Chinese
赐予普巴下部事业的口耳传承盟主国王。 赐予普巴下部事业的口耳传承盟主国王。 普巴下部事业的口耳传承赐予盟主国王之文。 顶礼薄伽梵，一切事业之主尊，金刚童子的口诀，直至邬金的堪布莲花生大师，依次在耳中传承。 未记录成文字。 之后，莲花生大师为了利益未来的瑜伽士们，为了在末法时代守护珍贵的佛法，从心中涌现口诀，记录成文字，交付于赞普赤松德赞。 其中，首先，所有秘密口诀的次第，被归纳为三个要点来阐述： 瑜伽口诀具信者， 依于修持而亲近， 修成之后用于事业， 成就无疑当坚信。 如是说。 所有被记录的秘密口诀次第， 都被归纳为修持、成就和用于事业这三点。 如果具备这些口诀，无论修何种事业都能成就，对此不要有怀疑。 如果心存怀疑，即使修持也不会成就，所以应该放弃。 因此，安住于不颠倒的正见， 一切行为都将转为二资粮，为了阐述这一点，如此说道： 心性即是金刚橛， 一切智慧之顶端。 由此内外皆清净， 一切行为成二资。 如是说。 心的实相，即是心性，也是一切法的真如。 其自性不变不坏，即是金刚。 以如实证悟此金刚的智慧，即是般若，因为了知一切法不离空性，所以称为“安立”。 如此证悟，则内外一切器情世间，都显现为世俗如幻的普巴物质手印。 胜义谛中，证悟一切法空性无我，即是以智慧之顶端安立于一切分别念之上。 专注一境，证悟一切法为空性，此乃空性之
English
Granting the Oral Transmission of the Lower Action of Phurba to the Lord King. Granting the Oral Transmission of the Lower Action of Phurba to the Lord King. Herein is the granting of the Oral Transmission of the Lower Action of Phurba to the Lord King. Homage to the Bhagavan, the Lord of all actions, this instruction of Vajrakumara was successively transmitted by ear up to the Abbot Padmasambhava of Oddiyana. It was not written down. Then, the master Padmasambhava, in order to benefit future yogis and to protect the precious Buddha's teachings at the end of time, revealed the instructions from his heart and wrote them down, entrusting them to the Emperor Trisong Detsen. Firstly, all the stages of secret instructions are shown to be condensed into three points: The yogi with faith in the instructions, Approaches through practice, Having accomplished, applies it to action, Achievement is certain, have no doubt. Thus it is said. All the stages of secret instructions that have been written down are said to be condensed into practice, accomplishment, and application to action. If one possesses these instructions, whatever action one undertakes will be accomplished, so there is no doubt about this. If one is doubtful, even if one practices, it will not be accomplished, so it is appropriate to abandon it. Therefore, by abiding in the correct view without perversion, all actions will be transformed into the two accumulations. To explain this, it is said: Mind itself is the Vajra Kilaya, Establishes all wisdom peaks. Through this, container and contents are purified, All actions become two accumulations. Thus it appears. The true nature of mind is mind itself, which is also the suchness of all dharmas. Its unchanging and indestructible nature is the vajra. The wisdom that realizes this vajra as it truly is, is prajna, and because it knows that all dharmas are not other than emptiness, it is known as "establishing." When one realizes in this way, all outer and inner containers and contents appear as the material mudra of Phurba, which is merely conventional illusion. In the ultimate truth, realizing that all dharmas are empty and without self is to establish the peak of wisdom on all discriminations. Focusing on one point and realizing that all dharmas are emptiness is the emptiness of
Chinese
智慧，在一切智慧之中最为殊胜，因此是顶端之最。为何称空性之智慧为橛呢？因为目标的分别念事物，被智慧之顶端所钉住。如是说。像这样处于见的状态中，心专注一境，无论做什么行为，都能圆满二资粮。如是教导。之后，为了最初成就事业，请求绘制坛城形象，是这样说的：中央是埃的坛城宫殿，新月是伟大的力量，激荡着鲜血的海洋，法身无戏论，环绕着圆形的边际，具备四种智慧，以四个缺口装饰，十六空性环绕埃的边缘，具备三身，有三排头骨，以不变的坚固，被金刚的围墙环绕，具备燃烧的走廊和四个门，外层铁围山被劫末之火环绕。如是说，应当依此进行观察并了解。又说：具备四方形和四个门，有八辐轮和边际，走廊、门环和马道，以头骨、蛇等装饰庄严，一的十一、二十一，想要成就何者，将埃字在心中于前方书写。如是说，应当依此进行观察。之后，建造焚烧事业的坛城，是这样说的：在有权势者、火和无实义处，焚烧事业的坛城，与一肘的尺寸相符，具有三层三角形开口，具备食肉者之面和弓箭。如是说，在有权势者的方位放置事业的坛城，三角形每边长一肘，深度为一边的一半。内部涂上焚尸的骨灰与大量血混合的涂料。在那里写上人的心髓，（藏文：ནྲྀ，梵文天城体：नृ，梵文罗马拟音：nṛ，汉语字面意思：人）。开口的三个角上画着食肉者的面孔朝内张开，此外还画着狐狸、狼等面孔朝内张开。诛杀事业的坛城是：在西南角，与印度和脚掌相似，但另外画着三张拉满的弓箭，角上画着食肉者的面孔。在三层台阶上，每层都做成四指宽，放置十一根橛，六十二根尖桩，各种武器按顺序排列。在那里制作脚印等。
English
Wisdom, being the most supreme among all wisdoms, is therefore the ultimate peak. Why is the wisdom of emptiness called a stake (phur pa)? Because all objects of conceptualization are pinned down by the peak of wisdom. Thus it is said. Like this, remaining in the state of view, with the mind focused on one point, no matter what actions are performed, the two accumulations will be perfected. Thus it is taught. Then, in order to initially accomplish the activity, requesting the construction of the mandala image, it is said like this: In the center is the palace of the E mandala, the crescent moon is great power, agitating the ocean of blood, the Dharmakaya is without elaboration, encircling a round boundary, possessing four wisdoms, adorned with four gaps, sixteen emptinesses surround the edge of E, possessing the three bodies, with three rows of skulls, with unchanging stability, surrounded by a vajra fence, possessing a burning corridor and four doors, the outer iron mountain is surrounded by the fire of the end of the kalpa. Thus it is said, one should examine and understand it accordingly. Again, it is said: Possessing a square shape and four doors, with an eight-spoked wheel and boundary, corridors, door rings, and horse ramps, adorned with ornaments such as skulls and snakes, one, eleven, twenty-one, desiring to accomplish whichever self, write the letter E in the mind in front. Thus it is said, one should examine it accordingly. Then, constructing the mandala for the activity of burning, it is said like this: In the place of the powerful one, fire, and non-essence, the mandala for the activity of burning, conforming to the size of one cubit, having a three-layered triangular opening, possessing the face of a flesh-eater and bows and arrows. Thus it is said, in the direction of the powerful one, place the mandala for the activity, the triangle being one cubit on each side, the depth being half of one side. Inside, smear it with a mixture of cremation ashes and a large amount of blood. There, write the essence of a person, (Tibetan: ནྲྀ, Sanskrit Devanagari: नृ, Sanskrit Romanization: nṛ, Chinese literal meaning: person). On the three corners of the opening, draw the faces of flesh-eaters opening inward, and also draw the faces of foxes, wolves, etc., opening inward. The mandala for the activity of killing is: In the southwest corner, similar to India and a footprint, but additionally draw three fully drawn bows and arrows, and on the corners draw the faces of flesh-eaters. On the three-tiered steps, each layer made four fingers wide, place eleven stakes, sixty-two pegs, and arrange the various weapons in order. There, make footprints, etc.
Chinese
将名字和姓氏放在莲花中。写下六字真言，然后放入其中。焚烧祭品的坛子应设在东南角，因为在那个时候会很清楚，所以这里没有写。然后，放置金刚橛也这样说：二十一埃的中心是，从智慧之母的自性中，有二十一个忿怒金刚橛，作为方便之手印的本质，应各自放置在自己面前。被诅咒者的名字和姓氏，融入到父母双运的虚空中。如是说。二十一埃是母亲的自性，即智慧。二十一个殊胜之子是父亲们的本质，即方便的自性。应依靠名字和姓氏，将方便和智慧无二的虚空中，所要成就的识蕴要点把握住。所有这些都应在薄伽梵金刚童子等父母面前，以各自化身的方式放置。加持的仪式，从圆满中可以清楚地知道。放置坟墓事业之神的金刚橛也这样说：用十一个金刚橛，环绕三角形和三叉形。如是说。应将十一个金刚橛，作为薄伽梵金刚童子和十忿怒尊的本质，用各自的事业咒语加持后，放置在诛杀事业的坛城中。此外，放置助伴金刚橛也这样说：黄金、柳木、山楂树和，翅膀、铜和角，应放置在四事业门中。如是说。这些是四事业门的自性，因此应根据颜色的种类分开，放置在四门中。加持的咒语在其他地方很清楚，所以这里没有写。守护处所和，把握要点将在下面出现。这些金刚橛也显示了汇集为七种意义，即不可或缺的七金刚橛。也就是说：驱逐结界的金刚橛和，布置供品的金刚橛和，派遣使者的金刚橛和，摄伏的金刚橛和，钉刺事业的金刚橛和，不放手的执持金刚橛和，守护处所的金刚橛。如是说。如果确定这些，驱逐结界的金刚橛是，十万金刚橛
English
Place the name and lineage in the lotus. Write down the six-syllable mantra and then put it inside. The fire offering altar should be set up in the southeast corner, because it will be clear at that time, so it is not written here. Then, placing the kīla also says this: The center of twenty-one E is, from the nature of the Wisdom Mother, there are twenty-one wrathful kīlas, as the essence of the mudrā of skillful means, they should each be placed in front of themselves. The name and lineage of the one being cursed, dissolve into the emptiness of the union of the two parents. Thus it is said. Twenty-one E is the nature of the mother, which is wisdom. Twenty-one supreme sons are the essence of the fathers, which is the nature of skillful means. Relying on the name and lineage, in the emptiness where skillful means and wisdom are non-dual, the essential points of the consciousness to be accomplished should be grasped. All of these should be placed in front of the Blessed One Vajrakumāra and other parents, in the manner of their respective emanations. The ritual of blessing, can be clearly understood from the perfection. Placing the kīla of the deity of the burial ground activity also says this: With eleven vajra kīlas, encircle the triangle and the trident. Thus it is said. The eleven kīlas should be blessed as the essence of the Blessed One Vajrakumāra and the ten wrathful ones, with their respective activity mantras, and then placed in the maṇḍala of the killing activity. Furthermore, placing the companion kīla also says this: Gold, willow, hawthorn, and, wings, copper, and horns, should be placed in the four activity gates. Thus it is said. These are the nature of the four activity gates, therefore they should be separated according to the types of colors, and placed in the four gates. The mantra of blessing is clear elsewhere, so it is not written here. Protecting the place and, grasping the essential points will appear below. These kīlas also show that they are gathered into seven meanings, that is, the seven indispensable kīlas. That is to say: The kīla of expelling the boundary and, the kīla of arranging the substances and, the kīla of dispatching the messenger and, the kīla of subjugating and, the kīla of piercing the activity and, the kīla of holding without letting go and, the kīla of protecting the place. Thus it is said. If these are identified, the kīla of expelling the boundary is, the ten million kīlas
Chinese
被任命为十方守护的差事。被派遣的使者的橛是，安放在四方。摄伏的橛是，用于击中具誓者的要害的橛。钉刺事业的橛是，用于诛杀橛，也被称为度脱的金刚。不放任执持的橛是，用于近修的橛。守护处所的橛很容易理解。布置供物的橛是，也用于天神橛以及所有那些，也显示了那些汇集为一个意思。一般来说，那些每一个也都有很多声音可以应用，像那样显示的事业和，仅仅是象征每一个意义方面而分开的。然后又是近修成就本尊的念诵，因为具有三种明晰而念诵，是为了显示供养等等就是那本身，因此这样说到：通过秘密的咒语完全生起，自身明晰等等是，供养和赞颂的自性，无上的空性盔甲。这样说到，念诵秘密咒语的吉拉雅，并且从光芒的放出和收集中，安住在身体与手印无二无别和无自性中明晰，就是令心欢喜的供养和，赞颂也由此转变，并且也将获得身语意的成就。安住在那样的事义上是，在所有教令和，盔甲的结合中也是最殊胜的。然后是度脱事业的念诵，为了劝请十方三世的善逝忆念嗔恨，从而摄伏所调伏者，因此这样说到：具有三种明晰的，有情金刚橛本尊，以嗔恨忆念的，愿三界充满忿怒尊。这样说到，像先前一样通过具有三种明晰的方式，念诵具有秘密咒语玛拉雅的，三面六臂的吉祥金刚童子，从腰部以下的结以下是锋利的三面铁橛，像从煤堆中取出一样，鲜红地出现，触及三界和十方三世诸佛的心，从而劝请誓言的相续，仅仅忆念就变成像之前的身体一样，融入所诛者的心中，从而度脱身语意的习气，意识