English
Na. Hereafter, one will be able to accomplish the deeds of sentient beings. Thus, having accomplished one's own benefit, the second empowerment of liberating others through compassion is: From the Great Yoga, holding the hidden samaya, gathering through fierce oppression, fiercely reciting the essence, subduing the oath-bound ones, killing the root of the three realms, after killing, showing offerings, taking away splendor and prophesying life. This is the supreme act of killing, said to be the complete and unreserved gathering. Knowing the non-dual Phurba, by the mantra practitioner who possesses qualities, through this, one can kill others and attain enlightenment. Through realization, kill oneself, and through compassion, know to kill others. Thus, in the iron stake-hole symbolizing the possession of three liberations, the fish is placed with its head facing oneself. Sprinkle blood. Hold the action phurba. From the root tantra: Hūṃ. The time of the great samaya has come. The time of the great emanation has come. The time of the great mudra has come. The time of the animal-faced one has come. The time of the great earth goddess has come. The time of the great self has come. The time of your samaya has come. The time to unleash power has come. We yogis and practitioners, having generated the mind for supreme enlightenment, to continue the lineage of the Buddhas of the three times, for us vidyadharas, enemies and obstacles who harm and are malicious, demons and obstructors, those who steal accomplishments and harm, by the blessings of the great wrathful one, in an instant, bring them here, and properly subdue and kill them, and after crushing body and speech into dust, cause them to experience suffering. Oṃ laṃ hūṃ laṃ stvaṃ bhaya hana. Mo haya. Bhagavan shri kri bi kri. Vajra hūṃ kāra hūṃ phaṭ. Vajra kīli kī laya. Jaḥ hūṃ vaṃ hoḥ sarva bighnan. Vajra hūṃ kāra hūṃ ā. Obstacles that obstruct accomplishments, those who are malicious and possess hatred, seize, strike, completely bind, expel, separate them from friends, quickly capture them, make them speak, throw, completely torment, after becoming under my control, listen to the commands of instruction. Hūṃ para bidan hūṃ phaṭ. Chinda chinda hūṃ phaṭ. Bindha bindha hūṃ phaṭ. Ghṛṇa ghṛṇa hūṃ phaṭ. Hana hana hūṃ phaṭ. Bhandha bhandha hūṃ phaṭ. Tathāya tathāya ha.
Chinese
嗡 帕！哈 萨 亚 Ra 哈 哈 纳 吽 帕！希 钦 阿 纳 亚 吽 帕！匝 瓦 拉 巴 亚 匝 瓦 拉 巴 亚 吽 帕！阿 贝 舍 亚 阿 贝 舍 亚 吽 帕！班 达 亚 班 达 亚 吽 帕！如是说。彼时，以不离彼真如之觉悟，救度自身后，入于后得之慈悲嗔怒嬉戏之现行。双手于五部怙主父母之交合处，所持之表相物橛，如从铁匠之炉中取出一般，彼即明观为本尊之天，是不退转之要诀。外境显现为所取境之显现，一切实执皆为七种堕罪所具之诛杀境，是无杂染之要诀。内能取之一切识，皆明观为天之手印，是不退转之要诀。于三明观具足之状态中，由生起之无量慈悲之橛，于外，诛杀能取所取之渔夫，于化身之法界中。七种堕罪，欲从恶趣中救度，以菩提心之橛，于内，诛杀三毒之自性，于报身之法界中。从所诛杀与能诛杀之分别念中解脱之觉性，以智慧之橛，于秘密中，诛杀我执之自性，于法身之法界中。橛事业之续中云：菩提心之橛，能摧毁一切分别念。橛之材料、量度、形状，身之明观、加持之后，善说能解脱分别念。如是。彼时，于生处尸陀林中诛杀，摧伏蕴之魔。于贪执分别之母空之中诛杀，摧伏烦恼之魔。以四名之蕴清净，摧伏天子之魔。于色究竟天中诛杀，摧伏死主之魔。于见解上无戏论，从常断之险道中解脱。于修持上无舍取，从掉举与沉没之险道中解脱。于行为上无实执，从伪装之险道中解脱。三境明朗，三敌诛杀，四魔摧伏，三险道除遣。命寿之余融入自身，以智慧之水洗涤罪障，识投入于胜者之刹土，此乃诛杀自在之体性。如是说。于涅槃之续中云：识于心之坛城中，菩提心之尖端抵住彼，黑白
English
Om Phat! Ha Sa Ya Ra Ha Ha Na Hum Phat! Shi Trin A Na Ya Hum Phat! Jwa La Pa Ya Jwa La Pa Ya Hum Phat! A Be Sha Ya A Be Sha Ya Hum Phat! Bin Dha Ya Bin Dha Ya Hum Phat! Thus saying. At that time, having liberated myself with the realization that does not waver from that very reality, I entered into the manifest conduct of compassion and wrath that are attained afterwards. The symbolic substance phurba held in both hands at the juncture of the five families, father and mother, like it had just been taken out of a blacksmith's furnace, that very thing is clearly visualized as the deity of the yidam, the key point of not being crude. The appearance of all phenomena and clinging to reality that appear as external objects to be grasped are the objects of subjugation endowed with the seven transgressions, the key point of not being mixed up. All internal consciousness that grasps is clearly visualized as the mudra of the deity, the key point of not being reversed. From within the state of possessing the three clear visualizations, with the phurba of immeasurable compassion that arises, externally, the fisherman of grasping and being grasped is killed in the realm of the nirmanakaya. The seven transgressions, desiring to liberate from the lower realms, with the phurba of bodhicitta, internally, the essence of the three poisons is killed in the realm of the sambhogakaya. The awareness that is liberated from the conceptualization of what is to be killed and what kills, with the phurba of wisdom, secretly, the essence of self-grasping is killed in the realm of the dharmakaya. From the tantra of the phurba's activity: The phurba of bodhicitta destroys all conceptualizations. The material, measure, shape of the phurba, and by visualizing the form and bestowing blessings, it is well explained that it liberates conceptualizations. Thus it is. At that time, by killing in the charnel ground of the sense bases, the demon of the aggregates is vanquished. By killing in the mother space of attachment and conceptualization, the demon of afflictions is vanquished. By purifying the aggregates of the four names, the demon of the son of the gods is vanquished. By killing the consciousness in Akanishta, the demon of the Lord of Death is vanquished. Without elaboration on views, one is liberated from the precipice of permanence and annihilation. Without abandoning or retaining in meditation, one is liberated from the precipice of agitation and dullness. Without clinging to reality in conduct, one is liberated from the precipice of hypocrisy. The three realms are clear, the three enemies are killed, the four demons are vanquished, and the three precipices are removed. The remainder of the life force is blended into myself. The sins and obscurations are washed away with the water of wisdom. The consciousness is propelled into the realm of the victorious ones. That is the essence of the power of liberation. Thus it is said. In the Nirvana Tantra it says: In the mandala of the heart, the consciousness, the tip of the bodhicitta is placed there, black and white.
English
Within the heart of the boundary, distinguish between virtuous and non-virtuous actions, purify the sins of conceptualization, through the discipline and purification of the four actions, having vanquished the three poisons of affliction, that consciousness, like molten gold, lift it with yaṃ (Tibetan, yam, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal Chinese meaning: yang), hurl it with phaṭ (Tibetan, phaṭ, Devanagari: फट्, Romanized Sanskrit: phaṭ, Literal Chinese meaning: pa), gather it with hūṃ (Tibetan, hūṃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: hum), and dissolve it into space, surely becoming the son of the five families. Bless with oṃ āḥ hūṃ (Tibetan, oṃ āḥ hūṃ, Devanagari: ओं आः हूँ, Romanized Sanskrit: oṃ āḥ hūṃ, Literal Chinese meaning: om ah hum), clarify as body, speech, and mind, utterly severing the three doors of the lower realms, blessing the conceptualizations into the ten pure lands of liberation. That consciousness is the Dharmakaya, meditate within the state of pure space, in essence, one's own mind passes into Nirvana. Thus it is said. Also, in the Tantra of Vajrakila's Activity: Above all establishments, establish for the sake of seizing power and miracles, for the sake of leading sentient beings tormented by afflictions, out of the place of samsara, thoroughly establish with the Vajra Kila, thereby cutting off the cause of the lower realms. With the double seal, the eightfold separation, and the light possessing radiance, purify the three lower realms there. That great light of the Kila, accomplishes the benefit of oneself and others. The fierce light of the mantra, by spreading, destroys the sins of others, by gathering, destroys one's own sins. Meditate on that light of the Kila, and all conceptualizations are liberated by it. All fierce actions, with compassion holding the hatred, purify and liberate in the place of afflictions. Having generated such realization, entrust the supreme Kila of the son to the student's hand, holding it with the mudra of the Makara's dance, possessing samadhi. From the Nirvana Sutra: In the mandalas of the sun and moon on the left and right, hūṃ (Tibetan, hūṃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: hum) and āḥ (Tibetan, āḥ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: ah) are extremely clear. The middle finger, thumb, index finger, and little finger, etc., on the left and right hands, oṃ (Tibetan, oṃ, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal Chinese meaning: om), hūṃ (Tibetan, hūṃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: hum), trāṃ (Tibetan, trāṃ, Devanagari: त्राम्, Romanized Sanskrit: trāṃ, Literal Chinese meaning: tram), hrīḥ (Tibetan, hrīḥ, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal Chinese meaning: hrih), a (Tibetan, a, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: a), etc., arrange them clearly in order. By reciting "sura ta stvaṃ," join the palms together. oṃ vajra aṃ dhe li hūṃ (Tibetan, oṃ vajra aṃ dhe li hūṃ, Devanagari: ओं वज्र अं धे लि हूँ, Romanized Sanskrit: oṃ vajra aṃ dhe li hūṃ, Literal Chinese meaning: om vajra am dhe li hum) slightly cross the fingers. oṃ vajra bandha hūṃ (Tibetan, oṃ vajra ban dha hūṃ, Devanagari: ओं वज्र बन्ध हूँ, Romanized Sanskrit: oṃ vajra bandha hūṃ, Literal Chinese meaning: om vajra bandha hum) cross and bind the fingers behind the back. samaya stvaṃ (Tibetan, sa ma ya stvaṃ, Devanagari: समय स्त्वं, Romanized Sanskrit: samaya stvaṃ, Literal Chinese meaning: samaya stvam) take the Kila and place it in the palm. Open the back of the hand, and place the Kila between the two thumbs, the index finger, and the little finger. Move the thumbs and rotate the Kila. oṃ vajra ā be śa ya a ā (Tibetan, oṃ vajra ā be śa ya a ā, Devanagari: ओं वज्र आ बे श य अ आ, Romanized Sanskrit: oṃ vajra ā be śa ya a ā, Literal Chinese meaning: om vajra a be sha ya a a) with its meaning, cause it to rotate the Kila.