Chinese
此为传授之印。文殊亲教师造了上、中、下三种口诀。大者如摩诃瑜伽般，中者如阿努瑜伽般，小者如阿底瑜伽般。传授给燃布古合雅后，成就了金刚持大尊主鲁札。顶礼佛陀大悲者！乐具至上之天王之子，如莲花盛开之文殊身，如意宝藏般，我向您顶礼！从天显现之导师之尊，如幻月光般的身，调伏傲慢者，我向您敬礼！如是，以历史的方式传授。从达那达传授的方式是：南方吉祥处寺院的婆沙那，名为婆罗门善功德者，有两个儿子和一个女儿，共三人。名字也叫达那达拉，小儿子名为扎钦达拉。分别学习了咒语和名相法。持有名称的扎钦达拉村。达那达拉大智者，以塞那扎和瑜伽的考察，扎钦达拉在藏地如拉，化生为库隆功德海。达那达拉大智者，从燃布古合雅德瓦赞扎处，请求猛咒后，以七个罗拉，放入图巴后，送到措杰塘。降伏了所有东北方的夜叉。在沙滩上，穿着法衣乘船而去。在海中央，倾倒了库隆长寿宝瓶。在颅骨中央，讲述了以前的历史。将长笛卖成黄金后，请求了恶咒。功德海将尼泊尔送到深处。杰杰门吉翻译写了解释。依次传授，依次传授口诀。这是教诲。之后依次是教诲。第二，确定了从哪个续部收集，属于哪个派别：不违背文殊的众多续部，属于生起次第摩诃瑜伽。第三，为了谁而做：为了守护佛法而做。必要性是具有守护佛法的必要性，由此成就殊胜和共同是必要的必要性，修行者的心和阎魔敌的心是自性一体的关系。第四，名称是：文殊阎罗敌黑色的轮涅聚合修法根本。
English
This is the seal of transmission. Manjushri's spiritual friend created three oral instructions: large, medium, and small. The large one was like Mahayoga, the medium one was like Anuyoga, and the small one was like Atiyoga. After transmitting it to Rambuguhya, the great Vajradhara, Lord Rudra, was accomplished. I prostrate to the compassionate Buddha! Son of the Lord of Gods, possessing supreme bliss, Manjushri's body like a blooming lotus, like a wish-fulfilling treasure, I prostrate to you! Supreme teacher manifested from the gods, body like illusory moonlight, subduer of the arrogant, I bow to you! Thus, it was transmitted in the manner of a historical account. The way of transmission from Dhanada is: In the southern auspicious monastery of Pashana, to a Brahmin named Good Merit, who had two sons and one daughter, a total of three. The name was also called Dhanadala, and the younger one was named Prakrintadala. They were taught mantras and philosophical tenets separately. Prakrintadala village, holding the name. That great wise man Dhanadala, through the examination of Senapra and Yoga, Prakrintadala was born in Tibet, in Rulak, as Kulung Yonten Gyatso. That great wise man Dhanadala, from Rambuguhya Devachandra, requested fierce mantras and, with seven rolas, put them into Thubar and sent them to Tso Kyer Tang. He subdued all the Yakshas of the northeast. On the sandy beach, he went by boat wearing Dharma robes. In the middle of the ocean, he overturned the Kulung longevity vase. In the middle of the skull, he recounted the previous history. After selling the flute for gold, he requested evil mantras. Yonten Gyatso sent Nepal to the depths. Je Je Monlam Lotsawa wrote the commentary. Transmitting in sequence, transmitting the oral instructions in sequence. This is the instruction. After that, the instructions are in sequence. Second, identifying from which tantra it was collected and to which tradition it belongs: Without contradicting the numerous tantras of Manjushri, it belongs to the generation stage Mahayoga. Third, for whose sake it was done: It was done for the sake of protecting the Buddha's teachings. The necessity is that there is a necessity to protect the teachings, and the attainment of the supreme and common through it is the necessity of necessity, and the mind of the practitioner and the heart of Yamantaka are a relationship of oneness in nature. Fourth, the name is: The root of the sadhana of the Black Yamari, the combined wheel of Manjushri.
Chinese
叫做。 所谓文殊有三种：自性因的文殊，修道之道的文殊，以及究竟果的文殊。 其中的自性因的文殊是：自己的心性本初和真实的那样，成为法身自性色身的因，是轮回和涅槃的基础，因此称为自性因。当如是了知之时，因为远离烦恼的垢染而柔和，因为成为自他之光辉而称为光辉。 修道之道的文殊是：如是观自性因的文殊，观彼之见。因为见和修而走向果之道，因此是道。见而知是柔和，修而知是光辉。见而应断除烦恼，以及所知的垢染。垢染清净即是柔和。修而获得应得之智慧即是光辉。 究竟果的文殊是：见修之终点在于果，所谓果为何？即是获得圣文殊之身。彼是柔和，远离烦恼之垢染。是光辉，即是证悟自之光辉，以及慈悲他之光辉。 所谓阎罗黑敌也有五种：与自性实相相合，与业之阎罗相合，与所化之贪执相合，与错觉之心相合，以及与窍诀命脉气脉相合。 如第一种所说，阎是世俗事物之法，是坏灭和合的。罗是因此而能掌控，是胜义谛，远离一切戏论。敌是能证悟世俗的敌，唯是胜义谛，意义是世俗胜义无别，是不变的黑色。 如第二种所说，阎是风之坛城的上方，水之坛城之下，无门铁室十七之主，是业之阎罗，处于中有之位。罗是彼等之主，俱胝更胜者。敌是由阎摩罗阇（藏文，梵文：Yamaraja，梵文罗马拟音：yamarāja，汉语字面意思：阎摩罗王）和阎摩敌（藏文，梵文：Yamantaka，梵文罗马拟音：yamāntaka，汉语字面意思：阎摩敌）之心所化现，成为敌。黑色是彼等之心不变。 如第三种所说，阎是三界之有情众生，没有空闲而必死的法性。罗是业和习气。敌是由业和习气连接，是业之阎罗
English
It is called. There are three types of Manjushri: the Manjushri of inherent cause, the Manjushri of the path of meditation, and the Manjushri of ultimate result. Among them, the Manjushri of inherent cause is: one's own mind-essence, primordial and genuine, becomes the cause of the Dharmakaya's nature and the Rupakaya, and is the basis of samsara and nirvana, hence it is called the inherent cause. When it is known as such, it is gentle because it is free from the defilements of afflictions, and it is called glorious because it becomes the glory of oneself and others. The Manjushri of the path of meditation is: contemplating the Manjushri of the cause, meditating on that view. Because of seeing and meditating, one goes to the path of the result, therefore it is the path. Knowing through seeing is gentle, knowing through meditation is glorious. Through seeing, one should abandon afflictions and purify the defilements of knowledge. The purification of defilements is gentleness. Obtaining the wisdom to be obtained through meditation is glory. The Manjushri of the ultimate result is: the end of seeing and meditating lies in the result. What is the result? It is obtaining the body of the noble Manjushri. That is gentle, free from the defilements of afflictions. It is glorious, that is, the realization is one's own glory, and compassion is the glory of others. The so-called Black Enemy of Yama also has five aspects: combined with the nature of reality, combined with the Yama of karma, combined with the attachment of those to be tamed, combined with the mind of delusion, and combined with the essential channels and vital winds of the instructions. According to the first, Yama is the law of conventional things, which is destructible and composite. Raja is because of being able to control it, it is the ultimate truth, free from all elaborations. Antaka is the enemy that realizes the conventional, it is only the ultimate truth, the meaning is that the conventional and ultimate are inseparable, and it is the unchanging black. According to the second, Yama is above the mandala of wind, below the mandala of water, the lord of the seventeen doorless iron chambers, it is the Yama of karma, residing in the intermediate state. Raja is the lord of those, a billion times greater. Antaka is emanated from the heart of Yamaraja (藏文，梵文：Yamaraja，梵文罗马拟音：yamarāja，汉语字面意思：阎摩罗王) and Yamantaka (藏文，梵文：Yamantaka，梵文罗马拟音：yamāntaka，汉语字面意思：阎摩敌), becoming the enemy. The black is the unchanging heart of those. According to the third, Yama is all sentient beings of the three realms, who are bound to die without leisure. Raja is karma and imprints. Antaka is connected by karma and imprints, it is the Yama of karma.
Chinese
都是成为了死神。 黑色是不变的心性。 第四种情况是，死神自身的分别念。 主是对此进行控制的生起次第。 死神是将生起次第的果实与法性结合，是圆满次第。 黑色是从生起次第和圆满次第两种途径中，一切道都不改变。 第五种情况是，死神自身的身体的脉。 主是控制脉的四种界魔，即：头顶是天子魔，喉咙是烦恼魔，心间是死魔，肚脐是蕴魔。 死神是通过口诀修习，将魔化为光，然后控制在风的处所。 黑色是不变的安住于外脉、内界甘露、秘密真言和心要风中。 例如，黑色颜料不会被其他颜料所改变。 轮的汇集是：安住是意义的轮，基础汇集；调伏所化之轮，道汇集。其中有三种：有之轮，轮回汇集；断除之轮，业之死主汇集；化身之轮，智慧死主汇集；无别平等之轮，众多融入一体，因此是果汇集。 修法是：上方修天尊，主要修习智慧死主；下方修鬼，主要修习业之死主。 这样的根本是从少词义中生出多的意义。 第五，头尾的概括意义有三种：头、中间和结尾。 头有三种：首先是顶礼，即：顶礼薄伽梵圣妙吉祥死神之死主。意思是：降伏四魔，即：头顶的天子魔像蜜蜂吸花一样安住，因此通过掌握风的风相而降伏；喉咙的烦恼魔像罪人攀登岩石一样安住，因此通过掌握火的风相而降伏；心间的死魔像巨人角力一样安住，因此通过掌握水的风相而降伏；肚脐的蕴魔像张开的陷阱一样安住，因此通过掌握地的风相而降伏。具有六种：具有自在、智慧、吉祥、名声、美貌和精进。
English
All become executioners. Black is the unchanging nature of mind. According to the fourth, it is the self-grasping of the Lord of Death. The Lord is the generation stage that controls it. The executioner is the completion stage that combines the fruit of the generation stage with the nature of reality. Black is that all paths do not change from the two stages of generation and completion. According to the fifth, it is the channels of the body of the Lord of Death himself. The Lord is the four elemental demons that control the channels, namely: the demon of the son of gods at the crown of the head, the demon of afflictions at the throat, the demon of death at the heart, and the demon of aggregates at the navel. The executioner is to meditate with instructions, transform the demons into light, and then subdue them in the place of the winds. Black is the unchanging abiding in the outer channels, the inner elemental nectar, the secret mantra, and the essential winds. For example, black paint is not changed by other paints. The gathering of the wheel is: abiding is the wheel of meaning, the basis of gathering; the wheel of taming the trainable, the path of gathering. There are three of these: the wheel of existence, the gathering of samsara; the wheel of cutting, the gathering of the Lord of Death of karma; the wheel of emanation, the gathering of the Lord of Death of wisdom; the wheel of indivisible equality, many dissolve into one taste, therefore it is the gathering of the fruit. The practice is: the upper practice of the deity, mainly practicing the Lord of Death of wisdom; the lower practice of the demon, mainly practicing the Lord of Death of karma. Such a root is to generate more meaning from fewer words. Fifth, the condensed meaning of the beginning and end is threefold: the head, the middle, and the end. The head has three parts: first, the prostration, which is: I prostrate to the Bhagavan, the noble Manjushri, the slayer of the Lord of Death. This means: subduing the four demons, namely: the demon of the son of gods at the crown of the head abides like a bee sucking a flower, therefore it is subdued by grasping the wind aspect of the wind; the demon of afflictions at the throat abides like a sinner climbing a rock, therefore it is subdued by grasping the wind aspect of fire; the demon of death at the heart abides like giants wrestling, therefore it is subdued by grasping the wind aspect of water; the demon of aggregates at the navel abides like an open trap, therefore it is subdued by grasping the wind aspect of earth. Possessing six: possessing power, wisdom, glory, fame, beauty, and diligence.
Chinese
六者中，色蕴了悟为地之风，故具三界自在。 昆基命勤之风，心性了悟为自生智慧，故具智慧。 水之风住于受蕴，故具光辉。 想蕴了悟为火之风，故具名声。 识蕴了悟为虚空之风，故具妙色法身。 行蕴了悟为风之风，故具精进。 五蕴了悟为五部五智之风，故超离常断边。 由此远离轮回，故为圣者。 彼无粗猛之苦，故为寂静。 成办自他之利，故具光辉。 由此，自性为因，修行为道，究竟为果，寂灭住于自续，摧伏魔军而成佛。 乃为亡者轮回之众生。 乃为主宰业之死主。 杀者，依阎曼德迦上师之口诀了悟，以忿怒摧伏住于他人相续者，故阎曼德迦摧伏业之死敌及障碍等魔军。 寂忿二尊之身与婆罗门文殊友之意与心无别，故敬礼。 第二，赞颂供养分二：寂静之事业与忿怒之事业。 初者：细微无漏离种子。 等等。 基础之体性乃为细微，意指基之轮涅无别，难以了悟之故。 无漏是道，意指于生起次第圆满因资粮之聚，于圆满次第圆满果智慧之聚。 离种子是果，意指获得果位佛陀后，远离于轮回中产生之种子。 具三身五智，意指：三身者，法身无垢，是远离所知之垢。 报身具足王位后妃，是远离烦恼之垢。 化身圆满十二行事业，是远离业之障碍。 智慧者，初悟一切法空性，是法界体性智。 悟轮回涅槃一切如镜中之影像般显现而无自性，是如镜之智。