English
E! On the right is the stream of mind consciousness, on the left is the afflicted mind, and in the center is the alaya consciousness. All three reside in the heart. For those to be tamed, in a taming posture, such as Namgyalma and the one with the blue staff, Yama, the Lord of Death, and Achala, the Protector, Nectar Swirl and the King of Desire, Hayagriva, the Victorious One of the Three Realms, Hūṃ (Tibetan: ཧཱུྂ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) Kara and the Mighty One, and various skillful means, all abide in this way. Furthermore, the order of insertion is, in the places of arising, feeling, and going, insert the kila of the four activities. In the places where the five aggregates transform or where afflictions arise, insert the kila of the five supreme sons. The root mantra and the activity mantra, as well as the vital points of suppression and the names, all of these should be understood to have five each. Then, again, this constant samadhi of cutting is spoken. In the very center of the secret shape, having meditated on the mandala of the wrathful deities, having made the image, having summoned it, on that very image, the vajra kila is proclaimed, thereby purifying its eight aggregates. On the remaining inserted offering substances, with the great blue blazing weapons, the five weapons such as swords, cut the image into powder, or cut it into three pieces, cut it with sharp weapons. In the vajra secret teaching, it says: Whichever sinful one transgresses the vows, the mighty wrathful deity will split his head into a hundred pieces. Listen! You hosts of obstacles and misleaders, do not transgress my command! Press down with the left hand and cut with the right. The wrathful king of power, having rained down a storm of weapons, think that it strikes the body and destroys it. The emptiness of the object and subject of meaning, having dispelled the darkness of ignorance, make it become a son of definite lineage. Thus it is said. Then, again, this constant samadhi of striking is spoken. Whoever is fierce and wicked, harms the Buddha's teachings, opposes the lineage, and has completely perfected the two karmas, the activities of suppression are again proclaimed. With various skillful means and the five supreme sons, and the hosts of oath-bound mothers, from above, rain down a rain of weapons. The hosts of evil and virulent diseases, exhale cold breath from their mouths, forming a blizzard. For those who are fierce and harbor hatred, whether they are gods or demons, whoever obstructs me,
Chinese
不作諂媚與幻術，以毒物及武器，觀想如雨般降下而毀壞。事業之咒，上下皆，具足宣說之咒，此乃擊打之事業。如是說。此後又說擊打之常恆三摩地。於諸忿怒尊之壇城中，乃大嗔怒之壇城，圓滿橛之忿怒尊，以金剛杵槌作觀想，左手執頸項，右手以金剛杵槌擊打。於明妃之虛空深處，於轉變為實物之大處，如微塵般擊打，觀想血肉三界充滿。激勵金剛語者：擊打啊！金剛燃燒之杵！違越教令之罪人等，以金剛火燄焚燒心，身語如微塵般散落。於忿怒母燃燒之杵孔中，以金剛杵槌擊打，即使是天神亦可誅殺。達雅塔，阿達雅塔，雅卡塔，吽，啪特。（藏文：ཏད་ཐ་ཨ་ཏད་ཐ་ཡ་ཁ་ཐྂ་ཧཱུྂ་ཕཊ།，梵文天城體：तद्यथा अ तद्यथा य खातां हुं फट्，梵文羅馬擬音：tadyathā a tadyathā ya khātāṃ hūṃ phaṭ，漢語字面意思：如是，如是，此，如是，呀，卡，湯，吽，啪特。）秘密之虛空與怖畏尊之面容，於深藍燃燒之三處，次第了知諸方便與儀軌之支分。如是說。此後又說施放之常恆三摩地。於秘密大壇城中，薄伽梵咒之主尊等，極其明亮且張開口，聚集丸藥而供養於法界。於虛空忿怒母張開口中，以慈悲將一切有情置於意中，我施放，您瞬間享用。享用後發出喜悅之喉音，以享用之燃燒鐵鉤，聚集於無二之口中，以智慧空性之大火，徹底吞噬並迅速焚燒。事業有果報如是說。如先前一般，進入祈願菩提道，於彼清淨名相之習氣。於法界中溫暖，融入於阿（藏文：ཨ་，梵文天城體：अ，梵文羅馬擬音：a，漢語字面意思：阿）中。如是說。此後，將意識與處所之外母結合，拋擲之常恆三摩地如是說。於淨土中淨化之有情，從秘密道中升起，或如先前之方式般取出，清淨諸習氣後，如熔金般之識，置於月輪之上，以風之壇城轉動。吽，吽
English
Without flattery and illusion, with poisons and weapons, visualize them falling like rain and destroying. The mantra of action, both above and below, is complete with the mantra of proclamation. This becomes the action of striking. Thus it was said. Then again, the constant Samadhi of striking was spoken. In the mandala of the wrathful ones, which is the mandala of great anger, complete the wrathful one of the stake, meditate with the vajra hammer, hold the neck with the left hand, and strike with the vajra hammer with the right hand. In the depths of the dakini's space, in the great place transformed into reality, strike like dust particles, and visualize the flesh and blood filling the three realms. Urge the vajra words: Strike! O vajra burning pestle! Those sinful ones who transgress the command, burn their hearts with the vajra flame, and let their body and speech scatter like dust particles. In the pestle hole of the burning wrathful mother, strike with the vajra hammer, and even the gods can be killed. Tadyatha, A Tadyatha, Yakata, Hum, Phat. (Tibetan: ཏད་ཐ་ཨ་ཏད་ཐ་ཡ་ཁ་ཐྂ་ཧཱུྂ་ཕཊ།, Sanskrit Devanagari: तद्यथा अ तद्यथा य खातां हुं फट्, Sanskrit Roman transliteration: tadyathā a tadyathā ya khātāṃ hūṃ phaṭ, Literal Chinese meaning: Thus, thus, this, thus, ya, ka, tham, hum, phat.) The secret space and the face of the terrifying one, in the three places of deep blue burning, know the methods and the parts of the ritual in order. Thus it was said. Then again, the constant Samadhi of casting was spoken. In the secret great mandala, the lords of the Bhagavan mantra, extremely bright and with mouths open, gather the pills and offer them to the Dharmadhatu. In the open mouth of the dakini of space, with compassion, place all sentient beings in your mind, I cast, you enjoy in an instant. After enjoying, utter the joyful throat sound, with the burning iron hook of enjoyment, gather in the non-dual mouth, with the great fire of wisdom emptiness, completely devour and quickly burn. It is said that action has results. Just as before, enter the path of aspirational Bodhi, purify the habitual tendencies of the nominal. Warm in the Dharmadhatu, dissolve into A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, Literal Chinese meaning: A). Thus it was said. Then, combining consciousness with the outer mother of the place, the constant Samadhi of throwing was spoken. That sentient being purified in the pure land, rises from the secret path, or is taken out as before, after purifying the habitual tendencies, that consciousness like molten gold, is placed on top of the lunar disc, and moved by the mandala of wind. Hum, Hum.
Chinese
将其极度浓缩，于不可得之虚空中，以（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：发）掷之，安立于决定种姓之胜者子位，为不堕落众生之义利故，于顶上修持极度胜者，为不轮回众生之义利故，彻底断除三恶趣之门，思维诸法安住于法身，之后以仪轨之结合，成办圆满二色身之事，令灌顶具足能力，为劝请利益有情故： 吽！（藏文：ཧཱུྂ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽！）胜者之子无二主尊，大乐于菩提心生起，于世间众多之界中，被五毒所困扰之有情，所有义利之事您皆成办，如是说已遣往，于诸佛土中委以事业，于我无有束缚，获得唯一寿命之成就，是故此为殊胜之方便。如是说。出自《金刚火焰鬘续大续》中，次第分说续之三摩地品第十三。之后，又噶玛嘿汝嘎，向薄伽梵秘密主如是禀白： 奇哉！诸佛之大父，大方便母众之主，既然已宣说圆满诸事业，于瑜伽士成办事业之究竟时，不需要母续之坛城吗？此之次第如何？如是请问时，薄伽梵密咒之主，向救度有情之事业勇士，如是宣说道： 堕罪之七种相，以及三恶趣与十种，或者，次第应如是： 嗔恨如火般燃烧为一，嫉妒如风般席卷为二，贪欲如木般堆积为三，愚痴如山般堆积为四，我慢如犀牛般傲慢为五，吝啬如胶般粘着为六，凶暴愤怒如怒水般为七，杀害砍杀如罗刹般为八，抢夺掠夺如盗贼般为九，邪法如狱卒般为十。对于如是之人，即使以寂静语劝说亦无法调伏，故母续之坛城尤为重要。我将如实宣说，事业勇士以心谛听。大自在母之坛城，如同红岩石般美好，前往废弃房屋之寂静处后，圆满事业之行。 恰塔
English
Having condensed it extremely, in the space of the unattainable, throw it with PHAṬ (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：发), establish it in the position of the victorious son of determined lineage, for the sake of the benefit of sentient beings who do not fall, meditate on the extremely victorious one on the crown of the head, for the sake of the benefit of sentient beings who do not transmigrate, completely cut off the gates of the three lower realms, contemplate the dharmas abiding in the Dharmakaya, then with the combination of rituals, accomplish the matter of perfecting the two form bodies, empower the empowerment to be endowed with ability, to encourage the benefit of beings: HŪṂ (藏文：ཧཱུྂ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽！) The non-dual chief son of the Victorious One, great bliss arises in the Bodhicitta, in as many realms of the world as there are, sentient beings afflicted by the five poisons, may you accomplish all matters of benefit, having said this, send them forth, entrusting them with activities in all the Buddha lands, there is no bondage for me, obtain the accomplishment of the one life, therefore this is the supreme means. Thus it was said. From the Great Tantra of the Vajra Flame Garland, chapter thirteen, which sequentially divides the samadhi of the tantra. Then, Karma Heruka again, spoke thus to the Bhagavan, Lord of Secrets: Alas! Great father of all Buddhas, chief of all great expedient mothers, since you have proclaimed the completion of all activities, when a yogi brings activities to completion, is it not necessary to seek the mandala of the mothers? What is the order of this? When he asked thus, the Bhagavan, Lord of Mantras, spoke thus to the action hero who saves beings: The seven characteristics of downfall, and the three lower realms and the ten, or, the order should be like this: Hatred blazing like fire is one, jealousy raging like wind is two, desire piled up like wood is three, ignorance piled up like mountains is four, pride arrogant like a rhinoceros is five, stinginess clinging like glue is six, violent anger like angry water is seven, killing and cutting like a rakshasa is eight, robbing and plundering like a thief is nine, false dharma acting like a prison warden is ten. For such a person, even speaking with peaceful words cannot subdue them, therefore the mandala of the mothers is especially important. I will truly proclaim it, action hero, listen with your mind. The mandala of the Great Self-Existing Mother, is like a beautiful red rock, having gone to a solitary place in a ruined house, complete the actions of activity. Chatapa