Chinese
让其发出哀号的咒语之声吧！为了务必以慈悲摄受，让降临者投射于形体之上吧！为了清净烦恼的障碍，让折磨者彻底折磨身语意三者吧！为了务必进入坛城之中，让作主者使瑜伽士成为自己的主宰之后，为了不违越誓言，让听令者听从教诲，并使不信之心退转，变得极其恭敬吧！这是直接按照字面意思解释的。下面的六个隐秘咒语的各自投射，以及最初勾招前去之神识等的词语要点也包含于此。第二，真实宣说十二个咒语组，分为二：真实和咒语意义的解释。第一，从“吽 帕拉 维迪亚”等，到“温达亚 温达亚 吽 啪特”之间进行了阐述。对此，需要了解六个意义各自具有十个意义，总共六十个意义的转变。也就是，六个对治力量之神，六个恶咒事业的金刚橛，六个投射处所的投射，六个需要差遣的使者，六个需要投射的投射，六个需要积聚的物品，六个需要念诵的咒语，六个需要设置的手印，六个不可改变的等持，六个需要投射的愿望。第一，与神分离有十个方面：对治力量之神是甘露旋转，也就是通过“匝辛达 匝辛达 吽 啪特”的咒语。世间事业之神是吉祥金刚。恶咒事业的金刚橛是红旃檀木，投射的处所是顶髻，也就是斩断天之绳索。差遣的使者是“大誓言之时已到”。需要投射的投射是“属于，分开朋友和敌人”。积聚的物品是古古甲香、狗粪、大油等。隐秘的咒语是“哈萨亚拉 哈萨亚拉 赫利 丹达 吽 啪特”，在各自的开头用金刚橛压住，敌人魔障玛拉雅，最后放入维格南 邦 吽 啪特之间，据说下面的所有都需要这样。设置的手印是，以烟熏的方式，分开猫头鹰的羽毛
English
Let the sound of wailing mantras be uttered! In order to be surely taken with compassion, let the inflictor cast upon the form! In order to purify the obscurations of afflictions, let the tormentor thoroughly torment the three—body, speech, and mind! In order to be surely included in the mandala, after the empowerer has made the yogi his own master, in order not to transgress the vows, let the obedient one listen to the commands and turn back the mind of disbelief, becoming extremely respectful! This is how the words are explained directly according to the literal meaning. The key points of the words such as the individual projections of the six hidden mantras below, and initially summoning the consciousness that goes forth, also occur within this. Second, there are two aspects to actually explaining the twelve mantra sets: the actual and the explanation of the mantra meaning. First, it is shown from "Hum Para Vidya," etc., to "Vindaya Vindaya Hum Phat." Regarding this, it is necessary to understand that each of the six meanings has ten meanings, totaling sixty meanings, along with their reversals. That is, six antidote power deities, six kila of evil mantra actions, six placements of the placement, six messengers to be urged, six projections to be placed, six substances to be accumulated, six mantras to be recited, six mudras to be established, six unchanging samadhis, and six aspirations to be placed. First, there are ten aspects to separating from the deity: the antidote power deity is the swirling nectar, that is, through the mantra of "Tschinda Tschinda Hum Phat." The worldly action deity is Vajra Lekpa. The kila of evil mantra actions is red sandalwood, and the place of placement is the crown of the head, that is, severing the rope of the sky. The messenger to be urged is, "The time of the great samaya has come." The projection to be placed is, "Belong, separate friends and enemies." The substances to be accumulated are guggul, dog feces, great fat, etc. The hidden mantra is, "Ha Saya Ra Ha Saya Ra Hrih Danda Hum Phat," pressing down with the kila at the beginning of each, and the enemy obstacle Maraya, and finally placing it between Vignaan Bam Hum Phat, it is said that all the following also need to be like this. The mudra to be established is, in the manner of fumigating with incense, separating the owl's feathers.
Chinese
方法是，实际上也要焚烧香料。祈愿是，念诵驱逐邪魔的护法神等。禅定是，观想从大吉祥天的胸口幻化出的使者们进行区分的事业，使邪魔与神分离，如同无人居住的空旷村庄，或者像向鸟群投掷石头，其他鸟飞走，只有被击中的那一只留下一样。第二，降伏于形体。对治力量之神是不动明王，以Bhindha Bhindha Hum Phat表示。世间事业之神是红阎摩。橛是鹫鸟的橛。钉是脚底，即拔出土地的支撑橛。使者是，大幻化的时候到了。抛掷是，抛掷吧，彻底折磨吧。咒语是，阿贝夏亚 阿贝夏亚 吽 啪。手印是，做降伏的姿势。物品是，双生子和黑白芥子等。禅定是，如同用胸口的光芒吸引被诅咒者，将其融入林伽中。祈愿是，抓住邪魔！抛掷！融入！第三，施加诅咒。对治力量之神是三界胜尊，即Bhandha Bhandha Hum Phat。世间事业之神是龙王。橛是至胜的橛。钉是，为了断绝生殖器中的九代血脉。劝请之语是，大手印的时候到了。抛掷，刺穿，击打，彻底束缚。咒语是，希格朗 阿纳亚 吽 啪。手印是，做用诅咒绳索捆绑的姿势。物品是，五色丝线的绳索等。禅定是，观想许多使者将仇敌捆绑成一团。祈愿是，让其受到神的诅咒！让其受到龙的诅咒！等等的诅咒。第四，施加疯狂。对治力量之神是马头明王，即格日赫纳 格日赫纳 吽 啪。事业之神是白哈尔王。橛是旃檀木。钉是，为了摧毁舌头中间的语言。劝请的使者是，狗面者的时候到了。抛掷是，迅速抓住并使其说话。咒语是，匝拉巴亚 匝拉巴 吽 啪。手印是，将毒药
English
The method is to actually burn incense. The prayer is to recite the protectors who drive away enemies and obstacles, etc. The samadhi is to visualize the messengers emanating from the heart of the Great Glorious One performing the work of separation, causing the enemies and obstacles to be separated from the gods, like an empty village without people, or like throwing a stone at a flock of birds, causing the others to fly away, leaving only the one that was hit. Second, to subdue into form. The antidote power deity is the immovable protector, represented by Bhindha Bhindha Hum Phat. The worldly action deity is red Yama. The stake is the stake of a vulture. The pegging is the sole of the foot, that is, pulling out the supporting stake of the earth. The messenger is, the time of great emanation has come. The throwing is, throw, completely torment. The mantra is, Aveshaya Aveshaya Hum Phat. The mudra is to make the gesture of subduing. The substances are twins and black and white mustard seeds, etc. The samadhi is to absorb the cursed one into the lingam as if attracting them with the light of the heart. The prayer is, seize the enemies and obstacles! Throw! Absorb! Third, to inflict a curse. The antidote power deity is the Victorious One of the Three Realms, that is, Bhandha Bhandha Hum Phat. The worldly action deity is the King of Nagas. The stake is the supreme stake. The pegging is in the secret place, for the purpose of cutting off the nine generations of lineage. The words of exhortation are, the time of the great handprint has come. Throw, pierce, strike, completely bind. The mantra is, Shighram Anaya Hum Phat. The mudra is to make the gesture of binding with a curse rope. The substances are ropes of five-colored threads, etc. The samadhi is to visualize many messengers binding the enemy into a ball. The prayer is, let it be cursed by the gods! Let it be cursed by the nagas! And so on. Fourth, to inflict madness. The antidote power deity is Hayagriva, that is, Grihna Grihna Hum Phat. The action deity is King Pehar. The stake is sandalwood. The pegging is in the middle of the tongue, for the purpose of destroying speech. The exhorting messenger is, the dog-faced one, the time has come. The throwing is, quickly seize and make him speak. The mantra is, Jwalapaya Jwalapa Hum Phat. The mudra is to put poison
Chinese
下面稍微解释一下。第二是咒语的意义：十二个咒语组的第一个是六个降伏力神咒，后面的六个咒语是隐藏的六个咒语。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），巴拉维迪亚智慧之王。 匝匝（藏文：ཙྪིནྡྷ་ཙྪིནྡྷ，梵文天城体：छिन्धि छिन्धि，梵文罗马拟音：chindhi chindhi，汉语字面意思：切，切）。 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）啪（藏文：ཕཊ，梵文天城体：phaṭ，梵文罗马拟音：phaṭ，汉语字面意思：啪）的意义将在下面解释，因为它与一切事物都有相似之处。这里抓住要点。匝匝（藏文：ཙྪིནྡྷ，梵文天城体：chindhi，梵文罗马拟音：chindhi，汉语字面意思：切）是抓住的要点。 宾达（藏文：བིནྡྷ，梵文天城体：binda，梵文罗马拟音：binda，汉语字面意思：宾达）是自我产生的要点。 格里哈纳（藏文：གྲྀཧྞ，梵文天城体：gṛhṇa，梵文罗马拟音：gṛhṇa，汉语字面意思：抓住）是束缚的要点。 班达（藏文：བནྡྷ，梵文天城体：bandha，梵文罗马拟音：bandha，汉语字面意思：束缚）是分离的要点。 扎夏亚（藏文：ཏྲཱ་ཤ་ཡ，梵文天城体：trāśaya，梵文罗马拟音：trāśaya，汉语字面意思：扎夏亚）是吸引的要点。 哈萨亚拉（藏文：ཧ་ས་ཡ་ར，梵文天城体：hāsāyarā，梵文罗马拟音：hāsāyarā，汉语字面意思：哈萨亚拉）是说话的要点。 希格朗阿纳亚（藏文：ཤཱི་གྷྲཾ་ཨཱ་ན་ཡ，梵文天城体：śīghraṃ ānaya，梵文罗马拟音：śīghraṃ ānaya，汉语字面意思：速来）是降临的要点。 匝拉巴亚（藏文：ཛྭ་ལ་པ་ཡ，梵文天城体：jvalapāya，梵文罗马拟音：jvalapāya，汉语字面意思：燃烧）是折磨的要点。 阿贝夏亚（藏文：ཨཱ་བེ་ཤ་ཡ，梵文天城体：āveśāya，梵文罗马拟音：āveśāya，汉语字面意思：进入）是控制的要点。 班达亚（藏文：བནྡྷ་ཡ，梵文天城体：bandhaya，梵文罗马拟音：bandhaya，汉语字面意思：束缚）是服从的要点。 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）被解释为产生和聚集十位忿怒尊，啪（藏文：ཕཊ，梵文天城体：phaṭ，梵文罗马拟音：phaṭ，汉语字面意思：啪）是扩展的意思。第四，橛入仪轨的主要部分是橛的插入，分为两部分：劝请和仅用咒语来解释实际的插入过程。第一部分是：派遣使者和仆从的集合，你们的誓言时间已到，如实确定显现的行为，同样给予显现行为的加持。如是说，这也是依靠寿命、愿望、净化三者的意图，将解脱融入法界作为前提。这里是对年轻的所依物进行各自橛子插入的仪式，对于那三个坛城的本尊众，上师、持明者、成就者传承的誓言时间已到的方式来劝请，作为猛烈行为插入事业的助手来祈祷，这是普遍的前行或者已经完成。在这里也特别地直接解释劝请的词语的意义，也就是使者是从主尊开始依次化现的使者们，为了去往被派遣的地方，所以称为使者，虽然这适用于所有的眷属，但这里使者主要是指十忿怒尊父母和二十个血饮。仆从也是因为做主尊委托的事业，所以仆从是总称，但这里指的是四门神。派遣的集合是指能夺取和杀害的血饮和使者，化现也是化现本身和化现的集合。简而言之，就是三百六十位使者的集合，你们
English
Now, I will explain a little. Secondly, the meaning of the mantra: The first of the twelve mantra sets is the six mantras of the subjugating power deities, and the latter six mantras are the six hidden mantras. Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Paravidya, the King of Wisdom. Chindhi Chindhi (藏文：ཙྪིནྡྷ་ཙྪིནྡྷ，梵文天城体：छिन्धि छिन्धि，梵文罗马拟音：chindhi chindhi，汉语字面意思：Cut, Cut). The meaning of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Phaṭ (藏文：ཕཊ，梵文天城体：phaṭ，梵文罗马拟音：phaṭ，汉语字面意思：Phaṭ) will be explained below because it is similar to everything. Here, we grasp the essence. Chindhi (藏文：ཙྪིནྡྷ，梵文天城体：chindhi，梵文罗马拟音：chindhi，汉语字面意思：Cut) is the essence of grasping. Binda (藏文：བིནྡྷ，梵文天城体：binda，梵文罗马拟音：binda，汉语字面意思：Binda) is the essence of self-generation. Gṛhṇa (藏文：གྲྀཧྞ，梵文天城体：gṛhṇa，梵文罗马拟音：gṛhṇa，汉语字面意思：Grasp) is the essence of binding. Bandha (藏文：བནྡྷ，梵文天城体：bandha，梵文罗马拟音：bandha，汉语字面意思：Bind) is the essence of separating. Trāśaya (藏文：ཏྲཱ་ཤ་ཡ，梵文天城体：trāśaya，梵文罗马拟音：trāśaya，汉语字面意思：Trāśaya) is the essence of attracting. Hāsāyarā (藏文：ཧ་ས་ཡ་ར，梵文天城体：hāsāyarā，梵文罗马拟音：hāsāyarā，汉语字面意思：Hāsāyarā) is the essence of speaking. Śīghraṃ ānaya (藏文：ཤཱི་གྷྲཾ་ཨཱ་ན་ཡ，梵文天城体：śīghraṃ ānaya，梵文罗马拟音：śīghraṃ ānaya，汉语字面意思：Quickly come) is the essence of descending. Jvalapāya (藏文：ཛྭ་ལ་པ་ཡ，梵文天城体：jvalapāya，梵文罗马拟音：jvalapāya，汉语字面意思：Burn) is the essence of tormenting. Āveśāya (藏文：ཨཱ་བེ་ཤ་ཡ，梵文天城体：āveśāya，梵文罗马拟音：āveśāya，汉语字面意思：Enter) is the essence of controlling. Bandhaya (藏文：བནྡྷ་ཡ，梵文天城体：bandhaya，梵文罗马拟音：bandhaya，汉语字面意思：Bind) is the essence of obeying. Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) is explained as generating and gathering the ten wrathful deities, and Phaṭ (藏文：ཕཊ，梵文天城体：phaṭ，梵文罗马拟音：phaṭ，汉语字面意思：Phaṭ) is the meaning of expanding. Fourth, the main part of the peg-insertion ritual is the act of inserting the peg, which is divided into two parts: the exhortation and the actual explanation of the insertion process with just the mantra. The first part is: "The assembly of messengers and servants who are sent, the time for your vows has come, determine the manifested actions as they are, and grant the blessings of the manifested actions accordingly." It is said that this also relies on the intention of longevity, wishes, and purification, taking the liberation into the Dharmadhatu as a prerequisite. Here, the ritual of inserting the respective pegs into the young basis is performed. For that, the deities of the three mandalas, the lineage of lamas, vidyadharas, and siddhas, are exhorted in the manner that the time for their vows has come, and they are prayed to as assistants in the work of inserting the fierce actions. This is the general preliminary or has already been completed. Here, too, we specifically explain the meaning of the words of exhortation directly. That is, the messengers are the messengers who emanate sequentially from the main deity, and they are called messengers because they go to the place where they are sent, although this applies to all the retinue. But here, the messengers mainly refer to the ten wrathful deities, male and female, and the twenty blood drinkers. The servants are also called servants because they perform the tasks entrusted by the main deity, so servant is a general term, but here it refers to the four gatekeepers. The assembly of those sent is the assembly of blood drinkers and messengers who seize and kill, and the emanations are also the emanations themselves and the assembly of emanations. In short, it is the assembly of three hundred and sixty messengers, you