Chinese
。他没有修习黑阎魔敌，所以暗示了这一点。其他法门也都在被用作赤阎魔敌的组成部分，但这不一定是赤阎魔敌独有的特征。这里主要说的是身色黑色、两只手的。对此，许多前代上师认为，除了身色之外，十三尊赤阎魔敌的主尊父母与仪轨的说法完全一致。然而，由于这个法本是红黑阎魔敌共有的，所以必须这样理解：如果依靠黑阎魔敌来修持，那么主要观修黑阎魔敌三面六臂，此时眷属可以是两只手，如果喜欢，也可以做成与密集金刚足法一致的忿怒十尊。忿怒十尊的咒语也像密集金刚一样念诵就好。如果与赤阎魔敌结合，那么主尊的身形就按照十三尊的主尊那样做完之后，即使是猛厉的事业，也不需要将身色转为黑色，因为赤阎魔敌的身色红色是根本的身色，而不是权力的象征。降伏诛杀的事业和身色红色并不矛盾。前代上师们的观点总体上也没有矛盾。法本中明确指示的身色黑色，并不是将赤阎魔敌的身色转为黑色，而是为了可以应用于任何阎魔敌，所以才允许观修成被称为根本阎魔敌的身形，这一点很清楚，形式就是上面所说的。法本中说：“中央自己阎魔敌，色黑忿怒水牛上。”这句话的注释中说：“如《成就法海》中所说的那样”，如果观修成赤阎魔敌，那么既然有自己的广略仪轨，就不需要参考《成就法海》了，而且形象与赤阎魔敌相似，身色黑色在《成就法海》中没有，所以是指上面所说的两只手的那种，与《成就法海》中有的那种相似。这样看来，此时吉祥持律派的红黑阎魔敌，六面阎魔敌，金刚怖畏四十九尊，怖畏母八尊围绕的坛城，以及八起尸围绕的瑞玛派的仪轨，还有怖畏十三尊，都是阎魔敌的坛城。
English
. He did not practice Black Yamāntaka, so this is implied. Other dharmas are also being used as components of Red Yamāntaka alone, but this is not necessarily a unique characteristic of Red Yamāntaka. Here, the main point is that the body color is black and there are two hands. Regarding this, many previous lamas considered that, apart from the body color, the main deity parents of the thirteen-deity Red Yamāntaka were exactly as stated in the ritual. However, since this text is common to both Red and Black Yamāntaka, it must be understood in this way: if one practices relying on Black Yamāntaka, then mainly meditate on Black Yamāntaka with three faces and six arms, at which time the retinue can also have two hands, and if one likes, one can also make it into the wrathful ten deities in accordance with the Guhyasamāja feet tradition. It is good to recite the mantra of the wrathful ten deities like the Guhyasamāja. If combined with Red Yamāntaka, then after the main deity's form is made like the main deity of the thirteen deities, even if it is a fierce action, it is not necessary to transform the body color into black, because the red body color of Red Yamāntaka is the fundamental body color, and not a symbol of power. The actions of subjugation and killing and the red body color are not contradictory. The views of the previous lamas are also generally not contradictory. The black body color explicitly indicated in the text is not transforming the body color of Red Yamāntaka into black, but rather allowing it to be applied to any Yamāntaka, so it is clear that it is allowed to meditate on the form known as the fundamental Yamāntaka, and the form is as described above. The text says: "In the center, oneself Yamāntaka, black in color, wrathful, on a buffalo." The commentary on this sentence says: "As described in the Sādhanamālā," If one meditates on Red Yamāntaka, then since one has one's own extensive and concise ritual, there is no need to refer to the Sādhanamālā, and the form is similar to Red Yamāntaka, but the black body color is not in the Sādhanamālā, so it refers to the two-handed one mentioned above, which is similar to the one in the Sādhanamālā. In this way, at this time, the red and black Yamāntaka of the glorious holding-the-discipline tradition, the six-faced Yamāntaka, the Vajrabhairava forty-nine deities, the mandala surrounded by the eight terrifying mothers, and the Rimal tradition of the eight vetālas, and the thirteen terrifying deities, are all mandalas of Yamāntaka.
Chinese
大威德金刚的七种修法，护轮的两种修法，总共九个次第已经讲完了。这两套遣返（朵巴）的坛城，只有获得阎魔敌的灌顶才能修习。虽然不需要额外的口传，但即便如此，也应该获得上师的口头教授或者阅读传承中的任何一种。除了这些之外，对于其他的，并没有“这是护法神”这样的特别指定。因为是所化众生的主要对境，所以，单独的法王仪轨作为组成部分加入的做法，似乎除了麦尔巴（Mal）派之外，其他各派都有。麦尔巴派说忿怒怖畏金刚是疯行者，但现在已经绝迹了。觉域（Kyö）派是本尊护法混合修法，其中，行事业的主要执行者只有母续本尊和阎罗王。饶（Ra）派从一开始就不修本尊护法混合的修法，而是首先确定法王仪轨等手印像的修法，依靠上师的口诀，需要与智慧本尊相结合。听命者的主要有业阎罗王、黑袍金刚、母续本尊、大自在天，这四个是主要的傲慢神，作为组成部分，也会加入其他的红黑阎罗王。将怙主作为行事业的助手，在寂静语金刚的修法中也有阐述。实际上，黑袍金刚与八种起尸中的任何一种相同。大威德金刚所调伏的主要对象，愤怒的大自在天，是不超出世间的怖畏金刚本身，因此，会成为最佳的行事业者。这些黑女神仆从，实际上是阎罗王的妃子，是黑袍金刚的明妃。有时也有颠倒主次的修法，因为与阎罗王和怙主都有关联，所以，阎魔敌的权力和威力成为主要的，所有事业的锋芒，就像依赖于与时间之夜无二无别的女神日玛谛一样。这样看来，怙主、母续本尊、自在天这三者，其他的阎魔敌也与此特别相关，因为他们是金刚怖畏金刚的各自最佳的行事业助手，这是饶译师父子所说的。
English
The seven great methods of Vajrabhairava, and the two methods of protective circles, thus the nine stages have been explained. These two reversal (Dorje) mandalas can only be practiced by those who have received the empowerment of Yamantaka. Although separate instructions are not necessary, one should still obtain either the oral instructions of the lama or a reading transmission. Other than these, there is no specific designation such as, "This is a Dharma protector." Because it is the main object of those to be tamed, the practice of incorporating the separate Dharma Raja ritual as a component seems to have occurred in all schools except the Mal tradition. The Mal tradition explains that the Wrathful Vajrabhairava is a madman, but it is now extinct there. The Kyö tradition is a mixed practice of Yidam and Dharma protector, in which the main agents of action are only the Matrikas and Yama. In the Ra tradition, from the beginning, the mixed practice of Yidam and Dharma protector is not done. Instead, the methods of practice with hand images, such as the Dharma Raja ritual, are first established separately. Relying on the oral instructions of the lama, it is necessary to combine with the wisdom deity. The main listeners are Karma Yama, Black Coat, Matrika, and Great Powerful One, these four are the main arrogant ones. As components, other red and black Yamas are also incorporated. Incorporating Mahakala as a worker is also explained in the practice method of Acharya Manjushri. In essence, Black Coat is the same as any of the eight zombies. The main object to be subdued by the Great Terrifier, the wrathful Great Powerful One, is the Great Terrifier himself who does not transcend the world. Therefore, he becomes the supreme worker. These black goddess servants are actually the consorts of Yama and the mother of Black Coat. Sometimes there are also practices that reverse the order, because they are related to both Yama and Mahakala. Therefore, all the sharp distinctions of the power and strength of Yamantaka, are like relying on the goddess Remati, who is non-dual with the night of time. Thus, the three, Mahakala, Matrika, and Powerful One, are especially related to this, even by other Yamantakas, because they are each the best action assistants of Vajrabhairava, as said by the Ra Lotsawa father and son.
Chinese
虽说王子您赞同，这是切中要害的大事，但自诩为藏地金刚怖畏金刚的堪布，且不说后来的其他人，就连自以为是的惹鲁派也没有领会。难道那些都只是法王的臆想吗？有些人只相信那些比这更不重要的所谓近传承，所以现在还需要长期依止口诀诀窍。因此，要从具德上师那里获得如此这般的修法，之后好好观察，舍弃多种多样的修习想法，修持自己喜欢且与根器相符的一种，不破誓言并在极为隐秘的情况下修持，那么所有暂时和究竟的愿望，以及无量的事业，包括共同和殊胜的成就，都将以殊胜的安乐获得。为了将具德阎魔敌坛城的无量修法，与经文意义联系起来，尽可能地完整阐述其含义，这是前所未有的善举。黑色香派的五尊红阎魔敌，以及七种次第的直接开示，惹派的主要单独修法，其修法坛城仪轨已在其他地方阐述完毕，此处所说的九种，仅凭这些，就能明白在雪域这片土地上，现在所有的无上瑜伽阎魔敌传承的灌顶和修法，都是没有掺杂、如实存在的。说这话的是多罗那他，即使不悦那些追随愚昧名声的人，但凭借这所有持明者的盛宴，使智慧之轮得以显现。如是，这部名为《吉祥阎魔敌坛城无量修法·事业之日百光辉》的著作，是由具足众多殊胜功德的上师耶喜嘉措等几位善知识密咒师劝请，由根嘎宁波在火虎年（具体年份待考）的春季首月空行母会聚之日撰写。吉祥增上！校订完毕！吉祥！
English
Although the prince agrees, and this is a crucial matter that hits the mark, those who boast of being Khenpos of Vajrabhairava in Tibet, let alone later others, even the arrogant ones who claim to be of the Ra lineage have not understood it. Are all those just the fabrications of the Dharma King? Some rely on so-called close lineages that are even less important than that, so now it is still necessary to rely on the pith instructions and key points for a long time. Therefore, having obtained such methods of practice from the noble Lama, then examine them well, abandon the desire to practice various kinds of diverse ideas, and practice one that you yourself like and that suits your capacity, without breaking vows and in a very secret manner, then all temporary and ultimate wishes, and limitless activities, including common and supreme accomplishments, will be obtained with supreme bliss. In order to connect the limitless methods of practice of the glorious Yamāntaka mandala with the meaning of the scriptures, to explain its meaning as completely as possible, this is an unprecedented act of virtue. The five deities of the Black Shang lineage, Red Yamāntaka, and the direct teachings of the seven stages, the main solitary practice of the Ra lineage, their practice mandala rituals have already been explained elsewhere, and the nine kinds mentioned here, with just these, one can understand that all the empowerments and practices of the Anuttarayoga Yamāntaka lineage that exist in this land of snow mountains are now unadulterated and truly present. These words are spoken by Tāranātha, even if those who follow foolish fame are displeased, but through this feast of all Vidyādharas, the mandala of wisdom is made clear. Thus, this work called "The Limitless Methods of Practice of the Blessed Yamāntaka Mandala, the Glory of a Hundred Thousand Suns of Activity," was written at the urging of several virtuous friends, secret mantra masters, including the great Lama Yeshe Gyatso, who possesses many excellent qualities, by Kunga Nyingpo in the year of the Fire Male Tiger (year to be determined), on the day of the gathering of Dakinis in the first spring month. May virtue and excellence increase! Proofread! Auspiciousness!
English
Homage! The essence of all tantras, the oral instructions from the "Verbal Praise of the Names." According to the sadhana text "Secret Treasure" composed by Acharya Sgegpa Dorje and the mandala ritual from "Source of Qualities," I will briefly explain the sadhana and mandala ritual. Glorious and complete Buddha, self-nature, Lord of all families, body of wisdom, Manjushri Vajra, protector, I respectfully bow to the feet of the Guru. First, the ritual of approach: First, take refuge, generate bodhicitta, and the four immeasurables. Oṃ prakṛtipariśuddhaḥ sarvadharmāḥ prakṛtipariśuddho'haṃ. Three times. Oṃ vajramahākrodha hūṃ. Instantly transform yourself into Manjushri Yamantaka. Body dark blue-black, one face, two arms. Holding a sword and a threatening mudra. Complete with the ornaments and attire of a wrathful deity. Standing with the left leg extended. Destroying all obstacles with great wrath. Emitting the powerful sound of Hūṃ. In the two eyes, "ma" and "ṭa" transform into the sun and moon, marked with Hūṃ. The central eye is a mixture of sun and moon. The rays of light from the eyes dispel all obstacles. Oṃ yamāntaka hūṃ phaṭ. If you prefer a more elaborate ritual, at this point, invite the wrathful deity and give commands. In the heart, the syllable Hūṃ on the sun, like a cloud's roar, is the essence of the five wisdoms. From it, rays of light emanate. Together with a scrutinizing gaze and laughter. Everything below becomes a vajra ground. All directions and intermediate directions become fences and nets. Everything above becomes tents and canopies. Outside of that, in the ten directions, the syllable Raṃ transforms into the light of the fire at the end of an eon, flames blazing. Becoming uninterrupted and unified. Surrounded by a ring of fire. Oṃ vajra rakṣa rakṣa hūṃ. Three times. Oṃ mañjuśrījñānasattva hūṃ. Transforming oneself from the wrathful deity into a peaceful deity: Activity Manjushri, body yellow, one face, two arms. Right hand holding a sword, left hand holding a jewel. Adorned with all the ornaments of a youth. In the secret place, Hrīḥ transforms into a lotus, and A transforms into a moon. On top of that, Hūṃ transforms into a vajra tongue. Oṃ mañjuśrī vimale jihvā gra saṃ śodhani vajra jihvā hūṃ. In both hands, A transforms into a moon, and the Hūṃ residing on it completely transforms into vajra hands. Oṃ mañjuśrī padma hasta pūrṇa karo dhire va.