Chinese
思维以第二种方式前往东方。身语意三怀着懊悔忏悔。思维忏悔。吽，我没有自明智慧之心。等等，如仪轨中所说。完毕后，思维上师和坛城中的诸佛赐予加持，清净仪轨中遗漏和增多的过失。思维自己融入主尊的心中。之后，思维诸佛怀着吉祥之意，宣说吉祥颂。拥有圆满财富，如黄金山。等等，以如彩云般的声音进行。之后，收摄坛城：以外器将世界转化为黑鲁嘎。收摄于宫殿。宫殿收摄于誓言物。誓言物收摄于忿怒尊。忿怒尊及其所有收摄于主尊。所有殊胜者收摄于主尊父母。母收摄于父。父收摄于心间的智慧勇识。其收摄于金刚。金刚收摄于吽（ཧཱུྃ，梵文：हूँ，罗马：hūṃ，含义：吽）。吽又收摄于足曲。足曲收摄于阿（འ，梵文：अ，罗马：a，含义：阿）。阿收摄于哈（ཧ，梵文：ह，罗马：ha，含义：哈）。哈收摄于月牙。月牙收摄于明点。明点融入法界。之后，在空性中安住片刻。之后，仅念诵九字明。观想金刚童子以瓦字清晰显现。在其顶轮自然生起勃隆（བྷྲཱུྃ，梵文：भ्रू，罗马：bhrūṃ，含义：勃隆）和康（ཀཾ，梵文：कं，罗马：kaṃ，含义：康）二字。其融化为光。思维全身覆盖着金刚铠甲。其融化后，金刚链缠绕在双脚上。在六处，即脐轮、命脉、心间、后颈、前额发际，各以金刚交杵打结。之后，用两根手指的指尖，像牵引观想的两个吽字的金刚链一样。在六处观想十二个金刚眼。右边的眼观想为金刚夜叉，青黑色，恐怖威猛之身，燃烧着火焰。左边的观想为甘露灰烬，黄色偏黑，如前一样向外看护。据说，金刚链的顶端大多观想为眉间变成深蓝色头饰。杀马三尖橛，是噶陀派的修心血精华。
English
Think of going to the east in the manner of the second. With remorse and regret in body, speech, and mind, think of confessing. Hūṃ, I do not possess the wisdom of self-awareness. And so on, as stated in the text. After finishing, think that the guru and the deities of the mandala bestow blessings to purify the faults of omissions and additions in the ritual. Think of dissolving into the heart of the main deity. Then, think that the deities express auspiciousness and recite auspicious verses. Possessing perfect wealth, like a golden mountain. And so on, perform with a voice like the mingling of clouds. Then, the collection of the mandala: transform the outer world into Heruka with the outer vessel. Collect into the palace. Collect the palace into the Samaya substances. Collect the Samaya substances into the wrathful deity. Collect the wrathful deity and all accompanying retinue into the main deity. Collect all the supreme ones into the main deity, the father and mother. Collect the mother into the father. Collect the father into the wisdom hero in the heart. That is collected into the vajra. The vajra is collected into Hūṃ (ཧཱུྃ，Sanskrit: हूँ，Romanization: hūṃ, Meaning: Hūṃ). Hūṃ is again collected into the foot hook. The foot hook is collected into A (འ，Sanskrit: अ，Romanization: a, Meaning: A). A is collected into Ha (ཧ，Sanskrit: ह，Romanization: ha, Meaning: Ha). Ha is collected into the crescent moon. The crescent moon is collected into the bindu. The bindu is absorbed into the Dharmadhatu. Then, remain in emptiness for a while. Then, by merely reciting the nine syllables, visualize Vajrakumara clearly with the syllable Va. On its crown, naturally generate Bhrūṃ (བྷྲཱུྃ，Sanskrit: भ्रू，Romanization: bhrūṃ, Meaning: Bhrūṃ) and Kaṃ (ཀཾ，Sanskrit: कं，Romanization: kaṃ, Meaning: Kaṃ). As that melts into light, think that the entire body is covered with a vajra armor. As that melts, the vajra chain wraps around the two legs separately. At the six places, namely the navel, the subtle life force, the heart, the back of the neck, and the hairline on the forehead, think that each is tied with a vajra crossed knot. Then, with the tips of the two fingers, act as if leading the vajra chain of the two visualized Hūṃs. Visualize twelve vajra eyes at the six places. On the right eye, visualize Vajra Yaksha, dark blue-black, with a terrifying and fierce body, blazing with fire. On the left, visualize nectar ashes, yellowish-black, guarding by looking outwards as before. It is said that the tip of the vajra chain is mostly visualized as turning into a dark blue crest jewel at the space between the eyebrows. The three-pointed phurba that kills horses, according to the Kyi tradition, is the supreme essence from the heart blood, the secret practice of the Lama Kathog.
Chinese
以及，使用法、断除续部的根本短文，现观、念诵、十义之论著，第六迎请，第七灌顶，第八药供、血供，第九赞颂，其词句、纸牌之附录，药、血、朵玛加持之方法，残食仪轨、后忏、根本劝请，念诵之口诀、长寿念诵，以咒语区分、征相与名称指示，成就之领受仪轨等等，汇集之纸牌，视为身念诵之部类。六咒合修、橛根本、开光，祈请持明者、修法之小字，橛子、明观本尊、摄伏，以及于诸橛上布置咒语之方式，诛法室、降伏之指示等等，似可视为语之修法部类。根本小字、安橛、本尊介绍，札击、广略、明观安立之部类，以及，橛子合修、安立、以事业安立之口诀，据说以上这些是实修。从这里开始，断地而来的是意之事业，明观诸本尊且摄伏，以及，隐蔽之纸牌、安立事业之观想等等，在目录中说是口诀。腹部安立、六咒、诅咒、抛掷、施放，以及，六咒轮之旋转以上，是根本恶咒部类之名目。圆满、替身回遮、坚固朵玛、开光，以及，冰雹防护、防护轮、语防护、疾病封印，以及，处所房屋开光、铃铛、芥子等等，开光部类是息增怀诛事业。橛之名目、莲师之训诫，以及，莲师本生广中二者，以及，密咒生起之方式、词句解释等等，圆满了金刚橛之秘密修法部类，愿具大智慧者于此精进。此乃为小慧者而作之简略念诵方法，我僧人所写之善业，愿一切众生获得莲花童子之果位。此橛之注释，是南喀瓦所作，为了补充它，于本尊之现观时，对于主尊，详细地做了成就征相之手印，以及事业征相之手印等等。于忿怒本尊父母之场合，有以名字安立，以及以内在之意趣安立，以及以手印安立。
English
And, the usage, the root short text of the severed lineage, the commentary on the ten meanings of manifestation and recitation, the sixth invitation, the seventh empowerment, the eighth medicine offering, blood offering, the ninth praise, its verses, the appendix of the cards, the method of blessing medicine, blood, and torma, the ritual of leftovers, the subsequent confession, the root exhortation, the oral instructions for recitation, the longevity recitation, the distinction by mantras, the indication of signs and names, the ritual of receiving accomplishments, etc., the collected cards are considered the body recitation section. Six mantra combined practice, root phurba, consecration, invoking vidyadharas, small texts for practice, peg, clarifying the deity, subjugation, and the way mantras are arranged on the phurbas, the instructions for the cremation chamber and subjugation, etc., seem to be considered the speech practice section. Root small text, setting up the phurba, introducing the deity, striking the ja, elaborate and concise, clarifying the establishment section, and the oral instructions for combining the phurba, establishing, and setting up through activities, it is said that all of these are practical applications. From here, what comes from cutting the ground is the mind's activity, clarifying and subjugating the deities, and the hidden cards, the visualization of establishing activities, etc., are said to be oral instructions in the catalog. Establishing the abdomen, six mantras, cursing, throwing, and scattering, and the rotation of the six mantra wheels and above, are the categories of the root evil mantra section. Completion, effigy turning back, firm torma, consecration, hail protection, protection wheel, speech protection, disease seal, and the consecration of places and houses, bells, mustard seeds, etc., the consecration section is the pacifying, increasing, subjugating, and wrathful activity group. The categories of phurba, Padmasambhava's admonition, and the two, extensive and medium, of Padmasambhava's birth stories, and the way secret mantras arise, explanations of words, etc., complete the secret practice section of Vajrakilaya, may those with great intelligence strive in this. This is just a brief recitation method for the sake of those with little wisdom, by the virtue of what I, the monk, have written, may all beings attain the state of Kumaraja. This commentary on the phurba was done by Namkhaiwa, to supplement it, during the manifestation of the deity, for the main deity, the mudra of accomplishment signs, and the mudra of activity signs, etc., are done in detail. In the case of the wrathful deity parents, there is establishment by name, and establishment by inner intention, and establishment by hand implements.
Chinese
对于所化进行了归类，对于供养进行了归类，对于威猛进行了归类，对于力量进行了归类，对于功德也进行了详细归类。卡塔布父尊母尊对相关的佛法历史进行了详细阐述。这些都已编入秘密宝藏的钥匙之中。因为这里文字繁多，所以没有书写。从仪轨以下到护身甲的穿戴以上，对于虚空藏的那个目录，仅仅是简略的实践记录，并非不重要。意义阐释广大的普日梅巴（刀刃火）的口诀以及这些，是在噶陀扬寺诺布林（吉祥宝洲）中，由密咒金刚持耶谢坚赞所著。吉祥。
English
The classifications of those to be tamed, the classifications of offerings, the classifications of the powerful, the classifications of strength, and the classifications of qualities have been elaborated. Katab Father and Mother have detailed the related Dharma history in due course. These have been arranged within the key to the secret treasury. Because there are many words here, they are not written. From the ritual onwards to the wearing of the protective armor, for that catalog of Namkhai, it is merely a brief record of practice, not unimportant. This extensive explanation of meaning, along with the instructions of Pūri Mebar (Razor Fire), was composed by Yeshe Gyaltsen, the Vajra Holder of Secret Mantra, at Kathok Yang Gon Norbu Ling (Glorious Jewel Island). Auspicious.