Tibetan
དཔལ་རྡོ་རྗེ་ཕུར་པའི་གཞུང་ཕྱོགས་གཅིག་གི་བཀོལ་བྱང་ལུགས་གཅིག དཔལ་རྡོ་རྗེ་ཕུར་པའི་གཞུང་ཕྱོགས་གཅིག་གི་བཀོལ་བྱང་ལུགས་གཅིག
Chinese
吉祥金刚橛的一部典籍的使用说明一种。 吉祥金刚橛的一部典籍的使用说明一种。 吉祥金刚橛的一部典籍的使用说明一种。修持金刚橛的瑜伽士们的行为有三种，即：近修，修持，以及应用于事业。其中，在近修之时，首先接受灌顶和誓言，然后对时间、数量或征相立下誓言。如果对时间立誓，则结合自己的能力，立誓说在多少年月里进行近修，并且丝毫不能违背所承诺的。在那段时间里，每天的供养、念诵和禅定这三者，一开始也要确定一个能力范围，并且不低于这个范围。如果对数量立誓，则念诵至少一百万遍，或者一千万遍。如果想要获得伟大的成就，则念诵到五千万遍。如果对征相立誓，则在出现禅定的征相或外在的征兆之前，不放弃近修。这是最好的人的行为。在那些时候，也要伴随着供养和禅定。这样近修圆满后，就要开始修持。在尸陀林或者山顶等吉祥的地方，在好的时辰和缘起之下，如法绘制坛城，中央安放金刚橛，首先进行盛大的供养，然后仅仅专注于念诵和禅定，六个月不散乱地念诵。之后，在最后一个夜晚的黎明，当曙光初现之时，如果获得殊胜的成就，那么金刚橛会跳动起来，像火焰一样燃烧。那时，不要有任何怀疑，向金刚童子顶礼，献上自己的身体，右手拿起金刚橛，就会成为持明者的国王，能够见到诸佛等。如果出现烟，则会获得隐身等成就。如果变得温暖，则会获得神足通等成就。如果未能成就，也能成就微小的事业，仅仅通过息增怀诛等仪轨就能成就。想要成就
English
A single method of usage instructions for one aspect of the glorious Vajrakila tantra. A single method of usage instructions for one aspect of the glorious Vajrakila tantra. A single method of usage instructions for one aspect of the glorious Vajrakila tantra resides here. The activities of yogis who practice Kila are of three types: approach, accomplishment, and application to activities. Among these, at the time of approach, first receive empowerment and vows, and then make a commitment to time, number, or signs. If committing to time, then in accordance with one's ability, vow to perform the approach for such and such number of years and months, and do not deviate even slightly from what was promised. During that time, the three of offering, recitation, and samadhi each day should also initially be maintained at a certain level of capacity, and should not be reduced from that. If committing to number, then recite from less than a million up to ten million times. If one desires great accomplishment, then it is said that one should recite up to fifty million times. If committing to signs, then one does not give up the approach until a sign of samadhi or an external sign appears. This is the practice of the best individuals. During those times, it is also accompanied by offerings and samadhi. Having thus completed the approach, one should then engage in accomplishment. In a charnel ground or on the peak of a mountain, etc., in an auspicious place, at a good time and with good circumstances, draw the mandala properly. Place the Kila in the center, and first make a great offering. Then, engage solely in recitation and samadhi, reciting without distraction for six months. Then, at dawn on the last night, just as the first light appears, if supreme accomplishment is attained, then the Kila will jump and burn like fire. At that time, without any doubt, prostrate to Vajrakumara, offer your body, and by taking the Kila in your right hand, you will become the king of vidyadharas, and you will see the faces of the Buddhas, etc. If smoke appears, then invisibility, etc., will be attained. If it becomes warm, then swift feet, etc., will be attained. Even if accomplishment is not attained, minor activities will be accomplished, and merely by performing pacifying, increasing, magnetizing, and wrathful rites, etc., they will be accomplished. Desiring accomplishment
Chinese
那些（事业）最初未成就的，通过三次重复增补仪轨也能产生。这是修法仪轨。应用于事业方面：对于获得成就的人来说，仅凭意念和仅凭安插橛就能如愿以偿。对于成就小事业的人来说，首先要供养天神，然后念诵一百零八遍咒语，或一千零八遍，或十万遍以上，将其投射到所调伏之物的影像上，就能成就息灾和诛伏等事业。这些方法是针对能够如法行事的修行者而言的。 现在讲述能力较弱之人的行持：对于能力弱小、不能长期修行的人来说，首先要进行闭关实修，接受灌顶和誓言之后，在自己能够承受的时间内，每天按照仪轨如常修持本尊，进行观修和供养，并按照自己能够念诵的数量持咒。此时，坛城和橛可以作为额外的依凭而安立，没有过失。如果条件允许，可以在彩沙坛城上陈设身像，并在前方安放橛，那就更好了。这样完成誓言之后，如果能够调伏敌人和魔障，就在此之后应用于事业。如果不能调伏恶毒之物，就在最后一天晚上获得成就，拿起橛，然后不放在地上，用蓝色等好布包裹，藏在嘎巴拉等好的容器中，放在隐秘的地方，以后用于重大事业，不要用于琐碎之事。如果将念诵的咒语用于临时的琐碎之事，那么在重大事情上力量就会减弱。如果驱使过多的修法之神和护法，那么在重大事情上力量也会减弱。这是事物本身的性质。修法之后，也要如常修持本尊，进行守护和滋养的仪轨。 现在讲述对于没有获得成就且能力较弱的人如何应用于事业的仪轨：其中，诛伏事业的地点是：以前发生过大战，杀害过许多人的地方
English
Those (activities) that are not initially accomplished can also arise by repeating the enriching ritual three times. This is the practice ritual. Applying it to activities: For those who have attained accomplishment, things will change as desired merely by thought and merely by placing the phurba. For those who accomplish minor activities, first, offerings should be made to the deities, and then mantras should be recited one hundred and eight times, or one thousand and eight times, or more than one hundred thousand times, projecting them onto the image of the object to be subdued, and thus activities such as pacifying and wrathful deeds will be accomplished. These methods are for practitioners who can act according to the teachings. Now, the actions of those who are inferior are explained: For those who are weak and unable to practice for a long time, first, a retreat for practice should be done briefly, and after receiving empowerment and vows, for as long as one is able, one should practice the deity daily according to the regular ritual, engaging in visualization and offerings, and reciting mantras according to the number one is able to maintain. At this time, there is no fault in establishing the mandala and phurba as additional supports. If possible, it is even better to arrange the deity's images on top of a colored sand mandala and place the phurba in front. Having completed the commitment in this way, if enemies and obstacles can be subdued, then apply it to activities immediately thereafter. If poisonous things cannot be subdued, then on the last night, obtain accomplishment, take the phurba in hand, and without placing it on the ground, wrap it in fine cloth such as dark blue silk, hide it in a good container such as a kapala, and place it in a secret place, and later use it for great activities, not for trivial matters. If the recited mantras are used for temporary trivial matters, then the power will be weakened for great matters. If the deities of practice and the guardian deities of recitation are urged for many minor tasks, then their power will also be weakened for great matters. This is the nature of things themselves. After the practice, one should also maintain the deity as usual and perform the rituals of protection and nourishment. Now, the ritual for applying activities for those who have not attained accomplishment and are weak is explained: Among them, the place for wrathful activities is: a place where a great battle has taken place in the past and many people have been killed.
Chinese
或者是在坟墓的地方，或者是在以前的十字路口，或者是在一棵树下，或者是在一个林伽处，或者是在玛莫的地方等等，这些都是鬼神居住的地方。天地的形状也是三角形，像撕裂的肚子和凶猛野兽的嘴巴等等，在这些地方设置帐篷等。或者在它的附近进行事业，在那里镇压也是可以的。那么，事业的顺序是：首先在那个地方设置，摆放五种供品和布施食子，以及珍贵的酒，供养圣众，普遍布施给众生，为魔障种类回向共同食子，为所要成就的男神和命神等诸神布施食子。告诫不要做无辜的见证者，不要做所要成就之事的帮凶。对于那个地方的魔障，也要特别给予许多布施食子，考验其真实性，并宣告：你的这个地方，我必须在此时此刻借用，在此期间，不要嫉妒我，请做我事业的助手。一旦事业完成，立即归还你的地方。然后，按照事业修法的共同仪轨，向四大天王请求外围的保护，尽力做好各种内围的保护。尽力按照共同仪轨做好加持土地，以及绘制坛城等。那么，绘制坛城的时间是：虽然说在夜晚绘制，但也要结合地点和时间。在那里画线时，画一个八辐轮，一个区域，带有门。着色是：中央的母胎是黑色的，中央画一个红黑色的三角形。轮辐要与种类相符，中央画一个红黑色的三角形。轮缘是红色的，在上面也画一个红黑色的三角形。在三角形的缺口处画鲜血的海洋。外院是黄色的。门要与方向相符。外面画铁围墙和火墙。然后是安放手印：据说，因为明妃们的手印就是红黑色的三角形，所以不需要单独安放。二十一位本尊和四位门神的橛上系上达列布冈的头饰，然后在中央安放主尊的橛，八个轮辐上安放方位忿怒尊的橛，八个轮缘上安
English
Or at the place of a tomb, or at a former crossroads, or under a single tree, or at a lingam, or at the place of a Mamo, etc., these are places where spirits reside. The shape of heaven and earth is also triangular, like a torn belly and the mouth of a fierce beast, etc. In these places, set up tents, etc. Or, one should engage in activity in its vicinity, and it is also permissible to suppress it there. Then, the order of the activity is: first, set up at that place, arrange the five offerings and the offering of food, and precious wine, offer to the noble ones, give alms to beings in general, dedicate common food to the types of obstacles, and dedicate food offerings to the male deities and life deities, etc., to be accomplished. Admonish them not to be innocent witnesses, and not to be accomplices in what is to be accomplished. To the obstacles of that place, also give many special food offerings, test their truth, and proclaim: This place of yours, I must borrow at this time, and in the meantime, do not be jealous of me, please be a helper in my work. As soon as the work is completed, return your place quickly. Then, in accordance with the common practice of accomplishing activities, request the protection of the outer perimeter from the four great kings, and do whatever inner perimeter protection is appropriate. Do whatever you can in accordance with the common practice, up to blessing the ground and drawing the mandala. Then, the time for drawing the mandala is: although it is said to draw at night, it should also be combined with the location and time. When drawing lines there, draw an eight-spoked wheel, one area, with doors. The coloring is: the central womb is black, and a red and black triangle is drawn in the center. The spokes of the wheel should match the type, and a red and black triangle should be drawn in the center. The rim is red, and a red and black triangle is also drawn on it. Draw an ocean of blood in the gaps of the triangle. The outer courtyard is yellow. The door should match the direction. Outside, draw an iron fence and a fire fence. Then, the placement of the handprints: it is said that because the handprints of the consorts are red and black triangles, there is no need to place them separately. The twenty-one deities and the pegs of the four doorkeepers are adorned with Darle Bargan headdresses, and then the main peg is placed in the center, the pegs of the directional wrathful deities are placed on the eight spokes, and on the eight rims
Chinese
将它放置在容器中。在最后一次放置时，将其仰卧放置，然后打入橛子。然后，像从圆满中出现一样，用橛子一起按压并放置。当出现征兆时，将其取出并进行恢复的仪式。誓言物是五种甘露，荟供的供品，奇妙的食子，以及根据能力准备的普通物品。如果能准备誓言护法的特殊物品，那就更好了。这样，简单地展示了一般的作业箭，然后展示了进入仪式的次第。再次，结界，誓言手印，开门，加持供品，以及缓慢地布置供品，这些都是一般的仪式，因此在尽力而为和适当的情况下进行之后，进入仪式正文，生起自生本尊坛城和十方忿怒本尊坛城之后，将用五种金属制成，或用紫檀木或硬木制成的十二指或二十一指的橛子放置在树皮或班迪的中央。像从圆满中出现一样进行加持，用彩线缠绕，使其顶端稍微不接触中央埃字内的林伽。然后，迎请自性坛城，进行药物供养等。然后，献上荟供的供品。在享用荟供时，也要将荟供加持为所要成就之物，进行诛杀和解脱，分成三份。第一份献为供品，第二份献为忏悔，第三份倒入西南角的坑中。瑜伽士们猛烈地催促和召唤使者。用另一个普通的橛子刺入林伽和食物。然后，拔出橛子，将林伽的碎片放入坑中，取出食物，献为食子。然后，瑜伽士们享用荟供，之后进行断气和连接食子，先送走之前的，再缓慢地献上之后的。将送走的食子与剩余的供施结合起来，对于食子的每一位客人，都要献上红色的阿尔加，迎请，献供，忏悔，以及委托事业。对于事业，也