English
Thus it is implored. In front of such a self, the root mandala of the main deity, the symbolic substance mandala, the ten directions' wrathful mandala, thus the three mandalas of the Phurba's own tradition, the terminology is complete and perfect. In general, after practicing and arranging the Phurba, the symbols of the three mandalas are complete. For the noble sons, it is said in the various Phurba tantras like an ocean, so there is no contradiction. The mantra to be recited is, adding the three syllables "Dza Hum Ah" is the intention of the oral instruction. However, such an explanation from the tantras has not been seen before. Its reasoning is as follows: The three mandalas are different, Hooking, killing, and destroying. Between "Kīlaya Hūṃ Phaṭ," the essence mantras to be inserted are also different. Hooking is with the four syllables "Dza Hūṃ Vaṃ Hoḥ," or it is transformed from the syllable "Dza." Killing is on the three syllables "Māraya," destroying and striking is "Akoṭa." One urges the other's light rays, like lightning, thunder, and rain. Thus, it only shows the vows for entering wrath. Thus, the practice and the great feast practice are aimed at benefiting others and the four activities, etc., so the material of the rosary is also: Crystal is the most suitable for firmness, red sandalwood is the best for empowerment, and camphor is for direct use. Nirangsu is for subjugation, horse bone is for expulsion, Brahmin bone is for summoning, elephant bone is for hail, buffalo bone is for killing. When firm, drink milk, when empowering, eat goat meat, when killing, eat dog meat, when summoning, the four are equal, when expelling, speak of elephant. Thus. The meaning of radiating and withdrawing light rays is: Those who follow yoga, radiate the light rays of the Samaya-sattva, stimulate the mind-stream of the Jnana-sattva. After remembering the intention and vows, radiate the light rays in a pure manner. Like a wild animal accompanied in the sky of Samaya, like two lamps joined together, by stimulating the light rays of Samaya, make the non-dual descend as one. Radiate the light rays of the Samaya-sattva, stimulate the intention and vows of the Sugatas, after remembering the intention and vows, radiate the light rays in a pure manner. Like pouring the later water on top of the earlier water, white, red, and blue reside in their places. Like a blacksmith tempering iron into steel, request to obtain empowerment, blessings, and abilities. Thus, Chakrasamvara
Chinese
从那结合的莲花广大处， 催发极喜菩提心之成就， 所欲五种功德如雨降， 于供养之差别等供养而祈请。 以上显示了为自利而供养诸佛并祈请守护誓言之义。那些大忿怒尊们，降伏魔障与制造障碍者，安置于菩提道上。六道轮回之众生，身心分离而漂泊者，关闭恶趣之门，安置于安乐道。忿怒尊身之光芒，上下四方无处不照耀。之后一切众生，各自清净一切烦恼。安置于解脱道后，亦能摧毁一切痛苦。此乃为利他，如是宣说为成办二利，光芒放射与收摄之观想修法。又，即使修法之时数未圆满，若已生起确定无疑之成就征相，而非因障碍所伪装，则立即取受成就，此亦为缘起之要点。修法者于修法之时，若已生起成就之征相，则以无有怀疑之证悟而取受。获得大成就后，一切事业皆可成办。如是说。征相是：念诵所生之果，修行者于虚空中行走，金刚橛跳动与摇晃，虚空中出现影像，修行橛发出“达哈”之声，出现光芒与烟雾，稳固安住于空中。罗刹女众聚集，具备修行之圆满口诀，说有宝藏等，摇动铃铛可倾覆须弥山，可使海岛园林干涸，种植后能使日月稳固。若出现这些，即是成就之征相。与之相反的是：光芒、气味与恶声，模糊不清、不稳固、变化不定，非为征相，乃是成就之障碍。以金刚橛、卡杖嘎、小铃铛，以及白芥子、金刚橛、兽皮与安息香之烟驱除。如是说。数量念诵是：念诵二十七万遍后，祈请诸佛守护誓言。对于大忿怒尊们，念诵二万五千遍。如是说。于黄昏时分
English
From the vast expanse of that union's lotus, may the accomplishments of the joyfully awakened mind be urged forth. May the five desired qualities descend like rain. May offerings be urged upon all the various kinds of offerings. The above shows the meaning of worshipping the victorious ones and urging the commitment for one's own benefit. Those great wrathful ones, having subdued the demons and obstructors, place them on the path to enlightenment. The six-realm wandering sentient beings, separated from body and mind, close the doors to the lower realms and establish the path of bliss. The rays of light from the body of the wrathful king spread in all directions, above and below. Then, all sentient beings purify all their afflictions. Having placed them on the path of liberation, they also destroy all suffering. This is for the benefit of others. As it is explained as a method for accomplishing the aim of radiating and gathering light for the benefit of both oneself and others. Moreover, even if the number of times for practice is not complete, if a definite sign of accomplishment arises that is not a deception caused by obstacles, then immediately taking the accomplishment is also an important point of interdependence. When practitioners are practicing, if a sign of accomplishment arises, then take it with unwavering realization. Having obtained great accomplishment, all activities can be accomplished. So it is said. The signs are: the result of recitation is that the practitioner goes into the sky, the phurba jumps and shakes, sounds and images appear in the sky, the practice phurba makes the sound "dā ha", light and smoke appear, and it remains stable in space. Gatherings of rakshasa women, complete with the perfect instructions for practice, speak of the existence of treasures, and shaking the bell can overturn Mount Meru, and it can dry up islands, groves, and gardens, and when planted, it can stabilize the sun and moon. If these appear, they are signs of accomplishment. And the opposite of that is: light, smells, and bad sounds, dim, unstable, and changeable, are not signs, but obstacles to accomplishment. Remove them by using vajra, khatvanga, small bell, and white mustard seeds, phurba, animal skin, and burning gugul incense. So it is said. The number of recitations is: after reciting two hundred and seventy thousand times, urge the deities to keep their commitment. For the great wrathful ones, do twenty-five thousand recitations. So it is said. At dusk
Chinese
应当做盛大的荟供。如果提到支派的荟供轮，那么接下来要讲述金刚橛的荟供轮。应当绘制本尊的身坛城。摆设各种食物和各种谷物，以及药材制成的朵玛。数量要达到一百零八个，或者与本尊的数量相等。肉类和血类也要有一百零八种。用眼观之物和各种欲妙来装饰。陈设各种水果的组合。男女瑜伽士分列左右，以身语的象征来分别供养。供养外内密的本尊等。在进行荟供轮时，向金刚上师献上具相的明妃，同样地供养各位主尊。所有眷属的瑜伽士，也要各自带着本尊的明咒来供养。供养的行为要用手势来表示。如果有人指着头顶，就对他展示脚底。如果有人抬起眉毛，就对他展示手指。如果有人要移动舌头，就对他展示莲花。如果有人展示手指，就对他施予手。如果有人展示胸膛，就对他展示乳房。如果有人展示手指，就对他展示身体。如果有人说“阿火”，就大声地说“奇玛火”。如果有人说“阿底布火”，就说“布惹底布火”。如果有人说“阿底匝”，就说“布惹底匝”。如果有人说“萨玛雅 斯德旺”，就说“萨玛火”。如果有人说“ra ho 'ham”，就不要说“ra ga ya mi”。如果发出“杰”的呼唤声，也要回应“阿火”的声音。如果有人说“苏惹底”，就大量地给予食物和饮料。如果有人说“萨玛匝”，就大量地用供品来供养诸神。如果有人说“度度惹”，就大声地说“应当舍弃”。同样地，口语的声音，也要在这些时候使用。如是说，还要无分别地食用五肉。饮用和食用血肉。在那里要守护具有誓言的人，舍弃没有誓言和破誓言的人。以伟大的行为来盛大地进行荟供轮。等等。为了弥补誓言的缺失，要进行内在的荟供轮。为了积聚福报和积累资粮，
English
A grand feast offering should be performed. If mentioning the term of a branch's feast circle, then the feast circle of Vajrakila should be explained. The mandala of the deity's body should be drawn. Various foods and various grains should be arranged, as well as tormas made of medicine. The quantity should reach one hundred and eight, or equal to the number of deities. There should also be one hundred and eight kinds of meat and blood. Adorn with objects of sight and various desirable qualities. Display the gatherings of various fruits. Male and female yogis are arranged on the left and right, offering separately with symbols of body and speech. Offerings to the outer, inner, and secret deities, etc. When performing the feast circle, offer a qualified consort to the Vajra Master, and similarly offer to the main deities. All the yogis of the retinue should also offer with their respective mantras. The act of offering should be indicated by gestures. If someone points to the crown of the head, show them the soles of the feet. If someone raises their eyebrows, show them a finger. If someone wants to move their tongue, show them a lotus. If someone shows a finger, give them a hand. If someone shows their chest, show them a breast. If someone shows their fingers, show them the body. If someone says "A ho," loudly say "Kye ma ho." If someone says "Ati pu ho," say "Prati pu ho." If someone says "Ati dza," say "Praticcha." If someone says "Samaya stvam," say "Sama ho." If someone says "Ra ho 'ham," do not say "Ra ga ya mi." If a call of "Kye" is sounded, also give the response of "A ho." If someone says "Surati," generously give food and drink. If someone says "Samaja," generously offer to the gods with offerings. If someone says "Dudu ra," loudly say "Should be abandoned." Similarly, the sounds of speech should also be used at these times. Thus it is said, and also eat the five nectars without discrimination. Drink and eat flesh and blood. There, hold those with vows, and abandon those without vows and those who have broken vows. Perform the feast circle grandly with the conduct of great ascetics. And so on. In order to make up for the deficiency of vows, perform the inner feast circle. In order to accumulate merit and accumulate resources,
Chinese
当生起觉悟智慧时，行持秘密的会供轮。通过这三种会供轮中的任何一种，都能清净业障，引导至解脱之道。以此大会供轮，供养父续母续五部血饮尊，以及十忿怒尊父续母续和使者众，通过供养，迅速获得成就。使者听从命令，听从教诲，救度三界一切烦恼。获得殊胜和共同成就。国王、婆罗门、居士等，使傲慢的福德屈服。平息灾害，增长财富。救度凶恶且怀有嗔恨心者。因此，会供轮也被智者视为应行之事。如是说。第三，事业仪轨或大修法是：首先，亲近护法神，然后，有六咒的事业仪轨之法。即使如此，对于没有特别修法目标的情况，依靠食子和顺缘物，进行护法神的简略亲近，在修法坑中放置食子，上面放置护法神夫妇的堆积食子，陈设任何能办到的顺缘物。食子具有三种智慧，在亲近时，观想如护法神安住于坛城边缘，受到主尊的光芒照射，从而毫不费力地进行猛烈的降伏事业，念诵四心合一咒三十五千遍。此时，根据过去普巴金刚堪布们所传的三种智慧诀窍：以神的方式认知，即从心咒和咒鬘中产生的光芒，像在黑暗的房间里点燃灯一样，清晰地照亮三界坛城的本尊众，修习显现而无自性。以勾招的方式认知，即从光芒的末端幻化出无数的使者，以四手印勾招、束缚、捆绑、迷醉，融入于渔夫。以法性方式认知，即从本尊众产生的光芒，与三界一切众生，特别是障碍者的罪障融为一体，在无有自他的状态中平等安住。如此修法圆满后，与最后的会供相结合，从六种事业的投掷中，通常从焚烧和抛掷两种方式中选取，完整进行面向和供养等。第三，后行，是取成就仪轨的标志。
English
When generating the wisdom of discernment, perform the secret feast circle. Through any of these three feast circles, purify obscurations and lead to the path of liberation. With this great feast circle, offer to the Father and Mother Five Families of Blood Drinkers, and the Ten Wrathful Ones, Father and Mother, and the assembly of messengers. Through offering, accomplishments arise powerfully. Messengers listen to commands, heed instructions, and liberate all afflictions of the three realms. Obtain supreme and common accomplishments. Kings, Brahmins, householders, and others, subdue the prideful merits. Pacify harm and increase wealth. Liberate those who are malicious and possess hatred. Therefore, the feast circle is also said to be an activity for the wise. Thus it is said. Third, the activity practice or great accomplishment is: First, approach the oath-bound ones closely. Then, there is a separate method for performing the activity practice of the six mantras. Even so, if there is no specific object of accomplishment, relying on torma and conducive substances, perform a brief approach to the oath-bound ones. In the accomplishment pit, place a zan ling (dough offering), and on top of it, place a piled torma of the oath-bound couple. Arrange whatever conducive substances are available. When the torma possesses the three knowledges, during the approach, visualize the oath-bound ones residing at the edge of the mandala as attendants, being afflicted by the rays of the main deity, thereby effortlessly performing fierce subjugation activities. Recite the four-heart-essence-combined mantra 35,000 times. At that time, according to the instructions on the three knowledges known to the previous Vajrakila masters: Knowing as the deity: the rays of light arising from the heart-essence mantra garland illuminate the assembly of deities of the three mandalas as clearly as lighting a lamp in a dark room, practicing the skill of appearance without inherent existence. Knowing as attraction and dissolution: emanate countless messengers from the tip of the rays of light, attract, bind, restrain, and intoxicate with the four mudras, and dissolve them into the fisherman. Knowing as the nature of reality: the rays of light arising from the assembly of deities merge all sentient beings of the three realms, and especially the sins and obscurations of the obstructing ones, into a single taste, without self or other, and abide equally. After the accomplishment is completed in this way, in conjunction with the final feast, from the throwing of the six activities, generally take from the burning and throwing methods, and completely perform the facing and offering, etc. Third, the subsequent action is the sign of the accomplishment-receiving ritual.