English
Recite this mantra: Om Vajra Mahākāla Kṣetra Kṣetra Vighnan Vināyaka Hūṃ Hūṃ Phaṭ Phaṭ Sod Sod Svāhā. (Tibetan: ཨོཾ་བཛྲ་མ་ཧཱ་ཀཱ་ལ་ཀྵེ༚་ཀྵེ་ཏྲ་བིག་ནན་བི་ན་ཡ་ཀ་ཧཱུྃ་ཧཱུྃ་ཕཊ་ཕཊ་སོད་སོད་སྭཱ་ཧཱ།, Sanskrit Devanagari: ॐ वज्र महाकाल क्षेत्र क्षेत्र विघ्नन् विनायक हूँ हूँ फट् फट् सोद् सोद् स्वाहा, Sanskrit Romanization: oṃ vajra mahākāla kṣetra kṣetra vighnan vināyaka hūṃ hūṃ phaṭ phaṭ sod sod svāhā, Literal Chinese meaning: Om, Vajra, Mahākāla, Kṣetra, Kṣetra, Obstacle, Subduer, Hūṃ, Hūṃ, Phaṭ, Phaṭ, Sod, Sod, Svāhā.) Having said this, in one's own place, make the form of Mahākāla, bathe with scented water. In the center of the triangle, perform subjugation, place the enemy's name and lineage in the heart. Practice for seven days, send it to the enemy, and Amuka will be destroyed immediately. If not accomplished in the Mahākāla Tantra, then it is the ritual of pride and healing, this is the fifth chapter. Thereafter, I will truly explain. A black bird soaring and circling, and the Monpa Achara, Benda Gege, Slen Slen, the sound of 'dong' and houses collapsing, actually seeing the body of Mahākāla, waging war on the enemy, killing sentient beings, black people having courage, lepers and beggars, a black bird falling to the ground. In the Mahākāla Tantra, the sequence of signs of karma, this is the sixth chapter. Thereafter, I will truly explain. The method of causing hail: In the skull of a black Monpa leper, draw a four-spoked wheel, you need the seed syllables of the five families of nāgas. Beside the spokes, write the name and lineage of hail protection, and the words "Throw into battle." After that, on a nine-spoked wheel, write the mantras of the wrathful ones. On the back, write the name of whatever place, and the essence of wind. Meditate on yourself as an angry lotus, strike the vital point with this mantra: Om Vajra Mahākāla Kṣetra Kṣetra Vighnan Vināyaka Hūṃ Hūṃ Phaṭ Phaṭ. (Tibetan: ཨོཾ་བཛྲ་མ་ཧཱ་ཀཱ་ལ་ཀྵི༚་ཀྵེ་ཏྲ་བིག་ནན་བི་ནཱ་ཡ་ཀ་ཧཱུྃ་ཧཱུྃ་ཕཊ་ཕཊ།, Sanskrit Devanagari: ॐ वज्र महाकाल क्षि क्षेत्र विघ्नन् विनायक हूँ हूँ फट् फट्, Sanskrit Romanization: oṃ vajra mahākāla kṣi kṣetra vighnan vināyaka hūṃ hūṃ phaṭ phaṭ, Literal Chinese meaning: Om, Vajra, Mahākāla, Kṣi, Kṣetra, Obstacle, Subduer, Hūṃ, Hūṃ, Phaṭ, Phaṭ.) Nāga heart pain, Phu Hur Thum Dza Phyom Shar Hril Bhyo. Having spoken thus loudly, throw black mustard seeds, hair braids, blood, and poison into the skull. If the sign appears that the grain is carried away by the wind, then cause hail in the enemy's land. If the world is destroyed, it can also be done. In the Mahākāla Tantra, the chapter on causing hail, this is the seventh chapter. Thereafter, I will truly and certainly explain. Ema, wonderful assembly of attendants, if future samaya holders practice, then abide in the samaya, keep the vows, be diligent in tormas, tie the samaya substance and life stone to the body. Thus, King Migmi Zang and others were pleased, and Mahākāla promised to protect the Dharma, and then disappeared. In the Mahākāla Tantra, the teaching on samaya, this is the eighth chapter. The Tantra called "Mahākāla," ends with eight chapters.
Chinese
这部名为“嘉瓦”的法本暂时到此结束。这部续部在大多数续部供养中都有。以前的上师们将续部总体的分类目录大多归为事部。这是因为续部的讲述者是马头明王，考虑到他是观世音菩萨的化身，所以被归入莲花部的续部中。对于这位怙主，没有必要将其归为无上瑜伽部的续部，因为没有相应的续部。而且，关于这位怙主，有很多关于明妃面授和圆满四灌顶的小教言。因此，那些想要信任这部续部的人，我认为应该将其视为无上瑜伽部的续部。有一部名为“黑坟场续部”的法本，法王布顿等大多数学者认为它是伪造的续部，我也是这么认为的。有一部名为《吉祥金刚黑大忿怒怙主秘密成就生起》的续部，共有二十五品。其中主要阐述了四臂怙主的仪轨。还清楚地阐述了单面六臂怙主和乐等本尊及其咒语。在《吉祥黑怙主大续》五十品中，清楚地阐述了这位怙主本身是三面六臂，并有四位明妃眷属围绕。༈ ༈智慧怙主发心之历史，弥勒巴在郭萨玛比丘的坟场对琼波瑜伽士所说。ཁ། ༈ 顶礼具大悲心的上师怙主。智慧怙主发心之方式：法主弥勒巴大师住在郭萨拉比丘的坟场时，我（18）琼波瑜伽士供养了七两黄金，因为我福报小，没有时间修行，总是被障碍所控制，所以请您传授一个能迅速积累财富且有大征兆的法门。弥勒巴说：也可以称之为如意怙主，也可以称之为大悲黑怙主，也可以称之为木堆怙主，也可以称之为旃檀怙主，也可以称之为智慧怙主六臂。这位怙主首先能从中有救护，能降伏天、魔、人三者，能自然而然地生出人、财、食三种，能摧毁一切怨敌魔障。
English
This text known as 'Kyawa' is temporarily completed here. This tantra is present in most tantra offerings. The earlier lamas mostly categorized the general catalogs of tantras as Kriya Tantra. This is because the speaker of the tantra is Hayagriva, and considering that he is a manifestation of Avalokiteshvara, it is counted among the tantras of the Padma family. For this Gonpo, there is no need to classify it as an Anuttarayoga Tantra because there is no corresponding tantra. Moreover, regarding this Gonpo, there are many small instructions on consort practice and the completion of the four initiations. Therefore, those who wish to trust this tantra, I think it should be regarded as an Anuttarayoga Tantra. There is a text called the 'Black Cemetery Tantra,' which most scholars, including Dharma Lord Buton, consider to be a fabricated tantra, and I also think so. There is a tantra called 'Glorious Vajra Great Black Wrathful Gonpo Secret Accomplishment Arising,' which has twenty-five chapters. In it, the ritual of the four-armed Gonpo is mainly explained. It also clearly explains the one-faced, six-armed Gonpo and deities such as Deva, along with their mantras. In the fifty chapters of the 'Glorious Great Black Gonpo Tantra,' it is clearly explained that this Gonpo himself is three-faced and six-armed, surrounded by four consorts. ༈ ༈ The history of the arising of the mind of Yeshe Gonpo, spoken by Maitripa to Kyungpo Naljor in the cemetery of Kosama Bhikshu, is present. ཁ། ༈ I prostrate with reverence to the Lama Gonpo who possesses great compassion. The manner in which Yeshe Gonpo arose in mind: When the Lord Maitripa was residing in the cemetery of Kosala Bhikshu, I (18) Kyungpo Naljor offered seven sangs of gold, because I have little merit and no time to practice, and am always controlled by obstacles, so I requested a dharma that can quickly accumulate wealth and have great signs. Maitripa said: He can also be called the Wish-Fulfilling Gonpo, also called the Great Compassionate Black Gonpo, also called the Wood Pile Gonpo, also called the Sandalwood Gonpo, also called the Six-Armed Wisdom Gonpo. This Gonpo first protects from the fears of the Bardo, subdues the three: gods, demons, and humans, naturally produces the three: people, wealth, and food, and destroys all enemies and obstacles.
Tibetan
་ཅད་རྩད་ནས་བརླག་པར་བྱེད། །གཞན་གྱི་བཟློག་པས་མི་ཚུགས་པ། མཆོག་མཐུན་མོང་ (༡༩)ཐམས་ཅད་ལོ་ཟླ་ཙམ་གྱི་འགྲུབ་པ། མཆོག་སྒྲུབས་པས་ཐུན་མོང་ཞར་ལ་འབྱུང་བ། ཐུན་མོང་སྒྲུབ་པས་མཆོག་ཞར་ལ་འབྱུང་བ་གཅིག་ཡོད་པས་དེ་སྦྱིན་གསུང་ངོ་། །དེ་སུ་ལ་ཞུས་པ་ལགས་བྱས་པས། སྔོན་གྱི་དུས་ན་སངས་རྒྱས་སྣང་བ་མཐའ་ཡས་ཀྱི་སྤྱན་སྔར་ཐུགས་རྗེ་ཆེན་པོ་སེམས་བསྐྱེད་དེ། འཁོར་བའི་རྒྱ་མཚོ་ཆེན་པོ་འདི་ཉིད་སྟོང་པར་མ་གྱུར་གྱི་བར་དུ། བདག་ཚང་རྒྱ་བར་མ་གྱུར་ཅིག། གལ་ཏེ་སེམས་སྐྱེད་པ་འདི་ལས་ཉམས་པར་གྱུར་ན། མགོ་བོ་འཚལ་པ་སྟོང་དུ་གས་པར་གྱུར་ཅིག། ཅེས་གདམས་ཏེ། རི་བོ་པོ་ཏ་ལར་ཉིན་ཚན་དུས་དྲུག་ཏུ་སེམས་ཅན་རྣམས་ལ་ཡེ་ཤེས་ཀྱི་གཟིགས་པ་འཇུག་ཅིང་གང་ལ་གང་འདུལ་གྱི་དོན་ (༢༠)བྱེད་པར་གྱུར་ཏེ། དེ་ནས་ལོ་དཔག་ཏུ་མེད་པའི་བར་དུ་སེམས་ཅན་གྱི་དོན་བྱས་པས་སེམས་ཅན་མང་པོ་ཐར་གྲོལ་བྱུང་ལས་ཆེ་སྙམ་ནས་པོ་ཏ་ལ་ནས་ཡེ་ཤེས་ཀྱི་སྤྱན་གྱི་གཟིགས་པས། སེམས་ཅན་གྱི་ཁམས་ལ་འཕེལ་གྲིབ་མི་མངོན་པའི་སྟེང་དུ། སྙིགས་མར་སོང་བས་ཉོན་མོངས་པ་རགས་ལ་གདུག་པ་ཆེར་སོང་འདུག་པས། ད་ནི་སེམས་ཅན་འགའ་ཙམ་ཡང་སྒྲོལ་བར་མི་ནུས་པར་འདུག་སྙམ་ནས་སེམས་བསྐྱེད་པ་སྒྱིད་པར་གྱུར་པས། དབུ་ཚལ་པ་སྟོང་དུ་གས་པར་གྱུར་ཏེ། དེ་ནས་སངས་རྒྱས་སྣང་བ་མཐའ་ཡས་བྱོན་ནས། རིགས་ཀྱི་བུ་དེ་ལྟ་བུའི་སེམས་བསྐྱེད་ལས་གཞོལ་བ་ནི་ཤིན་ཏུ་མ་ལེགས་པས། དེའི་བཤགས་པ་ལ་སླར་སེམས་བསྐྱེད་དེ་ལས་རྒྱ་ཆེ་བ་སྦྱོར་ཅིག་ (༢༡)གསུངས་ནས། དབུ་སྟོང་དུ་གས་པ་དེ་དབུ་བཅུ་གཅིག་ཏུ་བྱིན་གྱིས་བརླབས་སོ། །དེ་ནས་སྔར་གྱི་སེམས་བསྐྱེད་དེ་བས་རྒྱ་ཆེ་བ་མེད་ཅིང་། དེ་དོན་ཆ་ཙམ་ཡང་མ་ནུས་པས་དེ་བས་རྒྱ་ཆེ་བའི་ཐབས་ནི་གང་ཡང་མེད་དོ་སྙམ་ནས་ཞག་བདུན་གྱི་བར་དུ་བརྒྱལ་བར་གྱུར་ཏེ། དེ་ནས་བརྒྱལ་བ་དེ་སངས་པ་དང་། ད་ནི་སྙིགས་མའི་སེམས་ཅན་ཚེ་ཐུང་བ། བར་ཆད་མང་བས་རྐྱེན་དབང་འགའ་ཤིག་ཏུ་འགྲོ་བ། ལོངས་སྤྱོད་ཆུང་ཞིང་འཚེ་བ་དམན་པ་སྒྲུབ་ལོང་མེད་པར་བར་ཆད་ཀྱི་དབང་དུ་འགྲོ་བ། དམ་ཚིག་མི་བསྲུང་བར་བཟློག་པ་དང་ནང་རྨེ་བྱེད་པ། ཆོས་བྱེད་ཕལ་ཆེར་ཀྱང་བར་དོའི་འཇིགས་པ་ལས་མི་ཐར་གཟིགས་ནས། ཡུན་རིང་པོར་ (༢༢)སྒྲུབ་མི་དགོས་པར་ཞལ་མཐོང་བ། གསོལ་བ་བཏབ་པ་ཙམ་གྱི་འདི་ཕྱིའི་འཇིགས་པ་ཐམས་ཅད་ལས་སྐྱོབ་པ། མི་ནོར་ཟས་གསུམ་ཤུགས་ལ་འབྱུང་བ། བར་དུ་གཅོད་པའི་དགྲ་བགེགས་ཐམས་ཅད་སྐད་ཅིག་ཙམ
Chinese
全部彻底摧毁。 别人的遣除无法阻挡。 所有殊胜和共同（19）的成就只需数月。 修持殊胜道，共同成就自然而然地到来。 修持共同道，殊胜成就自然而然地到来，这是施舍的教言。 询问这是向谁请教的。 过去，在无量光佛面前发菩提心： 在轮回的巨大苦海未空之前，我绝不退转。 如果我从这个菩提心中退转，我的头颅将裂成碎片。 这样教导后，在普陀山，日夜六时以智慧之眼观照众生，做着应机调伏之事（20）。 从那以后，经过无数年为利益众生，心想许多众生已经获得解脱。于是从普陀山以智慧之眼观察，在众生的根器上，对于不明显的增减，已经到了末法时代，烦恼粗重，恶毒更加严重。 想到现在连少许众生也无法度脱，菩提心开始退转，头颅裂成了碎片。 之后，无量光佛降临，说道： 种姓之子，像这样舍弃菩提心是极其不好的。 为了忏悔，再次发起比之前更广大的菩提心（21）。 于是加持那裂成碎片的头颅成为十一面。 从那以后，心想没有比之前的菩提心更广大的了，连那菩提心的一点点利益都无法做到，没有比那更广大的方法了，于是在昏迷了七天。 之后，从昏迷中醒来，心想现在末法时代的众生寿命短，障碍多，会受到各种因缘的支配，福报小，伤害少，没有时间修行，会被障碍所控制，不守护誓言，进行遣除和内部诽谤。 看到即使大多数修行者也无法从中有恐怖中解脱，不需要长期（22）修行就能见到本尊，仅仅祈祷就能从今生来世的所有恐惧中解脱，人和财富食物自然而然地产生，所有阻断的敌对魔障瞬间
English
Everything is completely destroyed. Others' reversal cannot stop it. All the supreme and common (19) attainments are achieved in just a few months. By practicing the supreme path, common achievements naturally arise. By practicing the common path, supreme achievements naturally arise; this is the teaching of generosity. When asked to whom this was requested, it was said that in the past, before the Buddha Amitabha, he generated the great compassionate mind, saying: Until this great ocean of samsara is emptied, may I not turn back. If I should fall away from this mind of enlightenment, may my head be shattered into a thousand pieces. Thus he instructed, and on Mount Potala, day and night, six times a day, he applied the wisdom gaze to sentient beings, doing what was necessary to tame them (20). After that, for countless years, he worked for the benefit of sentient beings, thinking that many sentient beings had been liberated. Then, from Potala, with the wisdom eye, he saw that in the realms of sentient beings, on top of the imperceptible increase and decrease, it had gone to the degenerate age, the afflictions were coarse, and the malice had greatly increased. Thinking that he could not liberate even a few sentient beings now, his mind of enlightenment began to wane, and his head was shattered into a thousand pieces. Then, the Buddha Amitabha appeared and said: Son of noble family, abandoning such a mind of enlightenment is extremely bad. For its confession, generate again a mind of enlightenment that is even greater than before (21). Then he blessed the head that had been shattered into a thousand pieces into eleven faces. From then on, thinking that there was no mind of enlightenment greater than the previous one, and that he could not accomplish even a fraction of its benefit, and that there was no method greater than that, he fainted for seven days. After that, when he awoke from his faint, he thought: Now, sentient beings in the degenerate age have short lives, many obstacles, and are subject to various conditions. They have little merit, little harm, no time to practice, and are controlled by obstacles. They do not keep their vows, engage in reversal and internal slander. Seeing that even most practitioners cannot escape the terrors of the bardo, he thought of a way to see the face of the deity without having to practice for a long time (22), to be protected from all the fears of this life and the next by merely praying, to have people, wealth, and food arise naturally, and to have all obstructing enemies and demons in an instant