English
Double snake lasso and sword. The left is the same as the previous one. In the north, from kṛ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） and Vijapura, Yaksha is yellow, yellow-black-white. The two on the right are Vijapura（བི་ཛ་པུ་ར་，梵文天城体，梵文罗马拟音，汉语字面意思） and sword. The left is the same. In the northeast, from ta（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） and trident, Ishvara is white, white-black-red. The two on the right are trident and sword. The two on the left are wheel and jewel. Embracing the Gauri of self-light. In the southeast, from a（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） and hearth, Agni is white, red-black-white. The two on the right are ladle and sword. The two on the left are jewel and lotus. In the southwest, from na（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） and curved knife, Rakshasa is black, wrathful like Yama the executioner. The two on the right are called sword and vajra. In the northwest, from na（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） and wind banner, Vayu is green, green-black-white. The two on the right are banner and sword. The two on the left are lotus and jewel. On the upper left, from hūṃ（ཧཱུྃ，梵文天城体，hūṃ，seed syllable） and kumuda flower, Chandra is white, white-black-red. The two on the right are kumuda flower and sword. The two on the left hold wheel and jewel. On the upper right, from hūṃ（ཧཱུྃ，梵文天城体，hūṃ，seed syllable） and lotus, Surya is red, red-black-white. The two on the right are lotus and sword. The two on the left are wheel and jewel. For some, lotus replaces wheel. In the upper center, from phaṭ（ཕཊ，梵文天城体，phaṭ，severance） and rosary, Brahma is yellow, yellow-black-white. The two on the right are rosary and sword. The two on the left hold lotus and jewel. Below, from phaṭ（ཕཊ，梵文天城体，phaṭ，severance） and vase, Prithvi is yellow, yellow-black-white. The two on the right are vase and sword. The two on the left are lotus and jewel. For some, wheel replaces vase. To its right, from svāhā（སྭཱ，梵文天城体，svāhā，completion） and sword, Takshaka is blue, blue-white-red. The two on the right are sword and vajra. The two on the left are lotus and wheel. On the left of the east, from hā（ཧཱ，梵文天城体，hā，seed syllable） and gada club, Vishnu is blue, blue-white-red. The two on the right are club and sword. The two on the left are lotus and wheel. On the left of Yaksha, from hā（ཧཱ，梵文天城体，hā，seed syllable） and battle-axe, Ganapati is white. Although the face color appears as white-yellow-red in the copper-colored transformation, the text seems incorrect, because this contradicts the fixed colors of the three-faced deities of the Hevajra Jnana Pada system. Therefore, as it appears in other translations, it should be white-black-red. The two on the right are battle-axe and sword. The two on the left are lotus and wheel. Yama and Rakshasa are extremely wrathful, possessing the complete attributes of wrathful deities. The others are playful.
Chinese
仅此而已。除此之外，没有其他差别。这样一来，降阎魔敌的后随，被称为黑敌祥律（Zhang-lugs）的，已经单独讲述完毕。其他的如惹律（Ra-lugs）和麦律（Mal-lugs）等的旧文本中，虽有各种细微的差别，但意义的根本没有不同，要点是一致的。我个人单独获得了祥律的实践灌顶，其他的传承，虽然没有从各自的旧文本上获得不同的实践，但是布敦大师等上师们，大多听闻了宁玛派的各种不同传承，将其融为一体，汇集了所有的优点，主要依据导师吉祥藏（Dpal-'dzin）的修法仪轨，著书立说并进行实践。因此，获得了传承汇集共同仪轨的法统。因此，其中汇集了所有先前法统的加持传承。在这里，我舍弃了其他导师的各种不同论典，以及古老的藏族的不同观点，以及期间出现的各种繁琐的臆造，仅仅是清净地阐述了导师吉祥藏的观点。期间的许多文本，舍弃了各自的口诀和窍诀的差别，虽然想要仅仅依靠吉祥藏的论典，但由于收集了与此论典无关的各种版本进行修改，发现了与根本的自身论典相违背的地方，从而变得空洞无物。因此，从各种有无传承的论典中收集之后，凡是被认为是具有传承的口诀，都不能舍弃，而且既然主要以来源明确的论典为主，就没有必要将各种不同观点的论典汇集在一起。因此，无论做哪一种，如果与根本的论典相违背，都是绝对不行的，所以要努力舍弃。红黑十三尊的坛城仪轨，金刚导师吉祥藏亲自为二者所作的坛城仪轨之上进行修持是必须的。除了方位守护的朵玛仪轨的有无等细微之处和翻译的差别之外，意义上没有任何差别，因此灌顶坛城的仪轨合一即可。
English
That's all. Other than that, there is no other difference. Thus, the followers of Yamāntaka, known as the Black Enemy Zhang tradition (Zhang-lugs), have already been discussed separately. Although there are various minor differences in the old texts of other traditions such as the Ra tradition (Ra-lugs) and the Mal tradition (Mal-lugs), there is no difference in the fundamental meaning, and the key points are the same. I have personally received the practice empowerment of the Zhang tradition separately. Although I have not received different practices from the respective old texts of other lineages, the great Buton and other previous lamas have mostly heard the various different Nyingma lineages, integrated them into one, and collected all the advantages. Primarily based on the sādhana mandala of the teacher Paladin (Dpal-'dzin), they composed texts and practiced accordingly. Therefore, the tradition of the lineage gathering common practice was obtained. Therefore, the blessings of all previous traditions are gathered in it. Here, I have abandoned the various different treatises of other teachers, as well as the various different views of the old Tibetans, and the various elaborate fabrications that have arisen in the meantime, and have purely elucidated the views of the teacher Paladin himself. In many of the texts in the meantime, the differences in the oral instructions and secret instructions of each have been abandoned. Although I wanted to rely solely on the treatise of Paladin, I collected various versions unrelated to this treatise and modified them, and found places that contradicted the fundamental self-treatise, thus becoming empty. Therefore, after collecting from various treatises with or without lineage, all the oral instructions that are considered to have lineage must not be abandoned. Moreover, since the main focus is on treatises with clear sources, there is no need to gather various treatises with different views together. Therefore, whichever of these is done, if it contradicts the fundamental treatise, it is absolutely not acceptable, so effort must be made to abandon it. The mandala ritual of these two, the Red and Black Thirteen Deities, must be practiced on the basis of the mandala ritual personally performed by the Vajra Master Paladin for both. Apart from minor details such as the presence or absence of the directional protector's torma ritual and differences in translation, there is no difference in meaning, so the empowerment mandala ritual can be unified.
Chinese
从现在开始可以了。现在稍微讲一下这些降阎魔尊修法次第的所净和能净的次第。也就是，通过仪轨对上等和下等两种所依积累资粮，就像前世的时候，积累能引后世的业一样。其中，观想自身为本尊和心间的种子字，就像受生到身体圆满之间一样。从放射光芒开始，就像活着的时候从事各种事业一样。积累智慧资粮，就像那时舍弃蕴身，心识死亡融入光明一样。在前世的众多世中，出生、生存、死亡三个阶段，虽然经历了无数次不同的过程，但是因为出生、生存、死亡三种形态相似，所以，将众多所净的阶段，视为通过一个能净的目标来净除。因此，所净的出生、生存、死亡三者，现在已经投生，对于将来圆满的那个生命来说，在作为处所的世间尚未形成之前，也有一些存在；处所形成但父母尚未形成的时候，也有一些存在；对于未来的生有来说，依赖于父母身体形成的阶段，也有一些存在。但是，在能净的道之目标的这个阶段，仅仅通过最初的资粮积累，就能成就对这一切的净除。因此，不必与宫殿一同，或者与根本金刚持一同，分别观修前世的出生、生存、死亡的净除。观修守护轮、宫殿、以及本尊的坐垫，就像将要受生的处所的世间总的来说，以及不共的特点都形成一样。守护轮就像摧毁受生的违缘一样，有些人是这么认为的。从五种现证菩提中生起根本金刚萨埵，是通过有之次第，净除出生的因缘父母二人的身体圆满。其中，两个月亮是父母的父母二人的身体中存在的白精和红精，合二为一是指白精和红精在母亲的子宫中汇聚，吽字是父母本身的中有识，法器是
English
From now on, it is permissible. Now, let's talk a little about the order of what is to be purified and what is able to purify in these stages of the Yamantaka practice method. That is, accumulating merit through rituals for both superior and inferior supports is like accumulating the karma that leads to future lives in the past. Among them, visualizing oneself as the deity and the seed syllable in the heart is like the period from taking birth to the completion of the body. Starting from the emission of light, it is like engaging in various activities while alive. Accumulating wisdom merit is like abandoning the aggregates at that time, with consciousness dying and merging into the clear light. In many past lives, the three stages of birth, life, and death, although experiencing countless different processes, because the three forms of birth, life, and death are similar, therefore, the many stages of what is to be purified are regarded as being purified through one object of what is able to purify. Therefore, the three of what is to be purified: birth, life, and death, have now been cast, and for that life that will be completed in the future, even before the world as a place has formed, there are some that exist; when the place has formed but the parents have not yet formed, there are also some that exist; for the future existence, there are also some that exist in the stage of the parents' bodies forming. However, at this stage of the object of the path of what is able to purify, the purification of all of this can be accomplished through the initial accumulation of merit alone. Therefore, it is not necessary to separately contemplate the purification of the past birth, life, and death together with the palace, or together with the root Vajradhara. Contemplating the protective circle, the palace, and the deity's seat is like the formation of the world as a place where one will be born in general, and the uncommon characteristics. The protective circle is like destroying the adverse conditions for taking birth, some people think so. The arising of the root Vajrasattva from the five Abhisambodhis is through the order of existence, purifying the complete bodies of the two parents, the cause of birth. Among them, the two moons are the white essence and red essence existing in the bodies of the parents' parents, and merging into one refers to the white essence and red essence gathering in the mother's womb, the Hum syllable is the intermediate state consciousness of the parents themselves, and the Dharma implements are
Chinese
在那里，刚一受生，收放合一就是胎中身体圆满，身圆满就是从胎中出生到身体圆满之间。这不仅是生有、中有、生有的真实父母，而且对于业缘相同的祖先、外祖母等无尽的众生，所有这些身体的形成方式，都仅以此一个对境来净化。不仅净化那些具有成为父母之业的人，而且也清净自己成为其他众生的父母等的业。之后，在修持阎魔敌红色尊的仪轨中，就像清净了外器内情之后观修安乐一样，象征着那些父母享受各种境和欲望。在黑色尊的现观中，虽然自己的论典中没有，但从红色尊那里补充这个会变得更好。即使不按照论典的直接指示去做，也不会有过失，因为这里的清净和合都观为与金刚萨埵双运身的结合。五个字是清净生有、中有、受生的中阴，那五字融入金刚持的身中而融化，就是中有本身在胎中受生，用歌声来催促就是胎儿的成长阶段，明点、种子、手印、光芒的收放等，是胎儿的阶段圆满，果实显现为金刚持，这与从胎中出生相同。从这以下，为了能与集合足法等相符，就权且当作是这样安排的，所以许多古代的人都这样解释说：三重勇识是用于身体、语言、意三者的力量圆满之间。此外，三种勇识是按照粗、细、极细的次第，如密集金刚两种传承所说，象征着身体、气息和光明。在红色阎魔敌这里观修贪欲，就是明点圆满，智慧增长，就是逐渐智慧能力圆满，殊胜菩提的慢心也是先前所投射的果实圆满，这三者与十六岁结束时结合。按照黑色尊的现观，直到生起殊胜菩提的慢心之前，都是十五岁以内先前投射的异熟果。