Chinese
逝者的化身，以各种仪式满足众生的愿望，通过各种行为的结合，如佛陀金刚持等，为了调伏而化现。佛陀等一切有情和无情之物，都变成了万物的本质。一切佛陀平等结合，空行母幻化为安乐之源。通过这种幻化的结合，成为各种形态中最殊胜的。为了所有众生的最高利益，通过佛陀的调伏事业而成就。这是金刚萨埵所宣说的。在过去的时代，曾经出现过伟大的永恒者，在如来佛的经典中，以众生的方式出现。那时，所有的众生都致力于完全的空性，通过与寂灭的法性相结合，证得寂灭并完全涅槃。那位瑜伽士，即是薄伽梵，金刚萨埵如来，为了净化一切众生，佛陀的化身遍布各处。非空亦非不空，在中观中也无法确定，般若波罗蜜多的结合，是方便和慈悲的自性。因此，那是慈悲的方便，般若波罗蜜多显现。从无分别的法中，为了众生的利益而生起分别，通过对无分别的信仰，一切都通过分别而恒常存在。这是毗卢遮那佛所宣说的。在过去的时代，曾经出现过伟大的永恒者，在如来佛的经典中，以众生的方式出现。那时，所有的众生都变得极其愤怒、残暴和恶毒。由于极其恶毒和愤怒，他们呼喊求救并堕落。对于极其恶毒和愤怒者，以寂静来利益是不会改变的，因此，智慧和方便的瑜伽士，将一切如来都化现为忿怒尊。即使是具有忿怒相的忿怒尊，也能焚烧三界，一切佛陀的忿怒，又何须说能焚烧整个三界呢？金刚萨埵如来，为了净化对誓言的憎恨，显现尸陀林舞蹈的手印。解脱黑自在和傲慢者，以及大梵天、入塞天、大自在天，古朗大自在天和近自在等，日月、阎罗王、梵天等，被降伏后化为灰尘。
English
The emanations of the departed, with various rituals fulfilling the desires of all, through various combinations of actions, such as Buddha Vajradhara, are emanations for the sake of taming. Buddhas and all animate and inanimate things, all become the essence of everything. All Buddhas equally united, Dakinis are the supreme bliss of illusion. Through this union of illusion, it is the supreme of all kinds. The supreme benefits of all sentient beings are accomplished through the taming deeds of the Buddhas. This is what was exhaled by glorious Vajrasattva. In the past, there once appeared a great being, eternal, in the scriptures of the Tathagatas, appearing in the manner of beings. At that time, all sentient beings were diligently focused on emptiness, and by engaging with the nature of cessation, they attained cessation and completely passed into nirvana. That yogi, the Bhagavan, Vajrasattva Tathagata, for the sake of completely purifying all beings, the emanations of the Buddhas spread everywhere. It is neither empty nor non-empty, and cannot be determined in the Middle Way either. The union of Prajnaparamita, is the nature of skillful means and compassion. Therefore, that is the skillful means of compassion, Prajnaparamita is manifest. From the dharmas without conceptualization, for the sake of sentient beings, conceptualization arises again. By being devoted to non-conceptualization, everything is made eternal through conceptualization. This is what was exhaled by Vairochana. In the past, there once appeared a great being, eternal, in the scriptures of the Tathagatas, appearing in the manner of beings. At that time, all sentient beings became extremely wrathful, violent, and malicious. Being extremely malicious and wrathful, they cried for help and fell. To those who are extremely malicious and wrathful, benefiting them with peace will not change them. Therefore, the yogis of wisdom and skillful means, transform all the Tathagatas into wrathful deities. Even wrathful deities with wrathful forms, can burn the three realms. What need is there to mention that the wrath of all the Buddhas, can burn the entire three realms? Vajrasattva Tathagata, in order to purify hatred towards vows, reveals the mudra of the charnel ground dance. Liberating the black arrogant one, and the great Brahma, the entering celestial being, the great Ishvara, Gulang the great powerful one and the near powerful ones, the sun, moon, Yama, Brahma, etc., after being subdued, they are turned into dust.
Chinese
摧毁。 金刚卡章嘎铃。 已成灰烬者令复活。 众生界彻底清净后， 安置于清净之佛刹中， 诸佛菩提处。 金刚贪嗔等， 所有无上之分别念， 虚空界之无垠虚空中， 众生界彻底清净。 这是黑汝嘎所宣说。 过去时中，先前出现， 大自在者恒常之， 如来之语教中， 以行者之相先前出现。 彼时一切众生， 安住于邪见中。 以极其恶劣之见， 发出巨大之哀嚎。 瑜伽士即彼薄伽梵， 为彻底清净菩提心之故， 贪欲之莲金刚法， 安住于黑汝嘎，无有罪过。 三界清净罪障观世音， 莲花舞自在手印中显现。 一切贪欲皆清净时， 以莲花结合之贪欲， 以调伏之显现而结合于意义。 莲花舞之自在者， 为清净无垠虚空之分别念， 以及众生界之故， 以贪欲之义彻底清净。 这是莲花舞自在者所宣说。 过去时中，先前出现， 大自在者恒常之， 如来之语教中， 以行者之相先前出现。 彼时一切众生， 变得极其凶残贪婪。 因殴打与贪婪而堕入饿鬼道， 从彼处迁转而生为贫穷者。 因彼之过失而行杀戮。 为清净极其凶残之故， 瑜伽士即彼薄伽梵， 殊胜之大义太阳出现。 虚空藏之珍宝， 一切希望皆圆满成办。 因暴怒无法调伏之故， 智慧方便之瑜伽士， 于金刚日之手印中显现。 清净三界等一切分别念， 功德增长广大。 金刚日所宣说。 过去时中，先前出现， 大自在者恒常之， 如来之语教中， 以行者之相先前出现。 彼时一切众生， 精进极其微小。 因极其微小之精进， 堕入无间地狱。 瑜伽
English
Destroy. Vajra khatvanga bell tree. Revived those who had become ashes. After completely purifying the realm of sentient beings, Placed in the pure Buddha fields, In the Buddhas' Bodhi places. Vajra desire, anger, and so on, All the supreme discriminations, In the boundless space of the sphere of space, The realm of sentient beings is completely purified. This was spoken by Heruka. In the past, what previously occurred, The great sovereign, the constant, In the teachings of the Tathagata, Previously occurred as the way of beings. At that time, all sentient beings, Abided in wrong views. With extremely evil views, Became a great cry of lament. The yogi, the Bhagavan, For the sake of completely purifying the Bodhicitta, The lotus of desire, the Vajra Dharma, Abides in Heruka, free from faults. Avalokiteshvara, who purifies the faults of the three realms, Appears in the mudra of the Lord of Lotus Dance. When all desires are purified, With the desire that combines with the lotus, It is combined with meaning by the manifestation of taming. The Lord of the Lotus Dance, For the sake of purifying the discriminations that are boundless in space, And the realm of sentient beings, Completely purifies with the meaning of desire. This was spoken by the Lord of Lotus Dance. In the past, what previously occurred, The great sovereign, the constant, In the teachings of the Tathagata, Previously occurred as the way of beings. At that time, all sentient beings, Became extremely cruel and greedy. Due to beating and greed, they fell into the preta realm, From there they transmigrated and were born as poor people. Due to that fault, they commit murder. For the sake of purifying extreme cruelty, The yogi, the Bhagavan, The sun of the great meaning of the sacred appeared. The jewel of the essence of space, Completely fulfills all hopes. Because wrath and ferocity cannot be tamed by peace, The yogi of wisdom and means, Appears in the mudra of the Vajra Sun. Having purified all discriminations such as the three worlds, Virtues increase and grow. The Vajra Sun spoke. In the past, what previously occurred, The great sovereign, the constant, In the teachings of the Tathagata, Previously occurred as the way of beings. At that time, all sentient beings, Became extremely small in diligence. Due to extremely small diligence, They fall into the Avici hell. The yogi
Chinese
彼乃薄伽梵，金刚萨埵如来，于猛烈行持之相中，显现为马王之威光。对于极度忿怒与暴烈者，以寂静不能利益之，忿怒尊如来，以无罪之力量，于显要处，压制骄慢之男子，彼时诸母以自所用。以息增怀诛任运成就，马王之种种幻化，亦作无余遗留之，有情众生之义利。马王威光之国王，成办虚空界之边际义利。如是威光马王所宣说。续之国王，佛陀和合中，于六道众生中幻化游舞之历史所记载，即分别之第二品。之后，安住于名为如来一切语种种游舞之等持中，从身语意功德事业之集合中，取出此等。 嗡 嘛哈 舜若 达 嘉纳 班杂 梭巴瓦 阿玛 郭 杭（藏文，梵文天城体：ओम् महाशून्यताज्ञानवज्रस्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ mahāśūnyatājñānavajrasvabhāva ātmako'ham，汉语字面意思：嗡，大空性智慧金刚自性，我即是）。 达玛 达度 班杂 梭巴瓦 阿玛 郭 杭（藏文，梵文天城体：धर्मधातुवज्रस्वभाव आत्माकोऽहम्，梵文罗马拟音：dharmadhātuvajrasvabhāva ātmako'ham，汉语字面意思：法界金刚自性，我即是）。 吽 चित्त प्र बे 斯帕 拉 纳 帕特（藏文，梵文天城体：हुं चित्त प्र बे स्फर ण फट्，梵文罗马拟音：hūṃ citta pra be spharaṇa phaṭ，汉语字面意思：吽，心，入，散发，啪）。 诶 阿 卡夏 曼达拉。 扬 噶玛 惹恰 杭。 邦 玛玛 গিরি。 苏汝 麦 苏姆 兰 迪斯塔 曼达拉。 让 嘉 娘 曼达拉。 惹达 芒萨 康 让 炯 扎抓 曼达拉。 炯 班杂 曼达拉。 炯 惹那 曼达拉。 炯 巴玛 曼达拉。 炯 班杂 比夏 曼达拉。 炯 诶 曼达拉。 嘎 卡 嘎 嘎 昂。 匝 擦 匝 匝 娘。 扎 塔 达 达 纳。 达 塔 达 达 纳。 巴 帕 巴 巴 玛。 亚 惹 拉 瓦。 夏 卡 萨 哈 卡。 阿 阿。 伊 伊。 乌 乌。 日 日。 里 里。 诶 埃。 哦 奥。 昂 阿 吽。 嗡 嘿 舍 创 阿。 嗡 嘛哈 苏卡 班杂 萨埵 阿 匝 吽 邦 吼。 苏惹达 斯当 匝 班杂 德里提 梭 耶 嘎 玛 扎。 吽 班杂 叽里 叽里 吽。 邦 班哲尼 尔玛 惹惹 达 吼。 班杂 嘎列 秀日 德里。 嗡 阿 玛度 班哲 滚 滚。 嗡 班杂 麦嘎 嘎 固 鲁 固 鲁 炯。 嗡 哈 萨 惹斯达 班哲 尼 伊 伊。 嗡 康 班杂 希 希 日 吽 吽。 嗡 布 康 嗡 班杂 萨惹 尚。 嗡 班杂 惹那 让。 嗡 班杂 达玛 邦。 嗡 班杂 噶玛 汤。 杭 萨瓦 班杂 策 班杂 达 德热。 创 班杂 巴当。 当 贝夏 班杂。 嗡 嘿 汝嘎 班杂 萨玛 亚 嘿。 萨瓦 杜斯达 萨玛 亚 穆扎 帕拉 班匝 嘎 吽 帕特。 嗡 班杂 固雅 斯提 帕拉玛 哟嘎 秀日 嘿
English
He is the Bhagavan, Vajrasattva Tathagata, appearing in the form of the glorious Hayagriva in the manner of fierce action. For those who are extremely wrathful and violent, pacification is of no benefit; the wrathful Tathagata, with sinless power, in a prominent manner, subdues the arrogant male, at that time the consorts are enjoyed by themselves. With the spontaneous accomplishment of pacifying, increasing, empowering, and wrathful actions, through the various emanations of Hayagriva, he also accomplishes the benefit of all sentient beings without exception. The king of the glory of Hayagriva accomplishes the ultimate benefit of the expanse of space. Thus spoke the glorious Hayagriva. From the King of Tantras, Buddha Samyoga, the history of the emanation and play in the six realms is recorded, which is the second chapter of the division. Then, having entered into the samadhi called "The Play of the Speech of All the Tathagatas," these were extracted from the collection of body, speech, mind, qualities, and activities. om mahāśūnyatājñānavajrasvabhāva ātmako'ham (藏文，梵文天城体：ओम् महाशून्यताज्ञानवज्रस्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ mahāśūnyatājñānavajrasvabhāva ātmako'ham，汉语字面意思：Om, great emptiness wisdom vajra nature, I am). dharmadhātuvajrasvabhāva ātmako'ham (藏文，梵文天城体：धर्मधातुवज्रस्वभाव आत्माकोऽहम्，梵文罗马拟音：dharmadhātuvajrasvabhāva ātmako'ham，汉语字面意思：Dharmadhatu vajra nature, I am). hūṃ citta pra be spharaṇa phaṭ (藏文，梵文天城体：हुं चित्त प्र बे स्फर ण फट्，梵文罗马拟音：hūṃ citta pra be spharaṇa phaṭ，汉语字面意思：Hum, mind, enter, radiate, phat). e ākaśa maṇḍala. yaṃ karma rakṣa haṃ. baṃ māmaki ri. suru me suṃ laṃ tiṣṭha maṇḍala. raṃ jñānyaṃ maṇḍala. raktamāṃsa keṃ raṃ bhrūṃ cakra maṇḍala. bhrūṃ vajra maṇḍala. bhrūṃ ratna maṇḍala. bhrūṃ padma maṇḍala. bhrūṃ vajra viśva maṇḍala. bhrūṃ e maṇḍala. ka kha ga gha nga. ca cha ja jha ña. ṭa ṭha ḍa ḍha ṇa. ta tha da dha na. pa pha ba bha ma. ya ra la va. śa ṣa sa ha kṣa. a ā. i ī. u ū. ṛ ṝ. lṛ lṝ. e ai. o au. aṃ āḥ hūṃ. om he hrīḥ trāṃ ā. om mahāsukhavajrasattva ajaḥ hūṃ baṃ hoḥ. surata stvaṃ ja vajra dṛṣṭi sva ye ka maṭṭa. hūṃ vajra kīli kīli hūṃ. baṃ vajri nirmara rara ta hoḥ. vajra kāleśvari tri. om āḥ madhu vajre ghuṃ ghuṃ. om vajra megha ga ghu lu ghu lu bhrūṃ. om ha śa rasta vajre ni i i. om khaṃ vajra śi śi ri hūṃ hūṃ. om bhu khaṃ om vajra sara śaṃ. om vajra ratna raṃ. om vajra dharmā baṃ. om vajra karma thaṃ. haṃ sarva vajra tshe vajra ta tre. traṃ vajra pādaṃ. dhaṃ beśa vajra. om heruka vajra samayāhi. sarva duṣṭa samaya mudrā prabhañjaka hūṃ phaṭ. om vajra guhya siddhi paramayogeśvari he