English
Fifth section. After the empowerment of manifestation from the lower activities has descended, how did the signs appear, have you forgotten? Please be a helper in accomplishing the Vajrakila! When the eleven Vidyadharas of Rog directly beheld the face of the Yidam deity, how did the signs appear, have you forgotten? Please be a helper in accomplishing the Vajrakila! When the four aspects of Soton, with vast expanse, have completed the recitation and accomplishment, how did the signs appear, have you forgotten? Please be a helper in accomplishing the Vajrakila! Furthermore, the assembly of the Vidyadhara lineage, those who possess fierce and powerful activities, how did the signs appear, have you forgotten? Please be a helper in accomplishing the Vajrakila! Do not be distracted, do not be distracted, Vidyadharas! Remember your previous commitments, increase the power and strength of your might! Please come forth to bestow blessings! General invocation of the mandala's deities and retinue: Hūṃ. From "Accomplishing the Vajrakila of existence" to "Grant the siddhi of Kilaya," and from "The time for the great oath has come" to "The time to unleash power and strength has come," and from "We Vidyadhara practitioners, generate the mind of supreme Bodhi, the lineage of the Buddhas of the three times" to "Please experience suffering," invoke them. Special invocation of the oath-bound ones: Visualize yourself clearly as the Great Glorious One, and invoke them with rays of light from your heart. Visualize the oath-bound ones appearing like gathering clouds, and performing the entrusted tasks. Anoint the medicine, alcohol, and torma, and fiercely invoke them with the sound of music led by the mournful sound of the thighbone trumpet and the sound of scattering tormas: Hūṃ. When the master Padmasambhava was accomplishing the fierce Vajrakila, the oath-bound ones of the upper sky, such wondrous women, riding on a nine-headed iron wolf, riding on a great iron woman, a copper-colored mother with eight tongues, riding on a great copper woman, a three-legged turquoise fox, riding on a great turquoise woman, a three-legged conch shell dog, riding on a great conch shell woman, four sisters similar to each other, the time of the dog-faced ones has come! I am accomplishing the fierce Vajrakila, please come to this place according to your oath, accept these harmonious oath substances, partake of this great red torma, entrust!
Chinese
请完成所托付的事业！ 吽！地方的名字是尼泊尔。住所的名字是杨蕾秀。在阿修罗的岩洞里，莲花生大师在修降伏金刚橛的时候。正午时分的守誓者，像这样奇异的女子，从九层颅骨宫殿里，当您担任春之女王的时候。具光荣的青黑色热玛谛，祈请您骑着骡子大驾光临！从岩石和水相击之处，当您担任夏之女王的时候。具光荣的红黑色热玛哲，祈请您骑着山羊大驾光临！从守护九个穆雷的湖边，当您担任秋之女王的时候。具光荣的黄黑色热玛匝，祈请您骑着食肉兽大驾光临！从黑风暴中，当您担任冬之女王的时候。具光荣的绿黑色热玛祖，祈请您骑着驴子大驾光临！如同一个的四姐妹，伟大自性的时机已到。我将修持降伏金刚橛，誓言如法 ༴ 请享用这和谐的誓言物 ༴ 请享用这红色大食子 ༴ 请完成所托付的事业！ 吽 遍！地方的名字是尼泊尔。住所的名字是杨蕾秀。在阿修罗的岩洞里，莲花生大师在修降伏金刚橛的时候。傍晚时分的守誓者，像这样奇异的女子，一位住在尼泊尔深处。金刚雅晋大力母，从酥油海中显现而来。魔女，现在请您过来！一位住在芒域深处。金刚贝晋幻化母，从血海中显现而来。赞神之女，现在请您过来！一位住在门隅深处。金刚帕晋大力母，从奶海中显现而来。龙女，现在请您过来！一位住在工布深处。金刚德晋能力母，从油海中显现而来。国王之女，现在请您过来！如同一个的四姐妹，土地神贝莫的时机已到。我将修持降伏金刚橛，请如誓言般降临此处！请享用这和谐的誓言物，请享用这红色大食子，请完成所托付的事业！ 吽 遍！太阳从东方升起的地方。
English
Please accomplish the entrusted tasks! Hūṃ! The name of the country is Nepal. The name of the place is Yangleshöd. In the cave of the Asura, when the master Padmasambhava was practicing the wrathful phurba. The oath-bound one at noon, such a wondrous woman, from the nine-tiered skull palace, when you act as the queen of spring. Glorious dark blue Remati, please come riding on a mule! From where the rock and water clash, when you act as the queen of summer. Glorious dark red Rematri, please come riding on a goat! From the shore of the lake guarding the nine Mule, when you act as the queen of autumn. Glorious dark yellow Remaza, please come riding on a flesh-eating beast! From within the black windstorm, when you act as the queen of winter. Glorious dark green Remazu, please come riding on a donkey! Four sisters like one, the time of the great self has come. I will practice the wrathful phurba, vows in accordance ༴ Please accept this harmonious samaya substance ༴ Please accept this great red torma ༴ Please accomplish the entrusted tasks! Hūṃ Bhyaḥ! The name of the country is Nepal. The name of the place is Yangleshöd. In the cave of the Asura, when the master Padmasambhava was practicing the wrathful phurba. The oath-bound one in the evening, such a wondrous woman, one dwells deep in Nepal. Vajra Ya Jin, great powerful mother, arising from the sea of butter. Demon girl, now please come here! One dwells deep in Mangyul. Vajra Be Jin, great magical mother, arising from the sea of blood. Tsen spirit's daughter, now please come here! One dwells deep in Mon country. Vajra Pag Jin, great powerful mother, arising from the sea of milk. Naga girl, now please come here! One dwells deep in Kongpo. Vajra De Jin, great skillful mother, arising from the sea of fat. King's daughter, now please come here! Four sisters like one, the time of the earth lord Bsemo has come. I will practice the wrathful phurba, please come here according to the vows! Please accept this harmonious samaya substance, please partake of this great red torma, please accomplish the entrusted tasks! Hūṃ Bhyaḥ! The sun rises in that eastern direction.
Chinese
从三角形水晶坛城中， 持明金刚白色尊安住于彼处， 因扎菩萨，现在请您降临此处。 吽 边！ 太阳在西南方的那边， 在秘密红岩要塞中， 结合金刚红色尊安住于彼处， 金刚善，现在请您降临此处。 吽 边！ 太阳在西北方的那边， 在无门的黑色铁城中， 度母金刚黑色尊安住于彼处， 严厉黑父，现在请您降临此处。 如一的三位兄弟， 你们的誓言时间已到， 我将修持猛烈的金刚橛， 请依誓言如实降临此处， 享用这和谐的誓言物， 请享用这盛大的红色朵玛， 请成办所托付的诸事业。 如此，将四种心髓合一的咒语念诵，也进行祈请。 第二，确立证人： 以掺有黄金的锆石精华供奉嗡 阿 吽， 将其加持为无漏欲望的享受宝藏， 向十方散布。 吽！ 我没有犯错也没有隐瞒， 诸佛是见证和证人， 我不召唤上方的天神， 所有居住于上方的天神们， 请享用这供养的黄金琼浆， 今晚请做见证和朋友。 我不召唤下方的龙族， 所有居住于下方的龙族们， 请享用这供养的黄金琼浆， 今晚请做见证和朋友。 我不召唤本教的护法， 所有本教的咒语护法们， 请享用这供养的黄金琼浆， 今晚请做见证和朋友。 我不召唤本教的神灵护法， 所有本教的神灵护法们， 请享用这供养的黄金琼浆， 今晚请做见证和朋友。 我不召唤五部主神， 所有五部主神们， 请享用这供养的黄金琼浆， 今晚请做见证和朋友。 我不召唤凶猛的地域神， 所有凶猛的地域神们， 请享用这供养的黄金琼浆， 今晚请做见证和朋友。 我不召唤显有神鬼， 所有显有神鬼们， 请享用这供养的黄金琼浆， 今晚请做见证和朋友。 过去、现在、未来诸佛的教令， 不要执着于这恶业， 请谨慎并回到自己的位置， 违背誓言会带来罪过
English
Samala! Immaculate and unerring wisdom deities, Oath-bound ocean turn back weapons, Gods and demons of existence gather as friends, The eight classes of gods and demons are bound by oath, Gods and demons decide on judgments of good and bad. This enemy who is hostile to me, Is the complete ten grounds for killing, The seven transgressions and the five personal enemies, All of these are subject to this, decide the punishment. Quickly show signs and omens, I offer gratitude in return for kindness, Quickly accomplish the entrusted task. Having prayed thus, become greatly enraged at the enemies and obstructors, and manifestly turn towards fierce actions, think that they are dwelling and granting blessings to oneself. Thirdly, visualize the object to be destroyed and establish the support: E bhrum! In the vast and deep triangular dark blue burning pit, visualize that the enemy and obstructors, who are whatever they may be, from nri and tri, have become emaciated and miserable beings. Fourth, hook and dissolve: Homage! By the truth of the words of the glorious and holy root and lineage gurus of the vidyadharas, By the truth of the words of the Buddhas, By the truth of the Dharma, By the truth of the Sangha, By the truth of the secret mantras, knowledge mantras, dharani mantras, and heart mantras, mudras, and samadhi, By the truth of the Dharma-nature, which is primordially pure, and the truth of the Dharma-being, whose cause and effect are infallible, Especially by the truth of the Bhagavan, the Great Glorious Vajrakumara, the deities of the mandala, the oath-bound ocean of attendants, By the power of the great truth, for the common enemies of the teachings and beings, Especially for us vidyadharas, teachers, disciples, patrons, retinues, etc., The former enemy who strikes with his hand, The latter enemy who thinks in his mind, The present enemy who stands directly in front, the hateful enemy with form, And all the formless harmful obstructors, Wherever they dwell in the three realms, wherever they flee, May they be hooked in an instant to this support of the object. Say this three times. We vidyadhara practitioners, Until suffering is experienced. With the seal of the iron hook. Om vajra kili kilaya dgra bgegs 'byung po tri yam dzaH nri yam dzaH Having prayed thus, the hosts of messengers involuntarily hook them, and saying dzaH hum bam hoH dissolve them into the linga. Fifth, afflict by circumambulating with the phurba, As it is clear from the sadhana. Secondly, the actual action of killing, which is the driving of the phurba, which is
Chinese
有两种方法：依次钉和钉入苏尔孔。第一种有五种：主要是提取两种传承的意旨而钉，为了使其助伴事业圆满，依次钉另外四个金刚橛。其中也有四种都要放在开头，三种都要放在中间，一种都要放在结尾。第一种是四种都要放在开头，即所有钉金刚橛的开头，此处是放置。四种是什么呢？如前在最初的四个修法日依次修持一样：使之与神分离，使其进入形体，使其进入诅咒，使其进入疯狂，这四种。仪轨如前所述，此时应当修持，然而与念诵七遍或三遍咒语不同的是，此处不以念诵为主，这是其特点。第二种是三种都要放在中间，即用杵捣，用刀砍，用拳头打这三种，要依次在钉金刚橛的五种次第和钉入苏尔孔的第六种之后进行。第三种是一种都要放在结尾，即所有钉的事业圆满之后进行涂抹。这样，四种都要放在开头，所以开始实际钉金刚橛的事业。这其中最重要的是具备三种不可或缺的三摩地，即清楚观想的三种：不可或缺的是观想自己为金刚童子的身相的三摩地，如果没有，则会反噬自身；不可或缺的是观想金刚橛为ཡཀྵ་མེ་དབལ་（藏文，梵文天城体，yakṣa me dbal，夜叉，火焰，光芒）的三摩地，如果没有，则无法击中目标，会变得迟钝；不可或缺的是观想林伽为敌人和障碍的三摩地，如果没有，则会出现偏离目标，无法击中目标的过失。因此，具备清楚观想的三种，首先钉金刚橛，主要是提取两种传承的意旨而钉，即拿起圣子的金刚橛，劝请词是：大誓言之时已到！等八个“到”，以及从“我们持明修行者”到“请您体验痛苦！”之间的话语来劝请，然后观想自己显现为大吉祥的左右手化为方便智慧日月轮之间的手印，将圣子ཡཀྵ་མེ་དབལ་（藏文，梵文天城体，yakṣa me dbal，夜叉，火焰，光芒）加持
English
There are two methods: to nail sequentially and to nail into the Sur hole. The first has five: mainly, to extract the intent of the two lineages and nail, and to nail the other four vajra kilas sequentially in order to bring the activities of its companions to completion. In that, too, four are to be placed at the beginning of all, three are to be sent into the middle of all, and one is to be placed at the end of all. The first, placing four at the beginning of all, is the beginning of all kila nailings, which is placing here. What are the four? As before, in the first four practice days, they are practiced sequentially: separating from the deity, causing to enter the form, causing to enter the curse, and causing to enter madness. The ritual is as previously explained, and should be practiced here, but the difference is that it does not focus on recitation here, unlike reciting the mantras seven or three times. The second, sending three into the middle of all, is the three of pounding with a pestle, cutting with a weapon, and striking with a fist, which are applied sequentially after each of the five stages of kila nailing and the sixth stage of nailing into the Sur hole. The third, placing one at the end of all, is to perform the smearing after all the nailing activities are completed. Thus, since placing four at the beginning of all precedes, one engages in the actual activity of nailing the kila. It is important to have the three essential samadhis that are indispensable at this time, which are the three clear visualizations: it is indispensable to have the samadhi of visualizing oneself as the form of Vajrakumara, because if not, it will rebound on oneself. It is indispensable to have the samadhi of visualizing the kila as ཡཀྵ་མེ་དབལ་ (Tibetan, Devanagari, yakṣa me dbal, yaksha, flame, light), because if not, it will not hit the target and will become dull. It is indispensable to have the samadhi of visualizing the linga as the actual enemy and obstacle, because if not, there will be the fault of deviating from the target and not hitting the target. Therefore, possessing the three clear visualizations, first nail the kila, mainly extracting the intent of the two lineages and nailing, which is to take the vajra kila of the noble son in hand. The exhortation words are: The time of the great oath has come! and so on, the eight "comes", and from "We vidyadhara practitioners" to "Please experience suffering!" to exhort, and then visualize oneself as the glorious great one, with the right and left hands transformed into the sun and moon mandalas of skillful means and wisdom, and bless the noble son ཡཀྵ་མེ་དབལ་ (Tibetan, Devanagari, yakṣa me dbal, yaksha, flame, light) between the palms.