English
Let it be! Let it be immersed! Let it be intoxicated! That is its meaning. Fifth, there are ten steps to destroying it into powder: First, the antidote, the powerful deity, is the blue club deity, the mantra is: Hana Hana Hum Phat (Ha na Ha na Hūṃ Phaṭ). That is its meaning. The acting deity is afflicted by demons. Second, the iron peg. Third, insert it at the junction of the black and white heart, and extract the essence of the mind. Fourth, the messenger: the time of the great earth lord has come. Fifth, hanging: body and speech are destroyed like dust. That is its meaning. Sixth, the offerings are: human bone and vajra pestle, etc. Seventh, the mantra is: Tathaya Tathaya. Eighth, the mudra is: the way of striking. Ninth, Samadhi. Visualize striking from the heart with many hammers. Tenth, the aspiration: destroy the great enemy so-and-so into powder. Turn it into powder. Turn it into ashes. That is its meaning. Sixth, there are ten steps to offering it to the mouth. First, the antidote, the powerful deity, is the great powerful king, the mantra is: Para Vidyān Hum Phat (Para Vidyān Hūṃ Phaṭ). That is its meaning. The acting deity is struck by the Tsen deity. Second, hawthorn peg. Third, the location is the navel, destroying the seed of generation. Fourth, the messenger: the time of the great sovereign mother has come. Fifth, hanging: listen to all commands. That is its meaning. Sixth, the offering is to throw the lingam into the triangular Ae, or offer it to the mouth, or put it into a bad skull. Seventh, the mantra is: Bindhaya Bindhaya Hum Phat (Bindhaya Bindhaya Hūṃ Phaṭ). That is its meaning. Eighth, the mudra is: the way of offering. Ninth, the Samadhi is: offer to the mouth of the main deity with three Hums, offer to the mouth of the wrathful deity with three Phats, and visualize making them happy with three Haha Has. Tenth, offer the great enemy so-and-so to the mouths of the wrathful deity and wrathful mother, apply this to all deities. Then press the head of the lingam. Burn the upper body. Crush the limbs. Offer the internal organs to the mouths of the deities. If the torso is put into the intestines, four are placed on the head, three are placed in the torso, and one is placed at the end. The six mantras are finished. Second, there are four steps to the final expulsion with the intention of the Tselung and Trulung: the cursed one's Trulung and the yogi's own Tselung. First, his Trulung has three aspects: three kinds of clarity, three kinds of evil, and three kinds of intentions. First, the three kinds of clarity are: First, Om Vajra Kili Kilaya (Oṃ Vajra Kīli Kīlaya, 梵文：ॐ वज्र कीलि कीलय，转写：oṃ vajra kīli kīlaya，汉语字面意思：Om, Vajra Kilaya, nail down) I appear as Vajra Youth. Sarva Vighnan Bandha Hum Phat (Sarva Vighnān Bandha Hūṃ Phaṭ, 梵文：सर्व विघ्नान् बन्ध हूँ फट्，转写：sarva vighnān bandha hūṃ phaṭ，汉语字面意思：all obstacles, bind, Hum, Phat) with the peg
Chinese
儿子显现为最胜。又以一个金刚橛金刚橛呀（Bdza Kīli Kīlaya）完整地使所诛者显现，念诵系以橛（Kīlaya）的 扎ḥ 吽 榜 霍ḥ（ཛཿཧཱུྃ་བྃ་ཧོཿ），儿子最胜的最后一只手，是所有事业的儿子最胜，上半身像折断的煤炭，下半身是鲜红的橛，右手持铁钩，左手持橛，以大威力如箭般射出，如流星般落到所诛者的位置，从他的心口用铁钩抓住，用左手的橛不轻不重地钉着，像拖着树桩一样发出du ru ru的声音，融入林伽中。融入鱼鳔中非常重要。如果这三者不清晰会有什么过失呢？会出现错乱、迟钝、散乱三种情况。如果自己不清晰为金刚童子就会错乱，如果橛不清晰为儿子最胜就会迟钝，如果所诛者不清晰为真实就会散乱。然后是三种意念：阿白色鸟白色的意念，慈悲联系的意念，悲痛延续的意念。第一个是：念诵一遍嗡 蓝 吽 蓝（ༀ་ལཾ་ཧཱུྃ་ལཾ་）的咒语，观想三个庸常者的头顶上各有一个白色吽字（藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），在那个头顶上观想一个白色阿字（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），在橛的顶端也观想一个白色阿字（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），在所诛者的心口也观想一个白色阿字（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），这就是阿白色鸟白色的意念。然后念诵一遍嗡 蓝（ༀ་ལཾ་）的咒语，观想吽字（藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）父母和阿字（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）融化，像用油充满三个庸常者自己的身体一样，从而净化罪障。然后从橛上卷起没有接触到的地方，卷到心口，从橛尖的阿字（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）发出光芒，发出像芥子一样小的阿字（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），从他的心口的阿字（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）也发出光芒，光芒相互照射，观想所诛者的所有罪业都得到净化，这是他的沐浴，念诵咒语并延长。这样自己和所诛者橛三者以一个意念相连，以一个誓言相连，以一个法性相连，所以称为慈悲联系的意念。也就是以慈悲解脱的誓言。一般来说，不以慈悲舍弃所有众生，特别是，不以慈悲舍弃所诛者，不让他堕入轮回，所以称为悲痛延续的联系的意念。沐
English
The son is clearly the most excellent. Again, by the Vajra Kīli Kīlaya (Bdza Kīli Kīlaya) once, the one to be slain is made to appear clearly in reality. By reciting the Kilaya mantra with Jaḥ Hūṃ Baṃ Hoḥ (ཛཿཧཱུྃ་བྃ་ཧོཿ) attached, the son, the most excellent, whose last hand is the son, the most excellent of all activities, whose upper body is like a broken lump of coal, whose lower body is a bright red stake, holding an iron hook in the right hand and a stake in the left, goes like an arrow with great power, and falls like a shooting star into the place of the one to be slain. From his heart, he is seized with an iron hook, and with the stake in the left hand, he is stabbed neither lightly nor heavily, making the sound 'du ru ru' as if dragging a tree stump, and is absorbed into the lingam. It is very important to absorb it into the fish bladder. If these three are not clear, what harm will there be? There will be three faults: deviation, dullness, and distraction. If oneself is not clear as Vajrakumara, there will be deviation. If the stake is not clear as the most excellent son, there will be dullness. If the one to be slain is not clear as real, there will be distraction. Then there are three contemplations: the contemplation of the white A and the white bird, the contemplation of the thread of compassion, and the contemplation of the continuous lineage of suffering. The first is: by reciting the mantra Oṃ Laṃ Hūṃ Laṃ (ༀ་ལཾ་ཧཱུྃ་ལཾ་) once, visualize a white Hūṃ (藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable on the crown of each of the three ordinary beings. On top of that, visualize a white A (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) syllable. Also, visualize a white A (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) syllable on the tip of the stake. Also, visualize a white A (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) syllable in the heart of the one to be slain. This is the contemplation of the white A and the white bird. Then, by reciting the mantra Oṃ Laṃ (ༀ་ལཾ་) once, visualize the Hūṃ (藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable, the father and mother, and the melting A (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) syllable, filling the bodies of the three ordinary beings like a leather bag filled with oil, thereby purifying sins and obscurations. Then, roll up the stake from where it has not touched, and roll it into the heart. From the A (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) syllable at the tip of the stake, light radiates, and a tiny A (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) syllable, the size of a mustard seed, radiates. Light also radiates from the A (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) syllable in his heart. As the light radiates back and forth, contemplate that all the sins of the one to be slain are purified. This is his ablution, recite the mantra and prolong it. Thus, oneself, the one to be slain, and the stake are connected by one intention, connected by one samaya, and connected by one dharmata. Therefore, it is called the contemplation of the thread of compassion. That is, the samaya of liberating with compassion. In general, do not abandon all sentient beings with compassion. In particular, do not abandon the one to be slain with compassion. Since he is not abandoned into samsara, it is called the contemplation of the connection of the continuous lineage of suffering. Bath
English
Failure is the boundary capable of filling both. Then, with the tip of the phurba pointing upwards, perform the rite of transference of consciousness. With one palm, stab the phurba upwards from its head, and from my heart, the wind of wisdom arises and lifts it. Recite the mantra "Ah Ah" three times, and his consciousness, that tiny "Ah," goes up like a spark, reaching the union of the five Buddha families, father and mother, thinking of being born as a son of the five Buddha families. Because birth also occurs, it is the power of dependent origination. It is the truth of the nature of reality. This is the special characteristic of the secret mantra of the rite of transference of consciousness. Stabbing another after stabbing that phurba is like using an arrow to replace a yak corpse. Therefore, if you do not understand the meaning of the life-force empowerment and the ablution empowerment, there is no difference from an evil mantra. If you do not understand the rite of transference of consciousness, there is no difference from a butcher, this is the meaning of what Master Padmasambhava said. The life-force empowerment and the ablution empowerment are finished. Third, showing the action of stabbing: The tantra says: First, take the phurba, bless it with three syllables, and perform the phurba for protecting oneself. As it is said, the main phurba is like one's own life, so bless it, make offerings and praises, and then invite it to abide. The tantra says: Thus, after one's own body becomes firm, in order to separate the body and mind of others, with the phurba of the ten wrathful ones, stab the ten places of the body. With the phurba of the four gatekeepers, stab the four oceans of the body. With the six unpleasant phurbas, stab the six places. As it is said, in general, there are one hundred and eight practice phurbas, fifty-one deity phurbas, twenty-one stabbing phurbas, eighty swift phurbas, countless scattered phurbas, and twelve repelling phurbas, these should be accumulated. Here, there are twenty-one stabbing phurbas, ten phurbas of the ten wrathful ones, four phurbas of the four gatekeepers, fourteen in total, six unpleasant phurbas, twenty in total, plus the phurba of the supreme son Vajra Adusa, twenty-one in total. First, the messenger of exhortation is: from "The time of great commitment has come" to "Please experience suffering" is the exhortation, possessing three clarities, recite: oṃ vajra kīlī kīlaya namaḥ samanta kāya vāka citta vajra nan. vajra kīlī kīlaya hūṃ phaṭ. Chage Mo Maraya Hana.
Chinese
哈那 吽 啪！ 这样说。 这是尊胜橛，因为是取不予之物之处，所以刺于双眼。 总的来说，金刚橛有三种头压：如是性义的头压，橛续部的头压，时机成熟语词的头压，因此对一切橛都适用。 达哈达哈 吽 啪！ 这是持蓝杖的橛，因为是邪见之处，所以刺于双鼻。 帕匝帕匝 吽 啪！ 这是阎罗死主的橛，因为是断命之处，所以刺于双耳。 玛塔玛塔 吽 啪！ 这是不动明王的橛，因为是妄语之处，所以刺于舌头。 匝拉匝拉 瓦吉拉（藏文：ཛྭ་ལ་ཛྭ་ལ་བཛྲ，梵文天城体：ज्वाला ज्वाला वज्र，梵文罗马拟音：jvala jvala vajra，汉语字面意思：光 光 金刚）。 这是马头明王的橛，因为是绮语之处，所以也刺于舌头。 苏汝苏汝 瓦吉拉（藏文：སུ་རུ་སུ་རུ་བཛྲ，梵文天城体：सुरु सुरु वज्र，梵文罗马拟音：suru suru vajra，汉语字面意思：速行 速行 金刚）。 这是他人不能胜的橛，因为是离间语之处，所以刺于秘密处。 穆汝穆汝 瓦吉拉（藏文：མུ་རུ་མུ་རུ་བཛྲ，梵文天城体：मुरु मुरु वज्र，梵文罗马拟音：muru muru vajra，汉语字面意思：紧 紧 金刚）。 这是甘露流出的橛，因为是恶语之处，所以刺于左肩。 嘎当嘎耶匝耶 贝匝耶 瓦吉拉（藏文：ཀ་ཏཾ་ཀ་ཡེ་ཛ་ཡེ་བི་ཛ་ཡེ་བཛྲ，梵文天城体：，梵文罗马拟音：katam kaye jaya vijaye vajra，汉语字面意思：嘎当 嘎耶 匝耶 贝匝耶 金刚）。 这是三界胜幢的橛，因为是害心之处，所以刺于左右臀。 阿吉德 阿巴热吉德 瓦吉拉（藏文：ཨ་ཛི་ཏེ་ཨ་པ་ར་ཛི་ཏེ་བཛྲ，梵文天城体：，梵文罗马拟音：ajite aparajite vajra，汉语字面意思：阿吉德 阿巴热吉德 金刚）。 吽 嘎ra（藏文：ཧཱུྃ་ཀ་ར，梵文天城体：हुंकार，梵文罗马拟音：humkara，汉语字面意思：吽 字）的橛，因为是邪见之处，所以刺于顶髻。 玛热亚 萨雅 札玛日达那耶 吽 啪！（藏文：མ་ར་ཡ་སྱ་པྲ་མརྡྷ་ན་ཡེ་ཧཱུྃ་ཕཊ，梵文天城体：，梵文罗马拟音：maraya sya pramardhanaye hum phat，汉语字面意思：摧毁 杀 吽 啪！）。 这是大威力的橛，因为是舍弃贪心之处，所以刺于脚底。 这些是为了从根本上断除十不善业，因此将十忿怒尊的橛刺于身体的十处。 之后，为了具有四无量心。 将四门母的橛刺于身体的四海。 嗡 瓦吉拉 积利 积拉雅 衮拉 额热（藏文：ༀ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་ཀུན་ལ་འགྲེ，梵文天城体：，梵文罗马拟音：om vajra kili kilaya kun la agre，汉语字面意思：嗡 金刚 积利 积拉雅 普遍 展开）。 贝达亚 宾宾 吽 啪！（藏文：བི་ཏ་ཡ་བིང་བིང་ཧཱུྃ་ཕཊ，梵文天城体：，梵文罗马拟音：bitaya bingbing hum phat，汉语字面意思：贝达亚 宾宾 吽 啪！）。 铁钩母的橛刺于肺心命气之海。 纳玛 萨曼达 赫陵赫陵 吽 啪！（藏文：ན་མཿས་མནྟ་ཧྲིང་ཧྲིང་ཧཱུྃ་ཕཊ，梵文天城体：，梵文罗马拟音：nama samanta hring hring hum phat，汉语字面意思：敬礼 普遍 赫陵赫陵 吽 啪！）。 绢索母的橛刺于肝脏血液之海。 苏汝苏汝 札苏汝 吽 啪！（藏文：སུ་རུ་སུ་རུ་པྲ་སུ་རུ་ཧཱུྃ་ཕཊ，梵文天城体：，梵文罗马拟音：suru suru prasuru hum phat，汉语字面意思：速行 速行 札速行 吽 啪！）。 铁链母的橛刺于空隙处的骨髓之海。 玛热亚 玛热亚 吽 啪！（藏文：མཱ་ར་ཡ་མཱ་ར་ཡ་ཧཱུྃ་ཕཊ，梵文天城体：，梵文罗马拟音：maraya maraya hum phat，汉语字面意思：摧毁 摧毁 吽 啪！）。 铃母的橛刺于脑髓菩提心之海。 之后，为了具有六度。 刺六难忍橛。 哈萨亚 热 哈日达那亚 吽 啪！（藏文：ཧ་ས་ཡ་ར་ཧྲཱྀ་ད་ན་ཡ་ཧཱུྃ་ཕཊ，梵文天城体：，梵文罗马拟音：hasaya ra hridanaya hum phat，汉语字面意思：哈萨亚 热 哈日达那亚 吽 啪！）。 断血脉要害的旃檀橛刺于顶髻。