English
Blazing like fire. Many mother demons are shrouded like darkness. Many flesh-eaters hover like vultures. Many blood-drinkers surge like the ocean. Wherever the curse is cast, lead the army. If leading the army to the east, raise the white banner on the mountain peak. If leading the army to the south, the blue banner is as blue as the sky. If leading the army to the west, the red banner blazes like fire. If leading the army to the north, the green banner flows like water. Raise the battle flag and lead the army. Wherever the mind travels, the darkness of demons falls like rain. The flesh of the violent ones is vomited into blood. The king's rays of light flicker like stars. This is also the help of a virtuous friend. Blazing like fire, lead the army. Flowing like water, lead the army. Bhyo Bhyo (Tibetan, Devanagari: भ्यो भ्यो, Romanized Sanskrit: bhyo bhyo, Literal Chinese meaning: Hey! Hey!) Whoever it may be, throw yourself into the work. Thus encourage. The chapter on uniting the four hearts. (26) Oṃ Vajra Kīli Kīlaya Jaḥ Hūṃ Vaṃ Hoḥ (Tibetan, Devanagari:, Romanized Sanskrit: oṃ vajra kīli kīlaya jaḥ hūṃ vaṃ hoḥ, Literal Chinese meaning: Om Vajra Kili Kilaya Jah Hum Vam Hoh) Kataṃ Kate Jaye Vijaye, Acite Aparācite Marasyana Pramardanīye Sarvavighnān Vaṃ Hūṃ Phaṭ (Tibetan, Devanagari:, Romanized Sanskrit: kataṃ kate jaye vijaye, acite aparācite marasyana pramardaniye sarvavighnān vaṃ hūṃ phaṭ, Literal Chinese meaning: Katam Kate Jaye Vijaye, Acite Aparajite Marasyana Pramardaniye Sarvavighnan Vam Hum Phat.) Recite one hundred and eight times. Fourth, regarding the activities of the kīla, there are two types: common and specific. First, combining the intentions of the root tantra, the ritual of accomplishing all wrathful activities at once, as taught in the Six Mantras Surpug, has nine parts. The first is encouragement: Hūṃ (Tibetan, Devanagari:, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum!) The great time of the great oath has come. The great time of the great emanation has come. The great time of the great hand gesture has come. The great time of Shvanamukha has come. The great time of the great earth lord has come. The great time of the great essence has come. The time of your oath has come. The time to unleash power and strength has come. Second, the casting of the six activities: Hūṃ (Tibetan, Devanagari:, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum!) The obstacles that hinder accomplishment, those who are malicious and harbor hatred, expel them, separate them from their friends. Cast them down, utterly torment them. Seize them, bind them, utterly bind them. Make them stiff, let them speak. Grind their body and speech into dust. Let them become my servants, and listen to my commands. Third, the mantra is: Oṃ Vajra Kīli Kīlaya Jaḥ Hūṃ Vaṃ Hoḥ (Tibetan, Devanagari:, Romanized Sanskrit: oṃ vajra kīli kīlaya jaḥ hūṃ vaṃ hoḥ, Literal Chinese meaning: Om Vajra Kili Kilaya Jah Hum Vam Hoh) Che Ge Mo Ha Sa Ya Hri Ta Na, Āveśaya Āveśaya, Śrīkri Anaya Śikri Anaya, Jvalapaya Jvalapaya, Tathāya Tathāya, Bhandhaya Bhandhaya Sarvavighnān Vaṃ Hūṃ Phaṭ (Tibetan, Devanagari:, Romanized Sanskrit: che ge mo ha sa ya hri ta na, āveśaya āveśaya, śrīkri anaya śikri anaya, jvalapaya jvalapaya, tathāya tathāya, bhandhaya bhandhaya sarvavighnān vaṃ hūṃ phaṭ, Literal Chinese meaning: Che Ge Mo Ha Sa Ya Hri Ta Na, Aveshaya Aveshaya, Shrikri Anaya Shikri Anaya, Jvalapaya Jvalapaya, Tathaya Tathaya, Bhandhaya Bhandhaya Sarvavighnan Vam Hum Phat.) Fourth, to slay with the intention of longevity and ablution, reversing one's own continuum.
Chinese
在橛金刚的顶端，观想白色“阿”字发出的光芒，净化业和烦恼。他的命力本质也以白色“阿”字的形式获得，与橛顶的“阿”字融合。专注于自身，获得寿命的增加。观想所诛者的意识被抛掷到大吉祥父母的交合之处。吽。 以慈悲诛杀的誓言是： 不是杀死和镇压， 而是将身体充满金刚， 将意识观想为金刚。 如此说。 第五，用橛进行钉橛事业，如果没有聚集忿怒十尊的橛，则持子橛。以忿怒十尊的诛杀观想： 吽。 我们瑜伽士修行者， 发起无上菩提心， 是三时诸佛的血脉后裔， 对于我们持明者来说， 那些有害和恶毒的仇敌和障碍， 魔鬼和制造障碍者， 夺取成就和伤害者们， 以大忿怒尊的加持力， 瞬间将他们吸引到这里， 如法地进行诛杀， 将身语粉碎成灰尘， 让他们体验痛苦。 吽。 那些恶毒且怀有憎恨心的人们， 无论是天神还是夜叉魔鬼， 那些阻碍我的人们， 让他们失去力量和神通。 奴隶和
English
At the tip of the Kilaya, purify karma and afflictions by focusing on the rays of white "A". His life force essence is also taken in the form of a white "A", merging with the "A" at the tip of the Kilaya. By directing it towards oneself, one obtains an increase in life. Visualize the consciousness of the one to be slain being thrown into the union of the Great Glorious Father and Mother. Hūṃ. The vow of killing with compassion is: It is not killing and suppressing, But filling the body with vajra, And meditating on consciousness as vajra. Thus it is said. Fifth, the activity of staking with the Kilaya: if the Kilayas of the ten wrathful deities are not assembled, then hold the son Kilaya. With the killing visualization of the ten wrathful ones: Hūṃ. We yogis and practitioners, Generating the supreme bodhicitta, Are the lineage descendants of the Buddhas of the three times, For us vidyādharas, Those harmful and malicious enemies and obstacles, Demons and obstructors, Those who steal accomplishments and harm, By the blessings of the great wrathful ones, Instantly attract them here, And properly perform the killing, Smashing body and speech into dust, And let them experience suffering. Hūṃ. Those who are malicious and have hateful minds, Whether they are gods or yaksha demons, Those who obstruct me, Make them devoid of power and magic. Slaves and
Chinese
听命夜叉使者众，汝等誓言成熟时，如昔所立诸誓愿，迅速成办诸事业。嗡 班匝 几利几拉亚 扎 吽 班 伙，玛塔玛塔 班匝，匝拉匝拉 班匝，苏如苏如 班匝，木如木如 班匝，萨瓦 比嘎南 班 吽 啪。第七，降伏诛法： 吽！金刚秘密之教敕，何有罪人敢违越，大力忿怒大尊前，头颅碎为百瓣矣。谛听，诸魔与邪引，莫违越吾之教敕。嗡 班匝 几利几拉亚 扎 吽 班 伙，嘎当 嘎德 匝耶 贝匝耶，阿则德 阿巴匝则德，玛拉色 纳 札玛塔 呢耶 吽 玛玛 巴西 咕如 玛当 雅嘎拉 诶南 达迪 玛玛 嘎玛 希格让 嘎德 雅 萨瓦 维格南 班 吽 啪。第八，猛击： 吽！击打，金刚炽燃之杵，违越教敕诸罪人，金刚火焰焚烧心，身语如微尘般散。忿怒母炽燃之杵孔，以金刚锤击打后，纵是天神亦摧毁。卡塔姆 卡塔姆。如是念诵二十一遍。第九，现忿相： 吽！大自在之时期已至，汝等誓言之时期已至，既已成为我之属下，所教之敕令应谛听。吽 吽 吽，啪 啪 啪。嗡 班匝 几利几拉亚 班匝 雅叉 卓达 卡嘿 卡嘿 哈 哈 哈。第二，于方才所说之橛业处，于恶咒亲近修持之口诀单传中，应将现证之事业做到彻底。第五，回遮之事业： 吽！法身大乐之自性中，普贤之游舞任运显现，调伏无余邪魔之本尊，以大威猛摧毁三有之本尊，调伏魔王骄慢且摄为己用。 吽！三头六臂具金刚之翅膀，三头乃解脱三门之头，正中蓝色所显示者，乃法身不变及断除嗔恨之象征，右边绿色所显示者，乃于一切事业皆得自在且烦恼清净之象征，左边红色所显示者，乃以慈悲方便而生贪着及断除贪欲之故。
English
Listen, assembly of Kinya messengers! The time for your oath has arrived! As you previously vowed, swiftly accomplish the entrusted tasks! Oṃ Vajra Kīlī Kīlaya Jaḥ Hūṃ Vaṃ Hoḥ Mātha Mātha Vajra Jvāla Jvāla Vajra Suru Suru Vajra Muru Muru Vajra Sarva Vighnan Vaṃ Hūṃ Phat. Seventh, the method of casting down: Hūṃ! From the secret command of Vajra, whoever is a sinful transgressor, may the mighty, great wrathful one split their head into a hundred pieces! Listen, obstructors and misleaders! Do not transgress my command! Oṃ Vajra Kīlī Kīlaya Jaḥ Hūṃ Vaṃ Hoḥ Katam Kate Jaye Vijaye Acite Aparajite Māra Syena Pramardaniye Hūṃ Mama Paśi Kuru Matam Nyakara Inan Dhati Mama Karma Śighram Kate Ya Sarva Vighnan Vaṃ Hūṃ Phat. Eighth, the method of striking: Hūṃ! Strike with the blazing Vajra pestle! Those sinful ones who transgress the command! May the Vajra fire blaze and burn their hearts, and may their body and speech scatter like dust! In the blazing pestle hole of the wrathful mother, having struck with the Vajra hammer, even if it is a god, may they be destroyed! Khatham Khatham. Thus, recite twenty-one times. Ninth, the method of showing the face: Hūṃ! The time of the great self has arrived! The time of your oath has arrived! Having become subject to me, listen to the command that is given! Hūṃ Hūṃ Hūṃ Phat Phat Phat Oṃ Vajra Kīlī Kīlaya Vajra Yaksha Krodha Khāhi Khāhi Ha Ha Ha. Secondly, in the place of the pegging action just described, in the single transmission of the mantra for closely approaching evil mantras, the activity of manifest conduct should be thoroughly accomplished. Fifth, the activity of repelling: Hūṃ! From the very nature of the Dharmakaya, great bliss, the play of Samantabhadra appears in various ways. The deity who subdues all demons and rakshasas, the deity who destroys the three realms with great ferocity, subdues the pride of the demon king and gathers them under control. Hūṃ! With three heads and six arms, possessing Vajra wings, the three heads are the heads of the three liberations. The central blue one shows the unchanging Dharmakaya and the sign of cutting off hatred from its root. The right green one shows that one has mastery over all activities and is a sign of purifying afflictions in their place. The left red one shows attachment through compassion and skillful means, and for the sake of cutting off desire from its root.
English
Ra. Showing nine eyes is to destroy the nine grounds of samsara and because it possesses the nine vehicles. Showing twelve fangs is to cut off the twelve sources from the root, and because the fangs of the flesh-eating fierce ones are red. Showing three nostrils is because the three bodies are spontaneously accomplished, and to cut off the three poisons from the root. Showing three faces is to offer the three poisons to the mouth, and to fill the three thousand worlds with sound. Showing the hair standing upright is to lead the three realms out of the place of samsara, and to establish the spontaneous accomplishment of the three bodies on the ground. Showing the black-brown hair standing upright is to subdue the fierce ones, and a symbol of overpowering the peak of existence. The six hands are the nature of the six wisdoms. The first right hand holds a nine-pointed vajra, because the nine grounds are spontaneously accomplished, and because it possesses the nine vehicles. The middle hand holds a five-pointed vajra, and a hatchet and hammer, because it possesses the five wisdoms, and a symbol of cutting off the root of afflictions. The first left hand holds a fire, because the wisdom fire blazes, and to burn the afflictive samsara. The middle hand holds a three-pointed khatvanga, and a skull staff and iron hook, to cut off the three poisons from the root, and a symbol of performing the activities of summoning and subjugating. The last right hand twirls a phurba, to subjugate the fierce ones of the three realms. The left hand holds a paper of curses and evil words, a symbol of subduing the curse phurba and suicides. Wearing eight charnel ground ornaments on the body is a symbol of cutting off the eight consciousness aggregates from the root. Adorning the body with vajra wings is to overpower the matrikas and dakinis, and to completely subdue all. Adorning the body with five great snakes is a symbol of cutting off the fierce nagas from the root. Showing four feet is the nature of the four miraculous powers. The vajra pores filled with wrath are a symbol of fearlessly subduing. Charming, brave, terrifying, and laughing, scolding, and frightening, and compassionate, majestic, is the form of Vajrakumara. Having the four maras as a seat, it appears very brave. Having eight charnel ground ornaments, it appears very charming. The body is large, the limbs are coarse, it appears very terrifying.