Chinese
摧毁光辉自在之慢的玛拉雅释论，附带消除疑惑的笔记。 摧毁光辉自在之慢的玛拉雅释论，附带消除疑惑的笔记。 摧毁光辉自在之慢的玛拉雅释论，附带消除疑惑的笔记。顶礼至尊上师无与伦比之恩德，以及吉祥金刚手。一切阎罗之王，一切降伏金刚之主，一切骄慢之诛杀者，一切夜叉之魔，印度一切恶咒之主。欲以金刚夜叉玛汝策之门行现行事业，因玛汝策喜好杀戮生命之主，若视降伏为异熟，则成违越誓言。如是玛拉雅血呕之深义略说，以及消除疑惑之文字。于护持教法之法与守护教法之法二者中，此非后者。于《权藏》中云：不可视降伏为异熟。如是等说，不应相违。若念其不成菩提道耶？决定成菩提道，如《红黑续》第二十四品云：亦知来世之义，共同悉地鬼不食。如是等。以及《决定义集续》云：如杀毒蛇作害者，身敌作害田十者，以咒与劝请等，诛杀罪人得悉地。如是等。以及《红黑旧译》云：杀秘密之敌我执，杀内在之敌蕴，杀外在之敌鲁扎，彻底摧毁怖畏之四魔。如是等。以及《微细释》中云：若于自性法性之修习作障碍者，其罪堕入金刚地狱，且将堕入恶趣，故诛杀彼等而遣除之，则罪不生，而得解脱。如是众多经部中说。如是等。以及于尼泊尔妃之消除疑惑之文字中，如是广说，如是道之体性菩提心当知等。彼诛法之道之修持者，于巴尔觉大阿阇黎所造之修法中，阎罗死主之瑜伽士。
English
A commentary on Māraya that liberates from the pride of glorious powerful one, with a notebook that dispels doubts. A commentary on Māraya that liberates from the pride of glorious powerful one, with a notebook that dispels doubts. A commentary on Māraya that liberates from the pride of glorious powerful one, with a notebook that dispels doubts. Homage to the venerable and incomparable kind Lama, and to glorious Vajrapani. King of all Yamas, Lord of all subjugating Vajras, Slayer of all arrogance, Demon of all Yakshas, Lord of all evil mantras of India. Wishing to perform the activity of manifestation through the door of Vajra Yaksha Marutse, since Marutse, the lord of life, delights in killing and cutting. If one views subjugation as fruition, it will become a violation of vows. Thus, the profound meaning of Māraya's blood vomit is briefly explained, and from the letter that dispels doubts: Among the Dharma that upholds the teachings and the Dharma that protects the teachings, this is not the latter. In the 'Power Treasury' it says: One should not view subjugation as fruition. Such statements should not be contradicted. If one wonders whether it will not become the path to enlightenment, it will definitely become it, as it says in the twenty-fourth chapter of the 'Red and Black Sutra': Also knows the meaning of future lives, common siddhis, ghosts do not eat. And from the 'Definitive Meaning Gathering Tantra': Like killing a poisonous snake that harms, the enemy of the body harms, the ten fields, with mantras and exhortations, etc., if a sinner is killed, siddhis are attained. And from the 'Red Black Early Translation': Kill the secret enemy, self-grasping, kill the inner enemy, the aggregates, kill the outer enemy, Rudra, completely destroy the four fearsome maras. And in the 'Subtle Commentary': When there is an interruption to the meditation on self-nature and Dharma-nature, its sin will go to the Vajra Hell, and it will fall into evil destinies, so by killing and sending them away, sin will not arise, and liberation will be attained. As it is said in most Sutras. And in the letter dispelling the doubts of the Nepalese consort: The nature of the path, the mind of enlightenment, should be known, etc., as explained extensively. The practitioner of that path of cursing, in the sadhana composed by the great Acharya Bar覺, the yogi of the Yama's slayer.
Chinese
获得咒语的成就，后来则完全从事屠夫的行业。如是说。在《利刃触断秘密续》中说：为了守护佛陀的教法，对于断除敌人的性命，后世之人应当具备，物质、咒语和三摩地这三者。具备这些的人，将红色的食肉者施于敌人。如是说。在《中阴引导》中说：证悟未被改造的真实见地，生起本尊神的力量，能够如经典一样守护誓言，那么红色的夜叉就会像奴仆一样被役使。如果不能具备这三者，具备两者是中等，具备一者是下等役使。如是说。在外续的《兵器如红兵器》中说：而且这位咒士勇士，在此坛城中以四灌顶成熟，博闻广识，具有伟大的行为和思考的意念，生起次第和圆满次第双运的禅修，在显现空性无二中达到顶点，善恶的显现从根本上清净，因此智慧无偏袒地解脱，具有救度的能力之瑜伽士，生起共同和特殊的慈悲。如是说。在《口耳传承珍宝鬘》中说：修行者的特征是：以身语意三门使具相的上师欢喜，获得圆满的灌顶，以闻思使相续解脱，具有口诀，精通事业和行为，具有誓言，并且以口耳传承的口诀不间断地进行修持。而且，在续部中说：首先使上师欢喜，供养三种欢喜的功德，闻思智慧使相续解脱，获得圆满的灌顶并具有口诀。如果闻法少、智慧低下，没有获得灌顶且没有誓言，不具备口诀的把握，即使修行也不会成就。如是宣说的前者是就事业行为而言，后者是就修行而言。此处是事业行为的场合，因此如引导一样。见地如《珍宝鬘》中所说，最好是证悟自相，最差也要证悟总义。誓言是具有共同和特殊的誓言。一定要获得本尊神的力量。而且，无论是修持红黑本尊主眷还是单独修持等，都有三种传承方式。
English
Having obtained the accomplishment of mantras, later completely engage in the work of a butcher. Thus it is said. In the Secret Tantra of Razor's Edge Cutting, it says: For the sake of protecting the Buddha's teachings, to cut off the life of the enemy, future generations should possess these three: substance, mantra, and samadhi. Those who possess these, inflict the red flesh-eater upon the enemy. Thus it is said. In the Intermediate Transition Oral Instructions, it says: Realizing the unadulterated, genuine view, generating the power of the yidam deity, and being able to protect the vows as stated in the scriptures, then the red yaksha will be enslaved like a servant. If you do not possess all three, possessing two is middling, and possessing one is inferior enslavement. Thus it is said. In the Outer Tantra, Weapon Like Red Weapon, it says: Moreover, this mantra warrior, having matured in this mandala through the four empowerments, being rich in learning, possessing the thought of great conduct and contemplation, the meditation of the union of generation and completion stages, reaching the peak in the inseparability of appearance and emptiness, the appearances of virtue and vice being purified as their very nature from the root, therefore, the wisdom being liberated without partiality, the yogi possessing the power to liberate, generating common and special compassion. Thus it is said. In the Precious Rosary of Oral Transmission, it says: The characteristics of a practitioner are: pleasing the qualified lama through the three doors of body, speech, and mind, obtaining complete empowerment, liberating the mind-stream through hearing and contemplation, possessing oral instructions, being skilled in actions and activities, possessing vows, and practicing without interruption the oral instructions of the oral transmission. Moreover, in the tantra it says: First, please the lama, offer the merits of the three kinds of pleasing, liberate the mind-stream through hearing, contemplation, and wisdom, obtain complete empowerment and possess oral instructions. If one has little learning, low wisdom, has not obtained empowerment and has no vows, does not possess the confidence of oral instructions, even if one practices, it will not be accomplished. The former statements are made in terms of actions and activities, and the latter are made in terms of practice. Here, it is the occasion for actions and activities, therefore, like the instructions. The view is as explained in the Precious Rosary, the best is to realize the self-nature, and at the very least to realize the general meaning. The vows are to possess common and special vows. It is definitely necessary to obtain the power of the yidam deity. Moreover, whether practicing the red-black deity and retinue or practicing alone, there are three lineages.
Chinese
关于不同意之处的观点是：外境方面的修法为一；内续方面修法为二；秘密扬科修法为三；突卡猛咒修法为四。第一，黑色为主，红色为边饰；红色为主，黑色为边饰；红黑混杂修法；纯红色修法等。据说这是大导师莲花生，传授给努南卡宁波的，是前译派。第二是尼泊尔妃子金鬘传授给努桑吉益西的，据说懂得经论。第三，秘密扬科有两种：饮血黑尊的意趣，瓦苏达拉传授给桑吉益西的传承；考虑到是前世的兄弟，达纳达传给衮丹嘉措的传承。前者有如阎魔法王般修法，如夜叉般修法，如罗刹般修法等说法，这被称为中间期。后者是后译派，其中有如外金刚童子般修法，内智慧本尊修法，秘密猛咒修法等三种。第一，外修法中，讲述了很多金刚童子的修法，红色巨人的修法等也属于此。第二，内智慧本尊修法中，有上半部的近修菩提修法，下半部的近修守护教法的猛咒修法等。第三，秘密猛咒修法中有夺命黑红色，名为颇突心之修法，即红色有依之猛咒，瓦头世间隆玛的修法，龚库甲布四指的修法，颈囊袋有虱子的，心中金刚橛四法，腋囊袋纸卷六法，玛拉心食屠夫玛郭的修法，断绝五部的猛咒，洞穴二十一的猛咒，卓仲十八的猛咒，各自八部的猛咒等。其中，此修法是秘密扬科的后派，从达纳达传给衮丹嘉措的夺命黑尊心之修法。其中有十一类，最初是被称为红色有依之猛咒。依是用于箭旗，即猛咒剃刀。
English
The views on disagreements are: Outer realm practice is one; inner tantra practice is two; secret Yangkol practice is three; and Tukka fierce mantra practice is four. First, black as the main color with red as the border; red as the main color with black as the border; red and black mixed practice; pure red practice, etc. It is said that this was taught by the great teacher Padmasambhava to Nub Namkhai Nyingpo, and it is the early translation school. The second is that the Nepalese consort Golden Garland taught it to Nub Sangye Yeshe, and it is said that he understood the scriptures. Third, there are two types of secret Yangkol: the intention of the Blood-Drinking Black One, the lineage of Vasudhara teaching Sangye Yeshe; considering that they were brothers in a previous life, the lineage of Dhanada teaching Kuntun Gyatso. The former includes practices like practicing as Yama, practicing as a Yaksha, and practicing as a Rakshasa. This is known as the intermediate period. The latter is the later translation school, which includes practices like practicing as an outer Kila, practicing as an inner wisdom deity, and secret fierce mantra practice. First, in outer practice, many Kila practices are taught, and the red giant practices also belong to this. Second, in the inner wisdom deity practice, there is the upper part of the close practice of Bodhi, and the lower part of the close practice of fierce mantra for protecting the Dharma. Third, the secret fierce mantra practice includes the life-taking black-red, called Po Thuk's heart practice, which is the red-supported fierce mantra, the practice of Wa Tö Worldly Lungmar, the practice of Gongkhuk Jabchu four fingers, the neck pouch with lice, the four Dharmas of Vajrakilaya in the heart, the six paper rolls in the armpit pouch, the practice of Mara heart-eating butcher Magok, the fierce mantra of cutting off the five classes, the fierce mantra of twenty-one caves, the fierce mantra of Chokdrung eighteen, and the fierce mantras of each of the eight classes. Among them, this practice is the later school of secret Yangkol, the life-taking black deity heart practice transmitted from Dhanada to Kuntun Gyatso. Among them, there are eleven categories, the first of which is known as the red-supported fierce mantra. The support is used for arrow flags, which is the fierce mantra razor.
Chinese
《仪轨总集》第三品中说：在威猛的红色城池里，要具备四方形的结构。在那红色身像的基座上，也要有嚓惹丝绸的鼓面，用白、红、黑、绿四种颜色来装饰。或者全部用红黑色，或者做成红色且有光泽的样子。还有，《如意宝珠口诀》中说：这个猛咒需要三个东西：建造的城池、穿的衣服、打击的武器。城池是基座和根基。如此等等。一个人不需要具备所有修法的条件，因为每个修法都有母子相合之处，有些只是一些诀窍而已。拉朵、狐狸头、大颅器这三种在三种变幻法中都会出现。对于大颅器，在死亡之主颅器剖析法的仪轨中，有些人只剖开母颅器的脸，而不是整个身体。据说父颅器不开母颅器的脸。这是因为《如意宝珠口诀次第》中说：好好地剖开母颅器的死亡之主的脸，把童子的咒语放在他的嘴里，然后绕着嘴转。在父颅器上画一个四辐轮，用四把剃刀围绕着它。如果只执着于这些词句，那也是对的。但是，剖开死亡之主的整个身体才是合理的。在《红色根本事业续》的章节中说：用白灰涂抹灰色的颅器，剖开后是母颅器死亡之主的形象，悬挂着夜叉的形象，但要改变颜色，寻找（材料）。用人的肠子紧紧缠绕，用塞和德里灵两个咒语围绕着它，用黑色的古古鲁香来熏，在嘴里放入所观想的林伽。也要寻找形象。改变颜色，就是改变夜叉的颜色，变成红色。真正的身体是死亡之主，而不是夜叉的身体。在《往生经》中说：天神坐在黑色的尸牛上，死神水牛坐在那头牛上，把它压在自己的座位上。经中说它有鼻环，颜色是红色。《根本经》中说：修持巨大的颅器死亡之主。在那篇序言中说：红脸罗刹会为所欲为，为了那时用猛力来调伏，才把死亡之主的工作委托给他。因此，死亡之主就是阎罗王。他的刽子手就是变成马头明王的文殊菩萨和马头明王金刚手。