English
The subtle places are secretly established. The Vajrakilaya of swirling nectar is placed on the left arm, the place of harsh words. The Vajrakilaya of the three-realm victor is placed on the left and right of the tongue, the place of harmful thoughts. The Vajrakilaya of Hum (藏文: ཧཱུྃ，梵文天城体: हूँ，梵文罗马拟音: hūṃ，汉语字面意思: Hum) Ka (藏文: ཀ，梵文天城体: क，梵文罗马拟音: ka，汉语字面意思: Ka) Ra (藏文: ར，梵文天城体: र，梵文罗马拟音: ra，汉语字面意思: Ra) is placed on the crown of the head, the place of wrong views. The Vajrakilaya of great power is the place to abandon greed, so it is placed on the soles of the feet. These are to cut off the ten non-virtuous deeds from the root, so the ten wrathful Vajrakilayas are placed in the ten places of the body, and to have the four immeasurables, the four gatekeeper Vajrakilayas are placed in the four seas of the body: The iron hook mother Vajrakilaya is placed in the sea of lung breath. The rope mother Vajrakilaya is placed in the sea of liver blood. The iron chain mother Vajrakilaya is placed in the sea of empty bones. The bell mother Vajrakilaya is placed in the sea of brain bodhicitta. Then, in order to have the six perfections, the six unbearable Vajrakilayas are placed: The Sengdeng Vajrakilaya, which cuts off the vital point of blood, is placed on the crown of the head. The vulture Vajrakilaya, which cuts off the vital point of breath, is placed on the soles of the feet. The supreme human Vajrakilaya, which cuts off the vital point of the four elements, is placed in the secret place. The sandalwood Vajrakilaya, which cuts off the vital point of the four channels, is placed in the center of the tongue. The iron Vajrakilaya, which cuts off the vital point of life, is placed in the center of the heart. The buckthorn Vajrakilaya, which cuts off existence, is placed in the navel. Thus, in the root tantra it says: Placing on the crown of the head is to cut the rope of the sky. Placing on the soles of the feet is to pull out the supporting Vajrakilaya of the earth. Placing in the center of the tongue is to destroy all speech. Placing in the secret place is to cut off nine generations of birth. Placing in the navel is to destroy the seed of generation. Placing in the black and white heart is to destroy the alaya consciousness. As it is said. Then, at the end of everything, the supreme son Vajra Adusa Vajrakilaya, with the splendor increased by incense and perfume, and with the power of the three clarities, is placed at the junction of the black and white heart, which is to take away the consciousness, and should be held by the intention of the life empowerment and the bath empowerment. Thus, the twenty-one placed Vajrakilayas are said to be the intention of the tantra. Furthermore, there are explanations of placing according to the body, placing according to speech, and placing according to mind.
Chinese
对于寂静的深蓝色普巴，要像身一样安插。同样，对于红色和黑色的是语。对于深蓝色的是意。或者说，息增怀诛的四种安插事业，也说是用普巴来区分的。又有一些续部中说，一个拔出心之根本，第二个彻底斩断阿赖耶识，十七个关闭生起和感受之门，二十个斩断天空的抓绳，二十一个拔出大地的支撑普巴，这也算在上文之中就完整了。一般来说，做了安插事业，就像对众生没有慈悲心而安插武器一样，不是这样的。所有的普巴都显现为本尊，是慈悲和智慧的自性。安插在安插对象的烦恼和无明上，从而使业障和害心得以清净，从轮回痛苦的大海中解脱到寂静涅槃的殊胜果位。因此，如“以慈悲解脱的誓言”等等，以及“以方便的行为利益众生”等等所说，具有利他之伟大的自性，以及密咒金刚乘巧妙甚深的伟大之处，是不同于其他宗派的特点。此外，这些时候，在沐浴、传承等中应该理解，有三种明晰，三种错乱，三种意念。三种明晰是：自身明晰为金刚童子，普巴明晰为胜妙之子，所诛者明晰为真实之物。如果这三种不明晰，就会产生三种错乱的过失：自身不明晰为本尊则为错乱，普巴不明晰为胜妙之子则为错乱，所诛者不明晰为真实之物则为错乱。三种意念是：阿字白色鸟的意念，慈悲联系的意念，痛苦延续的意念。这些的详细意义在普巴注释《十万黑续》等中有详细说明，了解这些非常重要。总的来说，现在因为教法衰败的开端已经开始，所以所有的显密都与它们的意念相违背。特别是，由于错误地修持密咒，粗暴地使用结合解脱的意念。由于没有在无偏的菩提心上成熟，所以希望仅仅成就自利或他利的一点点，这种错误的期望是错误的。例如，诛法之
English
The kila that are in peaceful dark blue are to be installed as the body. Likewise, those that are red and black are speech. Those that are dark blue are mind. Or, it is said that the four types of installation activities of pacifying, increasing, empowering, and wrathful are also distinguished by the kila. Also, some tantras say that one extracts the essence of the mind, the second completely cuts off the alaya consciousness from its root, seventeen close the doors of arising and feeling, twenty cut the rope of grasping the sky, and twenty-one extract the kila that supports the earth, which is also complete when counted in the above. In general, doing installation activities is not like installing weapons without compassion for sentient beings. All the kila are the nature of compassion and wisdom, appearing as deities. By installing them on the afflictions and ignorance of the object of installation, karmic obscurations and harmful thoughts are purified, and one is liberated from the great ocean of samsaric suffering to the supreme state of peaceful nirvana. Therefore, as it says, "The vow of liberation through compassion," and "For the benefit of beings through skillful means," and so on, it has the nature of great benefit to others, and the great skillful and profound means of the secret mantra Vajrayana are unique characteristics. Furthermore, in these cases, it should be understood in bathing, transmission, etc., that there are three clarities, three confusions, and three intentions. The three clarities are: clarity of oneself as Vajrakumara, clarity of the kila as the supreme son, and clarity of the one being slain as the actual object. If these three are not clear, the faults of the three confusions will arise: if oneself is not clear as the deity, it is confusion; if the kila is not clear as the supreme son, it is confusion; if the one being slain is not clear as the actual object, it is confusion. The three intentions are: the intention of the white A-kara bird, the intention of the compassionate connection, and the intention of the continuous suffering. The detailed meanings of these are explained in detail in the kila commentary "One Hundred Thousand Black Tantras," etc., and it is important to know them. In general, nowadays, because the beginning of the decline of the teachings has begun, all the sutras and tantras are practiced contrary to their intentions. In particular, by wrongly practicing secret mantra, the intention of union and liberation is used crudely. Because one has not matured in impartial bodhicitta, the hope of achieving only a little self-interest or other-interest is a wrong expectation. For example, the wrathful activit
Chinese
在那个时候，对于上面所说的上师的特征一点也不具备，并且不了解诛杀的意图，只是把做了轻微损害或障碍的人放在心中。对此，由于自己内心的嗔恨的驱使，对朵玛的形象做出用武器击打的凶猛姿态，按照大乘别解脱戒来说，是犯了杀生的根本罪；按照菩萨戒来说，是舍弃众生的堕落；按照密宗来说，是违背了邪修的誓言，这些实际上一点也不会改变，而且还会遭受不悦意的异熟果报，因此对于取舍之处要非常谨慎，依靠听闻、思考、修习三藏经典和甚深秘密的口诀的要点，对于毫不颠倒的要点获得少许定解，显得非常重要，这也是顺便说一下。此外，还要像经续和注释、持明传承的清净口传中所说的那样，了解用命的三要点来解脱目标，以及用十八种诛杀方式来进行压制等事业。下面也会稍微讲到。第三是隐藏的六种咒语。一般来说，这是贯穿事业始终的，特别是对于诛杀事业的结尾非常重要。对于这一点，因为是所有现行行为的前导，所以被放在首位；因为是所有修法之本体，所以放在中间；因为是所有事业的结尾，所以以祈愿的方式来安立；因为是猛咒，所以作为恶咒来对生命进行轮转。需要通过这四种方式来了解。就像经续中所说的那样：将神从位置上召回，将意识融入形象中，进行诅咒并将其摧毁成灰尘，如果用血肉来供养，就会感到高兴。如果了解这六点，所有事业都会成功。这样说了。对此，从事业的分类角度来说，有六十种不同的类别，分别是：六位对治力量之神，六种恶咒事业的金刚橛，六种安立位置的处所，六位需要驱使的使者，六种需要安立的悬挂物，六种需要积聚的物品，六种需要念诵的咒语，六种需要准备的手印。
English
At that time, one should not possess even a little of the characteristics of the master mentioned above, and without understanding the intention of subjugation, one should keep in mind someone who has caused slight harm or obstacles. Driven by one's own hatred, making a fierce gesture of striking the image of the torma with a weapon is, according to the Mahayana Pratimoksha, incurring the fundamental offense of killing; according to the Bodhisattva vows, it is the downfall of abandoning sentient beings; according to the Secret Mantra, it is breaking the samaya of wrong practice. These will not change in the slightest, and one will experience undesirable results. Therefore, one should be very careful about what to accept and reject, and rely on hearing, thinking, and meditating on the essential points of the Tripitaka and the profound secret instructions. It seems very important to gain some certainty about the non-inverted essential points. This is also mentioned in passing. Furthermore, one should understand, as it appears in the tantras and commentaries, and the pure oral instructions of the lineage of vidyadharas, the key to liberating the target with the three vital points of life, and the actions of suppressing with the eighteen great methods of subjugation. A little will also be explained below. The third is the six hidden mantras. In general, it is something that goes through the beginning, middle, and end of the action, and in particular, it is most important at the end of the killing action. In this regard, because it precedes all manifest actions, it is placed at the forefront; because it is the essence of all practices, it is placed in the middle; because it is the conclusion of all actions, it is established in the manner of a prayer; because it is a wrathful mantra, it is made into an evil mantra to rotate the wheel on life. It is necessary to understand through these four methods. As it is said in the tantra: "Separate the deity and summon it from its place, merge the consciousness into the image, curse it and destroy it into dust, and be pleased if you feed it with flesh and blood. If you know these six, all actions will be accomplished." It is said. In this regard, from the perspective of the classification of actions, there are sixty different categories, namely: six deities of opposing power, six phurbas of evil mantra actions, six places for establishing the location, six messengers to be urged, six hangings to be established, six substances to be accumulated, six mantras to be recited, six mudras to be prepared.
Chinese
六种。不转为其他的等持六种。加持的愿文六种。如是说以六组十种之门必须证悟。因此，从根本续下部，为了此处稍微显示以直接开示隐藏的六种真言的顺便加持事业。此处的意义广大，在词义真实解说之时，下方将会出现。此处不必重复解说。此外，所有现行的事业的结尾，镇压、焚烧、抛掷等猛烈的业，也说了许多，那些在下方适当时机会稍微解释就能明白。详细的必须从续部、论典、释论、 टीका 成就的口诀中确定。第四，未度化的过患是，一般来说，进入金刚乘的道，以证悟、串习、苦行、稳固的瑜伽士，若未以空性和大悲心发起而度化恶毒者，则自己会成为根本堕罪。如根本堕罪十四条的经文中说：『恒常以慈爱对待恶毒者，行持此者称为第十。』又如金刚歌中说：『不对恶毒者行慈爱。』又如黑汝嘎续中说：『对于损害教法者，以及摧毁上师和佛者，禀白上师和能仁后，应以悲心杀之。』又如古译密咒续部中也说：『不于衰损之时度化，这也是誓言衰损。』又如阎魔敌六面续中说：『应对恶毒者作遮止，或以实物，或以真言及其他，或以轮、或以等持，或以药物而行之。若不如此行持，则彼必定誓言衰损。』如是说。特别是普巴涅槃大续中说：『无二义之士夫，若未度化二种损害恶毒者，则必定堕入恶趣轮回。为何遮蔽必定之业？迷失必定之义而颠倒。以恶见作了断，以粗暴之行作扰乱，以誓言衰损作欺骗，以违背正法而撕裂坛城，猛烈摧毁无辜者，诽谤胜于自己者。』以如是所说之相，以上所说的圆满了七种衰损和十种田地的恶毒凶暴者，以寂静之方便