Chinese
然后，将十七种色界处的生命力融入到嗡（藏文：ཨཱོྂ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）中。将四种无色界处的生命力融入到阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）中。将二十种欲界处的生命力融入到吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中，然后融入到自己的成就之物中，这就是从三界处召回生命力。上面天界的八大天神的生命力融入字母德（藏文：དྷེ་），中间的八部鬼神的生命力融入字母舍（藏文：ཀྵེ་），下面的八大龙王的生命力融入字母纳（藏文：ནཱ་），这些汇集在一起就是从三有之处召回生命力。从过去、未来、现在三时的神鬼手中夺取绿色字母尼（藏文：ནྲྀ），这就是从三宝处召回生命力，然后融入到成就之物中。将这些融化，通过嗡（藏文：ཨཱོྂ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）获得成就，获得如金刚般不生不灭的身语意成就，这就是成为掌控自己生命的长寿持明者。接下来是关于如何使弟子成为合格的法器：外内秘密的殊胜灌顶，应好好地传授给弟子。这就是给弟子授予广大的灌顶，以及中等的灌顶和简略的灌顶。广大的灌顶是给众多弟子授予灌顶，应该像广大的灌顶仪轨那样理解。中等的灌顶是给一些弟子授予灌顶。简略的灌顶是：这个修法灌顶有三个意义：外在的宝瓶灌顶，内在的甘露灌顶，以及秘密的菩提心灌顶。外在的宝瓶灌顶有五种：宝瓶水灌顶，不动佛是：吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。在智慧无量宫的宝瓶中，文殊阎魔敌的诸神安住。以无二菩提心的象征之水，从上到下浸润并授予灌顶。嗡（藏文：ཨཱོྂ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡） 嘎拉如巴 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 帕特 阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）。嘎拉夏 阿比辛恰 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）。这是镜子般的智慧。然后，观想宝冠为宝生佛并授予灌顶。 斯瓦（藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：斯瓦）。以方便和智慧相结合的，庄严的佛陀宝冠，以此给你授予灌顶，愿空性和慈悲相结合。嗡（藏文：ཨཱོྂ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡） 惹那 阿比辛恰 阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）。这是平等性智。然后，观想金刚为无量光佛。阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）。在一切众生的常恒中，摧毁死主阎罗的象征。金刚般的禅定，为了显示，给你授予灌顶。阿玛热 阿玉 阿比辛恰 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。这是个别观察智。
English
Then, the life force of the seventeen realms of the Form Realm is absorbed into Om (藏文：ཨཱོྂ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om). The life force of the four Formless Realms is absorbed into Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah). The life force of the twenty realms of the Desire Realm is absorbed into Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum), and then absorbed into the substance of one's own accomplishment. This is the summoning of life force from the three realms. The life force of the eight great gods of the upper celestial realm is absorbed into the letter Dhe (藏文：དྷེ་). The life force of the eight classes of gods and demons of the middle realm is absorbed into the letter She (藏文：ཀྵེ་). The life force of the eight great nagas of the lower naga realm is absorbed into the letter Na (藏文：ནཱ་). The combination of these is the summoning of life force from the three realms of existence. Seizing the green letter Nri (藏文：ནྲྀ) from the hands of the gods and demons of the past, future, and present three times is the summoning of life force from the Three Jewels, and then absorbing it into the substance of accomplishment. Dissolving these and obtaining accomplishment through Om (藏文：ཨཱོྂ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah), and Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) is the attainment of the indestructible body, speech, and mind accomplishment like a vajra. This is becoming a Vidyadhara who has power over one's own life. Next is the teaching on how to make the disciple a suitable vessel: The supreme outer, inner, and secret empowerments should be well bestowed upon the disciple. This refers to bestowing extensive empowerment upon the disciple, as well as bestowing intermediate empowerment and concise empowerment. Extensive empowerment is bestowing empowerment upon a large gathering of disciples, which should be understood as being like an extensive empowerment ritual. Intermediate empowerment is bestowing empowerment upon some disciples. Concise empowerment is: This sadhana empowerment has three meanings: the outer vase empowerment, the inner nectar empowerment, and the secret bodhicitta empowerment. The outer vase empowerment has five aspects: the vase water empowerment, Akshobhya is: Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum). In the vase of the wisdom immeasurable palace, the deities of Manjushri Yamantaka reside. With the water symbolizing non-dual bodhicitta, it is infused from above and empowerment is bestowed. Om (藏文：ཨཱོྂ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om) Kala Rupa Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) Phat Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah). Kalasha Abhisincha Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah). This is mirror-like wisdom. Then, visualize the crown as Ratnasambhava and bestow empowerment. Sva (藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：Sva). With this beautiful Buddha crown that combines skillful means and wisdom, by bestowing empowerment upon you, may emptiness and compassion be combined. Om (藏文：ཨཱོྂ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om) Ratna Abhisincha Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah). This is the wisdom of equality. Then, visualize the vajra as Amitabha. Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah). In the permanence of all sentient beings, a symbol of destroying the Lord of Death, Yama. A vajra-like samadhi, for the sake of showing it, empowerment is bestowed upon you. Amari Ayu Abhisincha Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum). This is discriminating wisdom.
Chinese
被加持。在此，于因之时从上师处获得。若修持此，则能获得果位身语意。应向弟子好好传授。此谓向弟子传授口诀，以瓶灌顶清净身之垢染，以秘密灌顶清净语之垢染，以智慧智慧灌顶清净意之垢染，以大乐清净一切垢染，虽非真实清净，然今安置为种子之相。于生起次第中修习灌顶道，以五智灌顶，加持身语意，果位之垢染得以清净，而成就阎魔敌。自身获得成就，自他事业任运成就。此谓近修之意，瑜伽士自身获得成就，向上师灌顶后，如是自身获得阎魔敌之成就，自利成佛，利他事业成就。又，调伏怨敌魔障之息增怀诛一切事业皆得成就。此以上，一切瑜伽士皆应修持，从此时至成佛之间修持，故不间断而作常修。近修，为获得成就与灌顶之故，每年于所承诺之日数中修持。其后，若有战事则需修法与大法，若无则不需。修法有二，略示连接与区分，及真实。为示第一者，则有三，光明真实，上为修习智慧本尊之安住义之轮，下为修习猛力威力之断除猛力之轮。光明真实者，谓以三摩地经验力。等等，此示入此之量，如是修持，则自身以三摩地体验，身语意加持为无尽庄严之轮。以近修，自身体验成就。堪为灌顶弟子之器，师徒二者以得力而行事业。若修持诸义，则自他事业开始。谓若修持阎魔敌之诸义，则于自利安住之轮中，应知自身为阎魔之死主
English
Are blessed. Here, it is obtained from the lama at the time of the cause. If you practice this, you will attain the fruit of body, speech, and mind. It should be well bestowed upon the son. This is because the disciple is given instructions, with the vase empowerment purifying the defilements of the body, with the secret empowerment purifying the defilements of speech, with the wisdom and knowledge empowerment purifying the defilements of mind, and with great bliss purifying all defilements. Although not actually purified, it is now placed as a seed. Meditating on the empowerment path in the generation stage is empowered by the five wisdoms. The body, speech, and mind are blessed, and the defilements of the fruit are purified, and Yamantaka is accomplished. One's own attainment is attained, and one's own and others' actions are spontaneously accomplished. This is the meaning of close retreat, the yogi himself attains accomplishment. After empowering the disciple, in this way, he himself attains the accomplishment of Yamantaka, self-benefit becomes enlightened, and the actions of others are accomplished. Moreover, all the actions of pacifying, increasing, empowering, and subduing enemies and obstacles are accomplished. Up to this point, all yogis should practice, and since they practice from this time until enlightenment, they should practice continuously without interruption. Close retreat, for the sake of attaining accomplishment and empowerment, should be done every year for the number of days promised. After that, if there is war, it is necessary to practice Dharma and great Dharma, but if there is no war, it is not necessary. There are two practices: briefly showing the connection and distinction, and the actual. To show the first, there are three: the light reality, the wheel of meaning that abides in the upper wisdom deity practice, and the wheel of fierce power that cuts off the lower fierce power practice. The light reality is shown by: By gaining the power of samadhi experience. Etc., this shows the measure of entering into this. In this way, by practicing, one's own body, speech, and mind are blessed as an inexhaustible wheel of ornaments by experiencing samadhi. By close practice, one experiences one's own accomplishments. Being suitable as a vessel for empowering disciples, both the master and disciple do the work by gaining strength. If you practice all the meanings, then the actions of yourself and others begin. That is, if you practice all the meanings of Yamantaka, then in the wheel that abides for your own benefit, you should know yourself as the lord of death of Yama.
Chinese
应做。为了他人的利益，应转起断除事业之轮。文殊阎魔敌，在意义和象征两方面做了阐述。这是对简要阐述之物的概括：寂静时，是圣文殊；忿怒时，为了调伏恶毒，化身为阎魔敌。一般而言，有能代表意义的法轮和能代表象征的法轮两种。意义的法轮是安住的法轮。所谓安住的法轮，即是心性本身，一切轮回与涅槃皆安住于此。这是文殊菩萨的智慧。象征则阐述为三种法轮。即有：轮回的法轮，三界众生；断除的法轮，依赖于相和物质，即业之阎魔敌的手印；以及化现的法轮，由咒语、物质和禅定所生起。赞颂智慧本尊安住的意义法轮是：我即是文殊阎魔敌，是万物安住的自性。所谓自性，即是身语意文殊，是所有众生的荣耀怙主阎魔敌，文殊菩萨的心中，一切轮回与涅槃安住的自性，即是佛陀的身语意三身、五种智慧，以及众生的心、三毒和五种烦恼，也无二无别地安住着。其中，安住于轮回的是：一切迷惑的根源。所谓迷惑的根源，即是无明，即不认识心性本是如来藏。轮回即是三界众生，欲界有二十种安住方式，以语言行为为主，语言依赖于欲界；色界有十七种安住方式，身体巨大；无色界有四种生处，依赖于心。安住本身即是被它净化。所谓三界轮回的世间法轮也安住于自心，因此修持雅曼达迦，净化安住法轮的习气。三身具有意义，无有分别地安住。所谓轮回也具有三身的意义，心具有法身，语具有报身，身具有化身的意义，因此轮回与涅槃原本就是无有分别地安住。这也是一切的基础安住的自性。在道上安住，即是被它净化。果是具有三身的意义，因此是基、道、果
English
Should be done. For the benefit of others, the wheel of cutting off activities should be turned. Manjushri Yamantaka, in terms of meaning and symbols, is explained in two ways. This is a summary of the briefly explained object: in peaceful times, it is the noble Manjushri; in wrathful times, in order to subdue the wicked, it transforms into Yamantaka. Generally speaking, there are two types of wheels: the Dharma wheel that represents meaning and the Dharma wheel that represents symbols. The Dharma wheel of meaning is the wheel of abiding. The so-called wheel of abiding is the nature of mind itself, in which all samsara and nirvana abide. This is the wisdom of Manjushri. The symbols are explained as three wheels. Namely: the wheel of samsara, the beings of the three realms; the wheel of cutting off, which relies on characteristics and substances, i.e., the hand gestures of Yama, the lord of karma; and the wheel of manifestation, which arises from mantras, substances, and samadhi. Praising the wisdom deity, the Dharma wheel of abiding meaning is: I am Manjushri Yamantaka, the nature in which all things abide. The so-called nature is the body, speech, and mind of Manjushri, the glorious protector of all beings, Yamantaka. In the heart of Manjushri, the nature in which all samsara and nirvana abide is the three bodies and five wisdoms of the Buddha, as well as the minds of sentient beings, the three poisons, and the five afflictions, all of which abide without duality. Among them, abiding in samsara is: the root of all delusion. The so-called root of delusion is ignorance, i.e., not recognizing that the nature of mind is the Tathagatagarbha. Samsara is the beings of the three realms. The desire realm has twenty types of abodes, with language and actions as the main focus; language depends on the desire realm. The form realm has seventeen types of abodes, with large bodies. The formless realm has four types of birth places, relying on the mind. Abiding itself is purified by it. The so-called worldly wheel of the three realms of samsara also abides in one's own mind. Therefore, practicing Yamantaka purifies the habitual tendencies of the abiding wheel. The three bodies have meaning and abide without separation. The so-called samsara also has the meaning of the three bodies: the mind has the Dharmakaya, the speech has the Sambhogakaya, and the body has the Nirmanakaya. Therefore, samsara and nirvana originally abide without separation. This is also the nature of the basis in which everything abides. Abiding on the path is purified by it. The result is having the meaning of the three bodies, therefore it is the basis, path, and result.