English
He was asked. Amogha the Great asked him. Amogha the Small asked him. Lama Bari Lotsawa asked him. He gave it to Yordar Drak. After that, it seems to have passed through three or four generations, but it did not flourish for long. In this system, there is one each for enemies and obstacles, as well as the Thirteen Mothers of Bhairava, and the nine deities whose names, such as Ignorance Vajra, are transformed into names such as Vairochana, and the eight charnel grounds with the bodies of the union of father and mother, making five mandalas. What is known as the Mal tradition is: the instructions of Naropa of the three cycles of black teachings resided with the great Phampatingpa. Klokye asked him. Mal Lotsawa asked him. Also, the instructions of the teacher Yeshe Zhap, the pandita Hādu Karpo of Yeyang in Nepal, Mal Lotsawa must have asked in front of Vara Indraruci. It is said that he also asked the later Phampatingpa. In any case, Mal Lotsawa gained some ability in the Great Bhairava and the mad Bhairava who performs actions. Then he asked the great Lama Sakyapa. This is what is meant by the Bhairava Sakya tradition. Apart from the oral tradition of the panditas, there is little mixing. Both Black Bhairava have power, transmission, and explanation. The explanation is small and the instructions are also brief. For the fierce illusion wheel, there is searching for the location of the cannonball, and leading the illusion wheel into the black agaru water, etc. Although it may be the oral tradition and practice of small Sino-Nepalese panditas, there is no necessary ability. I also think that there are still some lineages and transmissions of this system, and the empowerment transmissions that rely on other empowerments have not disappeared. The unique empowerment ritual of this system was composed by the 7th Sakya Trizin Kunga Nyingpo. During the period when the Sakyapas meditated on the thigh bone becoming the foundation stone, no one found it because the old book itself came into the hands of Khokpo, so he was surprised. This system only has the Black Enemy mandala and the Bhairava eight charnel grounds. Both are definite empowerment lineages, and the six faces are only appendages of the two. The third is, if we consider how many commentaries related to the three red, black, and Bhairava of the Unsurpassed Yoga Tantra have been translated into Tibetan, then the commentary on the Black Tantra together with
Chinese
虽然是随行，但特别是卡玛拉 Rakshita 的修法，这本身就是纯粹的 Shabs Lug。 教师尼玛嘉措（Nima Drakpa）所著的十三尊修法也有 Mgo's Gyur。 这四种是确定的，还有班智达多杰洛（Dorje Lo）所著的修法，以及班智达根度桑波（Kuntu Sangpo）所著的修法，这两种是完整的修法。 此外，在 Paljin 的文本中，每个作者的标题都不一样，稍微掺杂了一些东西。 翻译不一样，或者只是表达方式不同而已。 这样的话，Paljin、贝玛松瓦（Padma Sungwa）、拉利塔琼瓦（Lalita Chungwa）、尼玛嘉措（Nima Drakpa）这四种是完整的坛城修法。 Paljin 和拉利塔瓦吉拉琼瓦（Lalita Vajra Chungwa）所著，实际上有两个坛城仪式，但拉利塔的修法是从一个坛城论典中分离出来的，所以不能单独列为文本。 关于小文本，十三尊神各自的十三种修法是迪邦嘎拉（Dipamkara）所著，还有据说由西日班智达（Shri Pandita）所著的黑敌五神显现。 作者标题似乎有笔误。 帕尔金（Paljin）所著的单勇士修法，还有单勇士修法，包括仪轨，由蒋贝益西（Jampal Yeshe）所著。 此外，卡玛拉 Rakshita 所著的单尊修法和曼扎仪轨，共有两种。 单尊修法由纳波巴（Nagpopa）所著，曼扎仪轨没有作者标题。 还有名为“法身显现仪轨”的佛塔仪轨，以及据说由卡玛拉玛哈（Kamalamaha）所著的会供轮仪轨。 寂静火供没有作者标题。 这些是普拉吉那西日嘉那（Prajnashrijnana）的翻译。 普拉吉那西日嘉那（Prajnashrijnana）是被称为印度和赞林（铜洲）的尼汝巴（Niruupa）的名字。 此外，里拉瓦吉拉（Lilavajra）所著的佛塔修法仪轨，玛尔美匝桑波（Marme Dzad Zangpo）所著的保护轮修法，果沙瓦吉拉（Ghoshavajra）所著的单尊修法，以及没有作者标题的单尊修法。 还有名为“圆满次第的牛奶修法”的，来自中国的口诀教师吉姆达（Jimuta）所著，以及班智达鲁江（Pandita Lujang）所著的单尊修法，包括仪轨，是圆满次第瑜伽。
English
Although it is a follower, especially this practice of Kamala Rakshita is purely in the Shabs Lug tradition. There is also a Mgo's Gyur, a thirteen-deity practice composed by the teacher Nyin-byed Drakpa. These four are definite, and there is also a practice said to be composed by Pandita Dorje Lo, and a practice said to be composed by Pandita Kuntu Zangpo, these two are complete practices. Furthermore, in the Paljin text, each author's title is different, with a slight mixture of things. The translation is not the same, or it is just a different way of expressing it. In that case, Paljin, Padma Sungwa, Lalita Chungwa, and Nyin-byed Drakpa, these four are complete mandala practices. Composed by Paljin and Lalita Vajra Chungwa, there are actually two mandala rituals, but Lalita's practice is separated from one mandala treatise, so it cannot be listed separately as a text. Regarding the small texts, the thirteen practices for each of the thirteen deities were composed by Dipamkara, and there is also a manifestation of the five black enemy deities said to be composed by Shri Pandita. There seems to be a typo in the author's title. The single-hero practice composed by Paljin, and also the single-hero practice, including rituals, composed by Jampal Yeshe. In addition, the single-deity practice and mandala ritual composed by Kamala Rakshita, there are two in total. The single-deity practice was composed by Nagpopa, and the mandala ritual has no author's title. There is also a stupa ritual called "Ritual of the Appearance of the Dharmakaya," and a tsok khor ritual said to be composed by Kamalamaha. The peaceful fire offering has no author's title. These are translations of Prajnashrijnana. Prajnashrijnana is the name of Niruupa, who is known as India and Zambuling (Copper Island). In addition, the stupa practice ritual composed by Lilavajra, the protection wheel practice composed by Marme Dzad Zangpo, the single-deity practice composed by Ghoshavajra, and the single-deity practice without an author's title. There is also the "Milk Practice of the Completion Stage," from the oral instruction teacher Jimuta of China, and the single-deity practice, including rituals, composed by Pandita Lujang, which is the yoga of the completion stage.
Tibetan
ར་བཞི་པ་དེ་བཱ་ཀ་ར་ཙནྡྲས་མཛད་པ་ཁྱད་འཕགས་གཅིག་ཡོད་ཀྱང་བསྟན་འགྱུར་ དུ་སྔར་མ་ཆུག་འདུག ནག་པོའི་མཆོད་ཆོག་གཅིག་ལ་དཔེ་ཁ་ཅིག་ལ། དཔལ་འཛིན་གྱིས་ མཛད། ཁ་ཅིག་ལ་ཀྲིཥྞ་པཎྜི་ཏས་མཛད་ཅེས། མཛད་བྱང་མི་འདྲ་བ་འབྱུང་བ་གཅིག འདིའི་ ནང་ནས་ཡན་ལག་བདུན་པ་རྒྱས་པ་ཚིག་དོན་ལེགས་པོ་ཅིག་འབྱུང་། མཁས་མཆོག་བུས་ གཤེད་དམར་ལ་ཡང་སྦྱོར་བར་མཛད་དོ། །རོ་སྲེག་དང་ཚོགས་འཁོར་གྱི་ཆོ་ག་ནག་པོ་པས་ 6-111 མཛད་པ། ཚོགས་འཁོར་གྱི་ཆོ་ག་སྔ་མ་དང་འདི་གཉིས་འགྱུར་ཁྱད་ཀ་ཡིན། ངོ་བོ་གཅིག་ པར་མངོན་ནོ། །འཁོར་ལོ་འབྲི་བའི་ཆོ་ག་མཛད་བྱང་མེད་པ་ཅིག དགྲ་ནག་གཙོ་རྐྱང་གི་ སྒྲུབ་ཐབས་ལ་ལི་ཏ་ཆུང་བས་མཛད་པ་དང་། སྦྱིན་སྲེག་ཀྱང་དེས་མཛད་པ་ཅིག་རྣམས་བྱུང་། བསྟོད་པ་ཨཱ་ཙརྱ་ཀིརྟིས་མཛད་ཟེར་བ་ཅིག་རྣམས་འགྱུར་རོ། །དེ་དག་ལས་གཞན་གཤིན་ རྗེ་གཤེད་ཀྱི་སྒྲུབ་ཐབས་འགྲོ་བཟང་སྙིང་པོས་མཛད་པ་ཇོ་བོ་རྗེ་དང་ལོ་ཆེན་གྱིས་བསྒྱུར་ བ་འདི་བསྟན་འགྱུར་ན་སྐབས་འདིར་ཡོད་ཀྱང་། འདི་དགྲ་ནག་གི་ཆོས་སྐོར་མ་ཡིན། ནག་ པོ་ཞལ་གཅིག་ཕྱག་གཉིས་པ་སྒྲུབ་ཐབས་ཁ་འཐོར་བའི་སྡེབས་ཡིན། བསྐྱེད་ཆོག་སོགས་ དཔལ་རྡོ་རྗེ་འཇིགས་བྱེད་དང་མཐུན་ཤས་ཆེ། ཡང་གཤིན་རྗེ་གཤེད་ཞལ་གསུམ་ཕྱག་དྲུག་ པའི་སྒྲུབ་ཐབས་ཕྱོགས་གཅིག་པ་ཞེས་པ། ཇོ་བོ་རྗེ་དང་ནག་ཚོས་བསྒྱུར་བ་འདི་ཡང་། དགྲ་ ནག་གི་སྐོར་མ་ཡིན་ཁ་འཐོར་བ་ཡིན། བསྟོད་པའི་རྒྱུད་ལས་ཕྱུང་བ་ཡིན་ཟེར་བའི་བསྟོད་པ་ འདི་ཡང་དེ་དང་མཐུན་པའི་བསྟོད་པ་ཡིན་གྱི་དགྲ་ནག་གི་མ་ཡིན་ནོ། ། སྡོམ་གསུམ་པ་གདོང་དྲུག་གི་རྒྱུད་དང་འབྲེལ་བ་ལ་ནི། ཀླུའི་བྱང་ཆུབ་ཀྱི་མཚན་ཅན་ པཎྜི་ཏ་ཅིག་གིས་མཛད་པའི་སྒྲུབ་ཐབས་དང་། དེ་བཱ་ཀ་ར་ཙན་དྲའི་སྒྲུབ་ཐབས་ཡོད། དེ་ གཉིས་ཀར་ནས་ལས་ཚོགས་ཀྱི་རྣམ་གཞག་མུན་ནེ་བ་རེ་སྟོན། གདོང་དྲུག་ལ་འདི་གཉིས་ མ་གཏོགས་དགོངས་འགྲེལ་གྱི་རྒྱ་གཞུང་ཡོངས་སུ་གྲགས་པ་མེད་དོ། །གཤིན་རྗེ་གཤེད་ དམར་པོའི་ཕྱོགས་ལ། རྒྱུད་ཀྱི་འགྲེལ་པ་འགྱུར་བ་ནི་མེད། ཐོར་བུའི་སྐོར་ལ་ལྷ་ལྔའི་དཀྱིལ་ འཁོར་གྱི་སྒྲུབ་ཐབས། ལྷན་སྐྱེས་ཀྱི་སྒྲུབ་ཐབས། གཏོར་ཆོག་ཆུང་བ། བདུད་རྩི་བྱིན་རླབས། འཁྲུལ་འཁོར་གྱི་གཞུང་ཆེ་ཆུང་གཉིས། འོད་གསལ་འཆར་བའི་དབང་ཆོག རྫོགས་རིམ་ ཤིན་ཏུ་སྤྲོས་མེད་དེ། བརྒྱད་པོ་དེ་ལ་བི་རཱུ་པའི་གཞུང་བརྒྱད་ཟེར། གློ་བོ་ལོ་ཙཱ་བ་ལ་བཤད་ བཀའ་སྟབས་གཅིག་ཏུ་བྱུང་། དེར་མ་འདུས་
Chinese
第四函是德瓦嘎拉赞扎所著，虽然有一部很殊胜的，但以前没有收入到丹珠尔中。关于一个黑色的供养仪轨，有些范本上说是巴珍所著，有些说是克里希纳班智达所著，出现署名不同的情况。这其中出现一个七支供养的广释，词句意义都很好。大学者布也将其用于红阎摩敌。黑行者所作的焚尸和会供仪轨。前一个会供仪轨和这一个，翻译上有所不同，但显现出本质是一样的。一个没有署名的绘制坛城仪轨。黑敌主尊的修法是利达琼瓦所著，还有他所作的火供。据说赞颂是阿阇黎克尔谛所作，这些都被翻译过来了。这些之外，降阎摩敌的修法是卓桑宁布所著，觉沃杰和洛钦翻译的，这个虽然现在丹珠尔中有，但这不是黑敌的法类。黑色一面二臂阎摩敌的修法是零散的合集。生起次第等与吉祥金刚怖畏金刚相似之处较多。还有，名为三面六臂阎摩敌的修法是同一类的，是觉沃杰和纳措翻译的，这个也不是黑敌的法类，是零散的。据说这是从赞颂续中摘取的赞颂，这个也是与那个相似的赞颂，不是黑敌的。与三律仪六面续部有关联的是，一位名为龙菩提的班智达所著的修法，还有德瓦嘎拉赞扎的修法。这两个都稍微显示出一些事业法的行相。关于六面，除了这两个之外，没有广为人知的注释印度论典。关于红阎摩敌方面，没有翻译续部的注释。零散的方面有五尊坛城的修法，俱生修法，小食子仪轨，甘露加持，大小两种幻轮论典，光明显现的灌顶仪轨，以及极其简略的圆满次第。这八个被称为毗卢巴的八论。格鲁译师曾同时得到这些口诀，没有包含在这里面。
English
The fourth volume was written by Devakarachandra, and although there is one very special one, it has not been included in the Tanjur before. Regarding a black offering ritual, some versions say it was written by Paljin, and some say it was written by Krishna Pandita, with different attributions appearing. Among these, there appears an extensive explanation of the seven-branch offering, with very good words and meanings. The great scholar Bu also used it for Red Yamari. The cremation and tsokhor ritual performed by the black practitioner. The previous tsokhor ritual and this one have some differences in translation, but they appear to be the same in essence. A ritual for drawing a mandala without attribution. The sadhana of the main deity of Black Enemy was written by Lita Chungwa, and there is also a homa performed by him. It is said that the praise was written by Acharya Kirti, and these have been translated. Other than these, the sadhana of Yamari was written by Drosang Nyingpo and translated by Jowoje and Lotsawa. Although this is now in the Tanjur, it is not a Dharma category of Black Enemy. The sadhana of the black one-faced, two-armed Yamari is a scattered collection. The generation stage and others have many similarities with glorious Vajrabhairava. Also, the sadhana called the three-faced, six-armed Yamari is of the same type, translated by Jowoje and Naksho. This is also not a Dharma category of Black Enemy, but is scattered. It is said that this praise was taken from the Praise Tantra, and this praise is also a praise similar to that, not of Black Enemy. Related to the Samvara Six-Faced Tantra, there is a sadhana written by a pandita named Naga Bodhi, and also a sadhana by Devakarachandra. Both of these show some aspects of activity practices. Regarding the Six-Faced, apart from these two, there are no widely known commentary Indian treatises. Regarding the Red Yamari aspect, there are no translated commentaries on the tantra. In the scattered aspects, there is the sadhana of the five-deity mandala, the co-emergent sadhana, the small torma ritual, the nectar blessing, the large and small chakra treatises, the empowerment ritual of the manifestation of clear light, and the extremely concise completion stage. These eight are called the Eight Treatises of Virupa. The Globo translator received these instructions simultaneously, and they are not included here.