Chinese
心和，有为物质的橛。它们每一个都有自己的体性，安插之处，刺入的程度，安插的必要。第一，自明智慧橛的体性是证悟诸法无二。安插之处是法界。刺入的征象是，觉性融入法界。安插的必要是，能取所取的错乱得以平息，获得自利圆满。普遍大悲橛的体性是，对未能如此证悟者生起无法忍受的悲心。安插之处是有情界。刺入的程度是，所化众生安住于正道。必要是获得利他圆满。殊胜菩提心橛的体性是，与父之秘密金刚，世俗菩提心相应。安插之处是母之秘密莲花。刺入的程度是，体验乐空无别。安插的必要是，贪欲转为菩提道。有为物质的橛，有材料、形状、尺寸、意义征象。材料是，以四种事业区分，寂静事业用银或白色的木头等。形状是，寂静事业做成圆形等。尺寸是，四指、八指、十二指、十八指。意义征象是，四指等是四大清净。经续中说：四指是四大之量，八指是八识之量，十二指是十二处之量，十八指是十八界之量。至于所说的量，菩提心是殊胜的量。安插之处是怨敌和魔障。刺入的程度是，身命分离，断绝损害的行径等。安插的必要是，平息正道上的障碍等。生起次第的等持分五：以法性的自声赞颂并明晰安插，以三种仪轨生起殊胜之子，灌顶加持并生起威严，以三种智慧确定，以五圆满坛城修持。以法性的自声赞颂并明晰安插是，自性金刚法
English
The mind and the created material phurba. Each of these has its own nature, the place to be planted, the degree of penetration, and the necessity of planting. First, the nature of the phurba of self-awareness wisdom is the realization that all dharmas are non-dual. The place to be planted is the realm of dharma. The sign of penetration is that awareness merges into the realm of dharma. The necessity of planting is that the delusion of grasping and being grasped is pacified, and one obtains the perfection of one's own benefit. The nature of the pervasive compassion phurba is the unbearable compassion for those who have not realized this. The place to be planted is the realm of sentient beings. The degree of penetration is that the disciples will be established on the right path. The necessity is to obtain the perfection of benefiting others. The nature of the supreme bodhicitta phurba is the secret vajra of the father, together with the conventional bodhicitta. The place to be planted is the secret lotus of the mother. The degree of penetration is to experience bliss and emptiness as inseparable. The necessity of planting is that desire is transformed into the path of enlightenment. The created material phurba has material, shape, size, and meaning signs. The material is, according to the division of the four actions, peaceful actions use silver or white wood, etc. The shape is, peaceful actions are made round, etc. The size is four fingers, eight fingers, twelve fingers, eighteen fingers. The meaning sign is that four fingers, etc., are the purification of the four elements. As the tantra says: Four fingers are the measure of the four elements, eight fingers are the measure of the eight consciousnesses, twelve fingers are the measure of the twelve sources, eighteen fingers are the measure of the eighteen realms. As for what is said to be the measure, bodhicitta is the supreme measure. The place to be planted is enemies and obstacles. The degree of penetration is the separation of body and life, the cessation of harmful actions, etc. The necessity of planting is to pacify obstacles on the right path, etc. The samadhi of the generation stage has five aspects: praising and clarifying with the self-sound of dharmata, generating the supreme son with three rituals, bestowing empowerment and blessing and generating splendor, establishing with three wisdoms, and practicing with the five-fold mandala. Praising and clarifying with the self-sound of dharmata is, the nature of vajra dharma
Chinese
不是的。我认为唯一能做到的就是彻底摧毁，拥有强大的力量，以及和平的事业。手的行为的加持是：念诵“我之玛苏里亚曼荼罗”，在右手上，从“玛”字开始，在太阳的坛城中观想五个勇士种子字：中指上是吽（ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），拇指上是嗡（ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），食指上是梭哈（སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭哈），无名指上是阿（ཨཱཾཿ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：阿），小指上是哈（ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈）。念诵“阿旃陀罗曼荼罗”，在左手上，从“阿”字开始，在月亮的坛城中观想五个勇母种子字：中指上是穆（མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆），拇指上是拉（ལཱཾ，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：拉），食指上是玛（མཱཾ，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：玛），无名指上是比亚（པྱཱཾ，梵文天城体：प्यां，梵文罗马拟音：pyāṃ，汉语字面意思：比亚），小指上是达（ཏཱཾ་，梵文天城体：तां，梵文罗马拟音：tāṃ，汉语字面意思：达）。观想这些都化为光，成为五部佛的父母双尊。然后，合掌念诵“苏拉斯瓦姆”。以“金刚安jali”交叉手指。以“金刚班达 班”结手印。以“萨玛雅 斯瓦姆”进行父母双尊的结合。然后，拿起金刚橛，念诵“嗡 班扎 几里 几拉雅 班扎 阿贝夏雅 阿 阿”，将父母双尊结合产生的菩提心融入金刚橛中。五部佛的父母双尊也化为光，融入金刚橛中。这样观想金刚橛具有光泽和光彩。然后，为了圆满地加持身语意，念诵“嗡 布达 几里 几拉雅 嘎雅 班扎 难。 匝拉 匝拉 帕匝拉 苏达 苏达 萨瓦 萨帕纳耶 梭哈。”通过念诵，所有佛的身的加持都汇集在金刚橛中，观想身体巨大，肢体粗壮，充满了三千世界。念诵“嗡 贝玛 几里 几拉雅 瓦嘎 班扎 难。 嗡 萨瓦 杜斯丹 比修达雅 吽 帕特。”通过念诵，所有佛的语的加持都汇集在一起，观想所有的声音都变成了金刚橛的声音。念诵“嗡 班扎 几里 几拉雅 泽达 班扎 难。 钦达 钦达 吽 帕特。”通过念诵，所有佛的意的加持都汇集在一起，观想所有的念头都变成了金刚橛的意。然后，念诵“诶”，观想前方有一个“诶”字。它融化，变成一个深蓝色的三角形底座。念诵“嗡 班扎 几里 几拉雅 尼 智 玛拉雅 吽 帕特”，观想在这个底座上，敌人的心髓“尼”和障碍的心髓“智”交叉放置。念诵“嗡 班扎 几里 几拉雅 萨玛雅 迪斯塔 兰”，祈请他们安住在上面的底座上。然后是猛烈的物质行为。
English
No. I think the only thing to do is to completely destroy, to have great power, and to do peaceful deeds. The blessing of the hand gestures is: Reciting "I, the Surya Mandala," on the right hand, starting with the letter "Ma," in the mandala of the sun, visualize five heroic seed syllables: on the middle finger is Hūṃ (ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), on the thumb is Oṃ (ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡), on the index finger is Svā (སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭哈), on the ring finger is Āṃ (ཨཱཾཿ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：阿), and on the little finger is Hā (ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈). Reciting "A Candra Mandala," on the left hand, starting with the letter "A," in the mandala of the moon, visualize five heroic female seed syllables: on the middle finger is Mūṃ (མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆), on the thumb is Lāṃ (ལཱཾ，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：拉), on the index finger is Māṃ (མཱཾ，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：玛), on the ring finger is Pyāṃ (པྱཱཾ，梵文天城体：प्यां，梵文罗马拟音：pyāṃ，汉语字面意思：比亚), and on the little finger is Tāṃ (ཏཱཾ་，梵文天城体：तां，梵文罗马拟音：tāṃ，汉语字面意思：达). Visualize these all dissolving into light, becoming the five families of male and female deities. Then, join the palms and recite "Sura Svam." Cross the fingers with "Vajra Añjali." Bind the mudra with "Vajra Bhandha Bam." Perform the union of the male and female deities with "Samaya Svam." Then, take the phurba in hand and recite "Oṃ Vajra Kīlī Kīlāya Vajra Abeśāya A A," infuse the bodhicitta produced by the union of the male and female deities into the phurba. The male and female deities of the five families also dissolve into light and are infused into the phurba. Thus, visualize the phurba as having luster and radiance. Then, to completely bless the body, speech, and mind, recite "Oṃ Buddha Kīlī Kīlāya Kāya Vajra Nan. Jvala Jvala Prajvala Suta Suta Sarva Sapanaye Svāhā." By reciting this, the blessings of the body of all the Buddhas gather in the phurba, and visualize the body as huge, with coarse limbs, filling more than three thousand worlds. Recite "Oṃ Padma Kīlī Kīlāya Vāka Vajra Nan. Oṃ Sarva Duṣṭān Viśodhaya Hūṃ Phaṭ." By reciting this, the blessings of the speech of all the Buddhas gather, and visualize all sounds as becoming the sound of Kīlaya. Recite "Oṃ Vajra Kīlī Kīlāya Citta Vajra Nan. Chinda Chinda Hūṃ Phaṭ." By reciting this, the blessings of the mind of all the Buddhas gather, and visualize all thoughts as becoming the mind of Kīlaya. Then, recite "E," and visualize a single "E" in front. It melts and becomes a dark blue triangular base. Recite "Oṃ Vajra Kīlī Kīlāya Nṛ Tri Māraya Hūṃ Phaṭ," and visualize on top of this base, the heart essence of the enemy, "Nṛ," and the heart essence of the obstacle, "Tri," placed crosswise. Recite "Oṃ Vajra Kīlī Kīlāya Samaya Tiṣṭha Lhan," and invite them to reside on the base above. Then comes the fierce material action.
Chinese
加持的方法是：念诵“嗡 班匝 哥里 哥拉亚 贝达里 曼达拉 Raksha Raksha 吽 帕特”，并撒芥子。观想自身化为小忿怒尊，毛孔中充满忿怒。这是令身欢喜的供养。念诵“嗡 班匝 哥里 哥拉亚 玛固达拉 扎达拉 扎达拉 吽 帕特”，并用古古尔香的烟熏。观想忆起往昔的嗔恨，双眼通红。这是令意欢喜的供养。念诵“嗡 班匝 哥里 哥拉亚 玛哈 Rakta 匝拉 吽 帕特”，并供血。观想以慈悲之门，充满光彩。这是令语欢喜的供养。以三种智慧确定，有三种：以圣子宫殿的智慧，以本尊的智慧，以手印的智慧。橛的三面是虚空三面。上方的月牙是风的坛城。绳结旁的圆形是血的漩涡。下方的绳结是骨骼的山王。弯曲的侧面是宫殿。上方的绳结是屋顶。以本尊的智慧是：于此迎请本尊，如上所示。以手印的智慧是：如此修持，以金刚童子的手下方所持之物加持为圣子，即是手印。此外，于四时插入苏尔孔时，将加持为圣子的橛插入，能使敌人的身体如微尘般消散，故为手印。修持五坛城的方法是：自性空性，非由因缘所生，故为法身无生之坛城。相空，由空性之显现，一切功德自然成就，故为报身圆满之坛城。为调伏刚强难化的众生，化现为怖畏忿怒尊之身，故为化身无碍之坛城。以此调伏的事业，毫不拖延地成办，故为事业迅速之坛城。又将此橛插入损害者的黑白心间，使其不动摇，故为足下调伏敌人的坛城。如果所调伏的庸常器情世界之上，调伏者三坛城以无二之体性圆满具足的自性存在吗？以分别念前所未有的一切
English
The method of blessing is: Reciting "Om Vajra Kili Kilaya Beta Li Mandala Raksha Raksha Hum Phet," and scattering mustard seeds. Visualize transforming into a small wrathful deity, with pores filled with wrath. This is the offering that pleases the body. Reciting "Om Vajra Kili Kilaya Maghutala Pratala Pratala Hum Phet," and fumigating with Gugul incense. Visualize recalling past hatred, with eyes turning red. This is the offering that pleases the mind. Reciting "Om Vajra Kili Kilaya Maha Rakta Jwala Hum Phet," and offering blood. Visualize being filled with radiance through the gate of compassion. This is the offering that pleases the speech. Determining with three wisdoms, there are three: wisdom of the supreme son's palace, wisdom of the deity, and wisdom of the hand implements. The three faces of the dagger are the three faces of space. The crescent above is the mandala of wind. The circle beside the knot is the vortex of blood. The lower knot is the king of mountains of bones. The curved side is the palace. The upper knot is the roof. The wisdom of the deity is: Inviting the deity here, as shown above. The wisdom of the hand implements is: Practicing in this way, blessing the object held in the lower hand of Vajrakumara as the supreme son, which is the hand implement. Furthermore, when inserting into Surphuk at the four times, inserting the dagger blessed as the supreme son causes the enemy's body to dissipate like dust, hence it is a hand implement. The method of practicing the five mandalas is: Self-nature emptiness, not arising from causes and conditions, hence it is the Dharmakaya, the mandala of no birth. Form is empty, from the appearance of emptiness, all qualities are spontaneously accomplished, hence it is the Sambhogakaya, the mandala of perfect enjoyment. For taming the stubborn and difficult-to-tame beings, transforming into the body of a terrifying wrathful deity, hence it is the Nirmanakaya, the mandala of unobstructed manifestation. The activity of subduing with this is accomplished without delay, hence it is the mandala of swift activity. Also, inserting this dagger into the black and white heart of the harmer, making it unshakeable, hence it is the mandala of the feet subduing the enemy. If, upon the ordinary vessel and content world to be purified, do the three mandalas of the purifier exist in a nature that is completely fulfilled with a non-dual essence? Everything previously non-existent by conceptual thought.