Chinese
然后，将身语如微尘般摧毁。在愤怒母熊熊燃烧的臼中，用金刚杵锤击打，即使是天神也会被毁灭。嗡 班匝 几利几拉亚 匝 吽 班 霍。 敌魔 玛拉亚 达塔亚 达塔亚。 希格让 嘎拉耶。 玛拉色纳。 札玛让达纳耶 萨瓦 维格南 班 吽 啪特。 卡当 卡当 卡当。 如是锤击。 以兵器砍剁之劝请为：金刚秘密之教言中，何者罪恶而违越，大力忿怒尊，将其头颅击成百瓣。谛听，魔障与邪引之众，莫违越我之教令。嗡 班匝 几利几拉亚 匝 吽 班 霍。 吽 玛玛 帕香 咕汝 玛当 娘啊啊啊。 嘎拉 依当 达地 玛玛 希格让 嘎拉耶 萨瓦 维格南 班 吽 啪特。 如是以兵器砍剁。 对于诛杀，因无劝请，故念诵：嗡 班匝 卓达 吽 嘎拉 吽 嘎匝 嘎匝 吽 啪特。 等忿怒十尊之咒语以诛杀之。二者，为不退转，为成办事业之究竟，故依次安插其他四橛为其助伴。金刚橛秘密教言续中云：门者之橛为四海，八母为身体之八依处，忿怒十尊、会众八部为佐助二者，善恶等分安插。如是四者中，于四门母之橛安插于身体之四海者：取门母之橛，劝请为：从大誓言至感受痛苦之间如前连接而劝请之。嗡 班匝 几利几拉亚 宾达亚 宾宾 吽 啪特。 如是东方门之猪首橛安插于骨海之脑中。嗡 班匝 几利几拉亚 纳玛萨曼达 赫让 赫让 吽 啪特。 如是南方之乌鸦首橛安插于气息之海肺中。嗡 班匝 几利几拉 苏汝 苏汝 札苏汝 札苏汝 吽 啪特。 如是西方之食肉鸟首橛安插于血海之肝脏中。嗡 班匝 几利几拉亚 玛拉亚 玛拉亚 吽 啪特。 如是北方之鹫首橛安插于肉海之肢体中。击打、砍剁、诛杀，如是于愤怒之三种事业之间，空性安插如前。然后，于八母之橛安插于身体之八依处者：取八母之橛而劝请。
English
Then, destroy body and speech like dust particles. In the burning mortar of the wrathful mother, having struck with the vajra hammer, even gods will be destroyed. Oṃ vajra kīlī kīlāya jaḥ hūṃ vaṃ hoḥ. Enemy, obstacle, māraya ta thāya ta thāya. Śrīghraṃ karaye. Māra sena. Pramardhanaye sarva vighnān vaṃ hūṃ phaṭ. Kha taṃ kha taṃ kha taṃ. Thus, strike with the hammer. The exhortation for cutting with weapons is: In the vajra secret command, whoever is sinful and transgresses, the great powerful wrathful one will split his head into a hundred pieces. Listen, assembly of obstacles and misleaders, do not transgress my command. Oṃ vajra kīlī kīlāya jaḥ hūṃ vaṃ hoḥ. Hūṃ mama paśaṃ kuru mataṃ nya ā ā ā. Kara idaṃ dhā dhi mama śrīghraṃ karaye sarva vighnān vaṃ hūṃ phaṭ. Thus, cut with weapons. For the killing, since there is no exhortation, recite: Oṃ vajra krodha hūṃ kāra hūṃ garja garja hūṃ phaṭ. And so on, strike with the mantras of the ten wrathful deities. Secondly, in order to bring the activity to its ultimate conclusion without turning back, the other four kīlas are sequentially placed as helpers. From the tantra of the vajra kīla with secret instructions: The kīlas of the gatekeepers are the four oceans, the eight mothers are the eight supports of the body, the ten wrathful deities and the eight assemblies are the two incidental ones. Plant the equal share of good and evil of the two. As it is said, among the four, planting the kīlas of the four gatekeepers on the four oceans of the body: Take the kīla of the gatekeeper, and the exhortation is: From the great samaya to experiencing suffering, connect as before and exhort. Oṃ vajra kīlī kīlāya bhindaya biṃbiṃ hūṃ phaṭ. Thus, plant the pig-headed kīla of the eastern gate in the brain of the bone ocean. Oṃ vajra kīlī kīlāya namaḥ samanta hriṃ hriṃ hūṃ phaṭ. Thus, plant the crow-headed kīla of the southern gate in the lung of the breath ocean. Oṃ vajra kīlī kīla suru suru prasuru prasuru hūṃ phaṭ. Thus, plant the carrion bird-headed kīla of the western gate in the liver of the blood ocean. Oṃ vajra kīlī kīlāya māraya māraya hūṃ phaṭ. Thus, plant the garuda-headed kīla of the northern gate in the limbs of the flesh ocean. Striking, cutting, and killing, thus, emptiness is planted as before in between the three activities of wrath. Then, planting the kīlas of the eight mothers on the eight supports of the body: Take the kīlas of the eight mothers and exhort.
Chinese
仪轨是：从大誓言中，感受痛苦吧！以及，具有恶毒和嗔恨之心的，天或魔也好，对我制造障碍的鬼怪，使其失去力量和神通。嗡 班杂 额里 额拉亚（藏文：ༀ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་，梵文天城体：，梵文罗马拟音：oṃ vajrakīlīkīlaya，汉语字面意思：嗡，金刚橛，橛），在“敌人鬼怪 萨瓦 维革南 邦 吽 啪（藏文：དགྲ་བགེགས་སརྦ་བིགྷྣཱཾ་བཾ་ཧཱུཾ་ཕཊ，梵文天城体：，梵文罗马拟音：dhrabageksa sarvavighnam bam hum phat，汉语字面意思：敌人鬼怪，一切，障碍，邦，吽，啪）”二者之间，念诵“萨瓦 阿纳亚”，为了遮止天界的门，发出声音于头顶。念诵“达塔亚 达塔亚”，为了遮止恶趣之门，将驱逐母鬼的橛钉于脚底。击打、砍剁、抛掷，即以愤怒的三种行为进行清扫，如前。第二，钉于苏尔孔中，取走具誓的橛，因为没有劝请，所以以四心合一的咒语本身，嗡 班杂 额里 额拉亚 扎 吽 邦 吼（藏文：ༀ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：，梵文罗马拟音：oṃ vajrakīlīkīlaya jaḥ hūṃ baṃ hoḥ，汉语字面意思：嗡，金刚橛，橛，扎，吽，邦，吼） 卡当 卡耶，扎耶 维扎耶，阿吉德，阿巴拉吉德，马拉塞纳，扎玛让达纳耶，敌人鬼怪 萨瓦 维革南 邦 吽 啪（藏文：དགྲ་བགེགས་སརྦ་བིགྷྣཱཾ་བཾ་ཧཱུཾ་ཕཊ，梵文天城体：，梵文罗马拟音：dhrabageksa sarvavighnam bam hum phat，汉语字面意思：敌人鬼怪，一切，障碍，邦，吽，啪）。以每个橛的咒语，在无定处钉下。击打、砍剁、抛掷，即以愤怒的三种行为在中间进行清扫，也如前。第三，钉于一切的背后，即供养于口中。将灵牌的头和尾两部分，作为压制焚烧的材料而分开，将上半部分等污秽的身体转化为甘露，用火供勺供养朵玛，劝请说：大自在的时刻已到，发挥力量的时刻已到，阻碍成就的鬼怪，恶毒且怀恨在心者们，即使你们已为我所控制，也要听从吩咐。这样劝请，如果愿意，如事业经中所说，吽，为了以橛钉住显有世间，等等。吼，大吉祥者与眷属喜悦于血肉，等等也连接起来。咒语是：嗡 班杂 额里 额拉亚 班达亚 班达亚 敌人鬼怪 萨瓦 维革南 邦 吽 啪（藏文：ༀ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་བྷིནྡྷ་ཡ་བྷིནྡྷ་ཡ་དགྲ་བགེགས་སརྦ་བིགྷྣཱ་བཾ་ཧཱུཾ་ཕཊ，梵文天城体：，梵文罗马拟音：oṃ vajrakīlīkīlaya bhindhaya bhindhaya dhrabageksa sarvavighnam bam hum phat，汉语字面意思：嗡，金刚橛，橛，摧毁，摧毁，敌人鬼怪，一切，障碍，邦，吽，啪），吽 吽 吽，以此供养于自生根本坛城。啪 啪 啪，以此供养于十方忿怒坛城。金刚夜叉 忿怒（藏文：བཛྲ་ཡཀྵ་ཀྲོ་དྷ་，梵文天城体：，梵文罗马拟音：vajrayakṣa krodha，汉语字面意思：金刚夜叉，忿怒），以此供养于圣子、门神、具誓者等的口中。卡嘿 卡嘿 卡嘿，这样供养，哈 哈 哈，吽 吽 吽，啪 啪 啪，伴随着喜悦的笑声，无余地享用后赐予成就，融入光明。从中醒来的显现是法性的真谛之境。
English
The ritual is: From the great oath, experience suffering! And, those with malicious and hateful minds, be they gods or demons, the obstructing spirits that create obstacles for me, may they lose their power and magic. Om Vajra Kili Kilaya (藏文：ༀ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་，梵文天城体：，梵文罗马拟音：oṃ vajrakīlīkīlaya，汉语字面意思：Om, Vajra Kilaya, Kilaya), between "Enemies, Obstacles, Sarva Vighnam Bam Hum Phat (藏文：དགྲ་བགེགས་སརྦ་བིགྷྣཱཾ་བཾ་ཧཱུཾ་ཕཊ，梵文天城体：，梵文罗马拟音：dhrabageksa sarvavighnam bam hum phat，汉语字面意思：Enemies, Obstacles, All, Obstacles, Bam, Hum, Phat)", recite "Sarva Anaya", to block the gate of the heavens, emit the sound at the crown of the head. Recite "Tathaya Tathaya", to block the gate of the lower realms, nail the phurba of the expelling mother ghost to the sole of the foot. Strike, chop, throw, that is, cleanse with the three actions of anger, as before. Second, nailing into the Sur hole, take the oath-bound phurbas, and because there is no urging, with the mantra itself that combines the four hearts, Om Vajra Kili Kilaya Jah Hum Bam Hoh (藏文：ༀ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：，梵文罗马拟音：oṃ vajrakīlīkīlaya jaḥ hūṃ baṃ hoḥ，汉语字面意思：Om, Vajra Kilaya, Kilaya, Jah, Hum, Bam, Hoh) Katam Kaje, Jaye Vijaye, Ajite, Aparajite, Marasena, Pramardhanaye, Enemies, Obstacles, Sarva Vighnam Bam Hum Phat (藏文：དགྲ་བགེགས་སརྦ་བིགྷྣཱཾ་བཾ་ཧཱུཾ་ཕཊ，梵文天城体：，梵文罗马拟音：dhrabageksa sarvavighnam bam hum phat，汉语字面意思：Enemies, Obstacles, All, Obstacles, Bam, Hum, Phat). With the mantra of each phurba, nail them in indefinite places. Strike, chop, throw, that is, cleanse in between with the three actions of anger, also as before. Third, nailing to the back of everything, that is, offering into the mouth. Separate the head and tail of the lingam, as materials for suppression and burning, transform the impure body of the upper part etc. into nectar, offer the torma with the homa ladle, and urge: The time of the great sovereign has come, the time to unleash power has come, the obstructing spirits that hinder accomplishment, those who are malicious and harbor hatred, even if you are under my control, listen to the command. Urge in this way, and if willing, as said in the action tantra, Hum, for the sake of nailing the phenomenal world with the phurba, etc. Hoh, the great glorious one and retinue are pleased with flesh and blood, etc. also connect. The mantra is: Om Vajra Kili Kilaya Bhindhaya Bhindhaya Enemies, Obstacles, Sarva Vighnam Bam Hum Phat (藏文：ༀ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་བྷིནྡྷ་ཡ་བྷིནྡྷ་ཡ་དགྲ་བགེགས་སརྦ་བིགྷྣཱ་བཾ་ཧཱུཾ་ཕཊ，梵文天城体：，梵文罗马拟音：oṃ vajrakīlīkīlaya bhindhaya bhindhaya dhrabageksa sarvavighnam bam hum phat，汉语字面意思：Om, Vajra Kilaya, Kilaya, Destroy, Destroy, Enemies, Obstacles, All, Obstacles, Bam, Hum, Phat), Hum Hum Hum, with this, offer to the self-arisen root mandala. Phat Phat Phat, with this, offer to the ten-direction wrathful mandala. Vajra Yaksha Krodha (藏文：བཛྲ་ཡཀྵ་ཀྲོ་དྷ་，梵文天城体：，梵文罗马拟音：vajrayakṣa krodha，汉语字面意思：Vajra Yaksha, Wrathful), with this, offer to the mouths of the holy sons, doorkeepers, oath-bound ones, etc. Khahe Khahe Khahe, offering in this way, Ha Ha Ha, Hum Hum Hum, Phat Phat Phat, accompanied by the laughter of joy, enjoy without remainder and grant accomplishment, dissolve into clear light. The appearance that awakens from that is the state of the truth of dharmata.
Chinese
仅以恢复其效果就足够了。二是处所有三：恢复自身、恢复金刚橛、恢复怨敌。三是必要目的也有三个：恢复自身是为了不让猛烈行为的异熟沾染相续。恢复金刚橛是为了祈求宽恕，因为将手印本尊用于折磨压制的恶行，对积累福德毫无用处。恢复怨敌是为了以慈悲菩提心摄持，利益和救护所调伏的众生。恢复的方法也有三种：以事业和行为恢复，如出自金刚橛十二续部的详细仪轨。以口诀恢复，如观想对境金刚橛自身三者的菩提心，将绿红蓝三色光芒无别地汇聚成一个光点，不作意地修持，如至尊智慧续部所说。这里，依循金刚童子事业金刚橛自身所说的，以三摩地恢复的修行。其中有三：恢复自身是法性的真实。是秘密真言的加持。是佛陀的威力。阿毗遮噜迦（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）时机已到。专注就在当下。如此激励后，念诵金刚橛一百零八遍，将先前所置金刚橛的忿怒尊，化为智慧光芒的光团，收摄融入自身，获得身语意的成就，自身从本初即显现为本尊，身体高大，肢体粗壮，威猛无比，无与伦比。恢复金刚橛是将先前所置的金刚橛取出，从橛柄处握持，念诵金刚橛二十一遍，在头顶绕三圈，三界充满金刚橛。所有这些再次汇聚，观想上半身为忿怒尊三面六臂，下半身为金刚橛之形，身如须弥山般雄伟，从中发出智慧火焰，发出猛烈的呼啸声。如此观想，诸本尊不会被罪业沾染，并具足光辉。恢复怨敌是在黑白交界处。如此说着，缠绕并安放金刚橛，念诵金刚橛十八遍，以金刚橛的智慧光芒，照亮代表怨敌十八界的业和烦恼
English
It is sufficient to restore its effect. Secondly, there are three places: restoring oneself, restoring the vajrakila, and restoring the enemy. Thirdly, there are also three necessary purposes: restoring oneself is to prevent the ripening of violent actions from staining the continuum. Restoring the vajrakila is to ask for forgiveness, because using the hand-seal deities for the evil deeds of tormenting and suppressing is useless for accumulating merit. Restoring the enemy is to benefit and protect the beings to be tamed by holding them with compassion and bodhicitta. There are also three methods of restoration: restoring with actions and deeds, such as the detailed rituals from the twelve tantras of Vajrakila. Restoring with oral instructions, such as contemplating the bodhicitta of the three objects of focus—vajrakila and oneself—gathering the green, red, and blue lights into one indivisible point of light, and practicing without intention, as stated in the Supreme Wisdom Tantra. Here, following the practice of restoring with samadhi, as taught by Vajrakumara Activity Vajrakila himself. Among these three: restoring oneself is the truth of dharmata. It is the blessing of secret mantra. It is the power of the Buddha. Abhicarya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) the time has come. Focus is right now. After such encouragement, reciting Vajrakila one hundred and eight times, transforming the wrathful deities of the previously placed vajrakila into a mass of wisdom light, gathering and dissolving them into oneself, obtaining the accomplishments of body, speech, and mind, oneself from the beginning appearing as the deity, with a large body, thick limbs, and unmatched power and majesty. Restoring the vajrakila is to take out the previously placed vajrakila, hold it from the handle, recite Vajrakila twenty-one times, and circle it around the head three times, filling the three realms with vajrakila. All of these gather again, contemplating the upper half as the wrathful deity with three faces and six arms, the lower half as the form of the vajrakila, the body as majestic as Mount Sumeru, from which emanates the fire of wisdom, emitting a fierce roar. By contemplating in this way, the deities will not be stained by sins and will possess splendor. Restoring the enemy is at the boundary of black and white. Saying this, wrap and place the vajrakila, reciting Vajrakila eighteen times, illuminating the eighteen realms of the enemy, represented by the wisdom light of the vajrakila, with karma and afflictions.