Chinese
仪轨方式极其完备。仪轨的各种细节， 原本就在他那里。没有进行修改。这样的话，达波、达那 希拉、恰罗、洛扎瓦这四位，将阎魔敌红尊的灌顶、诀窍、实修 全部做到完备。虽然一切都具有加持的教言， 但是，阎罗敌红尊的续部，由于没有迎请，仅仅在洛扎瓦去世 的时候，雅隆洛扎瓦西吉扎巴坚赞，翻译了身语意金刚阎魔敌红尊的续部十九章。据说他同时拥有灌顶和 续部讲解。同时，荣地的香罗丹也翻译了那个续部，西吉的译本稍微好一些。这个没有翻译印度的注释。 似乎也没有多少藏地的旧手稿。阎魔敌红尊的 续部二十二品，据说导师达玛格尔底，根桑曲扎巴桑的手中出现了印度梵文原本，献给大学者布顿仁波切请求翻译。 也进行了翻译。虽然译文很好很完善，但是，那部梵文原本的某个时候，因为从错乱的母本上抄写，所以词句有错乱。 藏语里也有同样的错乱延续。后来印度班智达纳给仁钦来到藏地的时候，对续部十九章西吉的译本，伊桑孜巴进行了修改。 纳仁拥有这个续部的灌顶、讲解、诀窍全部。 6-72 但是，伊桑孜巴和，赤康洛扎瓦等，因为专注于藏地的“大手印” 之类的断头术，没有请求翻译对佛教有益的那些法。不动明王无上续部也仅仅只有灌顶，也发生了同样的事情。 然而，如果懂得了续部十九章阎魔敌黑尊的续部，和毕瓦巴的论典，就能理解续部的大部分意义。二十二品 这个，仅仅是词句的意义比较明白。但是，没有上师的口传， 擅自讲解是不行的。 各自传承的次第解说。 现在开始阎魔
English
The ritual methods became extremely complete. All the details of the rituals were originally with him. No modifications were made. Thus, Dpal lo, Dāna Śīla, Chag lo, and Glo bo Lotsāwa, these four, completely perfected the empowerment, instructions, and practice of Red Yamāntaka. Although everything was endowed with the blessings of the teachings, the tantra of Red Yamāri, because it was not invited, only at the time of the death of Glo bo Lotsāwa, Yarlung Lotsāwa Shyud ke Grags pa Gyaltsen, translated the nineteen chapters of the Body, Speech, and Mind Vajra Red Yamāntaka Tantra. It is said that he possessed both the empowerment and tantra explanation. At the same time, Rong du Shong Lo-den also translated that tantra, but Shyud ke's translation is slightly better. The Indian commentary on this was not translated. It seems that there are not many old Tibetan manuscripts either. The tantra of Red Yamāntaka with twenty-two chapters, it is said that the teacher Dharmakīrti, also known as, Kunsang Chö Drak Pal Zang found the Indian Sanskrit original in his hands, and offered it to the great scholar Butön Rinpoche to request translation. He also translated it. Although the translation was good and complete, at some point in that Sanskrit original, because it was copied from a corrupted original, the words and phrases were corrupted. The same corruption continues in Tibetan as well. Later, when the Indian Paṇḍita Nak gi Rinchen came to Tibet, Yizangtsepa revised the Shyud ke translation of the nineteen chapters of the tantra. Nak Rin possessed the complete empowerment, explanation, and instructions of this tantra. 6-72 However, Yizangtsepa and, Khrikhang Lotsāwa, etc., were distracted by the Tibetan "Mahāmudrā" and the like, which involved cutting off heads, and did not request the translation of those teachings that would benefit the Buddhist doctrine. The Anuttarayoga Tantra of Achala also only had empowerment, and the same thing happened. However, if one understands the nineteen chapters of the tantra of Black Yamāntaka, and the treatises of Virūpa, one can understand most of the meaning of the tantra. This twenty-second chapter, only the meaning of the words is relatively clear. However, without the oral instructions of the guru, it is not permissible to explain it on one's own. The explanation of the order of each lineage. Now begins Yama
Chinese
如果讲述阎魔敌方面的各个传承次第，据说香派最初翻译了敌面怖畏三法类，开创者香派的人们这样讲述历史：大坛城的金刚阿阇黎拉桑吉益西协，如同获得了与文殊寂怒无二的果位。他将法传给了玛尔麦匝桑波。这和拉里达钦波的历史稍微有些混淆。拉里达瓦哲ra，或者其他名字叫拉拉瓦哲ra向他请教。此人能够亲见金刚持，毫无阻碍。在黑敌续的意义解释中，他著有阎魔敌出现的论典。他还著有怖畏四十九尊的修法。香巴派认为这位阿阇黎迎请了黑敌怖三类的续部。但香派自认为是这位阿阇黎是桑吉益西协的再传弟子，实际上也是如此。拉里达是小拉里达，迎请续部的是大拉里达。比阿阇黎桑吉益西协早了四五代。应该这样理解。 拉拉瓦哲ra的弟子是索苏拉瓦，出生地是东方卡玛鲁帕。精通所有大瑜伽续，并在阎魔敌方面获得了成就。他的弟子是古汝塞那巴。精通所有经续，主要进行修行。他的弟子是阿巴里那巴，出生地是克什米尔。获得了健步的成就。他的弟子是古那阿嘎ra巴扎ra。家乡是东方巴兰兑瓦，是一位大学者，精通十二种学问。他的弟子是阿旺扎巴，出生地是扎嘎达达拉瓦。成为拉达国王的上师。亲见了度母和观世音。据说拥有无数的伟大功德。我认为他是六贤士中的阿旺扎巴嘎。从益西协到他之间，都穿着出家人的服装。他的弟子是德瓦阿嘎ra赞扎ra，是白班智达。出生在玛嘎达，精通时轮金刚和密集金刚等所有续部。
English
If we talk about the order of different lineages regarding Yamāntaka, it is said that the Zhang lineage first translated the three Dharma categories of Enemy Face and Fearful One, and the founders, known as the Zhang lineage, tell the history like this: Vajra Acharya Lha Sangye Yeshe Zhap of the Great Mandala, is like attaining the state of being non-dual with Manjushri Peaceful and Wrathful. He gave the Dharma to Marmemdze Zangpo. There is a slight confusion in the history of this one and Lalita the Great. Lalita Vajra, or another name Lila Vajra, asked him. This person was able to directly see Vajradhara without any hindrance. In the meaning explanation of the Black Enemy Tantra, he composed a treatise on the arising of Yamāntaka. He also composed the sadhana of the Forty-Nine Fearful Ones. The Shangpa believe that this Acharya invited all the tantras of the three categories of Black, Enemy, and Fearful One. But the Zhang lineage considers this Acharya to be a disciple of Sangye Yeshe Zhap, which seems to be the case in reality. Lalita is the small Lalita, and the one who invited the tantras is the great Lalita. He appeared four or five generations before Acharya Sangye Yeshe Zhap. It should be understood like this. Lila Vajra's disciple was Saurusrava, whose birthplace was eastern Kamarupa. He was skilled in all the great yoga tantras and attained accomplishment in Yamāntaka. His disciple was Guru Senapa. He was skilled in all the sutras and tantras and mainly practiced. His disciple was Apalina, whose birthplace was Kashmir. He attained the siddhi of swift feet. His disciple was Guna Akara Bhadra. His hometown was eastern Bhalandeva, a great scholar who possessed twelve qualities of learning. His disciple was Ngawang Drakpa, whose birthplace was Jagaddadalava. He became the guru of the king of Radha. He saw Tara and Avalokiteshvara face to face. It is said that he possessed countless great qualities. I think he is Ngawang Drakpa Ka, one of the six scholars. From Yeshe Zhap to him, all remained in the form of ordained monks. His disciple was Deva Akara Chandra, who was the White Pandit. He was born in Magadha and was skilled in all the tantras such as Kalachakra and Guhyasamaja.
Tibetan
ད་ལ་མཁས། གཤིན་རྗེ་གཤེད་ལ་ནུས་པ་ཐོབ། ཡུལ་ར་ར་ན་ཀླུ་གདུག་པ་ཅན་ གནས་པའི་མཚོ་ཞིག་ཡོད་པ། སྐབས་སྐབས་ལུད་ནས་གྲོང་ཁྱེར་དང་ཞིང་ལ་གནོད་པ་ཆེར་ འབྱུང་བ་ཞིག་ཡོད་པ་ལ། ལྟ་སྟངས་མཛད་དེ་གནད་ལ་ཕབ་པས། ཀླུ་དེ་ཐུལ་ནས་ཕྱིན་ཆད་ མཚོ་ལུད་པའི་གནོད་པ་མ་བྱུང་། བསྐམ་ཡང་མ་བསྐམ། ཞིང་ལ་ཕན་པ་ཅིག་ཡོད་ཟེར། ཡང་ བརྒྱུད་ཡིག་འགའ་ཞིག་ན། འཇམ་དབྱངས་ཡེ་ཤེས་ཞབས་དང་མར་མེ་མཛད། །རབ་འགྱིང་ རྡོ་རྗེ་བདེ་སྦྱིན་སེ་ན་པ། །མཁའ་ལྡིང་ཞབས་དང་ཡོན་ཏན་འབྱུང་གནས་བཟང་། །ངག་དབང་ གྲགས་པ་ལྷ་འབྱུང་ཟླ་བ་དང་། །ཟེར་བ་ཡོད་དེ། སཽ་སུ་ར་བ་དང་བདེ་སྦྱིན་ཞབས་གཅིག ཨ་ བ་ལི་དང་མཁའ་ལྡིང་ཞབས་གཅིག་པས། དོན་ལ་ཁྱད་མེད་དོ། །དེ་བ་ཨཱ་ཀ་ར་ལ་ཞང་གིས་ 6-74 གསན་ཏེ། དེ་ཡང་འབྲིང་མཚམས་པ་ཞང་ཅོ་གྲུ་ཤེས་རབ་བླ་མ་བྱ་བ། འཆིམས་ཕུ་བཀའ་ ཕྱོགས་པ་བྱ་བའི་སྔགས་རྙིང་མ་པའི་སྡེ་ལ་ཞུགས། མདོ་སྒྱུ་སེམས་གསུམ། མགོན་པོ་བེང་མ་ དང་། མདོར་མགོན་སོགས་ཀྱང་མཁྱེན། བོ་དོང་གི་འབལ་ཤཱཀྱ་རྡོ་རྗེ་ལ་ཡོ་ག་ཡང་བསླབས། མཚན་ཉིད་ཀྱི་གཞུང་ཡང་མང་དུ་མཁྱེན། གསང་འདུས་གསན་པར་བཞེད་ཀྱང་། དེ་ཙ་ན་ གསང་སྔགས་གསར་མ་ཤིན་ཏུ་བཀའ་དོགས་པས། དཔེ་འདྲ་གཡར་བ་ལས་ཆོས་བཀའ་ ཐོབ་པ་མ་བྱུང་ནས། བལ་བོར་བྱོན་ནས་ལོ་གཉིས་ཙམ་སྒྲ་ལ་སྦྱངས། དེ་ནས་རྒྱ་གར་མ་ག་ དྷར་བྱོན། ཇོ་བོ་དེ་བ་ཨཱ་ཀ་ར་ཙནྡྲ་ལ་གསང་འདུས་རྫོགས་པར་གསན། དུས་འཁོར་ཡང་ཇི་ རིགས་པ་གསན། ཁྱད་པར་ནག་འཇིགས་སྐོར་གསུམ་དགྱེས་ཕྱིན་པར་གསན་ཅིང་། རྟགས་ མཚན་དཔག་ཏུ་མེད་པར་བྱུང་། བྱིན་རླབས་ཀྱི་བཀའ་བབས། དེའི་ནང་ནས་ཀྱང་དགྲ་ནག་ ཉིད་ཁྱད་དུ་ཐོན་པར་གྲགས་སོ། །ཕྱིས་བོད་དུ་ཕེབས་པའི་ཨ་མོ་གྷ་བཛྲ་ཡ། ཇོ་བོ་དེ་བ་ཨཱ་ ཀ་རའི་སློབ་མ་པཎ་ཆུང་ཅིག་ཡོད། ལོ་ཙཱ་བ་དང་དེ་དུས་མཆེད་གྲོགས་ཡིན། དེ་ནས་ཇོ་བོ་དེ་ བ་ཨཱ་ཀ་ར་བོད་དུ་སྤྱན་དྲངས། བལ་བོད་མཚམས་སུ་ཇག་པ་བྱུང་བ་ལ། པཎྜི་ཏས་ས་གཏོར་ བས་ཇག་པ་ཐམས་ཅད་རེངས། དེ་རྗེས་ལོ་པཎ་ལྷན་ཅིག་ཏུ་དབུས་གཙང་དུ་འགྲོ་དོན་ཆེར་ མཛད་ནས། གཞོང་སྟག་རྩེ་ཕུག་མོ་ཆེར་སྤྱན་དྲངས་ཏེ། ཆོས་མང་དུ་བསྒྱུར། པཎྜི་ཏ་བལ་ ཡུལ་དུ་བསྐྱལ། དེ་ནས་སྔོན་གྱི་བླ་མ་དང་། མཆེད་པོ་ཀུན་འདས་ཏེ་མི་བཞུགས་པས་ཐུགས་ ཤིན་ཏུ་སྐྱོ་སྟེ། དཔྱལ་བྱང་ཆུབ་འབྱུང་གནས་དེ་གཞོན་ནུའི་དུས་ཀྱི་བླ་མ་ཡིན། དེ་དུས་ཁོང་ མི་བཞུགས་ཀྱང་། དེའི་སྲས་སེ་རྩརྨ་རུ་སྤྲན་དྲངས་ཏེ། འཇམ་ད
Chinese
又，达拉善于降伏，获得了降伏阎罗死主的力量。在拉拉纳地方，有一个恶龙居住的湖泊，时常泛滥，对城市和农田造成很大的损害。他进行观察，找准了关键，制服了那条龙，从此湖水不再泛滥成灾，也没有干涸，据说对农田有益。还有一些传承书中说：文殊智慧足与燃灯佛，胜生金刚乐施塞那巴，虚空藏足与功德生善，语自在名称天生月。据说索苏拉瓦和乐施足是一个人，阿瓦利和虚空藏足是一个人，实际上没有区别。德瓦阿卡拉从香处听闻。香又从仲钦巴香觉竹喜饶喇嘛处听闻，他加入了赤普噶觉巴的新译密咒派系，通晓经幻心三部，贡布奔玛和总义护法等。他还向波东的埃释迦金刚学习瑜伽，精通许多名相之论。他想听闻密集金刚，但当时新密宗的保密非常严格，无法通过借阅经书获得法旨，于是前往尼泊尔，花了大约两年时间学习声明。之后，他前往印度摩揭陀国，从觉卧德瓦阿卡拉旃陀罗处圆满听受了密集金刚，还如理听受了时轮金刚。特别是，他欢喜地听受了黑怖畏金刚的三种修法，出现了无数的瑞相，获得了加持的灌顶。其中，据说黑敌法尤为突出。后来前往西藏的阿摩伽跋折罗，是觉卧德瓦阿卡拉的弟子，一位小班智达，当时与译师是法友。之后，觉卧德瓦阿卡拉被迎请到西藏。在尼泊尔和西藏的边境，发生了盗贼事件，班智达用土撒向盗贼，使所有盗贼都僵住了。之后，译师和班智达一起在卫藏地区广行事业，被迎请到琼达孜普莫切，翻译了许多佛经，班智达被送往尼泊尔。之后，因为以前的上师和法友都已去世，不在人世，他感到非常悲伤。嘉央秋觉江称是其年轻时的上师，当时他已不在人世，于是迎请了他的儿子色孜玛到那里，
English
Furthermore, Dala was skilled in subduing and obtained the power to subdue Yama, the Lord of Death. In the land of Rarana, there was a lake inhabited by a vicious Naga, which would often flood, causing great damage to cities and fields. He observed the situation, pinpointed the key issue, and subdued the Naga. From then on, the lake no longer flooded, nor did it dry up, and it is said to have benefited the fields. Some transmission texts also state: Manjushri Wisdom Foot and Dipamkara, Victorious Vajra Delight-Giver Senapa, Akashagarbha Foot and Goodness Source Good, Speech Lord Name Deva-born Moon. It is said that Sosurava and Delight-Giver Foot are the same person, Avali and Akashagarbha Foot are the same person, so there is actually no difference. Deva Akara heard it from Zhang. Zhang also heard it from Drung Tsam-pa Zhang Cho Tru Sherab Lama, who joined the Nyingma sect of Chimphu Kagye-pa, and was proficient in the three sections of Sutra, Illusion, and Mind, as well as Gonpo Bengma and General Protector, etc. He also learned Yoga from E Shakya Dorje of Bodong and was proficient in many treatises on characteristics. He wanted to hear the Guhyasamaja, but at that time, the New Tantras were kept very secret, and he could not obtain the Dharma decree by borrowing scriptures. So he went to Nepal and spent about two years studying grammar. Then he went to Magadha in India and fully received the Guhyasamaja from Jowo Deva Akara Chandrakirti. He also received the Kalachakra according to the tradition. In particular, he joyfully received the three practices of Black Yamantaka, and countless auspicious signs appeared, and he received the empowerment of blessings. Among them, it is said that the Black Enemy practice was particularly outstanding. Later, Amoghavajra, who went to Tibet, was a disciple of Jowo Deva Akara, a young Pandit, and was a Dharma friend with the translator at that time. Later, Jowo Deva Akara was invited to Tibet. On the border between Nepal and Tibet, a robbery occurred, and the Pandit threw earth at the robbers, causing all the robbers to freeze. After that, the translator and the Pandit together carried out great activities in U-Tsang, and were invited to Kyong Taktsé Phukmoché, where they translated many scriptures, and the Pandit was sent to Nepal. After that, because the previous Lamas and Dharma friends had all passed away and were no longer alive, he felt very sad. Jamyang Chokyi Jungné was his Lama in his youth. At that time, he was no longer alive, so he invited his son Sé Tséma there,