Chinese
请参阅伟大的历史。 ༈。如果解释根本名称的含义：自性是法界和智慧。定义是基里基拉亚。这个翻译过来的词“普巴”是：普尔是自然成就的法界。巴是果实不间断。普尔是法性不生。巴是觉性不间断。普尔是阿赖耶识广大遍布。巴是自显菩提心。普尔是广大遍布的法界。巴是无间断的游舞显现。普尔是智慧母的虚空。巴是殊胜方便父的喜悦。普尔是普贤母的虚空。巴是贤妙游舞的庄严。普尔是法身离戏论。巴是色身遍一切。普尔是自性任运成就。巴是事业四种显现。因此称为普巴。如果解释瑜伽方面的含义：应当了解为两种，外和内。内也同样有三种，经、律和窍诀。这个普巴属于律藏。对此解释为两种，普巴的意义的类别和所诠经的类别。意义的类别有两种，所诠意义和能诠方便。所诠意义有两种，见和禅定。见的普巴是这样：像虚空一样的人，将觉性智慧的普巴，植入遍及一切的法界中。证悟是显现为清净的世间万物。果实是广大遍布的法身。那是见的任运成就。禅定的普巴是这样：像太阳的精华一样，将遍布的慈悲普巴，植入自己的阿赖耶识中。见到佛和众生无差别。果实是五身任运成就。殊胜禅定的普巴是这样：像山一样的人，将殊胜心的禅定，植入显现世间万物之法中。证悟是显现为清净的世间万物。果实是善逝持明果位。具有贪欲的人，将具有贪欲的普巴，植入秘密明妃的虚空中。乐空智慧恒常显现。果实是获得无漏的安乐。那是禅定的成就。能诠方便的普巴是这样：像旃檀树一样，对于具有贪欲、傲慢、凶狠心的人，难以调伏的
English
Please look at the great histories. ༈. If explaining the meaning of the root name: The essence is the realm of reality and wisdom. The definition is Kīlī Kīlāya. The translated word "Phurba" is: Phur is the spontaneously accomplished realm of reality. Pa is the fruit without interruption. Phur is the Dharma-nature without arising. Pa is the awareness without interruption. Phur is the all-ground, vast and pervasive. Pa is the self-appearing Bodhicitta. Phur is the vast and pervasive realm of Dharma. Pa is the uninterrupted play that arises. Phur is the space of the wisdom mother. Pa is the joy of the supreme method father. Phur is the space of the Samantabhadri mother. Pa is the ornament of the excellent play. Phur is the Dharmakaya free from elaboration. Pa is the Rupakaya pervading all. Phur is the self-nature spontaneously accomplished. Pa is the four kinds of activities that arise. Therefore, it is called Phurba. If explaining the meaning of the yoga aspect: It should be understood as two kinds, outer and inner. The inner also has three kinds, tantra, agama, and upadesha. This Phurba belongs to the agama. It is explained as two kinds, the categories of the meaning of Phurba and the categories of the expressive tantra. The categories of meaning are two, the signified meaning and the signifying means. The signified meaning is two kinds, view and samadhi. The view of Phurba is like this: A person like the sky, plants the awareness-wisdom Phurba, into the all-pervasive realm of Dharma. Realization is the appearance of pure phenomena and existence as deities. The fruit is the vast and pervasive Dharmakaya. That is the spontaneously accomplished view. The samadhi of Phurba is like this: Like the essence of the sun, planting the pervasive compassion Phurba, into the expanse of one's own all-ground. Seeing the Buddha and sentient beings as inseparable. The fruit is the five kayas spontaneously accomplished. The supreme samadhi of Phurba is like this: A person like a mountain, plants the supreme mind's samadhi, into the Dharma of phenomena and existence. Realization is the appearance of pure phenomena and existence as deities. The fruit is the Sugata Vidyadhara level. A person with attachment and desire, plants the Phurba of attachment and desire, into the secret consort's space. Bliss-emptiness wisdom constantly arises. The fruit is obtaining uncontaminated bliss. That is the accomplishment of samadhi. The Phurba of the signifying means is like this: Like a sandalwood tree, for those with desire, arrogance, and fierce minds, difficult to tame.
Chinese
难以动摇的那个， 显现作用的物质橛， 使其具有加持和奇妙， 安立于第三种意识之形。 若具足三种光明则稳固， 以成果的度脱圆满二资粮。 所说之续部的名相是， 橛的传承有三种， 即续、传承和口诀。 续又有四种， 即根本生起之续， 如是运用支分之续， 简略遍布之续， 如是事业威力的续。 橛的传承有四种决定， 即根本和解释， 修持和后续。 口诀根本续中又， 可知有六种， 即根本续和修持六法， 十忿怒和法界之母， 誓言者和解释之续， 意趣和轮涅。 续部的名相仅略说， 广大的差别见于其他处。 此处是运用支分之续， 这是稳固的口诀。 若说为了众生所需之义， 为了成就后世之菩提， 为了障碍、敌、魔出现之故， 为了调伏、降伏彼等之故， 必须修持此金刚橛。 若以地界之词说其义， 即头、身和足三者。 身之义又有三种， 即身亲近、语成就、意事业。 身亲近又有十义， 语成就又有六义， 意为真实安立和后续修习。 广大者各自随其情况而定。 莲花生大师，大成就者，以橛之口诀，根本精要，语句少而意义广大，极其深奥之橛。结律秘密修法次第口诀中安立此三者。首先是头之义：所有应知之法，无余遗漏者，于意之意趣中完全圆满，摧毁世间无明黑暗之众，以智慧明灯照亮之导师，顶礼安乐逝者之足。希利是吉祥，对此有三，即基自然任运成就之吉祥，彼即觉性自显现之吉祥，大悲自然流露之吉祥，此三者本体自性具足。嘿是欢喜，即于自利欢喜，于利他欢喜两种。
English
That which is difficult to shake, That kila of manifest action's substance, Make it possess blessings and wonders, Establish it on the form of the third consciousness. If it possesses the three clarities, it will be stable, By liberating the fruit, the two accumulations are perfected. The enumeration of the expressive tantras is, The kila tradition has three aspects: Tantra, tradition, and oral instruction. The tantra also has four aspects: The root arising tantra, Likewise, the application of the branch tantra, The concise, pervasive tantra, Likewise, the activity of the power tantra. The kila tradition has four certainties: The root and the explanation, The practice and the subsequent. In the oral instruction root tantra also, It should be known to have six aspects: The root tantra and the six practices, The ten wrathful ones and the mother of space, The oath-bound ones and the explanation tantra, The intention and the wheel. The enumeration of the tantras is just a brief mention, The extensive details can be seen elsewhere. Here is the application of the branch tantra, This is the oral instruction for stability. If explaining the meaning for the sake of individuals' needs, For accomplishing enlightenment in the future, Because obstacles, enemies, and obstructors arise, In order to subdue and vanquish them, This vajra kila must be practiced. If explaining the meaning with the words of the earth division, It is the head, body, and feet, the three. The meaning of the body also has three aspects: Body approach, speech accomplishment, mind activity. The body approach also has ten meanings, The speech accomplishment also has six meanings, The mind is the actual establishment and subsequent training. The extensive ones are according to their own circumstances. Master Padmasambhava, the great accomplished being, with the kila oral instructions, the root essence, few words but great meaning, the extremely profound kila. In the Kye-luk secret practice Dharma sequence oral instructions, these three are established. First, the meaning of the head: all knowable dharmas, without any remainder, are completely perfected in the intention of the mind, destroying the assembly of worldly ignorance darkness, illuminating the wisdom lamp, I prostrate to the feet of the Sugata Lama. Shri is auspiciousness, and there are three aspects to it: the ground, the self-existing, spontaneously accomplished auspiciousness; that very awareness, the self-appearing auspiciousness; and the great compassion, the auspiciousness arising from the side activity, and these three are endowed with the essence of reality. He is joy, that is, joy for one's own benefit and joy for the benefit of others, the two types.
Chinese
从彼佛之教言中，凡是那些作恶，行于十不善业，并度化成为罪恶之境者。十力圆满成就，断除十不善，胜过克罗约克三部，以大忿怒尊十尊，牛即是头，烦恼之所依摧毁，砍成一百块。因此谛听，魔障与邪引之众，不要违背我金刚童子修习之教言。以十忿怒尊之咒语，在后面完整地加上吽 玛玛 帕夏，仅仅念诵，从心间生起十尊青黑色裸身，手持橛，安住于火焰中的忿怒尊，向十方放射，将十方的所有小魔障融入大魔障中。所有这些都融入魔障之主，十方护法中，然后十忿怒尊分别勾召，勾召自己的四方，四隅和八方，前后两方和十方，放入十个黑色的金刚忿怒洞中，用手以橛钉住，观想下方变成金刚岩石。橛的顶端燃烧着火焰，十方护法也以火焰熊熊燃烧，如是观想十忿怒尊之身上，增上智慧之火燃烧，手中的橛上，增上三摩地之火燃烧，诸方护于嗔怒上，于分别念智慧中燃烧之火，三者混合，观想成为燃烧火焰山之帐幕。第二共同义，忏悔之行为，如智慧身仪轨。第三共同义，依次修习三三摩地，金刚忿怒断除嗔恨。所谓金刚，即是自身明观为金刚童子。忿怒，即是从心间放出让（藏文，梵文天城体，ram，汉语字面意思），扬（藏文，梵文天城体，yam，汉语字面意思），康（藏文，梵文天城体，kham，汉语字面意思）三字。嗔恨，即是所取境，不让火水风三者安住，即是所谓断除。也就是首先让 斯帕ra 纳 帕特（藏文，梵文天城体，spharana phat，梵文罗马拟音，spharana phat，汉语字面意思）。自身观想为金刚童子，从心间放出红色让（藏文，梵文天城体，ram，汉语字面意思）字，生出火焰，观想将所有世间界全部焚烧，变成火堆。桑 哈ra 纳 吽（藏文，梵文天城体，sam harana hum，梵文罗马拟音，sam harana hum，汉语字面意思）。再次将火焰的残余收回心间。扬 斯帕ra ra 纳 帕特（藏文，梵文天城体，yam sphararana phat，梵文罗马拟音，yam sphararana phat，汉语字面意思）。从心间放出扬（藏文，梵文天城体，yam，汉语字面意思）字，生出风，将先前焚烧之物
English
From the teachings of that Buddha, those who act wickedly, engage in the ten non-virtuous deeds, and transform into a realm of sin are those who transgress. Having perfectly accomplished the ten powers and eradicated the ten non-virtues, surpassing the three Krodha divisions, the ten Great Wrathful Ones, the bull being the head, destroy the basis of afflictions, cutting them into a hundred pieces. Therefore, listen, you hosts of obstacles and misleading influences, do not transgress the command to meditate on my Vajrakumara. By merely uttering the mantra of the ten wrathful ones, fully adding Hūṃ mama pāśa at the end, ten wrathful ones, dark blue and naked, holding a phurba in their hands, dwelling within a blaze of fire, arise from the heart. Radiating in the ten directions, they absorb all the smaller obstacles of the ten directions into the larger ones. All of these are absorbed into the chief of obstacles, the ten protectors of the directions, and then the ten wrathful ones individually summon them. Summoning their own four directions, four intermediate directions, and eight directions, the two front and back directions, and the ten directions, they place them into ten black vajra wrathful pits and strike them with the phurba in their hands, visualizing the bottom transforming into a vajra rock mountain. The tip of the phurba blazes with fire, and the ten directional protectors also blaze fiercely with fire. Thus, visualize that on the bodies of the ten wrathful ones, the fire of heightened wisdom blazes, and on the phurba in their hands, the fire of heightened samadhi blazes, and the directional protectors, in their anger, the fire of discriminating awareness blazes, the three intermingling, visualizing it transforming into a tent of a burning mountain of fire. The second common meaning is the act of confession, like the wisdom body ritual. The third common meaning is to meditate on the three samadhis in sequence: "Vajra wrath cuts anger." That is, vajra is oneself visualized as Vajrakumara. Wrath is the emanation of the three syllables raṃ (藏文，梵文天城体，ram，梵文罗马拟音，ram，汉语字面意思), yaṃ (藏文，梵文天城体，yam，梵文罗马拟音，yam，汉语字面意思), khaṃ (藏文，梵文天城体，kham，梵文罗马拟音，kham，汉语字面意思) from the heart. Anger is the object to be grasped, not allowing the three elements of fire, water, and wind to abide, which is called cutting. That is, first raṃ spharaṇa phaṭ (藏文，梵文天城体，spharana phat，梵文罗马拟音，spharana phat，汉语字面意思). Visualize oneself as Vajrakumara, and from the heart, emanate the red syllable raṃ (藏文，梵文天城体，ram，梵文罗马拟音，ram，汉语字面意思), and from the arising of fire, visualize that all the realms of the world are completely burned and become like a heap of ashes. Saṃ haraṇa hūṃ (藏文，梵文天城体，sam harana hum，梵文罗马拟音，sam harana hum，汉语字面意思). Again, gather the remaining fire back into the heart. Yaṃ sphararana phaṭ (藏文，梵文天城体，yam sphararana phat，梵文罗马拟音，yam sphararana phat，汉语字面意思). Emanate the syllable yaṃ (藏文，梵文天城体，yam，梵文罗马拟音，yam，汉语字面意思) from the heart, and from the arising of wind, the previously burned