English
Around. There, from Hūṃ (藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽) arises, the Karma Vajra abides in the center, contemplate the suchness of Hūṃ (藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽). From the blazing of various rays, emanate the wheel of Ḍākinīs. One face, two arms, three eyes, body color red, extremely fierce, holding a spear-like form, a terrifying body, red eyes, yellow hair standing upright, possessing perfect youth, wearing a tiger skin lower garment, with a rolling tongue, greatly terrifying, making even the terrifying ones terrified. As it is said in the Vajra Ḍākinī Tantra, it is quoted here in the context of the protection wheel, the so-called spear-like form is also because it is related to the protection wheel, it seems to be thinking of the lower part as a stake shape. However, the explicit teaching of the Tantra is that it is a mandala for the accomplishment of the activities of the armor heroines, and the spear-like form is also explained by the commentary as Vajravarahi residing in a dancing posture, so it is not entirely certain. Thus, the eight Ḍākinīs are emanated by reciting the four-faced mantra twice. Third, again, by reciting the Sum-bha mantra of the Harmful Beauty once, command and urge the eight gate guardians. Those themselves and the assembly of emanations, pacify those who subdue the obstacles of the three realms and ten directions with peaceful means. Those who must be subdued with fierce means are killed, expelled, bound, separated, suppressed, and cut off with applications of fire and weapons, etc. The chief or king of the obstacles of the ten directions, without exception, gather in each direction, abiding in the form of the ten directional guardians, the ten wrathful mothers bind them with lassos, pierce them from the heart with iron hooks, helplessly drag and summon them. Afterwards, the Vajra fence of the protection wheel meditation is also placed in that direction with the outer boundary of the seed syllables, in the triangular holes that are the pits formed from eight Hūṃs (藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽), the obstacles above are placed in the east of the east, and the obstacles below are placed in the west of the west in the holes. Fourth, from Hūṃ (藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽) emanate a stake marked with a Vajra, hand it over to the ten messengers, and strike the top of the heads of the obstacles with the stake. Recite Oṃ Gha Gha etc. three times. Here, the stake marked with a Vajra is, the top is a Vajra, the middle is the holding, and the lower part is a spear.
Chinese
是各种各样的。其中有些人不希望橛（Phur bu）具有尖刃，因为这只是宁玛派的传统。他们说应该像金刚杵（rdo rje rtse gcig pa）或矛的形状。这仅仅是对宁玛派的憎恨的表现，并没有理解其含义。将橛的尖刃做得像箭羽一样，是因为依赖于后来在中国等地进行的修改，导致了错误的制造风格。这不是宁玛派的自宗，早期的修行者也没有这样做。将尖刃做成三角形，这与矛的形状和金刚杵的形状是相同的。名为“武器卡纳亚”（梵文：Kaṇāya），藏语中称为金刚杵，或者相对于长矛而言较短，因此被称为半矛的矛头的形状是相同的。一般来说，宁玛派的橛也有圆形的、四角的和月牙形的等等。在这里，也是因为是猛烈的行为，所以必须做成三角形，这也是你所希望的。然而，水兽口、上下中国结和短棒等等，对于金刚童子的橛来说，是其自宗所必需的。对于这些传统来说，即使有这些，也不会成为过失，但不是必须的。以金刚杵为标志的橛也是本尊的体性。如果将具有面容和手势的称为本尊，并作为本尊橛来做，那么脐以上是本尊身，脐以下是橛的尖刃。本尊无论是观想为八门母、十忿怒尊还是四忿怒母等等，都是一样的，并且能够成就目的。如果做成门槛，那么持有弯刀、颅骨和卡杖嘎是好的。依赖于“自形橛”这个词，持有锤子橛或者铁钩绳索等等是不好的，因为在没有那个手印和行为的情况下，抛弃根本的手印是不合理的。将橛插入头顶并旋转，恶魔们的身体大部分被刺穿。用锤子敲打，使其深深地刺入。观想与肛门下方的金刚地基结合。并且，恶魔们的手被捆绑，双脚也被交叉捆绑，压在肛门下方，从头顶插入的橛从肛门拔出，双脚
English
It is diverse. Some do not want the phurba to have a sharp blade, because it is only the tradition of the Nyingma school. They say it should be in the shape of a vajra or a spear. This is merely an expression of hatred towards the Nyingma school, and does not understand its meaning. Making the blade of the phurba like an arrow feather is because of relying on later modifications made in China and other places, which led to a mistaken manufacturing style. This is not the self-tradition of the Nyingma school, and early practitioners did not do this. Making the blade triangular is the same as the shape of a spear and the shape of a vajra. It is called "Weapon Kanaya" (Sanskrit: Kaṇāya), which in Tibetan is called a vajra, or shorter relative to a long spear, so the shape of a spearhead known as a half-spear is the same. In general, Nyingma phurbas also have round, square, and crescent shapes, etc. Here, too, because it is a fierce action, it must be made triangular, which is what you also want. However, the makara mouth, the upper and lower Chinese knots, and the short stick, etc., are necessary for the Vajrakilaya's phurba because it is its own tradition. For these traditions, even if they exist, it will not become a fault, but it is not necessary. The phurba marked with a vajra is also the nature of the deity. If one calls the one with a face and gestures a deity, and makes it as a deity phurba, then the deity's body is above the navel, and the blade of the phurba is below the navel. Whether the deity is visualized as the Eight Mother Guardians, the Ten Wrathful Ones, or the Four Wrathful Mothers, etc., it is the same, and it can accomplish the purpose. If it is made into a threshold, then holding a curved knife, a skull cup, and a khatvanga is good. Relying on the word "self-formed phurba", holding a hammer phurba or an iron hook rope, etc., is not good, because abandoning the root hand gesture without that hand gesture and action is unreasonable. Insert the phurba into the crown of the head and rotate it, and most of the bodies of the demons are pierced. Strike with a hammer to make it penetrate deeply. Visualize it combining with the vajra base below the anus. Also, the hands of the demons are bound, and the feet are also crossed and bound, pressed under the anus, and the phurba inserted from the crown of the head is pulled out from the anus, the feet
Chinese
也交叉贯穿。从头顶到脚底之间叫做贯穿。就像《明示语上师》中所说：此密咒之王，于诸魔之脑，顺行与逆行，金刚橛击打且镇压。嗡 嘎嘎 等等。以忿怒之眼视之，以金刚橛钉之，以顺行与逆行，以金刚之成就击打之。嗡 班杂 吽 穆达嘎拉 等等。如是观想魔之身语意三无所作为，则有不让自身身语意三受阻之要诀。于光明之自性显现之时，观想魔之障碍清净，并观想往生于不动佛刹土而证得佛果，即是转移处所。如是，彼一切皆知为无实如幻，故而行猛厉之事业。如《明示语》所说：不杀生即是杀生，何者调伏自心，即是束缚我心，何者以何杀之？如是说。披上慈爱之盔甲，以悲悯为法之盔甲，以智慧之利器，遣除烦恼诸魔。守护教令之轮乃为大，以橛则无魔而成就。如是说。此处以橛钉之，以及先前差遣使者、勾招魔众，以及下文结界等一切，皆强调观想各自之所作所为身语意三如无实幻化。对于未能如是领悟之众生，则需稍稍明示慈悲。于勾招与橛钉之时，以对众生之悲悯为因，对障碍之魔生起极大之嗔恨，并以了知如幻之方式令其解脱而行事业，故于橛钉之时，必须显现嗔恨之形象。因此，如是之悲悯与嗔恨亦不相违，且具足了知彼即是空性自性之智慧的修行者，方可行橛钉等事。第五，根本续部中说：栅栏安置于四方，下方安置武器。
English
also intersect. The space from the crown of the head to the soles of the feet is called penetration. As it is said in the "Manifestation Master": This king of secret mantras, on the brains of all obstacles, with forward and reverse movements, the vajra kila strikes and suppresses. Om gagga etc. Having looked with wrathful eyes, the vajra kila should be stabbed, with forward and reverse movements, the vajra siddhi should be struck with the mind. Om vajra hum mudagara etc. Thus, by meditating that the body, speech, and mind of the obstacle are without action, there is a key to not allowing obstacles to enter one's own body, speech, and mind. At the time when the nature of clear light manifests, one should aspire to purify the obscurations of the obstacle, and aspire to be born in the pure land of Akshobhya and attain Buddhahood, which is the transference of place. Thus, since all of that is known to be unreal like an illusion, one engages in fierce activities. As it is said in the "Manifestation": Not killing is killing, whoever subdues his own mind, binds my mind, who kills whom with what? Thus it is said. Having put on the armor of loving-kindness, and compassion as the armor of Dharma, with the weapon of wisdom, one should repel the demons of afflictions. Protecting the wheel of command is great, with the kila, there will be no obstacles and siddhis will occur. Thus it is said. Here, stabbing with the kila, and previously dispatching messengers, summoning obstacles, and below, all the binding of boundaries, it is emphasized to meditate on the three actions of body, speech, and mind of each as unreal like an illusion. For sentient beings who have not understood in this way, it is necessary to slightly clarify loving-kindness and compassion. At the time of summoning and stabbing with the kila, with compassion for sentient beings as the cause, one should generate great hatred towards the obstructing obstacles, and liberate them by knowing them as the nature of illusion, and then engage in the activity. Therefore, at the time of stabbing with the kila, it is necessary to have an image of hatred appear. Therefore, such compassion and hatred are not contradictory, and the practitioner who possesses the wisdom of knowing that it is the nature of emptiness should perform the stabbing with the kila and so on. Fifth, in the root tantra it says: The fences should be placed in all directions, and weapons should be placed below.
Chinese
绕也。（藏文地名）。轮处之自性平等，上方做箭之网，虚空中做帐，彼等即成盔甲。如是三十之部署，三根本亦不能毁。如是说。于名句中亦云：十方世界之顶间，光芒鬘当舒展，观彼光芒于其下，网与墙垣如是也，金刚地等加持之，幡与箭网及金刚火，于外远处当安置。如是说。因此，从具足种种金刚吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的光芒放射，光芒之顶端生出金刚等，安置六重守护轮后束缚方位。下方为种种金刚自性之地基。若观想清晰，则仅触及大自在之坛城。周围是金刚墙垣，即蓝色铁围山，广大且高耸。若观想清晰，则如周围山之量。高度为八万由旬等。其上为金刚帐，如铁围山之封口。铁围山连接处的宽度与铁围山相同。上方外形如适合数量之层叠圆形。其中心上方观想为铃铛之腹部形状，或圆形中央隆起。因此称为帐篷佛塔之形状，观想其高度极高。若观想清晰，则触及梵天世界，或高度为八万由旬等。墙帐之内，帐与墙垣之间用金刚网覆盖，即金刚幡。金刚墙垣与帐篷之外，未触及墙帐之处，仅有金刚之鬘交错之网，及其每一网眼四角生出之具五股金刚杵之箭，箭与箭交错连接之网。体性为金刚，颜色种种，具多层，箭尖朝外。箭网之外，下方之地基有广大且深邃之坑，环绕周围。其外，虽说，亦是金刚地基墙帐...
English
Ra-bya. (Tibetan place name). The nature of the wheel's location is equal. Above, make a net of arrows. In the sky, make a tent. These become armor. Thus, the thirty deployments, even the three roots cannot destroy. Thus it is said. Also in the nomenclature, it is said: Between the peaks of the ten directions, garlands of light should be spread. Observing that light, below it, a net and a wall are like that. Bless the vajra ground, etc. Banners and arrow nets, and vajra fire, should be placed far outside. Thus it is said. Therefore, from the various vajras with the syllable Hūṃ（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）, light radiates. From the tip of the light, vajras, etc., emanate. After arranging the six protective wheels, bind the directions. Below is the ground of various vajra nature. If the visualization is clear, it only touches the mandala of the Great Lord. Around it is a vajra fence, that is, an iron mountain of blue color, vast and high. If the visualization is clear, it is like the size of the surrounding mountains. The height is eighty thousand yojanas, etc. Above it is a vajra tent, like a seal on the iron mountain. The width of the connection between the iron mountain is the same as the iron mountain. Above, the outer shape is like a layered circle of suitable number. The center above is visualized as the shape of the belly of a bell, or a round center bulging out. Therefore, it is called the shape of a tent stupa, and its height is visualized as extremely high. If the visualization is clear, it touches the Brahma world, or the height is eighty thousand yojanas, etc. Inside the fence tent, the space between the tent and the fence is covered with a vajra net, which is the vajra banner. Outside the vajra fence and tent, where the fence tent is not touched, there is only a net of intertwined vajra garlands, and from each corner of each mesh springs an arrow with a five-pronged vajra, a net of arrows intertwined and connected. The substance is vajra, the colors are various, with many layers, the arrowheads facing outwards. Outside the arrow net, the ground below has a wide and deep pit, surrounding it. Outside of that, although it is said, it is also a vajra ground fence tent...