Chinese
请谛听。猛厉铁橛上，刀铁、箭镞、标志，以及天铁、雷击之铁等，截断、锋利、坚硬等，五种铁中，上方一指作绳结，中间珍宝八角形，腰部一指作绳结，忿怒尊所住之宫殿，从方便与智慧所生之，顶端三角摧毁者，是法界手印，说是猛厉之缘。息灾用铜橛，增益用金等，寂静用白檀木，顶端之形状各自做。其他带刺之树，从极不驯服之处，任何生长之处，毒物与猛兽毒害，以及极凶猛之处，所生之殊胜带刺之树，黄檗与紫檀，任何黄檗、紫檀、杜鹃木，根部之侧作绳结，顶端之侧作三角。其他凶猛之带刺者，若无前述那些，任何寻得之凶猛殊胜之树。于等持之坛城本尊，心中忆念而明观，咒语与事业不谬误，以此亦能成办事业我如是说。这些长短之量，四指、八指，十二指与十八指，比这短未说，比这长完全未说。四指为四大之量，八指为八识之量，十二为十二处之量，十八为十八界之量，与标志结合而开示这些。标志已成之铁等，彼之功德开示者，譬如森林之树木，先前已砍伐之斧头等，若有那些，则无砍与不砍之怀疑。那些先前未砍伐，则砍与不砍不定。如是因亦与此相同。总之瑜伽士珍爱殊胜之能力。稍微那个也无过失，从此开示具有功德。黑树乃有毒之树，做橛之功德是，黑色其他不能胜，毒能杀害他者。带刺之树等，做橛之功德是，黄檗增寿命与受用，杜鹃
English
Listen. On the fierce iron peg, knife iron, arrowhead, mark, and sky iron, lightning iron, etc., cutting, sharp, hard, etc., from the five kinds of iron, make a knot one finger above, in the middle a precious octagonal shape, make a knot one finger at the waist, the palace where the wrathful king dwells, born from skillful means and wisdom, the three-cornered destroyer at the top, is the Dharmadhatu mudra, said to be the cause of fierceness. For subjugation, make a copper peg. For increase, use gold, etc. For pacification, use white sandalwood. Make the shape of the top separately. Also, thorny trees, from extremely untamed places, wherever they grow, poison and ferocious beasts, and extremely fierce places, the excellent thorny tree that grows, yellow cedar and sandalwood, any yellow cedar, sandalwood, rhododendron wood, make a knot on the side of the root, make a triangle on the side of the top. Also, fierce thorny ones, if those above are not available, find any fierce excellent tree. The deity of the mandala of samadhi, remembering and visualizing clearly in the mind, if the mantra and action are not mistaken, I say that it can also accomplish the action. These lengths are shown, four fingers, eight fingers, twelve fingers, and eighteen fingers, shorter than that is not said, longer than that is not fully shown. Four fingers are the measure of the four elements, eight fingers are the measure of the eight consciousnesses, twelve are the measure of the twelve sources, eighteen are the measure of the eighteen realms, these are shown in conjunction with the signs. The iron etc. that has become a sign, the one who shows its qualities, for example, the trees in the forest, axes etc. that have been cut before, if there are those, then there is no doubt of cutting or not cutting. Those that have not been cut before, then cutting or not cutting is uncertain. Likewise, the cause is also the same as this. In short, yogis cherish excellent abilities. For a while, that is also without fault, from this it is shown to have merit. Black tree is a poisonous tree, the merit of making a peg is, black cannot be overcome by others, poison can kill others. Thorny trees etc., the merit of making a peg is, yellow cedar increases life and enjoyment, rhododendron
Chinese
能成办所愿之事。再者，可混合各种颜色。总之，应珍视善逝之种子所加持之物。因此，誓言尤为重要，对瑜伽士们来说是极高的赞誉。首先，应如经中所说，毫不混淆地陈设。应做到令聚会者毫无疑虑。陈设妥当，则行事不会徒劳无功。一切之因是菩提心，菩提心是所托付之物，是显现的诸因之王。此外，关于金刚橛的材料，凡有铜、铁、手杖等，都应使其精良且相称。不相称的过失在于，随意行事会偏离正道。若草率行事，则违背教令。若吝啬，则加持力小。若勉强为之，则禅修不安乐。若陈设低劣，则会产生妄念。若精良制作，则心生欢喜。若积聚成群，则与经典相符。若相称，则有加持。总之，证悟虽重要，但若证悟之义达到究竟，则完全不需要这些分别念。对于分别念，忿怒调伏甚佳。对于烦恼，以对治来摧毁。应知证悟是清晰的思虑。若欲稳固，则多次念诵。若欲成就征兆，则长久持续。若欲入于义，则不要散乱。若欲迅速，则生起精进。将此义谨记于心，念诵者应精进于此。如是说。诸续部之王中的王，一切如来之秘密中的极密。《橛续十二品经》中，关于金刚橛材料的阐述，即第十品。之后，噶玛嘿汝嘎又如是说道： 唉！唉！世尊，心之主！从无二中生，具神通力！大威德，我向您祈请！金刚橛应如何生起？应如何加持？见地应以何为目标？祈请善逝开示！祈请世尊怙主开示！ 如是说后，世尊，吉祥饮血尊之王如是说道： 谛听，噶玛嘿汝嘎！首先，金刚橛的生起是： 物质金刚橛，为宫殿，以装饰和器物来辨别。迎请安住善逝饮血尊。献上外内秘密之供养。光芒消融于本尊之口。于脐轮中央，菩提
English
Accomplishes the desired action. Furthermore, mix various colors. In short, it is said to cherish the blessings of the Sugata's seed. Therefore, the samaya is especially important, and is highly praised for yogis. First, as it appears in the scriptures, arrange them without error. It should be done in such a way that the assembly has no doubts. By arranging it properly, the action will not be in vain. The cause of everything is bodhicitta, bodhicitta is the entrusted thing, it is the king of causes that appears. Furthermore, regarding the materials of the phurba, whatever copper, iron, staff, etc. there is, it should be made excellent and appropriate. The faults of not being appropriate are that acting arbitrarily deviates from the proper way. If done carelessly, it violates the command. If one is stingy, the blessing is small. If one forces it, meditation is not comfortable. If arranged poorly, thoughts will arise. If done well, the mind will be pleased. If accumulated in groups, it is in accordance with the scriptures. If appropriate, there is blessing. In short, although realization is important, if the meaning of realization reaches the end, then these discriminations are not needed at all. For discrimination, wrathful subjugation is good. For afflictions, destroy them with antidotes. It should be known that realization is clear thought. If you want stability, recite many times. If you want to achieve signs, prolong it for a long time. If you want to enter the meaning, do not be distracted. If you want it quickly, generate diligence. Keeping this meaning in mind, the reciter should be diligent in it. Thus it was said. The king among the kings of tantras, the most secret among the secrets of all tathagatas. From the Sutra of the Twelve Kilayas, the tenth chapter, which explains the materials of the phurba. Then again, Karma Heruka spoke thus: Alas! Alas! Lord, Lord of the Mind! Born from non-duality, possessing miraculous powers! Great glorious one, I beseech you! How should the phurba be generated? How should it be blessed? What should be the object of the view? Please prophesy, O Sugata! Please prophesy, O Lord Protector! After speaking thus, the Lord, the King of the Glorious Blood-Drinker, spoke thus: Listen, Karma Heruka! First, the generation of the phurba is: The material phurba, as a palace, is distinguished by ornaments and implements. Invite and seat the Sugata Blood-Drinker. Offer outer, inner, and secret offerings. The light dissolves into the mouth of the deity. In the center of the navel, bodhi.