English
It should be meditated upon with the earth (deity). Alternatively, it is also said that the ten-directional kīla is pinned down by the ten-directional wrathful deities, which is also an option. Since there is no material kīla in this case, there is no need for the branches of the ritual such as incense burning and purification. Only the seed syllable and the ritual, or the three stages of generation, or the instantaneous generation, should be performed as appropriate. Regarding the body of the wrathful deity of the kīla, some say that the faces of the ten wrathful deities are doubled, but this is not mentioned by Gangs pa, nor can it be obtained by reason, and it also contradicts the scriptures. It is truly established that it is without basis. It cannot be obtained by reason, because it is not elegant for a great powerful one to pin down with great power. Moreover, if the activities of the other wrathful deities are as they exist, then the unique activity of the main deity will inevitably be missing. It also contradicts the scriptures, because if one thinks about the meaning of the mantra, the wrathful deity of the kīla is a separate wrathful deity, and it is clear that it does not belong to any of the ten deities. As it is said: Wrathful King, six-faced, terrifying, completely pure of the six families. It is said that the six faces are pure of the six families and the six elements. If it is said that the six faces are green, red, white, green, red, and white, then the two green ones become space, the two red ones become fire, and the two white ones become water, so it is impossible to calculate the purity of the six elements. Therefore, this wrathful deity is the emanation of the main deity Kālacakra, or Vajra Power, Vajrakīla, and should be regarded as a separate wrathful deity. Or as it is said in the ritual. Alternatively, four faces, four directional colors, the two upper faces are green, the hand gestures are similar to Vajrasattva. Initially, meditate on having six legs. Later, change it so that from the navel down it becomes the lower part of the kīla, thereby pinning down the obstacles. Therefore, the practice of kīla is the activity of the main deity. Regarding what happens in between, some consider the six legs to be pressing down on the six chakras by overturning the obstacles, as the meaning of the kīla. Some consider each leg to have become the splendor of the kīla, and others consider two legs to be stretched out with the tips touching, and the four legs to be performing a dance posture, which is the form of the kīla. In the root commentary of the Vajraḍāka, there is an explanation of the form of the kīla as a dance posture. It is easy to understand that it is unreasonable to keep these nonsensical words in mind. Why? Because one kīla has six points.
Chinese
現有的金剛橛是以前未曾出現過的說法，沒有武器的形狀，而是用腳來刺穿，這也與世間的常理不符。在《名號讚》和《時輪金剛》中，對六面忿怒尊的讚頌非常多，但現在實際應用上能確定的只有這個金剛橛的忿怒尊。因此，不偏離要點非常重要，要小心不要被過去舊有的執著所迷惑。在做地基儀式時，擴展儀式也是由守護十方的金剛橛的十位忿怒尊來進行，種植者也由他們來擔任，這是符合儀軌的權宜之計。但要種植的金剛橛是這個，而不是那十位忿怒尊。另外，在後來的一些漢文典籍中，也認為六足和金剛橛的形狀相矛盾，因此將「 षཊ་ཙ་ར་ཎ་ 」（梵文天城體：षट्चरण，梵文羅馬擬音：ṣaṭcaraṇa，漢語字面意思：六足）改為「 सརྦ་ཙ་ར་ཎ་ 」（梵文天城體：सर्वचरण，梵文羅馬擬音：sarvacaraṇa，漢語字面意思：一切足）和「 सརྦཱ་བྷ་ར་ཎ་ 」（梵文天城體：सर्वाभरण，梵文羅馬擬音：sarvābharaṇa，漢語字面意思：一切莊嚴），將「蛇足」改為「金剛橛的下部」，將「以蛇莊嚴」來解釋，但以前的大譯師們的範本大多是正確的。這裡因為是六個一組，所以與六面六臂相對應，也應該有六足。在《三律儀》和《幻網》等中，也有與此忿怒尊相似的說法，要點是一致的。如果問這是為什麼，那是因為時輪金剛不僅僅是近系的本尊，而是遍及一切種姓的主尊文殊金剛持的本質。因此，其種姓的忿怒尊也不是像四種事業中的誅法那樣的近系，因此與輪之自在主閻魔敵，以及目的、事業、本質等都是相同的。因此，《大疏》中只引用《名號讚》作為依據，並說上師應如文殊般看待。而且，《略續》的說法者也是文殊，在幻輪的章節中，也只有文殊和閻魔敵的咒語出現，原因就在於此。雖然近系和輪之自在主本質上並非不同，但由於咒語、續部的結合方式和修法不同，所以要知道它們是各自獨立的。金剛橛下部的形狀是矛的形狀，有圓形、月牙形、三角形等等。
English
The existing Vajrakila is a story that has not happened before, and it is not in the shape of a weapon, but uses the feet to pierce, which is also inconsistent with the ways of the world. In the "Namasamgiti" and "Kalachakra," there are many praises to the six-faced wrathful deity, but the only wrathful deity of Vajrakila that is certain to be practiced now is this one. Therefore, it is important not to deviate from the key points, and be careful not to be deceived by the old attachments of the past. When doing the ground ritual, the expansion ritual is also performed by the ten wrathful deities of the Vajrakila who protect the ten directions, and the planters are also performed by them, which is an expedient measure in accordance with the ritual. But the Vajrakila to be planted is this one, not those ten wrathful deities. In addition, in some later Chinese texts, it is also thought that the six feet and the shape of the Vajrakila are contradictory, so " षཊ་ཙ་ར་ཎ་ " (Sanskrit Devanagari: षट्चरण, Sanskrit Romanization: ṣaṭcaraṇa, Chinese literal meaning: six feet) was changed to " सརྦ་ཙ་ར་ཎ་ " (Sanskrit Devanagari: सर्वचरण, Sanskrit Romanization: sarvacaraṇa, Chinese literal meaning: all feet) and " सརྦཱ་བྷ་ར་ཎ་ " (Sanskrit Devanagari: सर्वाभरण, Sanskrit Romanization: sarvābharaṇa, Chinese literal meaning: all ornaments), and "snake feet" was changed to "the lower part of the Vajrakila," and "adorned with snakes" was used to explain it, but the templates of the great translators of the past are mostly correct. Here, because it is a set of six, it corresponds to the six faces and six arms, and there should also be six feet. In the "Three Vows" and "Mayajala," etc., there are also similar statements to this wrathful deity, and the key points are the same. If you ask why, it is because the Kalachakra is not only a close lineage deity, but the essence of the Lord Manjushri Vajradhara who pervades all castes. Therefore, the wrathful deity of its lineage is also not a close lineage like the subjugation in the four activities, so it is the same as the Lord of the Wheel Yamantaka, and the purpose, activity, and essence are the same. Therefore, the "Great Commentary" only quotes the "Namasamgiti" as the basis, and says that the teacher should be regarded as Manjushri. Moreover, the speaker of the "Abridged Tantra" is also Manjushri, and in the chapter on the illusory wheel, only the mantras of Manjushri and Yamantaka appear, and the reason is this. Although the close lineage and the Lord of the Wheel are not different in essence, it should be known that they are independent of each other due to the different ways of combining mantras and tantras, and the different methods of practice. The shape of the lower part of the Vajrakila is the shape of a spear, with round, crescent, triangular, and so on.
Chinese
虽然也是如此，但此时为了赞叹坚硬的作用，认为是四角形的。橛以锤击的方式击打，使魔障众生的六轮穿透之方式是：将魔障众生捆绑，令其蹲坐，从头顶击打，直至秘密处之间的六轮之中心化为灰烬，并与金刚地基相连而观想。此处最初的火咒，中间安置装饰和法器，以及橛和锤的咒语，在这些时候各自结手印的规矩也有，因无法详尽解说，虽非必须，但也并非无关，应如所愿而行。此后若有兴趣，为了摧毁魔障众生，则念诵十六句和七十二句等，随力而行。一般来说，由于守护轮之时未说念诵，因此并非必须念诵。同样，在遣除恶相之时，在守护轮和积累资粮作为前行之后，进入正行金刚怖畏瑜伽的修习之时，虽说咒语力量广大，但在此处也可运用，虽说并非不可，但过于喜欢繁琐则过犹不及，因为即使在正行中，胜乐金刚之时，念诵或不念诵咒语力量广大也是可选择的。守护轮是仪轨的支分，因此广大与否应考虑是否合时宜。此类推到极致，则有金刚萨埵的修持念诵，以及座间本尊之时，也有接受广大自入的实践之危险。因此，不要将注意力放在修行上，而是将注意力放在被称为秘密宣告之基础的仪轨准备上，所以在藏地这一带，有一段时间轻视你们的坛城说：这个仪轨也太简单了。贬低我们的仪轨。或者说这个更盛大。这个要花这么多天啊，炫耀念诵得多，实际上却在追求这些。不仅在藏地如此，后来的尼泊尔和印度的班智达中也有这种现象。总之，念诵的词句多，实践的步骤繁琐，并不能成就任何功德或过失，因此，必须了解必要的知识，不要
English
Although it is so, at this time, in order to praise the function of hardness, it is considered to be quadrangular. The method of striking the stake with a hammer to penetrate the six chakras of the obstructing beings is: binding the obstructing beings, making them squat, and striking from the crown of their heads, so that the center of the six chakras between the crown and the secret place turns to ashes, and is visualized as being connected to the vajra ground. Here, there are also rules for forming mudras at these times with the initial fire mantra, the placement of ornaments and implements in the middle, and the mantras of the stake and hammer. Because it is impossible to explain in detail, although it is not necessary, it is not irrelevant, so it should be done as desired. After that, if interested, in order to destroy the obstructing beings, recite sixteen lines and seventy-two lines, etc., as much as possible. Generally speaking, since recitation is not mentioned at the time of the protection wheel, it is not necessary to recite. Similarly, when dispelling bad omens, after the protection wheel and accumulation of merit are done as preliminaries, when entering the practice of the main Vajrabhairava yoga, although it is said that the power of the mantra is great, it can also be used here, although it is not impossible, but being too fond of complexity is too much, because even in the main practice, at the time of Heruka, whether to recite the great power of mantra or not is optional. The protection wheel is a branch of the ritual, so it is necessary to consider whether the greatness is appropriate for the occasion. If this kind of thing is pursued to the extreme, there is a danger that there will be a practice of taking the extensive self-entry even at the time of Vajrasattva's practice and recitation, and at the time of the deity in the session break. Therefore, instead of focusing on practice, focus on the ritual preparation that is said to be the basis of secret proclamation, so in this part of Tibet, for a period of time, your mandala is despised, saying: this ritual is too simple. Belittling our rituals. Or saying that this one is more grand. This one takes so many days, showing off how much they recite, but actually pursuing these things. This is not only the case in Tibet, but also in later Nepalese and Indian panditas. In short, having many words to recite and complicated practice steps cannot accomplish any merit or fault, so it is necessary to understand the necessary knowledge, do not
Chinese
不需更多，恰如其分最好。第三，守护轮之后的仪轨是供朵玛，以及供赞、祈请和迎请返回等。其他的都如常一样容易理解。朵玛可以共同一个，或者主尊和六部即七个，或者与本尊数量相同等等，随各自情况而定。观想是：如迎请手印一样，从各自的身体中各自分裂出一个化身，安住在朵玛器皿附近的上部，以舌金刚的管子吸取朵玛食用。之后立即观想融入根本身。虽然经文中没有明确说明，但在上师的口诀中，以嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུྃ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽）班杂 贝若瓦等供养主尊，这是从续部注释中提到的供养十忿怒尊的暗示中获得的，而且非常重要，因为据说忿怒尊的特殊供品是朵玛，而金刚橛是忿怒尊的主尊。一般来说，在此后续阶段，供赞是必不可少的，而朵玛和祈请是如果能做到就好的支分，因此必须要做，但如果没做，也不会成为仪轨缺失的部分，所以在日常修持中即使做不到也没关系。然后，迎请返回也如常一样，除了守护轮之外，不观想其他正行，那么，帐篷、地面、房屋等，也在诸佛菩萨收摄之后，收摄到自己身上，或者与各自的本尊一起收摄，两者中前者更好。如果是与修法正行相结合来观修，那么，那时不需要收摄这些，因为在积累智慧资粮时，与器情世间的所有显现一起净化就可以了。这样看来，此修法的守护轮次第，有简略续部的直接开示的简略，大约十位忿怒尊，以及按照根本续部的意旨，以解释来补充的广繁，如上所述的极度广繁两种。其中的简略是：守护轮坛城与之前所说的广繁相似地观修也可以，这也是简略续部的直接开示，而且这也有有轮或无轮的选择。还有，由四大组成的金刚帐篷