön Sönam Gyalchok, Je Sam Rin, Ra Kunga Senge etc. should be known as above. The thirteen-deity empowerment, from the empowerment ritual of Khenchen Jamyang Rin Gyal of Jöden Tsokpa Chölungwa, plus the expanded ritual, and the teachings of Trom Yönpa's commentary etc., were also obtained from Khenchen Rinpoche Lungrik Gyatso, but the transmission was not requested. Also Lama Nyamme Drak Gyal, Zungkyi Palwa, Ge Sangwa can also be called that. In Je Drolchok's hearing record: Nyammeba, Zungpa, Ge Sangwa, Lachen Chöpalwa, Lama Namkha Dorje, Ra Tönpa, Je Jamyang Lingpa Paldan Tsultrim, Je Drolchok said he had heard it, if this is indeed the Ro Lang Eight Cycles, then Butön seems not to have done much of the Ro Lang Eight Cycles, so it is the thirteen-deity.
Chinese
是传承吗？如果是这样，那么杰·华措巴（Rje dpal tshul pa）从成就自在金刚持根本上师那里听受过。我自己也获得了可以念诵的灌顶。虽然有传承追溯没有完成的口头教诲，但这样做可以吗？又，持咒者贡噶扎巴（Kun dga' zla ba）也有八寒林（ro langs brgyad bskor）的自生本尊法。在做四门坛城（dkyil 'khor sgo bzhi pa）的修法时，他向格桑巴（dge bzang pa）请教，追溯到嘉顿（rgya ston）的传承。虽然格桑巴有十三尊（bcu gsum ma）和八寒林的不同的传承，但他似乎混淆了。从玛尔（mal）派和俄尔（ngor）派传承下来的，杰·衮秋伦珠（Rje dkon mchog lhun grub）从贤哲蒋巴（mkhas mchog byams pa）之名者那里听受过。一般来说，虽然也有这样的情况，但这里不希望这样。还有，十三尊的传承有饶乌色（rwa 'bur seng），嘎洛（rga lo），竹古喀那巴（gru gu mkhar sngon pa），饶本曲英巴（rwa ban chos dbyings pa），曲桑珠（chos bsam 'grub），曲扎西（chos bkra shis），喜饶僧格（shes rab seng ge），衮噶僧格（kun dga' seng ge），曲吉僧格（chos kyi seng ge），蒋扬洛哲（'jam dbyangs blo gros），楚臣南嘉（tshul khrims rnam rgyal）。这样追溯传承也是好的，因为是加持传承。这是讲述传承次第的章节。 现在要讲述一些必要的细小部分。从阿阇黎利拉瓦智ra（slob dpon li la badzra）所著的《八寒林修法》中，讲述了一个三面六臂的忿怒十尊的护轮。但现在那个没有传承和口诀。实际上，那是从《密集》耶谢夏（'dus pa ye shes zhabs）派的仪轨中摘取的，不是死神法的自身法。耶谢夏派有甚深广大的乌瑟尼沙（梵文，Uṣṇīṣa）甘派的口诀，修持那个是最好的。而且，那个也不能夹杂在红黑怖畏三尊的生起次第中修持，要分开修持。乌瑟尼沙饶派的仪轨，虽然是《密集》耶谢夏派和金刚帐篷的口诀的补充，遣除很甚深广大，但不能加入到阎魔法王的修法中。虽然应该分开修持，但一个念诵仪轨已经单独讲述过了。乌瑟尼沙两派被称为是显现征兆，做了又做的事情，实际上看来也是那个样子，那个口诀要从古籍中了解。现在是讲述修持金刚怖畏次第的菩萨。
English
Is it a lineage? If so, then Je Pal Tsulpa heard it from the accomplished Vajradhara root guru. I myself have received the empowerment to recite it. Although there are oral teachings for which the lineage tracing has not been completed, is it okay to do it that way? Also, the mantra holder Kunga Zlawa also has the self-generation practice of the Eight Charnel Grounds. When doing the practice of the Four-Doored Mandala, he inquired with Gewasangpa, tracing the lineage back to Gyaton. Although Gewasangpa has different lineages for the Thirteen Deities and the Eight Charnel Grounds, he seems to have mixed them up. The lineage from the Mal and Ngor traditions, Je Konchok Lhundrup heard it from the wise Jampa. Generally, although there are such cases, it is not desired here. Also, the lineage of the Thirteen Deities includes Rawa Wurseng, Galo, Drukgu Kharnapa, Rawaben Choyingpa, Cho Samdrub, Cho Tashi, Sherab Sengge, Kunga Sengge, Chokyi Sengge, Jamyang Lodro, and Tsultrim Namgyal. Tracing the lineage in this way is also good because it is a lineage of blessings. This is the section on explaining the order of the lineage. Now, I will speak about some necessary minor parts. From the practice method of the Eight Charnel Grounds composed by Acharya Lilavajra, a protective wheel of the ten wrathful deities with three faces and six arms is described. But nowadays, there is no transmission or secret instruction for that. In reality, that was taken from the practice of the Guhyasamaja Yeshe Zhab tradition, not the Yamantaka's own tradition. The Yeshe Zhab tradition has profound and vast secret instructions of the Ushnishasita of the Ngen tradition, so practicing that is the best. Moreover, that should not be mixed into the generation stage of the three red-black fearful deities, but should be practiced separately. The Ushnishasita Rawa tradition, although it is a supplement to the Guhyasamaja Yeshe Zhab tradition and the Vajra Tent's secret instructions, and the reversal is very profound and vast, it should not be included in the practice of Yamaraja. Although it should be practiced separately, a recitation practice has already been explained separately. The two Ushnishasita traditions are said to be things that show signs and are done and done, and in reality, it seems to be that way, the secret instruction of that should be learned from old texts. Now is the bodhisattva who explains the order of practicing Vajrabhairava.
English
Arising from the compilation. The ritual of the protection wheel is as follows: If you prefer elaboration, then first perform refuge, bodhicitta, the hundred-syllable mantra, tsok offering, daily confession, taking vows, and the four immeasurables. If you prefer brevity, then first perform only refuge and bodhicitta. The main practice is: Om Svabhava... Om Shunyata... From emptiness, from yaṃ (藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：) arises a blue wind mandala, shaped like a bow, marked with a victory banner. Above that, from raṃ (藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：) arises a red fire mandala, shaped like a triangle, marked with flames. Above that, from vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：) arises a white water mandala, shaped like a circle, marked with a vase. Above that, from laṃ (藏文，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：) arises a yellow earth mandala, shaped like a square, marked with a vajra. Above that, from suṃ (藏文，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：) arises Mount Meru, the king of mountains, made of four kinds of precious jewels. Above that, from paṃ (藏文，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：) arises various lotuses, and from raṃ (藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：) arises a sun mandala. Above that, from hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：) arises the center of various vajras, marked with hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：). From that, rays of light emanate in the ten directions. The entire environment is a vajra fence, with a tent and canopy above, and a net of arrows and a burning mountain of fire outside. Om Medhini Vajri Bhava Vajra Bandha Hūṃ Hūṃ Phat Phat. Om Vajra Prakara Hūṃ Vaṃ Hūṃ. Om Vajra Panjara Hūṃ Vaṃ Hūṃ. Om Vajra Vitana Hūṃ Vaṃ Hūṃ. Om Vajra Sara Jala Tram Sam Tram. Om Vajra Jwala Anala Arka Hūṃ Hūṃ Hūṃ. Inside the protection wheel, above the lotus arising from paṃ (藏文，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：) and the sun mandala arising from raṃ (藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：), from bhrūṃ (藏文，梵文天城体：भृं，梵文罗马拟音：bhrūṃ，汉语字面意思：) arises the abode wheel of Manjushri Yamantaka, a yellow wheel with eight spokes, sharp at the tips, rotating clockwise continuously. In the center of the wheel are a lotus arising from paṃ (藏文，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：) and a sun arising from raṃ (藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：), upon which are the seats of the four maras. On the eight spokes are lotus and sun seats. In the east is Indra, in the south is Yama, in the west is the water god, in the north is the Yaksha, in the northeast is the Bhuta, in the southeast is the fire god, in the southwest is the Rakshasa, and in the northwest is the wind god, each transformed into a great vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：) seat that subdues all. Above the central seat are a ā, i ī, u ū, ṛ ṝ, ḷ ḹ, e ai, o au, aṃ aḥ, from which arises the moon mandala, the mirror-like wisdom. Above that are ka kha ga gha nga, ca cha ja jha nya, ṭa ṭha ḍa ḍha ṇa, ta tha da dha na, pa pha ba bha ma, ya ra la va sha sha sa ha ksha, completely transformed, becoming the sun mandala of equality.
Chinese
之智慧。彼二者之间，从吽字（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）生出锤，以吽字（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）为标志，以及从榜字（藏文：པཾ，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：榜）生出钩刀，以榜字（藏文：པཾ，梵文天城体：पं，梵文罗马拟音：paṃ，汉语字面意思：榜）为标志，各自了知的智慧。彼等融为一体，是成办事业之智慧。由此身圆满，是法界之智慧。自身即为薄伽梵忿怒之王，阎罗一切终结者。身色如同时之黑暗般漆黑，如雨云般阴沉，具有与百万太阳相等的光辉，以炽燃之光辉使怖畏者亦感怖畏。六面，六手，六足。根本之面黑色，极度忿怒且广阔咧开。右面第一面白色，第二面绿色。左面第一面红色，第二面黄色。上方之面蓝色，极度张开并朝向上方，故而仰视天空。右手的第一个拿着金刚锤，第二个拿着轮，第三个拿着白色短棒。左手的第一个拿着莲花，第二个拿着珍宝，第三个拿着宝剑。以干骷髅为头饰，以湿人头为项链，以恶毒之蛇装饰身体，具有虎皮的下裙。每一面都有三只红色而圆形的眼睛。卷着舌头，咬着牙齿。胡须眉毛头发呈红黄色向上竖立。梵天、自在天、近自在天、大力天，践踏着四大魔所变的黑色水牛，傲慢而愤怒的其上。右三足弯曲，左三足伸展的姿势而安住。与其相拥之明妃薄伽梵母阎罗终结母亦与薄伽梵相同，唯有前两手和前两足拥抱着父尊。于自身心间金刚之中心有吽字（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。由此放出光芒。薄伽梵阎罗死主 班杂 萨玛扎（藏文：བཛྲ་ས་མཱ་ཛཿ）。嗡 舍日 诃 玻 纳 斯。 咕如 梭哈。 扎 吽 榜 霍（藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ）。于自身额头有嗡字（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）。于喉间有阿字（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）。于心间有吽字（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。从自身心间放出光芒。迎请八方护法阎罗。于八方角落之座上安住，东方为亚瓦底，手持铁钩和宝剑。南方为法王，手持账簿和金刚杵。西方为黑色的德巴，手持剃刀和颅碗血。北方为牛头者，手持铁钩和肠索。东北方为发髻