English
Among the six, the skandha of form is realized as the wind of earth, thus possessing mastery over the three realms. The wind of the life-sustaining basis, the very nature of mind, is realized as self-arisen wisdom, thus possessing wisdom. The wind of water dwells in the skandha of feeling, thus possessing splendor. The skandha of perception is realized as the wind of fire, thus possessing fame. The skandha of consciousness is realized as the wind of space, thus possessing the beautiful form of the Dharmakaya. The skandha of volition is realized as the wind of wind, thus possessing diligence. The five skandhas are realized as the winds of the five families and five wisdoms, thus transcending the extremes of permanence and annihilation. By this, one becomes distant from samsara, hence a noble being. Because it lacks coarse suffering, it is peaceful. Because it accomplishes the benefit of self and others, it possesses splendor. Thus, nature becomes the cause, meditation becomes the path, and ultimately, it becomes the result. Peace resides within one's own being, conquering the maras and becoming a Buddha. These are the sentient beings of the deceased in samsara. These are the lords of death of karma. The slayer, Yamantaka, is realized through the guru's instructions, conquering those who dwell in the continuum of others through wrath. Thus, Yamantaka conquers the maras, including the karmic enemies of death and obstacles. The body of the peaceful and wrathful ones, and the mind and heart of the Brahmin Manjushri Mitra are inseparable, hence I prostrate. Secondly, praising the offering is twofold: the activity of the peaceful ones and the activity of the wrathful ones. The first is: subtle, without outflows, devoid of seed. And so on. The nature of the ground is subtle, meaning that the basis of samsara and nirvana is inseparable, difficult to realize. Without outflows is the path, meaning that in the generation stage, one perfects the accumulation of merit, and in the completion stage, one perfects the accumulation of the wisdom of the result. Devoid of seed is the result, meaning that having attained the result of Buddhahood, one is devoid of the seed of being born in samsara. Possessing the three kayas and five wisdoms, meaning: the three kayas are: the Dharmakaya, without impurity, is free from the impurity of knowable objects. The Sambhogakaya, complete with royal power and consorts, is free from the impurity of afflictions. The Nirmanakaya, having perfected the twelve deeds, is free from the obscurations of karma. Wisdom is: realizing that all phenomena are initially empty is the wisdom of the Dharmadhatu. Realizing that all of samsara and nirvana appear like reflections in a mirror, yet are without inherent existence, is the mirror-like wisdom.
Chinese
无别证悟是平等性智。了知诸法总相和自相是妙观察智。了知果之义是成所作智。三身五智，基道果无别具足而成就。愿自他众生得吉祥！ 所谓证悟自之吉祥，即是了悟自心为佛。大悲他之吉祥，即是成办所有众生之义。无别总体的吉祥，即是了悟自他不二。 智慧之主妙吉祥！ 所谓了知诸佛之意，即是了悟薄伽梵毗卢遮那佛之密意。 殊胜是指身语意中殊胜身的密意。本体是指寂静之时，文殊成办利生事业。文殊菩萨是佛陀毗卢遮那佛的化身。 在法界中转法轮！ 所谓于色究竟天法界之宫殿中，为眷属菩萨们转大乘密咒之法轮。 洗涤烦恼所知二障之垢！ 所谓粗大烦恼之垢，即是舍弃有漏。细微所知障之垢，如同用白绸擦拭一般，远离尘垢。 之后使眷属堪能，成办轮回众生之义，即是大悲神变降下甘霖！ 所谓有依之大悲是二色身。无依空性之大悲是法身。中观自性之大悲是三身无别。其中，法身如虚空，报身如云，化身如雨般成办利生事业。 示现忿怒之事业，即是文殊忿怒相为阎魔敌！ 等等。从无垢法身中生出报身毗卢遮那佛。从毗卢遮那佛化现为圣文殊。文殊忿怒化现为阎魔敌之身。 法性自然显现忿怒相毗卢遮那佛。大悲之力显现忿怒相文殊。所化以猛厉之忿怒相化现为阎魔敌。 阎魔即业之死主。 敌（梵文：Yāmantaka）。 忿怒至尊事业之主！ 所谓
English
Realizing non-duality is the wisdom of equality. Knowing the general and specific characteristics of phenomena is the discriminating wisdom. Understanding the meaning of the result is the accomplishing wisdom. The three bodies and five wisdoms are inherently present and accomplished without separation in the ground, path, and result. May it bring auspiciousness to oneself and others! That which is called the glory of realization is the realization of one's own mind as Buddha. The glory of compassion for others is accomplishing the benefit of all beings without exception. The glory of indivisibility is realizing the non-duality of self and others. Manjushri, lord of wisdom! That which is called knowing the mind of the Buddhas is realizing the intention of the Bhagavan Vairochana. "Supreme" refers to knowing the supreme body's intention among body, speech, and mind. The essence is that during times of peace, Manjushri accomplishes the benefit of beings. Manjushri is the emanation of Buddha Vairochana. Turning the wheel of Dharma in the realm of Dharma! That which is called in the palace of the Dharmadhatu in Akanishta, turning the wheel of the Great Vehicle of Secret Mantra for the retinue of Bodhisattvas. Washing away the stains of afflictions and knowledge! That which is called the gross stains of afflictions is abandoning that which is tainted. The subtle stains of knowable objects, like wiping with a white silk cloth, are free from impurities. Then, having made the retinue suitable vessels, accomplishing the benefit of sentient beings in samsara is raining down miraculous compassion! That which is called compassion with a basis is the two form bodies. Compassion without a basis, emptiness, is the Dharmakaya. The compassion of the Madhyamaka essence is the non-duality of the three bodies. Among these, the Dharmakaya is like the sky, the Sambhogakaya is like clouds, and the Nirmanakaya accomplishes the benefit of beings like rain. Showing the activity of wrathful ones, such as Manjushri in wrathful form as Yamantaka! And so on. From the stainless Dharmakaya arises the Sambhogakaya Vairochana. From that emanates the noble Manjushri. When that becomes wrathful, it is the form of Yamantaka, the slayer of Yama. The nature of Dharma spontaneously manifests as the wrathful Vairochana. The force of compassion appears as the wrathful Manjushri. For those to be tamed, he emanates as the wrathful Yamantaka. Yama is the lord of death of karma. Slayer (Sanskrit: Yāmantaka). Supreme wrathful one, lord of activity! So-called
Chinese
三世忿怒尊之首是阎罗死主之身，为调伏末世难以调伏之有情而行事。息增怀诛之事业是：以息灭调伏愚痴有情的是阎罗雅玛茹匝，那是土之风。以增益调伏傲慢有情的是魔王迷醉炽燃，那是火之风。以怀柔调伏贪欲有情的是罗刹阿雅玛茹，那是水之风。以诛伏调伏嫉妒有情的是夜叉发髻者匝古，那是风之风。彼等之主是意之化身胜子雅玛茹匝。业之死主眷属众。所谓死主、四刽子手、方位之阎罗十二尊、业之八使者、持刀之敬、持筹之魔、夺精气之母、断命之食香等。其中，死主是父百万俱胝，母暴怒者身着尸衣。四刽子手是：东方阎罗，南方魔，西方罗刹，北方夜叉所变的雅玛等。方位之阎罗十二尊是：上方死主黑摧，东方贡策岩摧，东南阿瓦象头，南方雅瓦帝，西南赤眼，西方梦者，西北德巴，北方天神烟口，东北法王，下方赤红，上方福增，下方颅杖等。业之八使者是：法王与福增二者，雅瓦帝与德巴二者，梦者与阿瓦象头二者，发髻匝古与赤眼二者，共八者。以慈悲誓缚献命。所谓须弥山下风之慢上，水之慢下，水风二者之间，铁室无门内中安住，具意行之门者，死主等享用有情之血肉，掌握寿命，转变业之善恶舵者，圣妙吉祥之慈悲观视后，誓缚业之阎罗等，雅玛美达夏等献出自己之命心，于世俗概念中，将调伏的奴仆
English
The foremost of the wrathful deities of the three times is the body of Yama, the Lord of Death, who acts for the sake of taming sentient beings who are difficult to tame in degenerate times. The activities of pacifying, increasing, subjugating, and wrathful are: Yama Yamaraja, who pacifies and tames ignorant sentient beings, is the wind of earth. The demon king, the intoxicating and blazing one, who increases and tames arrogant sentient beings, is the wind of fire. The Rakshasa Arya Maru, who subjugates and tames lustful sentient beings, is the wind of water. The Yaksha with matted hair, Tsar Gu, who wrathfully tames jealous sentient beings, is the wind of wind. The lord of these is the supreme son Yamaraja, an emanation of the mind. The retinue of the Lord of Death of Karma. These are the Lord of Death, the four executioners, the twelve Yamas of the directions, the eight messengers of karma, the Gings holding knives, the demons holding lots, the Matri who take essence, and the Gandharvas who cut off life. Furthermore, the Lord of Death is the father, a billion Gung Rangs, and the mother, a fierce woman wearing a shroud. The four executioners are: Yama in the east, Mara in the south, Rakshasa in the west, and Yaksha in the north, who are transformed into Yamas. The twelve Yamas of the directions are: the Lord of Death who destroys blackness above, Kongtse Drakjom in the east, Ava Langgo in the southeast, Yavati in the south, Red Eye in the southwest, Dreamer in the west, Telpa in the northwest, the god Smoke Mouth in the north, the Dharma King in the northeast, the Red One below, Phyasang above, and Skull Club below. The eight messengers of karma are: the Dharma King and Phyasang, Yavati and Telpa, Dreamer and Ava Langgo, and Matted Hair Tsar Gu and Red Eye, making eight in total. Having sworn an oath with compassion, they offered their lives. This means that below Mount Meru, above the wind mandala, below the water mandala, between the water and wind, residing inside an iron house without doors, with a door that moves with the mind, the Lords of Death enjoy the flesh and blood of sentient beings, control their life force, and steer the course of good and evil karma. Seeing this with the compassion of the noble Manjushri, he bound the Lords of Death of Karma by oath, offering his own life essence, such as Yama Meta She, and in worldly terms, made the tamed servants
Chinese
将阎魔们作为智慧阎魔的奴仆。真正来说，业之阎魔，即那些误入歧途的鲁特拉，被智慧阎魔预言将证得圆满正等觉佛陀的果位。预言之后，唯有恒常守护教法。寂静与忿怒本尊及其眷属。因此，在十地菩萨行利他事业之时，是文殊菩萨；在调伏业之阎魔之时，是阎曼德迦。文殊菩萨为了自身证悟成佛，也为了利益他人而示现圣文殊菩萨。身体弯曲，以虔诚之心顶礼。这是通过与下乘教法相协调的方式。导师文殊善知识以身体的五处（双膝、双肘和额头）触地的方式顶礼，并通过与内外密法相协调，以清净之心顶礼。第三是立誓：广大深邃不可测。等等，阎魔续如虚空般广大，如海洋般深邃，佛陀的意旨难以用思维衡量。汇集了教言和意旨精华的阎魔之敌。指的是文殊秘密续、母续至尊秘密、阎魔黑袍、文殊忿怒尊等续部。名为亚马拉惹卡图那。亚马拉惹是阎魔之王，譬如转轮圣王统治四大部洲的众生一样，心之化身亚马拉惹掌管着业之阎魔众。卡图那，即被卡图那轮所围绕。魔的毒药卡图那，母续的血卡图那，贡波的箭卡图那，阎魔的橛卡图那。魔使人头晕目眩，并被毒药胀大；母续使人吐血，并被血所麻醉；贡波使人精神错乱，并被箭所折磨；阎魔杀戮，橛使身心分离。详细阐述并安立。伟大的卡图那续在玛哈瑜伽续中意义广阔，如树根生出枝叶般意义得到扩展，并将经文意义以文字形式记录下来，为了后世的利益而安立。通过四种意义的钥匙。即对画像本尊的亲近修持，对坛城的近修，对母续的修持，以及旋转轮的伟大修持。也就是画像本尊
English
The Yamas are made servants of the Wisdom Yama. In truth, the Yama of Karma, those misguided Rudras, are prophesied by the Wisdom Yama to attain the state of perfect and complete enlightenment of the Buddha. After the prophecy, it is only about constantly protecting the teachings. To the peaceful and wrathful deities with their retinues. Therefore, when the Bodhisattva of the ten bhumis performs deeds, it is Manjushri; when subduing the Yama of Karma, it is Yamantaka. Moreover, Manjushri becomes a Buddha for his own sake, and for the benefit of others, he manifests as the noble Manjushri. Bowing with body bent and with faith. This is through aligning with the lower vehicles. The teacher, Manjushri, the spiritual friend, bows by touching the ground with the five limbs of the body (both knees, both elbows, and forehead), and through aligning with the inner and outer tantras, bows with a pure mind. The third is making a vow: Vast, profound, and immeasurable. And so on, the Yama tantra is as vast as the sky, as deep as the ocean, and the Buddha's intention is difficult to fathom with the mind. The essence of the collected teachings and intentions, the slayer of Yama. This refers to the Manjushri Secret Tantra, the Mother Tantra Cittasamvara, the Black Cloak Yama, the Wrathful Manjushri, and other tantras. Named Yamaraja Khatun. Yamaraja is the King of Yama, just as a Chakravartin king rules over the beings of the four continents, the mind emanation Yamaraja controls the assembly of the Yama of Karma. Khatun, that which is surrounded by the Khatun wheel. The poison Khatun of demons, the blood Khatun of mothers, the arrow Khatun of ging, the peg Khatun of Yama. Demons cause dizziness and are swollen with poison; mothers cause vomiting of blood and are intoxicated with blood; ging cause mental confusion and are tormented by arrows; Yama kills, and the peg separates body and mind. Elaborately explained and established. The Great Khatun Tantra is vast in meaning in the Mahayoga Tantra, and the meaning is expanded like branches growing from roots, and the meaning of the text is recorded in written form, established for the benefit of future generations. Through the key of four meanings. That is, the practice of approaching the painted deity, the near practice of the mandala, the practice of the Matram, and the great practice of rotating the wheel. That is, the painted deity