English
Earth. The mudra should be made like striking with a hammer. From the three samadhis of slow, medium, and fast, emanate countless small wrathful deities, and contemplate destroying the enemy's body like dust. Also, curse, saying: Destroy enemies, obstacles, and spirits into dust! Sixth, is the urging to devour: The time has come, great one! The time has come to unleash power! Exhortation: Obstacles that hinder accomplishment, those who are evil and possess hatred, even if you have fallen into my control, listen to my commands! Thus it is. The substance is to build a homa pyre filled with bricks, and then cremate a small effigy according to the ritual. The mantra is: Om Vajra Kilikilya, destroy enemies and obstacles, bindhaya bindhaya hum phat! The mudra should be made as if offering the effigy's corpse and torma to the assembly of deities. From the three samadhis of slow, medium, and fast, countless small wrathful deities arise, and contemplate devouring the bones, flesh, and blood of the enemy and obstacles, leaving no trace. Also, curse, saying: Devour enemies, obstacles, and spirits! In reality, devouring is done at the end of all things. In short, there are three points. The first point is that the exhortation is divided into two: "Your vows," etc., is a general exhortation, and "great vows," etc., is a specific exhortation. Similarly, the second point, the exhortation to devour, also appears in two ways: "Obstacles to accomplishment," etc., is a general exhortation, and "Separate them from friends," etc., is a specific exhortation. The third point, the hidden mantra, is ha sa ya ra, etc. The meaning of the words is that, for evil beings who are difficult to subdue, the time has come to separate the enemy and obstacles from the guardian deities with a great vow that cannot be violated. It is also the time to summon from one's own place, and for the great emanations of the wrathful deities to integrate all consciousness to be liberated into form. This is also the king's image, like an executioner, unable to escape, the time has come to introduce and bind them with colored threads. This is also like Shwana Mukha, paralyzed by poison, the time has come to be forced to go mad uncontrollably. This is also the time to strike with a pestle in order to destroy it like dust on the great earth. This is also a fierce manifestation.
Chinese
现在是伟大的忿怒空行母们显现神威的时候了。总而言之，世尊金刚童子及其眷属们，现在是你们以猛烈的行动事业来诛杀这些仇敌魔障的时候了。不要懈怠和推延，现在就是发挥你们自身能力和力量的时候。对于阻碍获得共同和殊胜成就的仇敌或魔障，他们像身魔和罗刹一样以凶残的姿态存在，并且参与到伤害其他众生的行为中，心中充满憎恨。愿那些帮助仇敌魔障的五位首领神灵，即战神、命神、母神、舅神和地方神，都与他们分离，让他们失去依靠。将要被诛杀者的意识转移到灵牌上，用金刚橛和芥子，伴随着恶语来折磨他们。不要犹豫，迅速地将他们连同住所一起抓获。用铁钩钩住他们的心，用彩线紧紧地捆绑。让他们因毒药而疯狂，不由自主地说胡话。用金刚锤击打他们的头部。彻底地击打，将他们的身体全部捣成粉末。为了使我这个观修三摩地的瑜伽士能够掌控被诛杀者，并且为了以后不再有障碍，所有进入菩提道的人都要听从我的教诲。哈 萨 亚 惹 啥！（藏文）དཎྜ་ཧཱུྃ་ཕཊ་（藏文，梵文天城体：दण्ड हुं फट्，梵文罗马拟音：daṇḍa hūṃ phaṭ，汉语字面意思：棒，种子字，啪！）这是用不同的方法和智慧来解脱。阿贝夏亚 阿贝琼。夏亚 吽 啪！（藏文，梵文天城体：हुं फट्，梵文罗马拟音：hūṃ phaṭ，汉语字面意思：种子字，啪！）这是击打，一定要击打。希格让 阿那亚 吽 啪！（藏文，梵文天城体：हुं फट्，梵文罗马拟音：hūṃ phaṭ，汉语字面意思：种子字，啪！）这是捆绑，一定要捆绑。匝瓦拉巴亚 匝瓦拉巴亚 吽 啪！（藏文，梵文天城体：हुं फट्，梵文罗马拟音：hūṃ phaṭ，汉语字面意思：种子字，啪！）这是让他们疯狂，一定要让他们疯狂。达塔亚 达塔亚 吽 啪！（藏文，梵文天城体：हुं फट्，梵文罗马拟音：hūṃ phaṭ，汉语字面意思：种子字，啪！）这是让他们觉悟，一定要让他们觉悟。班达亚 班达亚 吽 啪！（藏文，梵文天城体：हुं फट्，梵文罗马拟音：hūṃ phaṭ，汉语字面意思：种子字，啪！）这是完全抓住，完全抓住。通过事业之门获得成就分为三种：语意、总义、词义。第一种分为两种：从仇敌处获得和从神灵处获得。第一种从仇敌处获得是：橛的安插，这又分为两种：逐渐安插和
English
Now is the time for the great wrathful Dakinis to display their power. In short, Blessed One Vajrakumara and your retinue, now is the time for you to slay these enemies and obstacles with fierce and manifest actions. Do not be complacent or procrastinate, now is the time to unleash your own power and strength. For the enemies or obstacles that hinder the attainment of common and supreme accomplishments, who exist in a cruel manner like body demons and Rakshasas, and who engage in actions that harm other sentient beings, and are filled with hatred. May the five leading deities who help the enemies and obstacles, namely the war god, life god, mother god, uncle god, and local god, be separated from them, and may they be without support. Transfer the consciousness of the one to be slain onto the lingam, and torment them with the vajra dagger and mustard seeds, accompanied by evil words. Do not hesitate, quickly seize them together with their dwelling place. Hook their hearts with iron hooks and bind them tightly with colored threads. Let them be driven mad by poison and speak nonsense involuntarily. Strike their heads with a vajra hammer. Strike them thoroughly and grind their bodies into powder. In order for me, the yogi who meditates on the three samadhis, to control the one to be slain, and so that there will be no obstacles in the future, all those who enter the path of enlightenment must listen to my teachings. Ha Sa Ya Ra Hrih! Danda Hum Phat! (Tibetan, Devanagari: दण्ड हुं फट्, Romanized Sanskrit: daṇḍa hūṃ phaṭ, Literal Chinese meaning: stick, seed syllable, phat!) This is to liberate with different methods and wisdom. Abeshaya Abechyung. Shaya Hum Phat! (Tibetan, Devanagari: हुं फट्, Romanized Sanskrit: hūṃ phaṭ, Literal Chinese meaning: seed syllable, phat!) This is to strike, definitely strike. Shigram Anaya Hum Phat! (Tibetan, Devanagari: हुं फट्, Romanized Sanskrit: hūṃ phaṭ, Literal Chinese meaning: seed syllable, phat!) This is to bind, definitely bind. Jwalapaya Jwalapaya Hum Phat! (Tibetan, Devanagari: हुं फट्, Romanized Sanskrit: hūṃ phaṭ, Literal Chinese meaning: seed syllable, phat!) This is to make them mad, definitely make them mad. Tataya Tataya Hum Phat! (Tibetan, Devanagari: हुं फट्, Romanized Sanskrit: hūṃ phaṭ, Literal Chinese meaning: seed syllable, phat!) This is to make them realize, definitely make them realize. Bindaya Bindaya Hum Phat! (Tibetan, Devanagari: हुं फट्, Romanized Sanskrit: hūṃ phaṭ, Literal Chinese meaning: seed syllable, phat!) This is to completely seize, completely seize. Obtaining accomplishment through the door of action is threefold: verbal meaning, condensed meaning, and literal meaning. The first is twofold: obtaining from the enemy and obtaining from the deity. The first, obtaining from the enemy, is: the placement of the phurba, which is twofold: gradual placement and
Chinese
这是关于橛安插的方法。首先有五种：以寿命灌顶和沐浴灌顶的意旨，安插于灰烬中；四门橛安插于身体的四大脉轮；八母橛安插于身体的八个支撑处；十忿怒尊橛安插于八识聚；二母橛安插于善恶相等之处。对于每一种，都是四个安插于头部，三个施于腹部，一个安插于尾部。安插于头部是：与天神分离，降伏于形体，置于诅咒中，施加疯狂。施于腹部的三个是：用杵击打，用武器砍断，用棍棒抽打。一个安插于尾部是：使其面朝下。其中，首先是以寿命灌顶和沐浴灌顶的意旨，安插于灰烬中：此时，清晰地确立三摩地，激励护法，派遣使者，设立证人，进行橛的环绕。那时，应当具备三种清晰：自身清晰为童子，橛清晰为夜叉火焰，林伽清晰为敌人和障碍的真实显现。如果自身不清晰为童子，则会返回自身。如果橛不清晰为夜叉火焰，则无法对施法者起作用，只会变得迟钝。如果林伽不清晰为敌人和障碍的真实显现，则会偏离其他非目标之处。然后，拿起圣妙的橛，念诵激励之词，如“大誓言之时”等，以及“我们持明修行者”等，直至“感受痛苦”。念诵这些，并观想橛如须弥山般雄伟。在其上观想大忿怒尊吽嘎拉。在其上观想无量白色阿字。然后口中念诵：嗡 班扎 枳里 枳拉亚，嗡 蓝 吽 蓝 斯坦 巴亚 南，摩诃 嘎达亚，巴嘎瓦 纳 赫利 枳里 比枳里 班扎 吽 嘎拉 吽 啪特。嗡 班扎 枳里 枳拉亚，扎 吽 榜 霍，萨瓦 维格南 榜 吽。班扎 枳里 枳拉亚 吽 吽 啪特。班扎 吽 嘎拉 吽 阿。念诵这些，阿字都化为光融入吽嘎拉。吽嘎拉化为光，从中生出智慧之水流，就像给橛涂上白灰一样，观想清净了业障。它的光融入施法者，清净了业障，施法者成为被诛杀之物。
English
This is about the method of planting the phurba. First, there are five: planting in ashes with the intention of longevity empowerment and bathing empowerment; planting the four gate phurbas in the four chakras of the body; planting the eight mother phurbas in the eight supports of the body; planting the ten wrathful deity phurbas in the eight consciousness aggregates; and planting the two mother phurbas equally in good and evil. For each of these, four are planted at the head, three are applied to the abdomen, and one is planted at the tail. Planting at the head is: separating from the deity, subduing to form, placing in a curse, and inflicting madness. The three applied to the abdomen are: striking with a pestle, cutting with a weapon, and beating with a stick. The one planted at the tail is: making it face down. Among these, the first is planting in ashes with the intention of longevity empowerment and bathing empowerment: At this time, clearly establish samadhi, urge the oath-bound ones, send messengers, establish witnesses, and circumambulate the phurba. At that time, one should possess three clarities: oneself clear as a Kumara, the phurba clear as a Yaksha fire flame, and the lingam clear as the actual manifestation of enemies and obstacles. If oneself is not clear as a Kumara, it will revert to oneself. If the phurba is not clear as a Yaksha fire flame, it will not be effective against the caster and will only become dull. If the lingam is not clear as the actual manifestation of enemies and obstacles, it will stray to other non-target areas. Then, take the supreme son's phurba in hand and recite the urging words, such as "At the time of the great oath," etc., and "We, the vidyadhara practitioners," etc., until "Experience suffering." Recite these, and visualize the phurba as majestic as Mount Sumeru. On it, visualize the great wrathful deity Humkara. On it, visualize immeasurable white Ah. Then, verbally recite: Om Vajra Kilikilaya, Om Lam Hum Lam Stambhaya Nan, Moha Ghataya, Bhagavan Hrih Krivi Krivi Vajra Humkara Hum Phat. Om Vajra Kilikilaya, Jah Hum Bam Hoh, Sarva Vighnan Bam Hum. Vajra Kilikilaya Hum Hum Phat. Vajra Humkara Hum Ah. By reciting these, all the Ahs dissolve into light and merge into Humkara. Humkara dissolves into light, from which a stream of wisdom water arises, and it is visualized as if white ash has been applied to the phurba, purifying obscurations. Its light merges into the caster, purifying obscurations, and the caster becomes the object to be slain.
English
Assembly. Do not disobey my command. Oṃ Vajra Kīli Kīlaya Jaḥ Hūṃ Baṃ Hoḥ Mama Pāśāṃ Kuru Mataṃ Ñyayāāā Kara Idan Dhati Mama Śīghraṃ Karaya Chgaimo Sarva Vighnāṃ Baṃ Hūṃ Phaṭ. Thus, cut with a weapon. There is no need for exhortation during practice. Strike the practice with mantras such as Oṃ Vajra Krodha Hūṃ Kara Hūṃ. Each of these occurs individually. To place one at the end of all is to exhort by proclaiming it. The time for the great self has come. The time to unleash power has come. Obstacles that hinder accomplishment. Those who are malicious and have hateful thoughts. Listen to this command of instruction. Mantra: Oṃ Vajra Kīli Kīlaya Jaḥ Hūṃ Baṃ Hoḥ Bindhaya Bindhaya Chgaimo Sarva Vighnān Baṃ Hūṃ Phaṭ. Hūṃ Hūṃ Hūṃ Phaṭ Phaṭ Phaṭ Vajra Yakṣa Krodha Khāhi Khāhi Ha Ha Ha Hūṃ Hūṃ Hūṃ Phaṭ Phaṭ Phaṭ. Thus, proclaim it. The condensed meaning has two parts: the actual activity of the stake, and its assistants. The first has four parts: the intention of the life empowerment and the ablution empowerment is extraordinary, and it is an exhortation to stake. "We, the Vidyādharas," and so on. The mantra is shown as "Oṃ Laṃ," and the staking of the eight mothers' stake on the eight supports of the body is individual, without the need for exhortation. The mantra is shown as "Hūṃ Para Vidyāna," and so on. The staking of the ten wrathful ones' stake on the eight aggregates of consciousness is: "Servants and obedient ones," and so on. The mantra is shown as "Hana Hana Vajra," and so on. The individual exhortation to stake the two mothers' stake equally on virtue and vice is: "Those who are malicious and have hateful thoughts," and so on. The mantra is shown as "Sarva Anaya," and so on. There are three assistants to the staking activity: the exhortation to strike with a pestle is: "Strike, strike, Vajra, burn," and so on. The mantra is "Khataṃ," and so on. The exhortation to cut with a weapon is: "Vajra secret," and so on. The mantra is "Mama Pāśaṃ," and so on. There is no need for exhortation to strike with practice. The mantra is incidental to the ten wrathful ones. The meaning of the words is that when a disciple slowly enters the path, and in the meantime, whatever activity they engage in, it is with the thought that sentient beings of the three realms may attain perfect Buddhahood, and thus generate the mind of supreme enlightenment. Of these two, aspiration and action, the mantra is the action. Revolving in the three times of past, future, and present