Chinese
如是所有忿怒尊，首先金刚海螺搅动，末尾二者须弥橛钉绕。明妃身色与本尊同，手持铃铛红海螺，化身侍女眷属身色，左右面庞颜色异，手持铁钩橛钉绕，威严炽燃身中显。吽。 下部绳结之中，显现橛护誓言十二尊。匝，东方门神猫头鹰，青黑色右手持铁钩。吽。 南方门神乌鸦头，黄色右手持绳索。邦。 西方门神罗刹头，红黑色右手持铁链。霍。 北方门神花斑头，绿黑色右手持铃铛。所有尊左手持橛，圆满生起装饰和服饰。宫殿外围的庭院，鲜血涌动的丝线上，充满尸体和马鬃之上，二十八自在母。四门海螺铁的男子，塔吉黑色恐怖生。橛的物质坛城是，深蓝黑色三角燃烧中，本尊佛母交合吽字放，殊胜之子金刚橛，一面四臂身，短剑
English
Thus, all the wrathful ones, first stir the vajra conch shell, the two ends wrap around Mount Meru and the phurba. The consorts' body color is the same as the father, holding a bell and a red conch shell. The emanated servant siblings' body color is different on the left and right faces. They hold an iron hook and wrap around the phurba, appearing as majestic and blazing bodies. Hūṃ. In the lower part of the knot, the twelve phurba-protecting oath-bound ones are visible. Jaḥ, the eastern doorkeeper has the head of an owl, dark blue, holding an iron hook in his right hand. Hūṃ. The southern doorkeeper has the head of a crow, yellow, holding a rope in his right hand. Baṃ. The western doorkeeper has the head of a Rakshasa, dark red, holding an iron chain in his right hand. Hoḥ. The northern doorkeeper has the head of a hawk, dark green, holding a bell in his right hand. All hold a phurba in their left hands, fully adorned with ornaments and attire. In the outer courtyard of the palace, on the silk threads where blood flows, above the corpses and horse manes, are the twenty-eight powerful mothers. At the four doors are men of conch shell iron, the black and terrifying Takki is generated. The material mandala of the phurba is in the center of a dark blue-black triangle, blazing. The father and mother in union emit the syllable Hūṃ, the supreme son Vajrakīlaya, with one face and four arms, a short sword.
Chinese
哦，金刚橛， 以橛降伏，恶趣摧毁。 脐下乃至下半身， 青黑色，可怖畏之相。 橛柄弯曲，侧面隆起之中， 从bhruṁ（藏文：བྷྲཱུྃ，梵文天城体：भ्रूम，梵文罗马拟音：bhrūṁ，汉语字面意思：种子字）中，于宫殿中央， 观想金刚童子父母。 其之方位角落，八忿怒尊。 父母头戴头像等， 侧面为五部佛， 下方为大力父母。 以及明妃化身等， 四面为四门神女， 于橛上生起十二橛护。 心之自性即是橛， 法之自性即是橛， 虚空之体性即是橛， 若明观则为生起次第， 若无二则为合修， 若顿悟则为证得， 若于体验中则为降伏。 觉性智慧即是橛， 于一身上圆满三身。 嗡 班杂 枳里枳拉亚 班杂 雅叉 卓达 贝达里 惹达 匝拉 曼达拉 玛拉亚 吽 啪。 之后，生起广大之相： 吽！ 迪帕扎卡，橛之天神， 青黑色，裸身，具发髻。 上半身为大忿怒尊， 脐下乃至为橛之橛柄。 于燃烧之火焰鬘中央， 顶上圆满五部佛。 心中燃烧金刚童子， 安住于智慧火聚之中。 乃为猛烈之橛， 若降伏，则天神亦被摧毁， 何况于损害者？ 如是令光明显现。 吽！ 为成办有寂之橛， 为取受权能与成就， 祈请智慧忿怒尊降临！ 大忿怒尊降临之后， 请显示征兆与标识， 嗡 班杂 萨玛雅 匝 萨玛雅 斯瓦。 吽！ 我乃一切诸佛之， 自在主尊，本然如是， 于身语意中加持， 赐予五智之灌顶。 嗡 阿 吽 梭哈。 五蕴五毒清净处， 五部智慧现前证， 五部饮血尊为首严。 复次三界有寂三， 以火水风焚烧摧毁净， 一切皆为金刚橛之神， 收摄于此，门守护马头明融入， 彼即平等合修降甘露， 从心间之智慧勇识中， 禅定心
English
O Vajra Kilaya, By striking with the kila, the lower realms are destroyed. From the navel downwards, the lower part of the body, Is bluish-black, an unbearable, terrifying form. In the center of the curved kila handle, with bulging sides, From bhrūṁ (Tibetan: བྷྲཱུྃ, Devanagari: भ्रूम, Romanized Sanskrit: bhrūṁ, Literal meaning: seed syllable), in the center of the palace, Visualize Vajrakumara and his consort. In its cardinal and intermediate directions, the eight wrathful ones. With the father and mother, adorned with head ornaments, On the sides, the five Buddhas of the families, Below, the powerful father and mother. And the emanations of the consorts, etc., On the four sides, the four gate goddesses, On the kila, generate the twelve kila protectors. The mind's essence is the kila, The dharma's essence is the kila, The nature of space is the kila. If meditated upon clearly, it is the generation stage, If non-dual, it is union, If realized suddenly, it is attainment, If brought under experience, it is subjugation. Awareness and wisdom are the kila, In the state of one body, the three kayas are perfected. Oṃ Vajra Kīlī Kālāya Vajra Yakṣa Kroḍha Betālī Rakta Jvāla Maṇḍala Māraya Hūṁ Phaṭ. Then, the generation of the great form: Hūṁ! The deity of the Dīpa Cakra Kila, Bluish-black, naked, with matted hair. The upper part of the body is the great wrathful one, From the navel downwards, the kila's handle. In the center of a blazing garland of flames, On the head, the five Buddha families are perfected. In the heart, Vajrakumara blazes, Residing in the expanse of the fire of wisdom. It is the fierce kila, If struck, even the gods are destroyed, What need to mention the harm-doers? Thus, let the clear light arise. Hūṁ! For accomplishing the kila of existence, For obtaining power and siddhis, I beseech the wisdom wrathful ones to come! After the great wrathful ones have come, Show signs and symbols, Oṃ Vajra Samaya Jaḥ Samaya Svaṁ. Hūṁ! I am the lord of all the Buddhas, The venerable one, from the very beginning, Bless my body, speech, and mind, Grant the empowerment of the five wisdoms. Oṃ Āḥ Hūṁ Svāhā. Having purified the five aggregates and the five poisons, The five wisdoms of the families are manifested, The five blood-drinking families adorn the head. Again, the three realms and the three existences, Are burned, scattered, and purified by fire, water, and wind. All are deities of the Vajra Kila, Gathered here, the gatekeepers and Hayagriva dissolve, That very union pours down as nectar, From the wisdom being in the heart, The samadhi mind
Chinese
融入帕吽之中。由此生起金刚七法的，铁的命脉以线而生。于轮回涅槃之命获得自在。然后是供养：吽。无上殊胜之供养圣物此，五种智慧之光芒遍照耀。以众多欲妙善庄严，如您所愿随意享用后，祈请赐予我等所有成就。扎 吽 棒 霍。 舍利 嘿汝嘎 伊当。 布贝。 度贝。 德邦。 根德。 班匝 阿弥利达 惹达 巴林达 布匝 霍。 普拉底扎 卡嘿。 格利达 纳卡嘿。 班匝 亚叉 卓达 卡卡卡嘿 卡嘿。 赞颂是：吽。天之天尊大威德，三世善逝一切之，事业一切圆满之威力，向嘿汝嘎顶礼赞。如是赞颂后。念诵之所缘是：吽。觉性智慧金刚橛自身，于离能取所取之状态中念诵。无量大悲金刚橛自身，于慈与悲之状态中念诵。增上菩提心金刚橛自身，于虚空界完全清净中念诵。有相物质之金刚橛自身，于四业任运成就之状态中念诵。如是于心间之智慧萨埵，充满色彩之心间，于日轮之上，天铁九尖金刚杵之中央，于日轮之上，吽字蓝色的，周围根本咒鬘深蓝色围绕，从中发出蓝色红色之光芒，其形状如金刚橛，大者如屋梁，小者如芥子，照射到之处皆被摧毁，如是思维。 嗡 班匝 几利 几拉亚 萨瓦 毕革念 棒 吽 啪特。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）如是外之念诵。光芒照射入内，观想焚烧疾病魔障，如是内之念诵。又光芒照射入脉轮之中，烦恼之障碍如阳光净化雾气般思维，如是秘密之念诵。之后若常时修持，则最初需念诵三百万等。之后四心合一：嗡 班匝 几利 几拉亚 扎 吽 棒 霍。 卡当嘎耶。 匝耶 毕匝耶。 阿匝德 阿巴拉匝德 玛拉塞纳 普拉玛达纳耶。 萨瓦 毕革念 棒 吽 啪特。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）如是念诵四十万遍。念诵短剑十万遍。如是念诵后成就之量是，经续中说：自心为基础之金刚橛，种子周遍如麻油。
English
Absorbed into Pa Hum. From that, the iron life force of the seven Vajra Dharmas is born with lines. Transform the life of Samsara and Nirvana into self-control. Then the offering is: Hum. This supreme and excellent offering is sacred, the rays of the five wisdoms shine in various ways. Adorned with many desirable qualities, after enjoying it as you please according to your vows, please grant me all the accomplishments. Dza Hum Bam Ho. Shri Heruka Idam. Puspe. Dhūppe. Dīpam. Gandhe. Pañca Amrita Rakta Balimta Puja Ho. Pratīccha Khāhi. Grīta Na Khāhi. Vajra Yaksha Krodha Kha Kha Khāhi Khāhi. The praise is: Hum. The supreme god of gods, the great and powerful god, of all the Sugatas of the three times, the power to complete all activities, I prostrate and praise Heruka. After praising like this. The focus of recitation is: Hum. The awareness and wisdom Kilaya itself, recite from the state of being free from grasping and being grasped. The Kilaya itself of immeasurable compassion, recite from the state of love and compassion. The Kilaya itself of the superior Bodhicitta, recite in the completely pure space. The Kilaya itself of symbolic substance, recite in the state of spontaneous accomplishment of the four actions. Thus, in the heart of the wisdom being in the heart, on the sun disc, in the center of the nine-pointed Vajra Kilaya made of meteoric iron, on the sun disc, the blue Hum syllable, surrounded by the dark blue root mantra garland, from which blue-red rays of light emanate, its shape is like a Kilaya, the large one is like a roof beam, and the small one is like a mustard seed, and wherever it hits, they are destroyed, think like this. Om Vajra Kīli Kīlaya Sarva Bhighnān Bam Hum Phet. (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) This is the external recitation. The rays of light shine inward, visualizing the burning of diseases and evil spirits, this is the internal recitation. Again, the rays of light shine into the channels, and the obscurations of afflictions are thought of as sunlight purifying fog, this is the secret recitation. After that, if you practice regularly, you must first go through three million times, etc. Then the four hearts are combined into one: Om Vajra Kīli Kīlaya Dza Hum Bam Ho. Katamkaya. Jaye Vijaye. Acite Aparajite Mara Sena Pramardanaye. Sarva Bhighnān Bam Hum Phet. (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) Recite four hundred thousand times like this. Recite the dagger one hundred thousand times. The measure of accomplishment after reciting like this is, as stated in the Tantra: The Kilaya of one's own mind is the basis, the seed pervades everything like sesame oil.
Chinese
相似。 如果证悟，佛陀甚为奇妙。 通往之路的金刚橛是： 方便智慧三身五智。 应修习如流水般的瑜伽。 最终果位的金刚橛是： 具足五身九智， 不谬误的证悟显现。 如果证悟了基、道、果， 法身离戏将得以显现。 如是说。 如是修持之补特伽罗的次第， 根本续部中说： 如虚空般的补特伽罗， 将觉性智慧之金刚橛， 于无所执的自性中安立。 一旦彻底证悟便已稳固， 获得果位法身无生。 若未稳固未证悟，则于轮回中漂泊。 如山王般的补特伽罗， 将无量大悲之金刚橛， 以慈爱与悲悯安立于众生。 若证悟自他二无则已稳固， 获得果位报身圆满。 若未稳固则误入鲁扎恶魔。 如鸟雀般的补特伽罗， 将殊胜菩提心之金刚橛， 于明妃的虚空界清净安立。 安乐无实稳固之量， 获得果位三身无别。 若未稳固则于轮回的岸边碎裂。 如旃檀木般的补特伽罗， 将表相物质之金刚橛， 乃息增怀诛之金刚橛。 尤其是诛法的金刚橛， 乃一切重要关要汇集之处， 应安立于黑白交界处。 如是区分，应与自身根器相符而修持。 座间进行供养赞颂与忏悔后， 以三个吽字将本尊的明观收摄于光明中。 以三个啪字起立为后行本尊。 如是空行母措嘉， 将莲师三尊意之精华， 续释金刚橛黑法十万部之， 根本口诀简要汇集， 为成就悉地而不欺惑， 作为日常行持之仪轨。 莲师事业金刚汇集。 愿以此善根获得普贤果位！ 此乃具足律仪精进之伊喜，阿措，索南丹增三者劝请，光明珍宝心莲师事业金刚所造，善哉！ 善哉！ 善哉！ 措嘉耳传金刚橛本尊生起简要汇集，持明道之瑜伽。莲师事业金刚。
English
Similar. If realized, the Buddha is most wondrous. The kila of the path to traverse is: Skillful means, wisdom, the three kayas, and the five wisdoms. Practice the yoga of a continuous stream. The ultimate kila of the fruition is: Possessing the five kayas and nine wisdoms, The unmistaken realization manifests. If the ground, path, and fruition are realized, The dharmakaya, free from elaboration, will manifest. Thus it is said. The order of individuals who practice in this way is also: From the root tantra: An individual like the sky, That kila of awareness and wisdom, Establishes it in a state free from grasping. If thoroughly realized, it is firmly established, Obtaining the fruition, the unborn dharmakaya. If not established and not realized, one wanders in samsara. An individual like a mountain king, That kila of immeasurable compassion, Establishes it with love and compassion for beings. If self and other are realized as non-dual, it is firmly established, Obtaining the fruition, the enjoyment sambhogakaya. If not established, one strays into Rudra demons. An individual like a bird, That kila of superior bodhicitta, Establishes it purely in the space of the mother. The measure of bliss and non-substantiality being established, Obtaining the fruition, the indivisible three kayas. If not established, one is shattered on the shores of samsara. An individual like sandalwood, That kila of symbolic substance, Is the kila of pacifying, increasing, magnetizing, and wrathful activities. Especially the kila of wrathful activity, Is the gathering place of all important essentials, It should be established at the boundary of black and white. Having distinguished in this way, one should practice in accordance with one's own capacity. In between sessions, after making offerings, praises, and confessions, With three HŪṂs, gather the deity's clear appearance into clear light. With three PHAṬs, arise as the subsequent deity. Thus, Khandro Tsogyal, Having condensed the essence of the intentions of the three teachers, Of the root instructions of the hundred thousand black kīlas of tantras and commentaries, In order not to be deceived in accomplishing siddhis, As the very arrangement of the daily practice, Padma Lé-drél Tsal has compiled it. May all beings attain the state of Samantabhadra through this virtue! This was composed by Pema Lé-drél Tsal, the Light of Clear Jewel Essence, at the urging of Yige, Atsul, and Sonam Tenzin, who possess the diligence of vows. May it be virtuous! May it be virtuous! May it be virtuous! Tsogyal's Oral Transmission Kila, a concise compilation of deity generation, the yoga of the vidyadhara path. Padma Lé-drél Tsal.