English
By the power of blessing. By reciting the fierce mantra seven times due to jealousy, the fragmented pieces are suppressed. The sound that no one can surpass. By the power of blessing of the three kinds of sounds and words. By reciting the fierce mantra seven times due to desire, Ata Sutra Sutra Nan. The sound that no one can surpass. By the power of blessing of the three kinds of sounds and words. By reciting the fierce mantra seven times due to ignorance, Bhanda Koro Tsana Nan. The sound that no one can surpass. By the power of blessing of the three kinds of sounds and words. By reciting one fierce mantra for the three vital points, it becomes the blessing sound of the pure basis. With one hundred and eight suppressing kila, accomplish the desired activities. From the Secret Intent Tantra of Vajrakila, the chapter on Sound and Meaning, the seventy-eighth chapter is completed. Then, again, entering into the samadhi of the Great Powerful Wrathful One, from the power of body, speech, and mind, emanates the fierce mantra of the Wrathful One's weapons, and the sound of the three karmas called Vajra Secret arises. Twenty-one kila for seven places, three essences with three unions. Accomplishing seven desired activities. With the ignorance vajra kila, by the sound of the fierce mantra of the Great Powerful Mother, the power of completely cutting off ignorance. With the hatred vajra kila, by the sound of the fierce mantra of the Great Powerful Pasha, the power of completely cutting off hatred. With the pride vajra kila, by the fierce mantra of the Great Powerful Matram Nya, the power of completely cutting off pride. With the desire vajra kila, by the fierce mantra of the Great Powerful Kari, the power of completely cutting off desire. With the jealousy vajra kila, by the fierce mantra of the Great Powerful Shighram Kara, the power of completely cutting off jealousy. The great power of body, speech, and mind, by the sound of the fierce mantra of Inan Gini, the power of destroying great obstacles. By the sound of the fierce mantra of Dhati Mama, the power of subduing the three classes of Rakshasas. The power of subduing the three places of body, speech, and mind, the power of cutting off the life force and vital essence. The main element is wind, with this fierce mantra of the wind demon, fire, water, earth, and space, etc., likewise, stop in order. Even those with the life of Brahma, will be destroyed by the three unions. From the Secret Intent Tantra of Vajrakila, the chapter on the Great Powerful Wrathful One, the seventy-ninth chapter is completed. Then, the King of Activities, the Blessed One
Chinese
尊胜者啊，如此禀告道：迎请魂魄使者的意义是怎样的呢？如此禀告后，在黑色的颅器中，将乌鸦猫头鹰的羽毛，被诛者的名字、骨头、羽毛根部系上。背对背粘合后，放入嘎布（护身符盒）。写上第七秘密咒语并系上。第七秘密咒语有两种结合方式，将第六咒语的第一个结合起来。放入被诛者的体液中，二十一天里，不断击打并融入身体。六十使者的主母，是虚空天女橛天的神。六十使者迎请魂魄后，百手铁橛黑白相间，用第七咒语和第六咒语的第一个，结合两种和三种来钉。橛天女是迎请魂魄者，白色的具有海螺牙齿的，百手缠绕着百铁橛，百面念诵猛咒六和七，观想六猛咒发出蓝红色光芒，海螺母狗九个头，观想挖掘被诛者的心。放入嘎布中镇压。事业不成就是这个阻碍，迎请融入不来就是这个阻碍，魂魄橛没有钉住就是这个钉住，镇压钉魂魄橛的嘎乌。魂魄橛六十连同使者，镇压在须弥山顶上镇压。风马兴旺祈祷事业。这个阻碍的仪轨是，二十一无有怀疑。嗡 班匝 吉利 吉利 吽 啪 梭哈。 瓦 嘿 利 瓦 嘿 利！如此是基拉雅秘密意续中，迎请魂魄使者阻碍品第八十。之后，事业之王禀告尊胜者道： 唉！尊胜者金刚橛啊！对于随行瑜伽者，从能执所执中返回成佛，究竟是如何领悟的呢？如此禀告后，尊胜者金刚橛如此说道： 色等四大种，亲近取受取者五，抛掷为业，布施之果为六因，依缘之轮转。其中返回之真实意义，生起次第之真实意义，如是如来坛城尊，二者结合显现为一。能力进入生起和获得征兆，用阿嗡（ཨཱ+ོྂཿ，āḥ hūṃ，啊 吽）和阿吽（ཨཱྂཿ，āḥ hūṃ，啊 吽）和吽（ཧཱུྂ་，hūṃ，吽）从所执中返回。烦恼障碍超越外境所执。阿嗡（ཨཱ+ོྂ་，āḥ hūṃ，啊 吽）和阿吽（ཨཱྂཿ，āḥ hūṃ，啊 吽）和吽（ཧཱུྂ་，hūṃ，吽）的
English
Venerable One, thus it was requested: What is the meaning of the messenger who summons the life force? After this was requested, in the great black skull, to the feathers of crows and owls, attach the name, bones, and feather roots of the one who is to be slain. Glue them back to back and place them in a ga'u (amulet box). Write the seventh secret mantra and attach it. The seventh secret mantra has two combinations, combine the first of the sixth mantra. Place it in the fluids of the one to be slain, for twenty-one days, constantly strike and infuse it into the body. The chief of the sixty messengers, is the sky goddess, the deity of the phurba. After the sixty messengers summon the life force, the hundred-handed iron phurba, black and white, with the seventh mantra and the first of the sixth mantra, nail with two and three combinations. The phurba goddess is the one who summons the life force, the white one with conch teeth, the hundred hands entwined with a hundred iron phurbas, the hundred faces recite the fierce mantras six and seven, visualize the six fierce mantras emitting blue and red light, the conch bitch with nine heads, visualize digging out the heart of the one to be slain. Place it in the ga'u and suppress it. If the activity is not accomplished, this is the obstacle, if the summoning and absorption do not come, this is the obstacle, if the life force phurba is not nailed, this is what nails it, suppress the ga'u that nails the life force phurba. The sixty life force phurbas together with the messengers, suppress it on the summit of Mount Sumeru. Pray for the activity with flourishing wind horse. This ritual of obstacle is, twenty-one without doubt. Oṃ Vajra Kīlī Kīlī Hūṃ Phat Svāhā. Vihi Li Vihi Li! Thus, from the secret intent lineage of Kīlaya, the eightieth chapter, the obstacle of the messenger who summons the life force. Then, the king of activities requested the Venerable One, saying: Alas! Venerable Vajrakīlaya! For those who follow yoga, how is the correct understanding of returning from the grasped and the grasper to Buddhahood? After this was requested, the Venerable Vajrakīlaya said: The four elements such as form, the five that closely take and receive, throwing is action, the fruit of generosity is six causes, the wheel of interdependent origination turns. Among them, the true meaning of returning, the true meaning of the generation stage, thus the Tathagata mandala deity, the combination of the two is revealed as one. The ability to enter generation and obtain signs, with Āḥ Hūṃ (ཨཱ+ོྂཿ, āḥ hūṃ, 啊 吽) and Ā Hūṃ (ཨཱྂཿ, āḥ hūṃ, 啊 吽) and Hūṃ (ཧཱུྂ་, hūṃ, 吽) return from the grasped. Afflictions and obscurations transcend the grasped external object. The nature of Āḥ Hūṃ (ཨཱ+ོྂ་, āḥ hūṃ, 啊 吽) and Ā Hūṃ (ཨཱྂཿ, āḥ hūṃ, 啊 吽) and Hūṃ (ཧཱུྂ་, hūṃ, 吽).
Chinese
哦沃中。（藏文：ོ་བོ་ལས།） 执着的所知障之义未得通。（藏文：འཛིན་པའི་ཤེས་བྱའི་སྒྲིབ་པའི་དོན་མ་ལོངས།） 诸法皆是心，（藏文：ཆོས་རྣམས་ཐམས་ཅད་སེམས་ཡིན་ཏེ།） 心之相乃天神身。（藏文：སེམས་ ཀྱི་རྣམ་པ་ལྷ་ཡི་སྐུ།） 善逝执着二者明了知。（藏文：བདེ་གཤེགས་འཛིན་པ་གཉིས་སུ་རིག་པར་གསལ།） 彼即是佛之密意未得通。（藏文：དེ་ཉིད་སངས་རྒྱས་དགོངས་མ་ལོངས།） 蕴、界与处，（藏文：ཕུང་པོ་ཁམས་དང་སྐྱེ་མཆེད་དང།） 善逝坛城之界中。（藏文：བདེ་གཤེགས་དཀྱིལ་འཁོར་ཀློང་དུའོ།） 身语意三亦是蕴，（藏文：ལུས་ངག་ཡིད་གསུམ ཕུང་པོ་ཡང།） 三坛城之界坛城。（藏文：དཀྱིལ་འཁོར་གསུམ་གྱི་ཀློང་དཀྱིལ་འཁོར།） 如视显现而无自性。（藏文：སྣང་ལ་རང་བཞིན་མེད་པ་བཞིན་ལྟ་བུ།） 口、眼、耳、肢分取舍二。（藏文：ཁ་མིག་རྣ་བ་ཡན་ལག་གཟུང་འཛིན་གཉིས།） 亦非仅执着为无自性。（藏文：རང་བཞིན་མེད་པར་འཛིན་པ་ཙམ་ཡང་མིན།） 如灯之光能除暗，（藏文：མར་མེའི་འོད་ཀྱིས མུན་པ་སེལ་འགྱུར་ཏེ།） 然一方之暗不能除。（藏文：ཕྱོགས་གཅིག་མུན་པ་སེལ་མི་འགྱུར།） 小光不能除暗。（藏文：འོད་ཆུང་མུན་པ་སེལ་མི་འགྱུར།） 十六之光能除暗。（藏文：བཅུ་དྲུག་འོད་ཀྱིས་མུན་པ་སེལ།） 仅能寻得各异之珍宝，（藏文：ཐ་དད་རིན་ཆེན་རྙེད་འགྱུར་ཙམ།） 初时如是即如此。（藏文：དང་པོར་དེ་ལྟར་དེ་བཞིན ནོ།） 珍宝由自性证悟而寻得。（藏文：རིན་ཆེན་རང་ལས་རྟོགས་པས་རྙེད།） 黑暗之浓重如黑彩，（藏文：མུན་པའི་སྨག་ནི་ཚོན་ནག་བཞིན།） 如云所遮蔽之太阳。（藏文：སྤྲིན་གྱིས་བསྒྲིབས་པའི་ཉི་མ་བཞིན།） 各异之珍宝即如此。（藏文：རིན་ཆེན་ཐ་དད་དེ་བཞིན་ནོ།） 无云晴空升起之日光，（藏文：སྤྲིན་མེད་ཉི་མ་ཤར་བའི་འོད།） 阳光温暖明亮生乐果。（藏文：ཉི་ཟེར་དྲོ་གསལ་བདེ་འབྲས འབྱུང།） 由自性寻得珍宝，（藏文：རང་ལས་རིན་ཆེན་རྙེད་འགྱུར་ཏེ།） 于极密心中生乐果。（藏文：ཡང་གསང་ཐུགས་ལ་བདེ་འབྲས་འབྱུང།） 二身利生加持现，（藏文：སྐུ་གཉིས་འགྲོ་དོན་བྱིན་རླབ་སྣང།） 于有情众生现乐果。（藏文：འགྲོ་བ་རྣམས་ལ་བདེ་འབྲས་སྣང།） 如海之表面与海之深处，（藏文：རྒྱ་མཚོའི་ཁ་དང་རྒྱ་མཚོའི་གཏིང།） 由缘起如是即如此。（藏文：རྐྱེན་གྱིས་དེ་ལྟར དེ་བཞིན་དུ།） 各异与不各异，（藏文：ཐ་དད་པ་དང་ཐ་མི་དད།） 寻得珍宝即如此。（藏文：རིན་ཆེན་རྙེད་པ་དེ་བཞིན་ནོ།） 极密心之坛城即是，（藏文：ཡང་གསང་ཐུགས་ཀྱི་དཀྱིལ་འཁོར་ནི།） 诸法皆是心，（藏文：ཆོས་རྣམས་ཐམས་ཅད་སེམས་ཡིན་ཏེ།） 心性观为识金刚。（藏文：སེམས་ཉིད་རྣམ་པར་ཤེས་པ་རྡོ་རྗེར་བསྒོམ།） 法与法性二者无别。（藏文：ཆོས་དང་ཆོས ཉིད་གཉིས་སུ་མེད།） 诸法皆是轮回，（藏文：ཆོས་རྣམས་ཐམས་ཅད་འཁོར་བ་དང།） 轮回亦是心性故，（藏文：འཁོར་བ་ཉིད་ཀྱང་སེམས་ཡིན་པས།） 心性观为识金刚。（藏文：སེམས་ཉིད་རྣམ་པར་ཤེས་པ་རྡོ་རྗེར་བསྒོམ།） 轮回涅槃二者无别。（藏文：འཁོར་བ་མྱ་ངན་འདས་པ་གཉིས་སུ་མེད།） 诸法皆是世俗谛，（藏文：ཆོས་རྣམས་ཐམས་ཅད ཀུན་རྫོབ་སྟེ།） 世俗谛亦是心性故，（藏文：ཀུན་རྫོབ་ཉིད་ཀྱང་སེམས་ཡིན་ཏེ།） 心性观为识金刚。（藏文：སེམས་ཉིད་རྣམ་པར་ཤེས་པ་རྡོ་རྗེར་བསྒོམ།） 胜义世俗二者无别。（藏文：དོན་དམ་ཀུན་རྫོབ་གཉིས་སུ་མེད།） 佛与有情即如此。（藏文：སངས་རྒྱས་སེམས་ཅན་དེ་བཞིན་ནོ།） 秘密中之极密，亦是密意。（藏文：གསང་བ་ཆེར་གསང་ཡང གསང་ཐུགས།） 二者各一之口诀是，（藏文：གཉིས་ལ་རེ་རེ་གདམས་ངག་ནི།） 光能除暗亦不能除，（藏文：འོད་ཀྱིས་མུན་པ་སེལ་མི་སེལ།） 各异与不各异，（藏文：ཐ་དད་པ་དང་ཐ་མི་དད།） 次第生起珍宝之口诀。（藏文：རིམ་བཞིན་རིན་ཆེན་གདམས་ངག་འབྱུང།） 如是，出自基拉雅秘密之密意续部中，遮止取舍而显示真实密意之章节，即第八十一品。（藏文：ཞེས་ཀཱི་ལ་ཡ་གསང་བའི་དགོངས་རྒྱུད་ལས། གཟུང་འཛིན བཟློག་ནས་ཡང་དག་པའི་དགོངས་པ་བསྟན་པའི་ལེའུ་སྟེ་བརྒྱད་ཅུ་གཅིག་པའོ།།།།） 其后，薄伽梵班杂基拉雅，对十方诸佛，事业之王噶玛嘿汝嘎等，交付密意续部而稳固安住。
English
From Owo. The meaning of the obscuration of knowable objects of grasping is not understood. All phenomena are mind, The nature of mind is the form of a deity. The Sugata's grasping is clearly understood as two. That itself is the Buddha's intention, not understood. The aggregates, elements, and sense bases, Are in the space of the Sugata's mandala. The three of body, speech, and mind are also aggregates, The mandala of the three mandalas is the mandala. Like seeing appearance without inherent existence. Mouth, eyes, ears, limbs, the two of grasping and apprehended. It is not even just grasping as without inherent existence. Like the light of a lamp dispels darkness, But one side of darkness will not be dispelled. Small light will not dispel darkness. Sixteen lights will dispel darkness. Only just finding different jewels. At first, it is like that, it is like that. Jewels are found by realizing from oneself. The darkness of darkness is like black paint. Like the sun obscured by clouds. Different jewels are like that. The light of the sun rising without clouds. Sunlight warm, clear, happiness-fruit arises. Jewels are found from oneself, Happiness-fruit arises in the innermost secret heart. The two bodies, benefit of beings, blessing appear. Happiness-fruit appears to beings. The surface of the ocean and the depths of the ocean. Due to conditions, it is like that, it is like that. Different and not different. Finding jewels is like that. The mandala of the innermost secret heart is, All phenomena are mind, Meditate on the nature of mind as wisdom vajra. Phenomena and the nature of phenomena are not two. All phenomena are samsara, Since samsara itself is also mind, Meditate on the nature of mind as wisdom vajra. Samsara and nirvana are not two. All phenomena are conventional truth, Since conventional truth itself is also mind, Meditate on the nature of mind as wisdom vajra. Ultimate truth and conventional truth are not two. Buddhas and sentient beings are like that. Secret, very secret, also secret heart. Each of the two instructions is, Light dispels darkness or does not dispel. Different and not different. Gradually, the instructions of jewels arise. Thus, from the Secret Intent Lineage of Kīlaya, the eighty-first chapter, which teaches the correct intent by reversing grasping and apprehended. Then, the Bhagavan Vajrakīlaya, to the Buddhas of the ten directions, the King of Activities, Karma Heruka, and others, entrusted the Intent Lineage and remained steadfast.