Chinese
文殊阎魔敌黑尊轮集修法根本释。 文殊阎魔敌黑尊轮集修法根本释。 瓦苏达ra的释。文殊阎魔敌黑尊轮集修法大宝藏听闻录中，此根本似乎单独存在。如果找到范本，需要补入。名为修法根本释的论著存在。印度语：Manjushri Maya Krishna Chakra Samaja Nopika Mula Tika Nama。藏语：名为文殊阎魔敌黑尊轮集修法之根本释。向阎魔敌顶礼。成为超脱痛苦之所依，从法身无垢中，圆满报身阎魔敌，从毗卢遮那佛心中显现文殊身，其化身示现为阎魔敌。将要解说其释。从阎魔敌秘密心之口诀中汇集，此有三义：基法之所证，道法之能证，果义之所证。基法之所证有二：自性义之实相，错觉迷乱之实相。自性义之实相是：本体安住于法身，形象安住于五智，事业是二色身。其中，自性清净之见是文殊智慧萨埵的本体。心性本初真实即是那。又是，法性清净莲花中，无戏论离戏论大乐，清净珍宝法身，安住于平等无念状态。如是。错觉迷乱之实相是：是，虽然是那样，却未如是证悟，于三界中轮回，于六道中流转，各自感受不同的痛苦。又是常断执着，能取所取，自以为是。道法之能证有三：佛陀降临世间，其宣说佛法，以及开示修持所说之法的方法。佛陀降临世间是：是，实相是法身大乐，虽然未如是证悟，对于在三界中轮回的众生，生起佛陀的大悲心，
English
The Root Commentary on the Practice of Manjushri Yamari, the Black Destroyer of Death, the Wheel Assembly. The Root Commentary on the Practice of Manjushri Yamari, the Black Destroyer of Death, the Wheel Assembly. The commentary of Vasudhara. In the Great Treasure Hearing Record of the Practice of Manjushri Yamari, the Black Destroyer of Death, the Wheel Assembly, this root appears to exist separately. If a copy is found, it should be inserted. This is the Treatise called the Root Commentary on the Practice. In Sanskrit: Manjushri Maya Krishna Chakra Samaja Nopika Mula Tika Nama. In Tibetan: Called the Root Commentary on the Practice of Manjushri, the Black Destroyer of Death, the Wheel Assembly. Homage to Yamari, the Destroyer of Death. Having become the support of transcendence of sorrow, from the Dharma Body, without stain, the Enjoyment Body, Yamari himself, from the heart of Vairochana, the body of Manjushri, his emanation is shown as the Destroyer of Death. I will explain his commentary. Gathered from the secret heart instructions of Yamaraja, this has three meanings: the object to be attained of the ground Dharma, the means of attainment of the path Dharma, and the attainment of the fruit meaning. The object to be attained of the ground Dharma has two: the reality of the meaning of self-nature, and the reality of mistaken delusion. The reality of the meaning of self-nature is: the essence abides in the Dharma Body, the form abides in the five wisdoms, and the activity is the two Form Bodies. Among these, the view of self-nature completely pure is the essence of Manjushri, the Wisdom Being. The innate, genuine nature of mind is just that. Also, in the nature of Dharma, the completely pure lotus, without elaboration, free from elaboration, great bliss, the completely pure, precious Dharma Body, abides in a state of equanimity, without thought. Thus it is. The reality of mistaken delusion is: yes, although it is like that, it is not realized as such, and wanders in the three realms, travels in the six realms, and experiences separate and different sufferings. Also, it is called clinging to permanence and annihilation, grasping and holding, and being self-willed. The means of attainment of the path Dharma has three: the Buddha's coming into the world, his teaching of the Dharma, and showing the method of practicing the Dharma that was taught. The Buddha's coming into the world is: yes, the reality is the Dharma Body, great bliss, but although it is not realized as such, great compassion of the Buddha arises for sentient beings who wander in the three realms,
Chinese
自身从寂静的状态中显现为圆满报身圣妙吉祥，在色究竟天为菩萨们讲法，从而清净所知障。从心中化现出六位能仁，行利益有情之事。他所说的法有三种：名相部三类、克里瑜伽部三类、生圆次第部三类。名相部三类是：律藏、经藏、论藏。克里瑜伽部三类是：克里亚（梵文：Kriyā）、邬波瑜伽（梵文：Upayoga）、瑜伽（梵文：Yoga）。生圆次第部三类是：生起次第、圆满次第、大圆满的法。生起次第的法有五种：妙吉祥身引导所化之法、莲花语之法、真实意之法、甘露功德之法、金刚橛事业引导所化之法。其中，这是妙吉祥身引导所化之法。它分为两种：续和论。其中，续：一般来说，妙吉祥有十万续部，而对于妙吉祥口传来说：根本续是妙吉祥秘密续，口诀续是母部心意秘密，阎魔死主黑瓶，妙吉祥忿怒尊。这些与口传根本部分相符。论有两种：依靠续和不依靠续的口诀。这是依靠续的。它分为两种：进入共同续和进入个别续。进入共同续的论是：续的注释、章节、纲要。进入个别的有七种：决断见解的口诀，舍弃行为的口诀，布置坛城的口诀，次第进道的灌顶，不违越的誓言，着重实修的修法，嬉戏事业。其中，现在这里讲的是实修，分为两种：共同的实修和殊胜的实修。共同的实修又归纳为八大成就：脚底涂抹后，魔障无法侵入；用剑在空中行走；用眼药能看到三由旬；像老鼠一样钻入地下；自己的身体不被他人看见；从僵尸中复活进入城市。
English
From the state of peace, he manifested as the Sambhogakaya, the noble Manjushri, and in Akanishta, he taught the Dharma to the Bodhisattvas, thereby purifying the obscurations of knowledge. From his heart, six emanated Buddhas arose, performing the benefit of sentient beings. The Dharma he taught is of three kinds: the three categories of the characteristic division, the three categories of Kriya Yoga, and the three categories of the generation and completion stages. The three categories of the characteristic division are: Vinaya, Sutra, and Abhidharma. The three categories of Kriya Yoga are: Kriya, Upayoga, and Yoga. The three categories of the generation and completion stages are: the generation stage, the completion stage, and the teachings of the Great Perfection. There are five kinds of generation stage teachings: the Dharma of guiding beings to be tamed by the body of Manjushri, the Dharma of the Padma speech, the Dharma of the true mind, the Dharma of nectar qualities, and the Dharma of guiding beings to be tamed by the activity of Vajrakilaya. Among these, this is the Dharma of guiding beings to be tamed by the body of Manjushri. It has two parts: Tantra and Shastra. Among these, the Tantras: In general, there are one hundred thousand Tantra divisions for Manjushri, but for the oral transmission of Manjushri: the root Tantra is the Secret Tantra of Manjushri, the oral transmission Tantra is the secret of the Mother class Citta, Yamaraja Black Ga'u, and Wrathful Manjushri. These are in accordance with the root section of the oral transmission. There are two kinds of Shastras: those that rely on the Tantras and the oral instructions that do not rely on the Tantras. This relies on the Tantras. It has two parts: entering the general Tantras and entering the specific Tantras. The Shastras that enter the general Tantras are: the commentary on the Tantras, the chapter divisions, and the outlines. There are seven that enter the specific: the oral instructions for cutting through views, the oral instructions for abandoning conduct, the oral instructions for arranging mandalas, the empowerment for progressing through the stages, the vows that are not transgressed, the practice that is emphasized, and the playful activities. Among these, here we are teaching the practice, which is divided into two: the common practice and the supreme practice. The common practice is also grouped into eight great accomplishments: by applying it to the soles of the feet, obstacles cannot penetrate; walking in the sky with a sword; seeing three yojanas with eye medicine; entering underground like a mouse; one's own body not being seen by others; reviving from a corpse and entering the city.
Chinese
以及，将恶鬼女收为己用，通过服食精华使身体摆脱食物的需求。通过殊胜的修持，到达圆满正等觉的果位。此法中，这两者都予以阐述，即通过修习生起次第和圆满次第获得法身是殊胜的成就，而通过转动猛烈的业之轮来平息邪魔障碍则是共同的成就。如果讲述具备这两者的修法，则有五点：哪位上师1所造以及如何传承；从哪个续部2中摘录以及属于哪个方向；为了哪个补特伽罗3而造，具备何种必要关联；从什么名称4而称呼；开头和结尾5阐述了什么意义和时间。其中，关于哪位上师所造，有四点：作者、身量伟大的功德、传承方式和交付的印信。作者是上师妙吉祥友所造。身量伟大的功德有六点：首先，降生为国王之子；之后，出家；之后，获得事部的成就；之后，进行瑜伽行；之后，摧毁外道的教法；最后，成佛。首先，降生为国王之子，即在桑吉拉地方，作为国王青年祥的儿子降生，进入王妃的腹中。王妃梦到，一个五股金刚杵从天而降，融入她的心中。之后，王子从身体中诞生，那个地方的树木和果实也比以前更加成熟等等。之后，王子独自执掌国政。了知一切有为法皆是无常，一切有漏法皆是痛苦，一切法皆是无我，一切寂灭皆是寂静，从而示现了对轮回生起厌离之心的情状。之后，出家，即前往南方贝达拉地方的欧丹塔普日寺庙出家，法号也被称为比丘妙吉祥友。当时听闻了许多下部乘的法，以及波罗蜜多乘和事部密法的教法。之后，获得事部的成就，即依靠按照事部仪轨建造的一尊妙吉祥像，念诵 咒语 瓦·吉·夏·瓦·日·穆（藏文：ཝཱ་གི་ཤྭ་རི་མུྂ་，梵文天城体：वागीश्वरि मुँ，梵文罗马拟音：vāgīśvari muṃ，汉语字面意思：语自在 穆）
English
And, subduing the Yaksha woman and, through extracting essence, being free from the need for food. Through the supreme accomplishment, going to the state of perfect and complete enlightenment. In this practice, both of these are shown. Obtaining the Dharmakaya by meditating on the generation stage and completion stage is the supreme [accomplishment], while pacifying enemies and obstacles by turning the wheel of wrathful activity is the common accomplishment. If this method of accomplishment possessing these two is explained, there are five [points]: Which master1 composed [it] and how was it transmitted? From which tantra2 was it extracted and to which direction does it belong? For which individual3 was it composed, possessing what necessary connection? From what name4 is it called? What meaning and time5 are shown in the beginning and end? Among these, regarding which master composed it, there are four [points]: the author, the qualities of great stature, the mode of transmission, and the entrusted seal. The author is Master Manjushri Mitra. The qualities of great stature are six: First, he was born as a prince. Then, he renounced [the world]. Then, he attained the siddhi of Kriya. Then, he performed the conduct of yoga. Then, he destroyed the teachings of the heretics. Finally, he became a Buddha. First, he was born as a prince, that is, in the land of Sangila, he took birth as the son of King Youthful Glory, entering the womb of the queen. In the queen's dream, a five-pronged vajra of light descended from the sky and dissolved into her heart. Then, the prince was born from her body, and in that place, the plants and fruits ripened more than before, and so on. Then, the prince held the kingdom for a while. Knowing that all conditioned phenomena are impermanent, all contaminated [phenomena] are suffering, all dharmas are without self, and all transcendence of sorrow is peace, he showed the manner of generating weariness towards samsara. Then, he renounced [the world], that is, he went to the Otantapuri monastery in the land of Betala in the south and renounced [the world], and his name was known as Bhikshu Manjushri Mitra. At that time, he heard many teachings of the lower vehicles, as well as the Paramita vehicle and the Kriya tantra teachings. Then, he attained the siddhi of Kriya, that is, relying on a Manjushri image constructed according to the Kriya tradition, [he recited] the mantra Vāgīśvari Muṃ (藏文：ཝཱ་གི་ཤྭ་རི་མུྂ་，梵文天城体：वागीश्वरि मुँ，梵文罗马拟音：vāgīśvari muṃ，汉语字面意思：语自在 穆)
Chinese
念诵六字真言，在喜马拉雅山有铁的地方的山顶修行，亲眼见到了文殊菩萨的真容。当时，吉祥金刚手菩萨也为他灌顶为密咒的主尊，名字也叫作文殊贤。之后，长期进行瑜伽行。手中拿着檀木手杖，身上穿着田野的兽皮，铺着熊皮作为垫子，游走于坟场等地。有时在乌云中聚集空行母们，并为她们讲法等等。名字也叫作瑜伽自在苦行者。而且，那位上师的誓言是不向外顶礼，不向内让路而行进，在一条桥上，一位傲慢自大的王子骑着一头装饰着黄金的白色大象，一位大臣牵着象鼻走来，上师口中念诵“吽”，举起手杖，头上缠绕着骨串，摇动手鼓，王子和大象裂成两半。上师从他们中间走过，从桥的那头回头看，眼睛看着天空，手指指向王子，念诵“曼殊室利达摩僧伽巴耶”（藏文，梵文天城体：मञ्जुश्रीधर्मसिंघेभये，梵文罗马拟音：Mañjuśrīdharmasiṃgebhaye，汉语字面意思：文殊师利、法、狮子、怖畏），王子恢复如初。王子感到惊奇，心想是一位成就者，于是顶礼并绕行，请求作为上师，但上师没有答应，没有停留在须弥山般的地方就离开了。之后，他摧毁了外道的教法。当时，外道的教法兴盛，佛教非常衰落，佛教的班智达们聚集在一起商议，一致认为应该依靠文殊友。之后，上师瑜伽大自在为了佛教，在邬金空行母的地区，自生佛塔的瓶中，安住着文殊的续部，通过神通力迎请出来，分为根本续和支分续，通过精勤地结合经文，摧毁了外道。名字也叫作摧毁者寂护。结束