English
Burn the heart with vajra fire, and destroy body and mind like dust. Thus it is shown. Then, what to strike? Strike that enemy's own form, which has been cut by weapons. How to strike? The so-called vajra burning pestle is the hammer. For sinners who violate the commands of the vidyadhara of practice and Vajrakumara, those who commit the five inexpiable sins, and those who engage in actions close to the five inexpiable sins, or those who have the seven signs of decline, or all sinful beings who have become the ten fields to be subdued, strike them with that vajra hammer. From that vajra hammer, with the fierce power, strength, and miraculous fire rain, burn the essence of the consciousness of any sinner, along with the residue of the aggregates on which it depends, and destroy all body and mind like particles of dust. Liberate the stainless mind into the great expanse of the equality and vastness of dharmata. Thus it is said. Secondly, the unique pounding of the pestle of union of space and secrecy is: In the pestle hole of the burning wrathful mother, strike with the vajra hammer, and even a god is liberated. kha taṃ kha taṃ kha taṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：kha taṃ kha taṃ kha taṃ，Emptiness, Emptiness, Emptiness). hūṃ hūṃ hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：hūṃ hūṃ hūṃ，Hūṃ, Hūṃ, Hūṃ). phaṭ phaṭ phaṭ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：phaṭ phaṭ phaṭ，Phaṭ, Phaṭ, Phaṭ). Thus it is shown. That is, through the union of skillful means and wisdom, father and mother, in the bhaga (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：bhaga，vagina) of the wrathful burning mother, in the pestle hole of the dharmadhatu, with the vajra hammer of the secret awareness and wisdom of the wrathful burning father, in the realm of the equal play of space and secrecy, skillful means and wisdom, strike into the great realm of the dharmakaya, which is pure, equal, and undifferentiated in intention. Even if the obstructing agent is a god, it is made into particles of dust. The consciousness is to be liberated as a son of the Buddha. The meaning of the mantra is: The meaning of the appearance of the three aspects of kha taṃ is that the first is the nature of the wrathful deities and wrathful mothers as the appearance of phenomena and existence. The second is that the aggregates to be liberated reside in the pestle hole of the great liberation realm of the triangle of the e (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：e，e) dharma arising from the wrathful mothers. The third is that the vajra hammer of the awareness and wisdom of the wrathful deities strikes, and the flames of bodhicitta blaze fiercely, burning the five Tathagatas and the five mothers such as the eyes of the enemies and obstructors. The realm and wisdom become one taste. The three realms are filled with the flesh and blood of the pounding, hence the three hūṃ.
English
It gathers the three poisons. The three "Phats" fill the three thousand worlds with the wrathful emanations of the three mandalas, which is the meaning. Third, regarding the six hidden mantras, one of them is added to the end of all mantras, which is the offering: Vajra Yaksha Krodha Kha Kha, Khahi Khahi, Ha Ha, Hum Hum, Phat Phat. It means that by saying "Vajra Yaksha Krodha," the wrathful Yaksha is invoked, and by saying "Kha Kha, Khahi Khahi," offerings are made to the deities of the mandala. After offering in this way, the three, flesh, blood, and bones, along with the remaining sesame seed-sized remnants, are devoured by the wrathful deities, wrathful mothers, and their emanations, and burned in the fire pit of the vast mouth of equality and great bliss. Being satisfied, they utter the sound "Ha Ha," accompanied by the wrathful deities' laughter filling the three thousand worlds like thunder, enjoying without remainder, bestowing accomplishments, and then "Hum Hum," the three mandalas dissolve into the realm of clear light and great bliss. From that state, with the sound of "Phat Phat," the meaning is to awaken the appearance, the nature of reality, and the truth, making the three mandalas clear. These are, as the tantra says, "The Vajra Wrathful One blazing, the Vajra Eater Rakshasa, the Vajra Yaksha opening his mouth, absorb the objects with characteristics." The meaning of what is said is the skillful method of forcibly absorbing all that is relied upon and that relies upon into the realm of non-duality, great bliss, and the Dharma. The actual process of subduing enemies and obstacles has been briefly explained. The second root section, regarding the activities of the three perfections, is the truth of the nature of reality. It is explained from "the truth of the nature of reality" to "this should be spoken." This has three aspects: the time of pacification, the place of pacification, the necessity of pacification, and the method of pacification. First, if it is the time to begin fierce actions in order to eliminate the object to be subdued, then once the activity is completed, pacification should be done immediately. If pacification is done before the activity is completed, it is said to be the cause of the activity not being completed quickly. If there is no clear object to be subdued, then pacification should be done immediately after the phurba is placed. Second, there are three places: pacifying oneself, pacifying the phurba, and pacifying the curser. Third, there are also three purposes: pacifying oneself is to prevent the karmic results of fierce actions from affecting oneself. Pacifying the phurba is to protect the deities of the mudras from oppression and harm.
Chinese
因此，通过施加（ཕུར་བུ，金刚橛）来成办善事是不行的，所以请求宽恕。 治疗伤害者的方法是：以慈悲菩提心摄持，为了利益和救护所调伏的众生。 治疗的方法也有三种：以事业和行为来治疗，例如从金刚橛十二续部中出现的详细仪轨。 以诀窍来治疗，例如观想所缘金刚橛自身三者的菩提心，将绿、红、蓝三种颜色的光芒无别地汇聚成一个光点，不作意，这是从至高智慧续部中所说的修习诀窍。 在这里，按照金刚童子（རྡོ་རྗེ་གཞོན་ནུ་）亲自宣说的这种三摩地的治疗之语，有三种： 治疗自身是：法性的谛实。 以秘密真言的加持来加持。 以佛陀的加持力而变得强大。 专注即是如是。 这样祈请后，念诵金刚橛一百零八遍，先前所安立的金刚橛忿怒尊们，都变成智慧光芒的团块，收摄回来融入自身，从而获得身语意的成就，自身从本以来就显现为本尊，而且身体巨大，肢体粗壮，变得强大、威猛、无与伦比。 治疗金刚橛是：从治疗金刚橛和先前所安立的胜妙子金刚橛二者的头顶开始，念诵金刚橛二十一遍，并在头部绕三圈，使三界充满金刚橛。 所有这些再次汇聚，上半身是忿怒尊三面六臂，下半身是金刚橛的形象。身体如须弥山般雄伟巨大，从中燃烧着智慧之火，发出猛烈的巨响，使诸神不被罪业所染污，并具有光辉，这就是其意。 治疗伤害者是：再次将融入智慧尊的金刚橛滚动，念诵金刚橛十八遍，安立在目标对象的心脏黑白分界处，通过金刚橛的智慧光芒，净化象征伤害者十八界的业和烦恼的污垢，使心性显现为无垢清净的光点，呈现为字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）。 以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之声，使我心间的智慧菩萨的心髓如闪电般放射出光芒
English
Therefore, it is not right to accomplish virtuous deeds by applying (Phurba, Vajrakila), so please forgive me. The method of healing the injured is: to be held by compassion and bodhicitta, for the sake of benefiting and protecting the beings to be subdued. There are also three methods of healing: Healing with actions and deeds, such as the detailed rituals that appear in the twelve tantras of Vajrakila. Healing with instructions, such as contemplating the bodhicitta of the three objects of focus, Phurba itself, and the self, merging the three colors of green, red, and blue into one point of light without distinction, and not focusing on it, which is the practice instruction mentioned in the Supreme Wisdom Tantra. Here, according to the words of healing in samadhi personally spoken by Vajrakumara (Dorje Zhonnu), there are three: Healing oneself is: the truth of Dharma-nature. Bless with the blessings of secret mantra. Transform into power with the blessings of the Buddha. Concentration is exactly that. After urging in this way, reciting Vajrakila one hundred and eight times, all the wrathful deities of Phurba previously established transform into clusters of wisdom light, converging back and dissolving into oneself, thereby obtaining the accomplishments of body, speech, and mind, and oneself, who has been clear as a deity from the beginning, becomes great and powerful with large body and coarse limbs, unmatched and unparalleled. Healing the Phurba is: starting from the crown of the healing Phurba and the previously established supreme son Phurba, reciting Vajrakila twenty-one times and circling the head three times, filling the three realms with Phurba. All of these gather again, the upper body is the wrathful deity with three faces and six arms, the lower body is in the form of Phurba. The body is majestic and huge like Mount Sumeru, from which the fire of wisdom blazes and a loud roar resounds, so that the gods are not stained by sins and are endowed with splendor, that is the intention. Healing the injured is: again rolling the Phurba that has integrated the wisdom deity, reciting Vajrakila eighteen times, and establishing it at the boundary between the black and white of the target's heart, through the wisdom light of the Phurba, purifying all the stains of karma and afflictions that symbolize the eighteen realms of the injured, so that the nature of mind appears as a spotless, clear point of light in the form of the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: None). With the sound of Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum) Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum) Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum), the heart essence of the wisdom bodhisattva in my heart radiates light like a flash of lightning
Chinese
在（字，藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字上施加。以“霍霍霍”之声，融入到色究竟天中金刚萨埵父母的结合处，再次念诵一百零八遍金刚橛，以“啪 啪 啪”之声，将明亮的觉性融入金刚萨埵的心中，无别地证得菩提。再次通过中脉，从秘密处降到母胎。为了利益他人，显现为金刚萨埵之子的长子，行利益众生之事，像这样讲述事业方便甚深秘密处的口诀之决定。如是说。那是处所预言悬挂的仪轨，也被称为慈悲随摄之橛。这些意义是简要地归纳要点来说的，虽然可以详细地分开来讲解，但因文字繁多而畏惧。这些已经完整地讲述了续部的直接指示。根本段落或科判第三部分，以讲述剩余意义来结束，以镇压、焚烧、抛掷三者来结束事业，这是所说的内在含义。一般来说，大多数的明咒事业都归纳为息增怀诛三类。因此，息的最终归纳是镇压和交付，增的最终归纳是抛掷朵玛，诛的最终归纳是焚烧火供的钉子，共有这三种。第一，镇压和交付是：例如，为了防止地方上出现以恐怖的敌人和盗贼的形式进行侵害，先做预防措施，最后如果抓住了那个敌人，就像把他关进无法逃脱的黑暗牢房一样，在战胜了敌对魔障的损害之后，在做了许多保护的步骤之后，必须以使它们永远无法复起的镇压和交付的印记来结束。而且，跟随每个密咒的仪轨，各自的规矩也很多。如果依随第二佛邬金莲花生大师等成就的大持明者的意旨，有交付为食物，交付为敌人，交付为朋友。每一个又分为偷盗后交付，诱骗后交付，折磨后交付。每一个又分为柔和交付，粗暴交付，如宝珠般交付三种差别。一般来说，镇压交付有不放走影子、污垢、气息三种。具有口诀