Chinese
那里的术语没有说。这样问。对此答道：您也显现为具有名声，为何不会出现这样的话语呢？因为无有必要地积聚了憎恨不合道理的词句之法和殊胜之人的巨大罪恶。总的来说，对于像成就者的转轮圣王、具有僧衣者这样的人，像这样挑剔，其心胸简直无法容纳于虚空。如果那样，莲花生大士的赞颂和修法中，用狗和水牛代替沙拉巴和猫，也说是不符合续部，这是其一。拥有乘坐日光等神通，树神供养食物等征兆，必定获得成就，自己传承的具恩上师，印度的大班智达勇士金刚，您已经禁止了他的脚的坐姿不符合续部。仅仅是说“琼波的喜悦”，也无法确定来源，一边说有武器的术语没有来源，自己也那样使用术语，真是愚蠢至极。时轮金刚的续部，除了现在卓弥的三个译本之外，其他的知识不适合，如果说不能作为面见本尊和口诀等的修法的依据，那么您说的好像是真的。如果是那样，那么也必须否定毗瓦巴的红阎摩敌修法不符合这个续部。仅仅因为续部注释中没有说，就变成不纯净，如果可以禁止，那么就会对护法和天女等自己修持的众多法门进行责难，而且双面猪母和白猪母，般若光明的修法等也不合理，因为在胜乐金刚的续部注释中没有说。如果术语也需要续部注释中说，那么道果的诀窍中，五种经验、三种十五种和八成就、四种柔软等一切都不合理，因为续部注释中没有说那样的术语。如果认为那些有成就者印度典籍的来源，那么十三种喜悦也有印度典籍的来源，而且在这个地方大多数人的先
English
The terms there were not mentioned. Thus he asks. To that he said: You also appear to have fame, why would such words not arise? Because without need, you have accumulated the great sin of hating the Dharma of unreasonable words and the supreme person. In general, to find fault with someone like the Chakravartin of accomplished ones, the one with monastic robes, their heart is simply not able to fit in the sky. If that is the case, in the praise and sadhana of the great accomplished one Padmasambhava, saying that dogs and buffaloes replace the Sharabha and cats is also said to be inconsistent with the tantra, that is one point. Having mastered miracles such as riding on sunlight, and the signs of the tree goddess offering alms, definitely attaining accomplishment, the kind guru of one's own lineage, the great Indian scholar Warrior Vajra, you have already forbidden his sitting posture of the feet as being inconsistent with the tantra. Merely saying "The Delight of Kyungpo" does not determine the source, and while saying that the terminology of weapons has no source, you yourself use the terminology in that way, which is extremely foolish. The Kalachakra Tantra, other than the three translations of Drokmis at present, other knowledge is not suitable, and if it is said that it cannot be used as a basis for sadhanas such as seeing the deity and oral instructions, then what you say seems to be true. If that is the case, then it would also be necessary to deny that the Red Yamari sadhana of Virupa is inconsistent with this tantra. If it becomes impure simply because it is not mentioned in the tantra commentary, and if it can be prohibited, then it would be criticizing many of the Dharmapalas and goddesses, etc., that one practices oneself, and the sadhanas of the two-faced pig mother and the white pig mother, and the Prajnapradipa, etc., would also be unreasonable, because they are not mentioned in the commentaries on the Chakrasamvara Tantra. If terminology also needs to be mentioned in the tantra commentary, then in the Lamdre instructions, all of the five experiences, the three fifteens, and the eight siddhis, the four flexibilities, etc., would all be unreasonable, because such terminology is not mentioned in the tantra commentaries. If you think that those have the source of the Indian texts of the accomplished ones, then the thirteen delights also have the source of the Indian texts, and in this area, most of the people's pre
Chinese
在翁地示现无量神通等，具有成就征相。这位被印度五十大班智达追随的智者成就者所说的话语，还能找到比这更深奥更好的来源吗？我们是被至尊金刚瑜伽母所摄受并授记，确定能在中阴获得殊胜成就者。精通显密经论一切学问。对于从三百部大续部中宣说的印度大班智达阿跋亚所说的《吉祥金刚四魔降伏法》等这一切，怎么会认为是过失呢？破除第八种邪见是：这里有人虽不精通却希望被认为是精通。有些人认为十三尊怖畏金刚坛城不合理，因为没有印度论典的依据，并且诸佛加持也与怖畏金刚没有明妃的说法相违背，这样说了很多，也写了很多。对于这种说法，有智慧的人已经多次驳斥，详细的可以向其他人请教，所以这里不说了。然而，大学者卡玛拉拉克希塔也著有修法仪轨，总的来说，关于有无依据的辨别与前面相同。没有怖畏金刚不能有明妃的明确教证，如果认为因为大多数修法仪轨中没有，所以不能有明妃，那么至尊胜乐金刚单尊的修法仪轨也不应理，因为大多数修法仪轨中都说有明妃，这难道不一样吗？因此，对于反驳者来说，这是没有意义的。那些认为十三尊怖畏金刚母至高无上的人，也认为最初生起三面，在坛城灌顶时转变为九面是不合理的，这也与前面所说的遮止明妃的理由相同。如果认为主尊的明妃由金刚瑜伽母来做不合理，这也与前面相同，特别是说不能做黄色的猪面母，这是因为应该与黑阎魔敌相同，认为黑阎魔敌的坛城中有蓝色的猪面母。如果是阎魔敌黑敌的坛城，那还可以，但仅仅是与黑敌相似的布置，因为是不同的续部，所以不确定。
English
In Öndu, he manifested immeasurable miracles and other signs of accomplishment. What source could be sought that is deeper and better than what was said by this wise and accomplished one who was followed by fifty great Indian paṇḍitas? We are those who are taken care of and prophesied by the venerable Vajrayoginī, and are certain to attain supreme accomplishment in the bardo. He is greatly learned in all the scriptures of sūtra and tantra, and all fields of knowledge. How could one consider as faults all of this, such as the "Glorious Vajra, Subduing the Four Māras," spoken by the great Indian paṇḍita Abhaya, who spoke from three hundred great tantras? Refuting the eighth wrong view: Here, some people, though not learned, hope to be considered learned. Some say that the mandala of the thirteen-deity Bhairava is not reasonable because it has no source in Indian texts, and that the empowerment of the deities also contradicts the statement that Bhairava has no consort. They say and write much about this. Those with discernment have already refuted this many times, and since it can be asked of others in detail, it will not be discussed here. However, the great teacher Kamala Rakshita has also composed a sādhana. In general, the examination of whether there is a source or not is the same as before. There is no clear scriptural statement that Bhairava cannot have a consort. If it is thought that because most sadhanas do not have one, therefore he cannot have a consort, then the solitary hero Hevajra sādhana would also be unreasonable, since most sadhanas state that he has a consort. Are these not the same? Therefore, for the refuter, there is no essence. Those who consider the thirteen-deity Bhairava-mother to be supreme also think it is unreasonable to first generate the three-faced one and then transform it into the nine-faced one at the time of the mandala empowerment. This is the same as the reasoning for preventing the consort mentioned above. If it is thought that it is unreasonable for the main deity's consort to be Vajrayoginī, this is also the same as before, especially saying that it is not permissible to make the yellow sow-faced one. This is because it should be the same as Black Yamāntaka, thinking that in the mandala of Black Yamāntaka there is a blue sow-faced one. If it were the mandala of Yamāntaka Black Enemy, that would be acceptable, but it is not certain because it is a different tantra, only an arrangement similar to Black Enemy.
Chinese
啊！有些方面也与红阎摩敌相似，那也被称为黄猪母。总的来说，猪母是嘛嘛格（藏文：མཱ་མ་ཀི）的体性，这在大多数续部中都广为人知，表明是不动佛和宝生佛二者的种姓，因此颜色似乎也可以是二者之一。特别是，它出自莲花护（梵文：Kamalrakshita）的修法。因此，不要对这个优良的生起次第之道、殊胜的传统习俗产生怀疑和邪见，要以极大的恭敬心努力修持。这里说道：如意珍宝被污泥覆盖，愚笨之人将其舍弃。宝藏大师、有智慧的学者则会拾取，它能昭示自他之利益。愚人取之则会浪费，所以暂时舍弃才是上策。看看渔夫们得到珍宝，也只是将其捣成粉末丢弃。那些假装成智者的愚人，所衡量的事物充斥着许多掺杂和混淆。他们舍弃的这个殊胜之道，没有任何过失和污垢，真是奇妙啊！这是以理证成立的第十七品。果位道用大乐之续，究竟宣说五部续之王，一切修法皆殊胜无与伦比，所说之语即是无与伦比之勇士。诸佛（藏文：སངས་རྒྱས་ཀུན༵་）之大坛城，以行持欢喜（藏文：སྤྱོད་འཆང་དག༵འ་）之乐成就，此最胜精华（藏文：སྙིང༵་པོ༵་）愿一切有情，成就大金刚持而得胜。名为《五部续之坛城修法生起次第一切显明》是由生于琼波瑜伽士法嗣家族的智者和成就自在者多罗那他，在众多前后劝请者和亲近的具信格拉巴桑波作为书写者和劝请者的帮助下，远离了广略、掺杂等过失而编纂完成的，地点是在功德宝藏之源，吉祥达隆塘的静处南嘉绕丹之处。愿此举能使总的来说诸佛之珍贵教法，特别是大成就者香巴噶举的实修传承在一切方向弘扬光大，长久住世。吉祥！
English
Ah! Some aspects are also similar to Red Yamari, which is also called Yellow Vajravarahi. In general, Vajravarahi is the essence of Mamaki, which is widely known in most tantras, indicating the lineage of both Akshobhya and Ratnasambhava, so the color seems to be either of the two. In particular, it comes from the sadhana of Kamalrakshita. Therefore, do not be swayed by doubt and wrong views regarding this excellent path of the generation stage, this supreme tradition, but strive to practice it with great reverence. Here it is said: The wish-fulfilling jewel is covered with mud, and foolish people abandon it. Treasure masters and wise scholars will pick it up, it can reveal the benefits of oneself and others. If fools take it, it will be wasted, so abandoning it for a while is the best policy. Look at the fishermen who find treasures, they just pound them into powder and discard them. Those fools who pretend to be wise, what they measure is filled with many admixtures and confusions. This supreme path that they abandon, without any faults and defilements, is truly wonderful! This is the seventeenth chapter established by reasoning. The tantra of great bliss that uses the result as the path, the ultimate exposition of the five families of tantra kings, all sadhanas are supreme and unparalleled, the words spoken are unparalleled heroes. May all beings in the great mandala of all Buddhas (Tibetan: སངས་རྒྱས་ཀུན༵་), through the bliss of joyful conduct (Tibetan: སྤྱོད་འཆང་དག༵འ་), attain this supreme essence (Tibetan: སྙིང༵་པོ༵་) and become victorious great Vajradharas. This compilation, entitled "Clarifying All Generation Stage Practices of the Mandala of the Five Families of Tantras," was completed by the wise and accomplished master Taranatha, born into the lineage of the Khyungpo Naljorpa family, with the help of many previous and subsequent encouragers and the close and faithful Drakpa Sangpo as the scribe and encourager, free from the faults of elaboration, abbreviation, and admixture. The location was the secluded place of Namgyal Rabten in the glorious Taglung Thang, the source of many qualities and treasures. May this endeavor cause the precious teachings of the Buddhas in general, and in particular the practice lineage of the great accomplished Shangpa Kagyu, to flourish and spread in all directions and remain for a long time. Auspiciousness!", "chinese_translation": "多吉雄觉（梵文：Vajrabhairava，金刚怖畏）简略修法和学", "english_translation": "Abridged Sadhana and Teachings of Vajrabhairava
Chinese
阿那那 吽 吽 啪 啪 梭哈。自己是金刚怖畏，身色如末劫的云一样极其黑暗。四面八臂四足。身体粗壮而短，腹部大，赤裸，生殖器向上竖立。吞食所有仇恨和恶毒者的肉、骨和脂肪，发出哈哈、吽吽和呸的声音响彻天空。对世间和出世间的所有神灵做出恐吓的手势。根本的脸是青黑色，是愤怒的野牛的脸。金刚的角竖立着，压制着所有方向。右边的脸是白色，大大地笑着。左边的脸是红色，极其恐怖。上牙咬着下唇。头顶上有文殊菩萨的金色脸，稍微有些愤怒。具有五个发髻。所有忿怒的脸都呈红色，具有三个圆形的眼睛。胡须、眉毛和头发呈黄褐色，像火焰一样燃烧。右手中的金刚杵标有木槌、宝剑、法轮和手鼓。左手拿着金刚杵标示的卡杖嘎、颅碗、弓箭和绳索。宝剑和颅碗在胸前上下拿着。前两只手也伸展着拿着象皮。双足中，前面的两只脚左屈右伸，后面的两只脚以舞蹈的姿势踩着。身上缠绕着六种骨饰和八大龙。头戴五个干骷髅的头饰，戴着五十个流血头颅的项链。从身上散发出的金刚使者的队伍充满天空。位于恐怖末日之火的中央。变成了连三界众生都无法直视的自性。眼中是（藏文：ཀྵཾ，梵文天城体：क्षं，梵文罗马拟音：kṣaṃ，字面意思： ક્ષཾ）。耳中是（藏文：ཛྲཾ，梵文天城体：ज्रं，梵文罗马拟音：jraṃ，字面意思：ཛྲཾ）。鼻中是（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，字面意思：ཁཾ）。舌头上是（藏文：གཾ，梵文天城体：गं，梵文罗马拟音：gaṃ，字面意思：གཾ）。额头上是（藏文：སྐཾ，梵文天城体：स् कं，梵文罗马拟音：skaṃ，字面意思：སྐཾ）。脐中是（藏文：སཾ，梵文天城体：सं，梵文罗马拟音：saṃ，字面意思：སཾ）。头顶是白色的（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，字面意思：ཨཾ）。喉咙是红色的（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，字面意思：ཨཱཿ）。心间是蓝色的（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，字面意思：吽），迎请所有佛陀的身语意金刚的形象，融入三处的三个字。在自己的心间，智慧萨埵是寂静的文殊菩萨。在他的心中，禅定萨埵是金刚的中心，太阳上有（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，字面意思：吽）。从中发出光芒。迎请智慧萨埵吉祥金刚怖畏和所有眷属神灵。（藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाजाः，梵文罗马拟音：vajrasamājaḥ，字面意思：金刚萨玛札）。用供水和五种妙欲供养。