English
The generation stage is as follows: From the heart of the main deity emanates Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), striking the practice phurba, purifying the signs and transforming into the syllable Hūṃ. Hūṃ Spharaṇa Phaṭ (藏文：ཧཱུྃ་སྥ་ར་ཎ་ཕཊ，梵文天城体：हुं स्फर ण फट，梵文罗马拟音：hūṃ spha ra ṇa phaṭ，汉语字面意思：吽 Scattering Phaṭ). From Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) emanates light, accomplishing the deeds of the Buddhas. Saṃharaṇa Hūṃ (藏文：སཾ་ཧ་ར་ཎ་ཧཱུྃ，梵文天城体：सं हरण हुं，梵文罗马拟音：saṃ haraṇa hūṃ，汉语字面意思：Samharana Hum). Re-collecting, it dissolves into the root Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). That dissolves into light, from which arises: Oṃ Vajra Kīli Kīlāya Sarva Vighnān Baṃ Hūṃ Phaṭ (藏文：ༀ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་སརྦ་བིགྷྣཱན་བཾ་ཧཱུྃ་ཕཊ，梵文天城体：ॐ वज्र कीलि कीलाय सर्व विघ्नान् बं हुं फट्，梵文罗马拟音：oṃ vajra kīli kīlāya sarva vighnān baṃ hūṃ phaṭ，汉语字面意思：Om Vajra Kili Kilaya Sarva Obstacles Bam Hum Phat). Completely transformed, the supreme son Vajrakīlaya. The upper body has three faces and six arms, resembling the main deity. The lower body is in the form of a sharp, blazing phurba. The outer form is a phurba, the inner is a palace. Oṃ Vajra Krodha Hūṃ Kāra Hūṃ (藏文：ༀ་བཛྲ་ཀྲོ་དྷ་ཧཱུྃ་ཀཱ་ར་ཧཱུྃ，梵文天城体：ॐ वज्र क्रोध हुं कारा हुं，梵文罗马拟音：oṃ vajra krodha hūṃ kāra hūṃ，汉语字面意思：Om Vajra Krodha Hum Kara Hum), etc., reciting all the mantras of the ten wrathful deities, gatekeepers, and oath-bound ones. On the eight knots, above and below, intertwined. The ten wrathful deities, male and female, each appear with their wrathful countenances. On the sides of the lower knot appear the four gatekeepers. On the three corners of the blade appear the four classes of oath-bound ones. Third, the empowerment, generating splendor and magnificence, has seven parts: From my heart emanates a cloud of wrathful deities. Inviting and accomplishing the purpose, resounding with the laughter of Hūṃ Phaṭ (藏文：ཧཱུྃ་ཕཊ，梵文天城体：हुं फट्，梵文罗马拟音：hūṃ phaṭ，汉语字面意思：Hum Phat). Dissolving into the phurba, capable of liberating the three realms. Empowered as the wrathful deity of all lineages. On the crown of that phurba is a white Oṃ (藏文：ༀ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：Om). In the throat is a red Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：，梵文罗马拟音：hrīḥ，汉语字面意思：Hrih). In the heart is a blue Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum). In the navel is a yellow Trāṃ (藏文：ཏྲཱཾ，梵文天城体：，梵文罗马拟音：trāṃ，汉语字面意思：Tram). At the tip is a green Hā (藏文：ཧཱ，梵文天城体：，梵文罗马拟音：hā，汉语字面意思：Ha). It becomes endowed with the meaning of the five wisdoms. At the three places of the phurba's crown, throat, and heart. A white Oṃ (藏文：ༀ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：Om), a red Āḥ (藏文：ཨཱཿ，梵文天城体：，梵文罗马拟音：āḥ，汉语字面意思：Ah), and a blue Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) syllable blaze. It becomes endowed with the blessings of body, speech, and mind. On the three faces of the phurba's blade, there is one Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) syllable each. The three corners are marked with three Phaṭ (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：Phat) syllables. It becomes the mind of the single-pointed wisdom, completely destroying and powerfully acting. Then, empowering with hand gestures: Mā Sūrya Maṇḍala. From my right palm arises a sun mandala. On the tips of the middle finger, thumb, index finger, and little finger. The five syllables Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum), Oṃ (藏文：ༀ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：Om), Svā (藏文：སྭཱ，梵文天城体：，梵文罗马拟音：svā，汉语字面意思：Sva), Āṃ (藏文：ཨཱཾ，梵文天城体：，梵文罗马拟音：āṃ，汉语字面意思：Am), and Hā (藏文：ཧཱ，梵文天城体：，梵文罗马拟音：hā，汉语字面意思：Ha) clearly appear. A Candra Maṇḍala. From the syllable A (藏文：ཨ，梵文天城体：，梵文罗马拟音：a，汉语字面意思：A) on the left palm arises a moon mandala. The fingers are as before, and on each moon mandala. The five syllables Mūṃ (藏文：མཱུཾ，梵文天城体：，梵文罗马拟音：mūṃ，汉语字面意思：Mum), Lāṃ (藏文：ལཱཾ，梵文天城体：，梵文罗马拟音：lāṃ，汉语字面意思：Lam), Māṃ (藏文：མཱཾ，梵文天城体：，梵文罗马拟音：māṃ，汉语字面意思：Mam), Pāṃ (藏文：པཱཾ，梵文天城体：，梵文罗马拟音：pāṃ，汉语字面意思：Pam), and Tāṃ (藏文：྄ཏཱཾ，梵文天城体：，梵文罗马拟音：tāṃ，汉语字面意思：Tam) mark them. The light dissolves, transforming into the ten male and female deities of the five families. Surata Stvaṃ. Join the palms together. Vajra Añjali, cross the fingers. Bind the Vajra Bandha mudrā. The male and female deities of the five families unite equally. Then, take the phurba in hand. Oṃ Vajra Kīli Kīlāya Vajra Āveśaya Ā Āḥ (藏文：ༀ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་བཛྲ་ཨ་བེ་ཤ་ཡ་ཨ་ཨཱཿ，梵文天城体：ॐ वज्र कीलि कीलाय वज्र आ वेशय आ आः，梵文罗马拟音：oṃ vajra kīli kīlāya vajra ā veśaya ā āḥ，汉语字面意思：Om Vajra Kili Kilaya Vajra Avesaya A Ah) male and female unite
Chinese
行饶益之菩提心。 橛中融入五部父母尊， 化光融入于橛中故， 橛具光彩与光芒。 一切佛之身加持融入于橛中，故身大肢粗，充满三千世界。 一切佛之语加持融入于橛中，故所出之声皆成橛之音调。 一切佛之意加持融入于橛中，故一切忆念分别皆成橛之意。 是后以猛烈物生威光， 芥子化为忿怒小尊，故毛孔皆被填满。 以古古香熏之，忆起昔日之嗔恨，故双眼血红。 以红血涂于橛尖，故具足慈悲贪着之光芒。 于前方，于埃字所化之黑蓝燃烧三角中央，敌魔之命咒 呢 智 交叉安住于座垫上。 如是迎请橛安住于座垫上。 如是，了知生起橛之物坛城并加持之殊胜子，以三智而定，及修持五坛城之关要。 第四，于三界命灌顶为智慧，分二：祈请与正行灌顶。 初者，自成本尊心间，化出事业金刚童子之相，安住于东方门处。 以方便之行饶益众， 以慈悲调伏所应调， 成办诸佛之事业后， 请赐予灌顶与加持。 如是祈请后，诸尊之身语意之光
English
Generating the Bodhicitta that benefits others. The five families of fathers and mothers are absorbed into the phurba, Having dissolved into light and absorbed into the phurba, the phurba becomes radiant and full of splendor. The blessing of the body of all Buddhas is absorbed into the phurba, so the large body with coarse limbs fills the three thousand worlds. The blessing of the speech of all Buddhas is absorbed into the phurba, so all sounds become the sound of Kilaya. The blessing of the mind of all Buddhas is absorbed into the phurba, so all thoughts become the mind of Kilaya. Then, generating splendor with fierce substances: The mustard seeds become small wrathful ones, so all the pores of the hair are filled. By fumigating with gugul, remembering past hatred, the eyes become bloodshot. By applying blood to the tip of the phurba, it becomes endowed with the splendor of compassion and attachment. In front, in the center of a burning dark blue triangle from E, the heart essence of enemies and obstructors, Nṛ Tri, resides on a crossed seat. Thus, invite the phurba to reside on the seat. Thus, one should understand the key points of generating the mandala of the phurba substance and the supreme son who is blessed, establishing it with the three knowledges, and practicing the five-fold mandala. Fourth, regarding empowering the three realms of life into wisdom, there are two parts: supplication and the actual empowerment. The first is: from the heart of oneself as the main deity, the form of the youthful Vajra arises and abides in the eastern gate. For the benefit of beings through skillful means, Subduing whatever needs to be subdued with love and compassion, Having perfected the activities of the Buddhas, Please bestow empowerment and blessings here! Having supplicated thus, the light of the body, speech, and mind of the deities
Chinese
现在，光芒触及自身，三门之障碍得以净化，融化为光，融入主尊之心。第二部分有三点。第一点，自身根本坛城对两种坛城进行灌顶：吽 斯帕ra纳 帕特。自身心间的吽字发出光芒。触及十方诸佛菩萨本尊。因此，汇集了他们伟大的功德。桑哈ra纳 吽。它融入十方忿怒尊坛城和金刚橛物质坛城。获得同时解脱三界之灌顶。第二点，两种坛城对三界众生进行灌顶：吽 斯帕ra纳 帕特。两种坛城发出光芒，触及三界众生，净化障碍，成为心髓之命。阿 讷日 斯乌 德日 普日埃 德乌 德日阿 嘎雅 帕斯。对三界众生之命进行灌顶，那六个也。变成吽字，融入心间马头明王父母的交合处，命转化为智慧。灌顶，获得解脱三界之能力。第三点，十方诸佛对自身根本坛城进行灌顶：嗡 阿 吽。斯帕ra纳 帕特。自身根本坛城三处。从三字处发出光芒，照耀十方。触及诸佛菩萨本尊坛城。因此，汇集了他们所有身语意伟大的功德。桑哈ra纳 吽。融入自身顶喉心三处。三门罪障全部清净，身语意。融入伟大的加持，因此三界。获得解脱为金刚三身之灌顶。第五，迎请自性智慧之轮，分为请闻和真实迎请两部分。第一部分：班匝萨玛匝。从自身心间发出一个匝字，照耀自性之境，十方四时的一切如来，从法身无生之状态中，显现为适合任何调伏对象之意乐的色身智慧之轮。第二部分：吽。为了成办有之金刚橛，为了获得权力和成就。祈请智慧忿怒尊降临。伟大的忿怒尊降临之后，也请显示征兆和标志，并赐予金刚橛之成就。匝。
English
Now, the light touches oneself, purifying the obscurations of the three doors, dissolving into light, and merging into the heart of the main deity. The second part has three points. The first point is that the self's root mandala empowers the two kinds of mandalas: Hūṃ Spharaṇa Phaṭ. From the Hūṃ in my heart, rays of light emanate. Touching the Buddhas, Bodhisattvas, and Yidam deities of the ten directions. Therefore, it gathers their great qualities. Saṃharaṇa Hūṃ. It dissolves into the mandalas of the wrathful deities of the ten directions and the material Kilaya mandala. May one obtain the empowerment to liberate the three realms simultaneously. The second point is that the two mandalas empower the sentient beings of the three realms: Hūṃ Spharaṇa Phaṭ. Light emanates from the two mandalas, touching the sentient beings of the three realms, purifying obscurations, becoming the life of the heart essence. A ṇri Su Tri Pre Du Drug Gyur Pas. Empowering the lives of the sentient beings of the three realms, and those six also. Becoming Hūṃ, dissolving into the union of the Hayagriva father and mother in the heart, life is transformed into wisdom. Empowering, may one obtain the power to liberate the three realms. The third point is that the Buddhas of the ten directions empower the self's root mandala: Oṃ Āḥ Hūṃ. Spharaṇa Phaṭ. In the three places of the self's root mandala. From the place of the three syllables, light emanates, shining in the ten directions. Touching the Buddhas, Bodhisattvas, Yidam deities, and mandalas. Therefore, it gathers all the great qualities of their body, speech, and mind. Saṃharaṇa Hūṃ. Dissolving into the places of the crown, throat, and heart of the self. All the sins and obscurations of the three doors are purified, body, speech, and mind. Because the great blessings are infused, therefore the three realms. May one obtain the empowerment to liberate into the three vajras. Fifth, inviting the wheel of innate wisdom, which is divided into listening and the actual invitation. The first part: Vajra Samājaḥ. From the heart of oneself, a Jaḥ syllable emanates, shining into the realm of self-nature, all the Tathagatas of the ten directions and four times, from the state of the Dharmakaya without birth, manifest as the wheel of the wisdom of the Rupakaya, in accordance with the inclinations of whatever is to be subdued. The second part: Hūṃ. In order to accomplish the Kilaya of existence, in order to obtain power and accomplishment. Please invite the wisdom wrathful deity to come. After the great wrathful deity has come, please also show signs and marks, and grant the accomplishment of Kilaya. Jaḥ.
Chinese
吽 邦 霍。从我心间化现四位手印天女，迎请智慧轮，安住于誓言轮和火焰山旁。第六为安住祈请：吽！于三角深蓝燃烧之坛城中，日月莲花大天之座上，祈请世尊金刚童子及眷属，金刚食肉神众请安住。匝格ra 曼扎拉 萨玛雅 迪叉 隆。（藏文，梵文天城体：चक्रमण्डल समय तिष्ठ ल्हन्，梵文罗马拟音：cakra maṇḍala samaya tiṣṭha lhan，汉语字面意思：轮坛城 誓言 安住 隆）如是智慧坛城与誓言坛城无别安住。第七为顶礼：观想从主尊心间，自身化现事业嘿汝嘎金刚童子，一面二臂之相，安住于东门，作顶礼与供养。吽！以嗔怒之相，令嗔怒得以清净，我向金刚童子之身顶礼。以贪欲之相，令贪欲得以清净，我向增长轮之佛母顶礼。上下四方降伏魔众之十忿怒尊，以及食肉忿怒母众，我皆顶礼。忿怒尊聚集之殊胜子，解脱暴恶，我向金刚橛（藏文：བཛྲ་ཀཱི་ལ་ཡ་，梵文天城体：वज्रकीलाय，梵文罗马拟音：vajrakīlāya，汉语字面意思：金刚橛）顶礼。我向宫殿护门誓言者橛护，以及三时持明众顶礼。阿 迪 普 霍。 扎 迪 恰 霍。第八为供养，陈设供品手印食子，甘露血供作加持。如是六种，首先外在陈设天女之供养：吽！天物鲜花与燃香，明灯香水饮食乐，各自天女作嬉戏，无量供云遍虚空。嗡 班扎 几里 几拉亚 布贝 杜贝 阿洛给 根de 内 威de 夏布达 布扎 昧 嘎 萨木扎 萨帕ra 纳 萨玛耶 吽。（藏文，梵文天城体：ॐ वज्रकीली कीलाय पुश्पे धुपे आलोके गन्धे नैविद्ये शब्द पुजा मेघ समुद्र स्फरन समये हुं，梵文罗马拟音：oṃ vajrakīlī kīlāya puśpe dhupe ālokegandhe naivedye śabda pūjā megha samudra spharaṇa samaye hūṃ，汉语字面意思：嗡 金刚橛 金刚橛 鲜花 燃香 明灯 香水 饮食 声音 供养 云 海 遍布 誓言 吽）如是观想天女手持无量供品，作供养。第二为手印舞供养：吽！饮血之王喜悦于舞蹈，身色面容皆转变，身之舞姿如闪电，以手印舞作供养。嗡 班扎 几拉 几拉亚 玛哈 穆扎 布扎 霍。（藏文，梵文天城体：ॐ वज्रकीली कीलाय महामुद्रा पुजा हो，梵文罗马拟音：oṃ vajrakīlī kīlāya mahāmudrā pūjā ho，汉语字面意思：嗡 金刚橛 金刚橛 大手印 供养 霍）如是莲花旋转先行，以手印舞作解脱，观想本尊之三摩地极为清晰。第三为食子供养：吽！大誓言之时已至，祈请享用食子供。大幻化之时已至，食子供