English
Appointed to the task of guarding the ten directions. The peg of the dispatched messenger is, placed in the four directions. The peg of subjugation is, the peg used to strike the vital point of the oath-bound ones. The peg of the piercing action is, used for the killing peg, and is also called the liberating Vajra. The peg of not letting go and holding is, used for the approaching peg. The peg of guarding the place is easy to understand. The peg of arranging offerings is, also used for the deity peg and all of those, and it is also shown that those are gathered into one meaning. In general, each of those also has many sounds that can be applied, and the activities shown in that way, are merely separated by symbolizing each aspect of meaning. Then again, there is the recitation of the approaching and accomplishing deity, because it has three clarities and is recited, it is to show that the offering and so on is that itself, therefore it is said like this: Through the secret mantra, completely arise, self-clarity and so on are, the nature of offering and praise, the unsurpassed armor of emptiness. Thus it is said, reciting the secret mantra of Kilaya, and from the emission and collection of light rays, abiding in the clarity that the body is inseparable from the mudra and without self-nature, is the offering that pleases the mind and, the praise also transforms by that, and the accomplishments of body, speech, and mind will also be obtained. Abiding in such a meaning is, the most supreme of all the injunctions and, combinations of armor. Then there is the recitation of the liberating action, in order to urge the Sugatas of the ten directions and three times to remember hatred, thereby subjugating the one to be subdued, therefore it is said like this: Possessing three clarities, the deity of the Vajra Kilaya of existence, with the remembrance of hatred, may the three realms be filled with wrathful ones. Thus it is said, like before, through possessing three clarities, reciting with the secret mantra Maraya, the glorious Vajrakumara with three faces and six arms, below the knot at the waist is a sharp three-sided iron peg, appearing as red as if taken from a coal pile, touching the hearts of the Buddhas of the three realms and ten directions and three times, thereby urging the continuum of vows, merely remembering it becomes like the previous body, dissolving into the heart of the one to be slain, thereby liberating the imprints of body, speech, and mind, consciousness
Chinese
夺取后，以“लिदगལ་པྲ་བེ་ཤ་ཡ་ཕཊ྄”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）打开心脏。以“ཨ་བེ་ཤ་ཡ་ཨ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）融入，将如空草垛般的色蕴，毫无遗留地牵引并融入，这是最殊胜的掌控。此后，称为特殊的念诵。如果所要成办者具有福德，不希望其死亡，为了进行使其与神分离等事业，应如此说：首先，使其与神分离。其次，使其降临于形体。第三，使其遭受诅咒。第四，使其陷入疯狂。第五，使其化为微尘。第六，使其倒下。这样，在使其与神分离等情况下，秘密的咒语橛是逆转压制，是所有之首。共同的咒语是成就事业，因此是愤怒。特殊的咒语是驱使事业，因此是所有之末。如此施加的六个咒语组被称为口诀，对于成就自己的事业毫无疑问。事业的力量是如实进行本尊瑜伽，处于与神分离的禅定中，念诵并切断其百万恶咒。期间，派遣使者的橛，以六次时机催促三位使者，念诵其咒语，处于勾招的禅定中，将所要成办者的意识勾招并放入林伽中。此外，哈萨亚拉和阿贝夏亚和夏克林和扎瓦拉巴亚也只是作为其辅助而念诵。将誓言者的命根与各自的共同咒语相连，施加白芥子黑芥子的混合物，以及血液、毒药、铜粉、铁粉、石粉的混合物，以及橛的混合物。对于赎命的物品进行加持并委托事业。如果事业没有成功，则击中要害并使其投入事业，这应从口诀的使用中得知。如是行事，经部中也如此说：愤怒尊前具誓者，勾招后施予食子。投入事业并施加混合物，若不成就所需事，则以愤怒尊之傲慢，修持并在彼时击中要害。再次忆念则所需之事，将会成就对此毫无疑问。如是说。在正午或午夜之时，进行各种击倒的事业。
English
Having seized, open the heart with "लिदगལ་པྲ་བེ་ཤ་ཡ་ཕཊ྄" (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning). Having merged with "ཨ་བེ་ཤ་ཡ་ཨ" (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning), draw and merge the form aggregate, which is like an empty straw heap, without any residue, this is the most supreme control. Then, this is called the special recitation. If the one to be accomplished has merit and does not wish to die, in order to perform the actions of separating from the deity, etc., one should say this: First, separate from the deity. Second, bring down to the form. Third, inflict with curses. Fourth, drive into madness. Fifth, destroy into dust. Sixth, make him fall down. Thus, in the case of separating from the deity, etc., the secret mantra kila is the reversal suppression, it is the head of all. The common mantra is to accomplish the action, therefore it is anger. The special mantra is to urge the action, therefore it is the end of all. Thus, the six mantra sets to be applied are called instructions, there is no doubt in accomplishing one's own action. The power of the activity is to perform the deity yoga as it is, and by abiding in the meditation of separating from the deity, recite and cut off one hundred thousand of its evil mantras. In the meantime, send the messenger phurba, urge the three messengers with six times, recite its mantra, and by abiding in the meditation of summoning, summon and put the consciousness of the one to be accomplished into the lingam. Furthermore, Hasa Yara and Abeshaya and Shikring and Jwalapaya should also be recited as just its assistants. Attach the life core of the oath-bound one to their respective common mantras, and apply the mixture of white mustard and black mustard, as well as the mixture of blood, poison, copper powder, iron powder, stone powder, and the phurba mixture. Bless the ransom items and entrust the action. If the action is not successful, then hit the key point and make it enter the action, this should be known from the use of the instructions. Thus, the tantra also says: Before the wrathful one, the oath-bound one, having summoned, give the bali. Put into action and apply the mixtures, if the necessary is not accomplished, then with the pride of the wrathful one, practice and at that time hit the key point. By remembering again, the necessary things will be accomplished, there is no doubt about this. Thus it was said. At noon or midnight, perform various actions of striking down.
Chinese
又，续部中说，五甘露或五种食物，具有名称和标志的是：召唤后用金刚橛钉住，磨成粉末供养会众。如是说，依靠会供的食物，由使者召唤后钉橛等，应从会供事业的章节中了解。从使者召唤到会供事业之间，从开始修行起，所有中午和午夜都要进行。然后，用神和额头的物质涂抹，施加恶咒的祈愿，观察橛的六个权位。同样，降伏于形体，投入诅咒，投入疯狂，也应由此了解。如是，通过念诵和修持，得知已达到事业的钉橛的温度，然后进行钉橛的事业，也就是这样说的：念诵一百万遍或一千万遍，或一亿遍后，进行灌顶，完成禅定念诵后，压制并钉橛。如是说，完成数量的念诵，称为念诵修持的温度，即是到达钉橛的时刻。此外，时间和禅定清晰，看到使者召唤的征兆后，必定开始钉橛的事业，这样记载着。因此，开始修行后，经过一年或一个月或七天的时间，或者修持对象显现得如同真实一般清晰，或者出现使者召唤，阴茎跳动等征兆，就应知晓已达到钉橛的温度。然后，指示所缘的钉橛的时间是：初八、十五和二十二，空亡日总是吉祥。这样记载着。此外，还有十七、二十一，初五、初九和上弦月，中午和午夜时分，具有苦行者应遵循这些事业。这样记载着。夏季首月的初八，秋季末月的初八。夏季中月，秋季首月，秋季末月，冬季首月，以及那些月份的十五。春季末月的二十二。冬季中月的初一、初二、初九。冬季末月的十七和初九。所有空亡日是共同的，春季末月的空亡日则相反。那些日子的中午和午夜进行钉橛。然后，钉橛有两种方式：为了使口不能反驳而钉橛，以及钉在阴茎上。口不能反驳
English
Also, in the Tantra, it says that the five amritas or five foods, which have names and signs, are: Having summoned them, nail them down with the vajra phurba. Grind them into powder and offer them to the assembly. It is said that relying on the food of the tsok, the messenger summons and nails the phurba, etc., should be understood from the section on tsok activities. From the summoning by the messenger to the tsok activities, from the beginning of practice, all midday and midnight should be done. Then, smear with the substance of the deity and forehead, and apply the aspiration of the curse, and observe the six positions of the phurba's power. Similarly, bringing down upon the form, inserting into the curse, and inserting into madness should also be understood by this. Thus, through recitation and practice, knowing that the temperature of the action of nailing has been reached, then the action of nailing should be done, and it is said like this: Recite a hundred thousand times or a million times, or a billion times, and after empowerment, having completed the samadhi recitation, suppress and nail. It is said that completing the recitation of the number is called the temperature of recitation practice, which is the time to nail. Furthermore, when the time and samadhi are clear, and seeing the signs of the messenger summoning, it is certain that the activity of nailing should be started, it is said. Therefore, after starting the practice, after a year or a month or seven days, or when the object of practice appears as clear as reality, or when the messenger summons and the lingam throbs, etc., it should be known that the temperature of nailing has been reached. Then, the time for the nailing of the object is indicated as: The eighth, fifteenth, and twenty-second days, the empty sky days are always auspicious. It is said. Furthermore, the seventeenth, twenty-first, fifth, ninth, and waxing moon, noon and midnight, those who possess asceticism should follow these activities. It is said. The eighth of the first month of summer and the last month of autumn. The middle month of summer, the first month of autumn, the last month of autumn, the first month of winter, and the fifteenth of those months. The twenty-second of the last month of spring. The first, second, and ninth of the middle month of winter. The seventeenth and ninth of the last month of winter. All the empty sky days are common, but the empty sky day of the last month of spring is reversed. The nailing should be done at noon and midnight of those days. Then, there are two ways to nail the phurba: to nail so that the mouth cannot be refuted, and to nail on the lingam. The mouth cannot be refuted
Chinese
为了进行橛的安插，也这样说：化身之身乃身之最，与具光荣之主等同。此护处者，乃东方之门，应安插于智慧天。大力忿怒尊，大光荣普贤马头明王，将邪引魔众，于东北隅摧毁之。如是说。二橛中，一橛观为薄伽梵金刚童子之自性，于此业未成办之间，莫越誓言，作为护处，安插于东方之门。一橛观为忿怒马头明王之自性，于此业未成办之间，汝击中魔之要害，入于业中，安插于坛城之东北隅。此乃不可违逆者。然后，安插于林伽，有二：世俗谛和胜义谛。于胜义谛之意趣中，也这样说：然后境识无二，以不动摇之须弥山，于虚空之杵穴安乐住，于深不可测之法界中，以智慧身之遍布广大，无余之橛乃方便智慧。如是说。与三种瑜伽结合，即方便与智慧，法界与智慧，境识无二，实则乃法性空性之觉性。以智慧空性安插之。于世俗谛中安插之意趣乃这样说：自性具忿怒之我慢，具足三明，以隐秘之咒和禁咒，以及隐藏之六字结构，口诀根本之誓言，安插则彼即被摧毁。如是说。于用于事业之时，令誓言者入于要害。大誓言之时已到。施展威力之势。猛厉念诵羯磨橛。以达塔摧毁之！以哈萨分开之！以夏吉让束缚之！以阿贝夏亚融入形象中！以匝拉巴亚摧毁之！诅咒之咒，即以嗡 啪 摧毁之！切断阿赖耶识之根，取出心之法界！乃佛之谛实。以谛实之大加持观想之！化身大事业之结构如前。大手印大事业之结构如前。夏纳姆