English
That which is placed in the container. At the time of the final placement, it is placed supine, and then the peg is hammered in. Then, together with the peg, it is pressed down as it comes from the perfection and placed. When signs appear, it is taken out again and the rite of restoration is performed. The substances of commitment are the five nectars, the offerings of the gathering, the wondrous torma, and the general implements arranged as they are available. It is also good if the special substances of the guardians of commitment are available. Thus, having shown just a sketch of the general action arrow, the order of entering the ritual is shown. Again, the demarcation, the mudra of commitment, the opening of the door, the blessing of the offerings, and the slow arrangement of the offerings are general rituals, so after doing them as much as possible and as appropriate, enter the ritual text, and after generating the self-root mandala and the mandala of the ten directions of wrathful ones, the peg made of five metals, or made of sandalwood or hard wood, twelve fingers or twenty-one fingers long, is placed in the center of the bark or bande. The blessing is done as it comes from the perfection, tied with colored thread, and the tip is placed just slightly not touching the linga inside the central E. Then, the self-nature mandala is invited, and medicine offerings and so on are made. Then, the offerings of the gathering are offered. While enjoying the gathering, the gathering is also blessed as the object to be accomplished, and after killing and liberating, it is divided into three parts. The first part is offered as an offering, the second part is offered as confession, and the third part is poured into the pit in the southwest corner. The yogis vehemently urge and summon the messengers. Another ordinary peg is stabbed into the linga and the food. Then, the peg is pulled out, the pieces of the linga are placed in the pit, and the food is taken out and offered as torma. Then, the yogis enjoy the gathering, and afterwards, the breath is cut off and the torma is connected, the former is sent away and the latter is offered slowly. The torma that is sent away is combined with the excellent offering of leftovers, and for each of the guests of the torma, red argha is offered, and they are invited, offerings are made, confessions are made, and activities are entrusted. For the activities, also
Chinese
召唤使者，并将要成就之物融入食子中，橛子安插，供养于口，祈愿也应适宜。如此，一日一夜的每个时段做四次供养。夜晚结束时，施放一次食子。傍晚和早晨，对中央的二十一支修法橛子各加持一次，用古古尔混合物熏香，如前一样迎请安住于中央。如此进行三日或五日，在最后的夜晚的会供中，不需要进行西南角的供养和安插，取出中央的修法橛子，如前一样进行加持，念诵“金刚忿怒断嗔恨”或者“金刚童子的持明者们”，然后向下端正仪轨，念诵“大誓言之时已到”，猛烈催动本尊誓言。将东门的镇压橛子缠绕并旋转，猛烈催动使者。之后，进行恐吓、控制和降伏橛的安插，完成派遣安住的仪轨，按照仪轨安插二十一支修法橛。之后，如果立即进行镇压，则应圆满完成镇压之前的所有步骤，然后享用会供。如果要在其他地方进行镇压，则在安插橛子之后，享用会供并送走食子，同时进行镇压。如此享用会供完毕后，施放食子，如果成就，则一份埋藏为宝藏，一份进行火供，一份供养空行母。如果不成就，则分成两份，不需要埋藏为宝藏。在火供时，收集西南角的坑中的林伽碎片，投入火中焚烧。如果仍然不成就，则仅用食子供养空行母，将林伽碎片与中央的林伽一起进行镇压并放置。在此事业期间，抛掷埃嘎札哲的替身偶人和四姐妹的替身偶人也很好。如此完成事业之后，在收摄坛城时，将吉祥金刚童子的橛子等坛城中所陈设的二十一支本尊所依的橛子收拢，置于自己的心间，将本尊们收摄于自己的心间，然后收摄坛城。这本身也是获取成就。是修持和事业念诵的禅定。
English
Summon the messengers, and mix the object to be accomplished into the torma, insert the stake, offer it to the mouth, and the prayers should also be appropriate. Thus, perform four offerings at four times in one day and night. At the end of the night, cast one torma. In the evening and morning, bless each of the twenty-one central practice stakes once, fumigate with a mixture of gugul, and invite them to dwell in the center as before. Thus, after doing this for three or five days, in the final night's tsok offering, there is no need to do the offering and insertion of the southwest corner. Take out the central practice stakes and bless them as before, reciting "Vajra Wrathful cuts off hatred," or "The Vidyadharas of Vajrakumara," and then straighten the ritual downwards, reciting "The time of the great oath has come," fiercely urging the deity's commitment. Wrap and rotate the eastern gate's subjugation stake, fiercely urging the messengers. Then, perform the insertion of the threatening, controlling, and liberating stakes, complete the ritual of dispatching and abiding, and insert the twenty-one practice stakes according to the ritual. Then, if you are going to perform suppression immediately, you should complete all the steps up to suppression, and then enjoy the tsok. If you are going to perform suppression elsewhere, then after inserting the stake, enjoy the tsok and send off the torma, and perform the suppression at the same time. Thus, after finishing the tsok offering, the offering of the torma is done. If successful, one part is buried as treasure, one part is offered in a fire offering, and one part is offered to the dakinis. If unsuccessful, it is divided into two parts, and there is no need to bury it as treasure. At the time of the fire offering, collect the fragments of the lingam medicine from the southwest corner's pit and offer them into the homa fire. If it is still unsuccessful, then only offer the torma to the dakinis, and suppress and place the lingam fragments together with the central lingam. During this activity, it is also good to throw the zor thun of Ekajati and the zor thun of the four sisters. Thus, after completing the activity, when dissolving the mandala, gather the twenty-one deity supports of the mandala, such as the stake of glorious Vajrakumara, and hold them at your heart. Dissolve the deities into your heart, and then dissolve the mandala. This itself is also obtaining accomplishment. It is the samadhi of recitation for practice and activity.
Tibetan
དཔལ་རྡོ་རྗེ་ཕུར་པའི་གཞུང་ཕྱོགས་གཅིག་གི་བཀོལ་བྱང་ལུགས་གཅིག
Chinese
那么在没有安立金刚橛的时候，就像秘密念珠那样吗？或者观想心间太阳轮上的咒字来做。如果禅定清晰，就做放射和收摄。缓慢安立金刚橛后，就如圆满具足那样做。那时，放射的基础是根本的缓慢，以及自在忿怒尊的坛城。收摄之处是金刚橛物质的缓慢，即中央的成就金刚橛二十一尊。即使是二十一尊，也只是安立之处的差别而已，自性是一样的，是金刚童子的最后手印金刚橛的自性。金刚橛的仪轨，一个方面的使用说明完毕。 吉祥金刚橛的仪轨，一个方面的使用说明一种。
English
Then, when the Vajrakila is not established, is it like the secret rosary? Or, contemplate the mantra syllables on the sun disc in the heart. If the samadhi is clear, then do the radiating and gathering. After slowly establishing the Vajrakila, do it as if it is perfectly complete. At that time, the basis of radiation is the fundamental slowness, and the mandala of the powerful wrathful deity. The place of gathering is the slowness of the Vajrakila substance, that is, the twenty-one accomplishment Vajrakilas in the center. Even the twenty-one are only the difference in the place of establishment, the nature is the same, it is the nature of the Vajrakila of the last hand mudra of Vajrakumara. The instructions for one aspect of the Vajrakila are complete. The instructions for one aspect of the glorious Vajrakila, one kind of usage explanation.