English
Just as it arises from the words and mantras of whom. In between, play pleasant sounds and recite auspicious verses. Other empowerments are applied as appropriate. Then, the yogis should partake of the food of accomplishment. That is, grant empowerment and blessings here. Thus it is said. In order to bring the practice to completion, there are six concluding parts: To please the ḍākinīs, offer the torma; to eliminate the extreme of permanence, gather the maṇḍala; to make up for deficiencies, confess; to dispel obstacles, perform the dance; to accomplish the desired purpose, make aspirations; to make it auspicious, recite auspicious verses. First, to please the ḍākinīs, offer the torma: Mix medicine and blood, offer to the seven places above, place the torma at the bottom of the maṇḍala, and burn the remaining food. Then, give to the seven places below and entrust the activity. Take the torma outside, protect the samaya deities, and perform the torma expulsion. To eliminate the extreme of permanence, gather the maṇḍala: Return inside and recite the words "Oṃ, you accomplish all the benefits of sentient beings," etc., and by "Oṃ Vajra Muḥ (藏文：ༀ་བཛྲ་མུཿ，梵文天城体：，梵文罗马拟音：oṃ vajra muḥ，汉语字面意思：嗡，金刚，穆)". Request the wisdom maṇḍala that has been invited to depart to its natural abode. Gather the samaya maṇḍala with eleven Hūṃs: Hūṃ, first, the palace dissolves into light and merges into the four gatekeepers; second, all the deities also merge into the ten wrathful gatekeepers; third, the wrathful mothers merge into the wrathful ones; fourth, the father deities merge into the main consort; fifth, the consort also merges into the father deity; sixth, the father deity merges into the wisdom hero; seventh, the wisdom hero merges into the Hūṃ; eighth, the hook of the Hūṃ; ninth, merges into A Ha; tenth, Ha merges into the crescent moon; eleventh, the crescent moon merges into the bindu. The bindu also becomes smaller and smaller, and meditate on emptiness. Then, by merely reciting the mantra, meditate on oneself as the youthful Vajra of Action. If one generates and invites the additional deity, and gathers and requests to depart, etc., is it an appearance consistent with the result, the Sugata himself? Or is it an appearance consistent with the disciple's path? If it is like the former, because there are self, other, coming, going, words, experiences, etc., not only is there the fault of being mistaken for a Buddha, but if it is like the latter, generating
Chinese
当出现验相，便摄取成就的精华，通过镇伏、焚烧、抛掷这三种方式来补全事业，并通过三种滋养方式来结束事业。首先，通过上部事业中圆满的修持而出现验相，以此来总结上部事业的修法，休息几日后，便开启下部事业。首先分为三部分：修持、作法和事业结合。首先，为了压制下部事业的开端，补充智慧本尊和护法的修持。在此，从二十一到九千之间，要完整地完成一遍修持、作法和事业结合。特别地，第一个晚上要进行智慧本尊的修持，第二个晚上进行护法的修持，从第三个晚上开始进行作法。作法的方法有三种：语义、总义和词义。首先，六种事业要以六六三十六种方式来修持。也就是，第一个晚上与本尊分离，第二个晚上降临于形体，第三个晚上施加诅咒，第四个晚上使其疯狂，第五个晚上用杵击打，第六个晚上使其吞噬。如《意续》中所说：将本尊从身体分离并召唤，将意识融入身体施加诅咒，击打使其疯狂化为灰烬，使尸体被吞噬共有六种。每一种又分为六六种。也就是说，每一种又分为劝请、悬挂、供品、咒语、手印、禅定和诅咒，共有六六种。当修持这些时，作法的仪轨要像上部事业一样进行，六时的悬挂和供品要作为修持的意义。首先，与本尊分离的劝请是：大誓言的时刻已经到来！您的誓言时刻已经到来！发挥力量的时刻已经到来！悬挂是：障碍成就的魔障，那些恶毒且怀有憎恨之心者，让他们分离，与朋友分离！供品是：用古古、大油脂、狗粪来熏烧。咒语是：嗡 班匝 枳里 枳拉亚 达扎 贝嘎 哈哈 萨亚 啦 哈哈 萨亚 啦 赫利 当达 吽 啪特。（藏文：ༀ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་དགྲ་བགེགས་ཧ་ས་ཡ་ར་ཧ་ས་ཡ་ར་ཧྲཱིཿདཎྜ་ཧཱུྃ་ཕཊ྄，梵文天城体：，梵文罗马拟音：oṃ vajra kīli kīlaya dgra bgegs ha sa ya ra ha sa ya ra hrīḥ daṇḍa hūṃ phaṭ，汉语字面意思：嗡 班匝 枳里 枳拉亚 达扎 贝嘎 哈哈 萨亚 啦 哈哈 萨亚 啦 赫利 当达 吽 啪特。）手印是：手中拿着古古，熏烧林伽。禅定是：从自身三脉中散发出无数的忿怒尊，将敌人的主神与敌人分离，观想如同一个被割掉舌头的人一样。世尊
English
When signs appear, one extracts the essence of accomplishment, completes the activity through the three methods of subjugation, burning, and casting, and concludes the activity through the three methods of nourishment. Firstly, the appearance of signs through the complete recitation in the upper activity summarizes the accomplishment of the upper activity, and after a few days of rest, the lower activity is initiated. The first has three parts: recitation, accomplishment, and the combination of activity. Firstly, to suppress the beginning of the lower activity, one replenishes the recitation of the wisdom deity and the oath-bound ones. Here, from twenty-one to nine thousand, one must complete one cycle of recitation, accomplishment, and the combination of activity. In particular, on the first night, one should perform the recitation of the wisdom deity, on the second night, the recitation of the oath-bound ones, and from the third night onwards, one should perform the accomplishment. There are three methods for accomplishment: meaning of the words, condensed meaning, and meaning of the terms. Firstly, the six activities are practiced in thirty-six ways, six times six. That is, on the first night, separate from the deity, on the second night, descend into the form, on the third night, inflict curses, on the fourth night, drive them mad, on the fifth night, strike with a pestle, and on the sixth night, cause them to devour. As it says in the Gonggyü: Separate the deity from the body and summon them from their place, merge consciousness into the body and inflict curses, strike to drive them mad and reduce them to ashes, cause the corpse to be devoured, these are the six. Each of these is further divided into six times six. That is, each is further divided into exhortation, hanging, substances, mantra, mudra, samadhi, and curse, six times six. When practicing these, the arrangement of the accomplishment should be done as in the upper activity, and the hanging and substances of the six times should be done for the purpose of recitation. Firstly, the exhortation to separate from the deity is: The time of the great oath has come! The time of your oath has come! The time to unleash power has come! The hanging is: Obstacles hindering accomplishment, those who are malicious and possess hatred, let them be separated, separated from their friends! The substances are: Fumigate with gugul, great fat, and dog dung. The mantra is: oṃ vajra kīli kīlaya dgra bgegs ha sa ya ra ha sa ya ra hrīḥ daṇḍa hūṃ phaṭ. (Tibetan: ༀ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་དགྲ་བགེགས་ཧ་ས་ཡ་ར་ཧ་ས་ཡ་ར་ཧྲཱིཿདཎྜ་ཧཱུྃ་ཕཊ྄，Sanskrit Devanagari: ，Sanskrit Romanization: oṃ vajra kīli kīlaya dgra bgegs ha sa ya ra ha sa ya ra hrīḥ daṇḍa hūṃ phaṭ, Literal Chinese meaning: Om Vajra Kili Kilaya Dgra Bgegs Ha Sa Ya Ra Ha Sa Ya Ra Hrih Danda Hum Phat.) The mudra is: Holding gugul in the hand, fumigate the lingam. The samadhi is: From the three channels of oneself, countless wrathful ones emanate, separating the enemy's chief deity from the enemy, and visualizing it as if it were a person whose tongue has been cut off. Blessed One
Chinese
金刚橛的本尊众，也要发出诅咒，说把这个仇敌邪魔从领头的神那里夺过来。第二，降伏于形体的劝请：大化身之时已到，发挥威力之时已到。解释是：对于制造证悟障碍的魔障等，用两句话解释。降伏吧，彻底折磨吧。这是这样说的。供品是降下芥子油的雨。咒语是：嗡 班杂 几利 几拉亚 仇敌邪魔 阿贝夏亚 阿贝夏亚 吽 啪。手印是结金刚结手印，从上往下降的方式做。禅定是，从自身三脉中，散发出无数的小忿怒尊，把仇敌邪魔连同身体、住所、床铺一起勾招来，观想融入林伽中。也要发出诅咒，说把这个仇敌邪魔降伏于形体。第三，施加诅咒的劝请：大法相之时已到，发挥威力之时已到。这是这样说的。解释是证悟。抓住，击打，彻底束缚。这是这样说的。供品是用五色彩线捆绑。咒语是：嗡 班杂 几利 几拉亚 仇敌邪魔 希格让 阿纳亚 吽 啪。手印是像捆绑林伽一样做。禅定是，从三脉中散发出无数的小忿怒尊，观想仇敌的肢体、关节都被捆绑。也要发出诅咒，说把仇敌邪魔、鬼神施加诅咒。第四，使其疯狂的劝请：猪面之时已到，发挥威力之时已到。解释是：对于制造证悟障碍的魔障，迅速勾招来，使其说话。这是这样说的。供品是毒食子和忿怒橛。咒语是：仇敌邪魔 匝拉巴亚 匝拉巴亚 吽 啪。手印是像倾倒毒食子一样做，并且像滚动忿怒橛一样做。禅定是观想仇敌疯狂且胡说八道。也要发出诅咒，说让仇敌邪魔、鬼神发疯。第五，捶打的劝请：大地主之时已到，发挥威力之时已到。解释是：对于制造证悟障碍的魔障，击打，使其与同伴分离。这是这样说的。供品是金刚锤。咒语是：嗡 班杂 几利 几拉亚 仇敌邪魔 达塔亚 达塔亚 吽 啪。
English
The assembly of deities of Vajrakilaya should also utter curses, saying, 'Snatch this enemy and obstacle from the leading deity.' Second, the exhortation to subdue into form: The time of the great emanation has come! The time to unleash power has come! The explanation is: Explain in two sentences for obstacles that hinder realization, etc. Subdue and torment completely! That's how it is said. The substance is to rain down mustard seed oil. The mantra is: Om Vajra Kili Kilaya enemy obstacle Aveshaya Aveshaya Hum Phat. The mudra is to make the Vajra knot mudra, and to do it in the manner of descending from above. The samadhi is to visualize countless small wrathful ones emanating from the three channels of oneself, summoning the enemy and obstacle together with their body, dwelling, and bed, and dissolving them into the lingam. Also, utter the curse, saying, 'Subdue this enemy and obstacle into form.' Third, the exhortation to inflict harm: The time of the great image has come! The time to unleash power has come! That's how it is said. The explanation is realization. Seize, strike, bind completely! That's how it is said. The substance is to bind with five-colored threads. The mantra is: Om Vajra Kili Kilaya enemy obstacle Shighram Anaya Hum Phat. The mudra is to do it like binding the lingam. The samadhi is to visualize countless small wrathful ones emanating from the three channels, binding the limbs and joints of the enemy tightly. Also, utter the curse, saying, 'Inflict harm on the enemy, obstacle, and spirit.' Fourth, the exhortation to drive mad: The time of the dog-faced one has come! The time to unleash power has come! The explanation is: For obstacles that hinder realization, quickly summon and make them speak! That's how it is said. The substance is poison torma and wrathful stake. The mantra is: enemy obstacle Jwala Paya Jwala Paya Hum Phat. The mudra is to do it like pouring poison torma and like rolling the wrathful stake. The samadhi is to visualize the enemy going mad and raving. Also, utter the curse, saying, 'Make the enemy, obstacle, and spirit go mad.' Fifth, the exhortation to pound: The time of the great earth lord has come! The time to unleash power has come! The explanation is: For obstacles that hinder realization, strike and separate them from their companions! That's how it is said. The substance is a vajra hammer. The mantra is: Om Vajra Kili Kilaya enemy obstacle Tataya Tataya Hum Phat.
Chinese
地。手印要做成用锤子敲打的样子。从三昧的缓、中、急中，散发出无数的小忿怒尊，观想将敌人的身体像微尘一样摧毁。也要诅咒说：摧毁敌人、魔障、鬼神成微尘！第六，是劝请吞噬，时机已到，伟大者！施展威力的时候到了！劝请：阻碍成就的魔障，那些邪恶且怀有憎恨心者，即使你们已落入我的掌控，也要听从我的命令！就这样。供品是建造一个装满砖头的火坛，然后如法地焚烧一个小人偶。咒语是：嗡 班扎 枳里枳雅 敌人魔障 宾达雅 宾达雅 吽 啪！手印要做成将人偶的尸体和朵玛供奉给诸神的样子。从三昧的缓、中、急中，出现无数的小忿怒尊，观想将敌人魔障的骨头、血肉都吞噬干净，不留痕迹。也要诅咒说：吞噬敌人、魔障、鬼神！实际上，吞噬是在所有事情的最后阶段进行的。简而言之，有三点，第一点是劝请词分为两种：你的誓言等等是普遍劝请，伟大的誓言等等是特殊劝请。同样，第二点，吞噬的劝请也分为两种：阻碍成就等等是普遍劝请，使其与朋友分离等等是特殊劝请。第三点，隐藏的咒语是哈萨亚拉等等。词义是，对于难以调伏的恶劣众生，以不可违背的伟大誓言，将敌人魔障与守护神分离的时机已到。也是从自己的位置召唤，由忿怒尊的伟大化身们，将所有需要解脱的意识融入形象的时机已到。这也是国王的画像，像刽子手一样，无法逃脱，用彩线将其引入并束缚的时机已到。这也是像夏纳穆卡一样，被毒药麻痹，无法控制地被强迫发疯的时机已到。这也是为了像摧毁大地上的微尘一样将其摧毁，用杵敲打的时机已到。这也是猛烈显现