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涂油焚香完毕，具有加持力，比须弥山更雄伟。第三，应该插在哪个地方呢？应该插在诛杀的十方田地，上师的怨敌那里。第四，插的方法是：对带有鱼和林伽的东西，念诵六字真言，圆满长寿灌顶和沐浴灌顶，然后进行插橛事业。第五，譬如：像诺布·米扬用马尾引导一样，毫无阻碍地诛杀怨敌魔障。第六，达到的程度是：诛杀魔障。第七，不插的过失是：不守护佛陀的教法。第八，必要性是：守护教法。第九，辩论是：橛没有差别吗？答：有四种，即：王政总摄之橛，近修橛，布置供品之橛，不悦意事业之橛。第一种是：出现成就之相的橛，用白、红、蓝三种绸缎缠绕，获得成就。第二种，对与本尊数量相等的近修橛进行近修。第三，布置是：主尊的近修橛十八指长，带有忿怒面和摩羯鱼。忿怒尊的橛是桑邓木的橛，十二指长。忿怒母的橛十指长，头饰橛八指长，橛护的橛四指长。第四，不悦意事业之橛有五种，即：处所守护橛，门牌橛，守护橛，朵玛橛，迅速橛。第一种是：瑜伽士身体不适时，放入枕头下念诵。门牌橛，观想为忿怒尊，安放在门槛上。守护橛，观想为十忿怒尊，插在修行室的十个方向。朵玛橛，做成四指长，放在箭上。迅速橛，因为没有确定的需要，所以要做很多。应该这样理解橛的总义：橛的材料，尺寸，词义，事业或果。第一，材料有两种：胜义和世俗。第一，胜义橛的材料是心性。《涅槃经》中说：心之自性即是橛，法界自性即是橛，虚空之体性即是橛。第二，世俗橛的材料是：经中说：银或白色的木头，是寂静法的橛的材料。金或黄色的木头，是功德增上的橛的材料。铜或红色的木
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Having finished applying oil and incense, it is endowed with blessings and is more majestic than Mount Meru. Third, where should it be placed? It should be placed in the ten fields of subjugation, the enemies of the guru. Fourth, the method of placing it is: recite the six-syllable mantra to the one with fish and lingam, complete the long-life empowerment and the bathing empowerment, and then perform the stake-placing activity. Fifth, the example is: like Norbu Miyang leading with a horse's tail, subduing enemies and obstacles without hindrance. Sixth, the degree of attainment is: subduing obstacles. Seventh, the fault of not placing it is: not protecting the Buddha's teachings. Eighth, the necessity is: protecting the teachings. Ninth, the debate is: are there no distinctions in the stake? Answer: there are four types: the stake for general administration of royal affairs, the practice stake, the stake for arranging offerings, and the stake for unpleasant activities. The first is: the stake that shows signs of accomplishment, wrap it with three silks of white, red, and blue, and obtain accomplishment. Second, practice the practice stake equal to the number of deities. Third, the arrangement is: the main deity's practice stake is eighteen fingers long, with an angry face and a makara. The wrathful deity's stake is a sengdeng wood stake, twelve fingers long. The wrathful mother's stake is ten fingers long, the head ornament stake is eight fingers long, and the stake protector's stake is four fingers long. Fourth, there are five types of stakes for unpleasant activities: the place-guarding stake, the door-plaque stake, the protection stake, the zorma stake, and the swift stake. The first is: when a yogi is unwell, place it under the pillow and recite. The door-plaque stake, visualize as a wrathful deity and place it on the door sill. The protection stake, visualize as ten wrathful deities and place it in the ten directions of the practice room. The zorma stake, make it four fingers long and place it on an arrow. The swift stake, because there is no definite need, make many. The general meaning of the stake should be understood as follows: the material of the stake, the size, the etymology, the activity or the result. First, there are two types of materials: ultimate and conventional. First, the material of the ultimate stake is the nature of mind. In the Nirvana Sutra it says: The nature of mind is the stake, the nature of the Dharmadhatu is the stake, the nature of space is the stake. Second, the material of the conventional stake is: In the tantra it says: Silver or white wood is the material of the stake of peaceful dharma. Gold or yellow wood is the material of the stake of increasing qualities. Copper or red
Chinese
那些是，殊胜语自在橛的材料。铁或黑色木头的那些是，猛厉事业的橛的材料。如此说。第二，量有二，胜义和，世俗。第一，胜义橛的量是麦粒大小，密续中说，以麦粒大小作为量，是菩提心殊胜的量。如此说。第二，世俗的量，密续中说，四指是四大之量，八指是八识之量，十二指是十二生处之量，十八指是摧毁十八界。如此说。第三，词义有二，胜义和，世俗。第一，胜义词义是，涅槃中说，橛是法界之义，巴是智慧之义。橛是无生之界，巴是不灭之义。如此说。第二，世俗词义是，因为钉入之故是橛，以何钉入于何处呢？如上所说那样。如此说。第四，果有二，胜义和世俗。第一，以胜义获得法身，续中说，秘密地修持是生起次第，融入体验中是度脱，无二是结合，豁然证悟是顿悟。如此说。第二，世俗的果是，密续中说，以白色檀香木的橛，平息所有疾病。以四方红刺木的橛，增长寿命和福德。以弯月形（半月形）的紫檀木橛，摄集所有一切。以三角铁橛，度脱所有怨敌魔障。如此说。第十，补特伽罗。必要。修法。果向金刚上师请教。看实修。四因彻底穷尽了。第四，以三种大修法来端正事业之轨，即是三：智慧本尊的修法，母续空行母的修法，士夫坚的修法。第一种有三：简略的独勇修法，中等的圣子五尊修法，广大的饮血五十一尊修法。第二，母续空行母的修法有三：外修धाति，内修合集，秘密修合集，秘密修摄略字。士夫ུ་གིང་的修法有三：在玛如孜修法，修五具燃烧的贝轮，修二十一位善友。第一，五十一尊饮血智慧本尊的修法有三：将念诵转为恶咒，将修法转为恶咒，将橛法转为恶咒。第一有三：前行、正行、结行。第一，做七或九种共同事业。正行有三：生起地基三摩地的余势，生起所依宫殿，生起所依本尊。其中有三：生起自生根本坛城，生起十方忿怒尊坛城，生起橛物坛城。结行有三：迎请智慧尊，进行供养赞颂，进行橛回遮并念诵赞颂。第二，修法有三：以五圆满修法为基础，以地仪轨和准备建立坛城，以橛回遮和念诵意念、橛事业来圆满，要知道这是修法的禅修窍诀。第三，将橛事业转为恶咒：自己穿戴黑铜的服饰，将忿怒母置于左侧，观想诸本尊一面二臂，青黑色裸体。立桩并发号施令，之后进行橛事业。参阅修法仪轨。第五，以总集咒语将智慧本尊降临于要害之处，所谓总集之理，出自《金刚橛饮血根本续》：嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）乃大吉祥之父，班杂（藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）乃智慧之母，革里（藏文：ཀཱི་，梵文天城体：की，梵文罗马拟音：kī，汉语字面意思：革里）乃智慧忿怒尊，里（藏文：ལི་，梵文天城体：ली，梵文罗马拟音：lī，汉语字面意思：里）乃法界之十忿怒母，革里（藏文：ཀཱི་，梵文天城体：की，梵文罗马拟音：kī，汉语字面意思：革里）乃具方便之獠牙者，拉（藏文：ལ་，梵文天城体：ला，梵文罗马拟音：lā，汉语字面意思：拉）乃具智慧之翅膀者，亚（藏文：ཡ་，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：亚）乃殊胜之子橛，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）乃手印四门母，萨瓦（藏文：སརྦ་，梵文天城体：सर्व，梵文罗马拟音：sarva，汉语字面意思：一切）乃一切总集，毕嘎（藏文：བིགྷ，梵文天城体：विघ्न，梵文罗马拟音：vighna，汉语字面意思：障碍）乃敌与障碍，南（藏文：ནཱན་，梵文天城体：ना，梵文罗马拟音：nān，汉语字面意思：南）乃镇压敌与魔，棒（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：棒）乃摄伏，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）乃摧毁，啪特（藏文：ཕཊ་，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪特）令事业圆满。如是说。又于其他续部中：嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）乃大乐之父，激发金刚童子之誓言，班杂（藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）乃智慧之母，激发轮圆满之誓言，革里里（藏文：ཀཱི་ལི་，梵文天城体：कीली，梵文罗马拟音：kīli，汉语字面意思：革里里）乃上方之十忿怒尊，激发忿怒尊与忿怒母之誓言，革里拉（藏文：ཀཱི་ལ་，梵文天城体：कील，梵文罗马拟音：kīla，汉语字面意思：革里拉）乃下方之首饰，克拉塔
English
Those are, the materials for the supreme speech empowerment phurba. Those of iron or black wood are, the materials for the wrathful action phurba. Thus it is said. Second, there are two measures: ultimate and conventional. First, the ultimate measure of the phurba is the size of a barley grain. In the secret tantra it is said, "The measure shown as the size of a barley grain, is the measure of the supreme bodhicitta." Thus it is said. Second, regarding the conventional measure, in the secret tantra it is said, "Four fingers are the measure of the four elements, eight fingers are the measure of the eight consciousnesses, twelve fingers are the measure of the twelve sources, eighteen fingers destroy the eighteen realms." Thus it is said. Third, there are two etymologies: ultimate and conventional. First, the ultimate etymology is, in the Nirvana Sutra it is said, "Phur means the realm of dharma, pa means the wisdom of awareness. Phur is the realm of no birth, pa means the meaning of no cessation." Thus it is said. Second, the conventional etymology is, "Because of piercing, it is phurba. With what does one pierce what?" It is as explained above. Thus it is said. Fourth, there are two results: ultimate and conventional. First, with the ultimate, one obtains the Dharmakaya. In the tantra it is said, "Secretly meditating is the generation stage, falling into experience is liberation, non-duality is union, realizing clearly is sudden enlightenment." Thus it is said. Second, the conventional result is, in the secret tantra it is said, "With a white sandalwood phurba, all diseases are pacified. With a four-cornered buckthorn phurba, life and merit are increased. With a crescent-shaped red sandalwood phurba, all is completely gathered. With a three-cornered iron phurba, all enemies and obstacles are liberated." Thus it is said. Tenth, the individual. Necessity. Sadhana. Ask the lama about the fruit. See the practice. The four causes are completely exhausted. Fourth, "Correcting the principles of activity with the three great methods of accomplishment" means there are three: the accomplishment of the wisdom deity, the accomplishment of the mother lineage dakini, and the accomplishment of the male ging. The first has three: the condensed single hero sadhana, the intermediate supreme son five deity sadhana, and the extensive fifty-one blood-drinking deity sadhana. Second, the mother lineage dakini sadhana has three: the outer sadhana Dhati, the inner sadhana Gathering, the secret sadhana Gathering, the secret sadhana abbreviated letter. The male
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There are three practices of ུ་གིང་: practicing at Marutse, practicing the five burning Bsve wheels, and practicing with twenty-one virtuous friends. First, there are three practices for the fifty-one wisdom deities who drink blood: transforming recitation into evil mantras, transforming practice into evil mantras, and transforming dagger rituals into evil mantras. First, there are three: preliminary, main part, and conclusion. First, perform seven or nine common activities. There are three parts to the main practice: generating the residual momentum of the three samadhis of the base, generating the support palace, and generating the supported deity. There are three aspects to this: generating the self-generated root mandala, generating the mandala of the wrathful deities of the ten directions, and generating the mandala of the dagger substance. There are three parts to the conclusion: inviting the wisdom beings, performing offerings and praises, and performing dagger turning and reciting praises. Second, there are three aspects to the practice: establishing the basis for practicing with the five perfections, erecting the mandala with ground rituals and preparations, and completing it with dagger turning, mantra recitation, and dagger activities. It should be understood as the meditation essence of the practice. Third, transforming the dagger activity into an evil mantra: dress yourself in black copper garments, place the wrathful mother on the left side, and visualize all the deities as having one face and two arms, blue-black and naked. Erect a stake and send messengers, then perform the dagger activity. Refer to the practice manual. Fifth, it is said that the wisdom deity is brought down to the essential point by the mantra that combines everything. The method of combining everything is from the root tantra of Vajrakila Blood Drinker: Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) is the great glorious father, Vajra (藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) is the wisdom mother, Kī (藏文：ཀཱི་，梵文天城体：की，梵文罗马拟音：kī，汉语字面意思：革里) is the wisdom wrathful one, Lī (藏文：ལི་，梵文天城体：ली，梵文罗马拟音：lī，汉语字面意思：里) is the ten wrathful mothers of the realm, Kī (藏文：ཀཱི་，梵文天城体：की，梵文罗马拟音：kī，汉语字面意思：革里) is the one with fangs of skillful means, Lā (藏文：ལ་，梵文天城体：ला，梵文罗马拟音：lā，汉语字面意思：拉) is the one with wings of wisdom, Ya (藏文：ཡ་，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：亚) is the supreme son, the phurba, Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is the hand gesture, the four gatekeepers, Sarva (藏文：སརྦ་，梵文天城体：सर्व，梵文罗马拟音：sarva，汉语字面意思：一切) is the gathering of all, Vighna (藏文：བིགྷ，梵文天城体：विघ्न，梵文罗马拟音：vighna，汉语字面意思：障碍) is the enemy and obscuration, Nān (藏文：ནཱན་，梵文天城体：ना，梵文罗马拟音：nān，汉语字面意思：南) is the suppression of enemies and obstacles, Vaṃ (藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：棒) is the subjugation, Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is the destruction, and Phaṭ (藏文：ཕཊ་，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪特) completes the activity. So it is said. Also, in other tantras: Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) is the father of great bliss, arousing the samaya of Vajrakumara, Vajra (藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) is the wisdom mother, arousing the samaya of the wheel's completion, Kīli (藏文：ཀཱི་ལི་，梵文天城体：कीली，梵文罗马拟音：kīli，汉语字面意思：革里里) is the ten upper wrathful ones, arousing the samaya of the wrathful deities, Kīla (藏文：ཀཱི་ལ་，梵文天城体：कील，梵文罗马拟音：kīla，汉语字面意思：革里拉) is the lower head ornament, Kra Ta