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Meditate on the wrathful deity. If it is a stupa, visualize it as a palace. Meditate on having the three samadhis complete inside. Furthermore, if planting a prosperous tsa-tsa, consecrate all the Kilayas. Recite: namaḥ samanta hrīṃ hrīṃ phaṭ. May life and merit increase. If planting for subjugation, recite: suru suru prasuru. If doing for pacification, recite: bitaya bing bing. If planting for wrathful activity, recite: mārāya mārāya. If planting for the deceased, apply poison to the bones, then pound them, mix with clay, and plant. Dedicate to the deceased. The transmission of tsa-tsas ends here. Namo Guru Shri Vajrakumaraya. In the consecration of Vajrakilaya, first perform the activities of pacifying, increasing, subjugating, and wrathful deeds, as well as the ground ritual, then make a square platform. Accumulate substances for pacification and then perform pacification. When dispelling obstacles, be very diligent. From the wisdom of emptiness that purifies the impure, meditate on emptiness. If it is a stupa, visualize it as an immeasurable palace made of Ratna Pañca and triangles. Generate the three samadhis inside. If the form itself is speech, generate the vowels and consonants. Invite the wisdom being to reside there. Add Ye Dharma to the mantra of pacification, recite the seed syllables one hundred and eight times, and scatter them. Oṃ Dharma Dhātu Jvala Garbhe Hṛdaya Sarva Tathāgato Samaya Tiṣṭha Svaṃ. Visualize the wisdom being as actually present. If it is a form, open the eyes and anoint the face. If it is a stupa, offer an umbrella and victory banner. Anoint the face of speech. Anoint the face. Offer the mandala. Opening the eyes: Hūṃ. By the light of the wisdom and compassion eyes of all Buddhas of the three times, in order to see sentient beings, open these wisdom eyes here. Oṃ Sarva Tathāgata Cakṣu Prabheśaya Phaṭ Pata Hūṃ. Do this with a golden needle. Hūṃ. In order to cut off the root of afflictions, with the wisdom razor, the supreme method, and the many-edged sword of wisdom, cut off the leaves of the five poisons. Oṃ Sarva Tathāgata Agre Cchinda Keśa Phaṭ. Hūṃ. This ornamented and beautiful garment, Guling Pañcalika, and this garment of pure morality, offer to the Buddhas of the three times. Oṃ Sarva Agre Pratī Sarva Mukha Hūṃ. Then offer the seven precious substances. Offering an umbrella to the stupa: Hūṃ. For all the Buddhas of the three times, to turn the wheel of Dharma, with a golden umbrella and a beautiful handle, the melodious sound of Dharma
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Offerings for attainment. Oṃ sarva cchatraṃ śrī kapa mutra hūṃ. Offering a victory banner. Hūṃ. To all Buddhas of the three times, in order to triumph over obstacles and demons, offering a makara victory banner with sun and moon, in order to prevent the doctrine from declining. Oṃ sarva ha ca ra ca trika hūṃ. Offering a banner. Hūṃ. To all Buddhas of the three times, this beautiful banner is blazing, flying, waving, and moving, I offer it for encouragement. Oṃ sarva tathāgata ālaṃ triśa ka samudra hūṃ. Then offer the seven precious things. Then bestow auspicious empowerment. Make offerings. Make a torma and entrust it to the Dharma protectors, glorious lord, and sisters. I request you to remain for many kalpas for the benefit of sentient beings. The transmission of the consecration is complete. ༈ Śrī Vajrakumārāya namaḥ. The transmission of the instructions for completing the recitation practice has two aspects: common recitation and special recitation. The first has four parts: recitation practice, approaching recitation, accomplishment, and great accomplishment. This is approaching the wisdom deity. In the tantra it says: Practice and accomplish with bam phur, understand the meaning of the nine syllables. The view itself is free from objects. As it is said, the nine syllables are: Oṃ Vajra Kīli Kīlaya Hūṃ. (Tibetan, Devanagari: ओम् वज्र कीलि किलि या हुम्, Romanized Sanskrit: oṃ vajra kīli kili yā hum, Literal Chinese meaning: Om, Vajra, Kil, Kila ya, Hum.) Also, the place should be strictly sealed. Pour black sesame seeds into a skull cup. Attach a silk ribbon to each phurba equal to the number of deities. Bind with colored thread. Hold the mantra cord and recite. Perform at two gathering times. In the activity ritual, perform until the opening of the recitation room. Then, visualize two palaces of eram. Visualize two skull cups of jvala ram. Visualize one mandala in front. Then, the mantra recitation is: Then, focus on the hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) at the vajra center of the heart of the wisdom being in one's own heart, with the hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) surrounded by kīlaya. Also, that mantra rises from the tip of the vajra, enters the throat of the wisdom being, rises from the mouth, passes up from one's own throat, exits from the right nostril, enters the left nostril of the youthful wisdom vajra, and dissolves into the heart. Offerings are made to please body, speech, and mind. Meditate on receiving the desired siddhis. Again, it exits from his right nostril, enters one's own left nostril, and visualize it dissolving into the heart. This is reciting in the manner of pulling a golden thread.
Chinese
击打。从燃烧的金刚杵击打。念诵直至卡汤。然后用武器砍。然后要放在嘴里。然后在最后一个晚上。详细地做直至插入苏尔普格。恶咒近修。这些是共同的念诵结束。第二，特殊的念诵有两种：依靠本尊念诵来成就无上菩提，以及依靠诛敌念诵来摧毁敌人和障碍。第一种有两种：将基里法性与念诵结合，以及将基拉雅本尊与念诵结合。首先，打开念诵室。中间进行念诵。最后，赞颂念诵。第一个完成后，在中间，用埃朗打开念诵的宫殿，用匝瓦拉朗将本尊分成两部分。然后，观想自己心间的勇识三重叠加，伴随着忿怒童子进行念诵。也念诵智慧勇识及其眷属。观想无数的金刚童子念诵迪日日，就像蜂巢被破坏一样。虽然世俗上如此念诵，但在胜义上，要观想法性的自性，无声无息地荡漾。莲花国王说，这非常深奥且接近成就。第二，将本尊与念诵结合：打开念诵室等与之前相同。自己念诵时，从金刚的角中向下出现。从智慧勇识的口中出来。从马头明王父母的结合处向上提起。在舌头上的无量光上旋转后出来。从右鼻孔提起。在头顶的毗卢遮那上旋转。再次返回。从舌头上向外射出。融入前方智慧勇识的心间。观想用供养使之欢喜。返回来净化身语意的障碍。观想赐予成就。然后，从咒语中发出光芒。三界的众生变成三个坛城。观想通过四种事业利益众生。第二，诛敌念诵：如果敌人突然出现，就这样做。如果依靠鹏普没有时间进行共同的念诵，首先从近修本身建立一个坑。制作护法的坛城。然后端正身体。做到打开念诵室等，念诵时，将四位誓言护法的精华在白天和夜晚都混合在一起念诵。三摩地降下武器之雨。
English
Strike. Strike from the blazing vajra. Recite up to Kha Tham. Then cut with a weapon. Then it should be placed in the mouth. Then on the last night. Elaborate up to inserting into Surpug. Evil mantra near practice. These are the common recitations completed. Second, there are two kinds of special recitations: relying on deity recitation to achieve unsurpassed Bodhi, and relying on enemy recitation to destroy enemies and obstacles. The first has two types: combining Kili Dharmata with recitation, and combining Kilaya deity with recitation. First, open the recitation room. In the middle, perform the recitation. Finally, praise the recitation. After the first is completed, in the middle, open the palace of recitation with Erang, and divide the deity into two with Zwarang. Then, visualize the three-tiered hero in your heart, accompanied by the Wrathful Child, and recite. Also recite the Wisdom Hero and his retinue. Visualize countless Vajra Youths reciting Diri Ri, like a beehive being destroyed. Although recited in this way in the mundane, in the ultimate sense, contemplate the nature of Dharmata, silently rippling. Padma King said that this is very profound and close to accomplishment. Second, combining the deity with recitation: opening the recitation room, etc., is the same as before. When I recite, it comes down from the vajra's horns. It comes out of the mouth of the Wisdom Hero. It is lifted up from the union of Hayagriva father and mother. It comes out after circling on the infinite light on the tongue. Lift it from the right nostril. Circle it on Vairochana on the crown of the head. Return again. Shoot it out from the tongue. It dissolves into the heart of the Wisdom Hero in front. Meditate on pleasing him with offerings. Returning, purify the obscurations of body, speech, and mind. Visualize bestowing accomplishments. Then, light radiates from the mantra. The beings of the three realms become three mandalas. Visualize benefiting beings through the four activities. Second, enemy recitation: If an enemy suddenly appears, do this. If relying on Bumpur, there is no time to perform the common recitation, first establish a pit from the near practice itself. Make a protector's mandala. Then straighten the body. Do up to opening the recitation room, and when reciting, mix the essence of the four oath-bound protectors together day and night and recite. Samadhi rains down a rain of weapons.
Chinese
思维。然后，共同的征兆和个别的征兆等等，和以前一样。如果征兆出现，就进行恶咒的近修六天。然后，在一个晚上，做一个名为“杀死玛拉”的坛城，在一个八辐轮的中心做一个三角形。在那里，要使插入的事业增长。这样，对敌人就会出现征兆。敌人的念诵就完成了。然后，三种治疗非常重要。第一种是自我治疗：念诵二十一遍橛金刚（梵文：Kīlaya）的咒语，将三界一切观想为金刚童子的本尊。从那里面发出光芒，激励佛陀的心意。净化六道众生的业障。也净化自己的概念和业障。观想自己清晰而闪耀。第二种是念诵十八遍橛金刚（梵文：Kīlaya）的咒语，使三界一切都变成橛的物质坛城。在头部旋转并念诵，发出光芒。激励佛陀的心意。净化六道的业障。观想橛清晰而闪耀。第三种是当敌人的征兆出现时，他的意识变成吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。从扬（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）中，风将其抬起，在佛父佛母交合之处，用啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）抛掷。观想获得三身。近修的传承圆满了。 从金刚橛续部的海洋中，三位智者很好地解释了它，提取了精华，简略地总结并浓缩了它。为了利益佛法，将其记录下来。《黑十万》完成了。 愿你在地上像日月一样！吉祥！ 名为《橛释·黑十万》，是金刚橛的解释十万，莲花生大师对卡钦扎的教导，是三位上师的意旨。
English
Think. Then, the common signs and individual signs, etc., are the same as before. If the signs appear, perform the evil mantra's close retreat for six days. Then, in one night, create a mandala called "Killing Mara," with a triangle in the center of an eight-spoked wheel. There, the activity of insertion should be increased. By that, signs will come to the enemy. The enemy's recitation is completed. Then, three healings are very important. The first is self-healing: Recite the Kīlaya mantra twenty-one times, and visualize all three realms as the deity Vajrakumara. From that, light radiates, inspiring the mind of the Buddha. Purify the obscurations of the six realms of beings. Also purify your own conceptual obscurations. Think of yourself as clear and radiant. The second is to recite the Kīlaya mantra eighteen times, so that all three realms become the mandala of the substance of the phurba. Circling the head and reciting, light radiates. Inspiring the mind of the Buddha. Purify the obscurations of the six realms. Meditate on the phurba as clear and radiant. The third is when the enemy's signs appear, his consciousness becomes Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). From Yaṃ (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬), the wind lifts it up, and at the junction of the father and mother deities, throw it with Phaṭ (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪). Think of attaining the three bodies. The transmission of close retreat is completed. From the ocean of the Vajrakīla tantra, three wise ones have well explained it, extracted the essence, briefly summarized and condensed it. For the benefit of the Dharma, it was written down. The "Black Hundred Thousand" is completed. May you become like the sun and moon on the earth! May it be auspicious! Named "Phur Explanation: Black Hundred Thousand," it is the explanation of Vajrakīla, a hundred thousand [verses], the intention of the three teachers, the teaching of the great teacher Padmasambhava to Kharchenza.