Chinese
第五，即使誓言已毁，也有恢复的利益：如果根本誓言和支分誓言已毁，并非像声闻的律藏变成瓦片一样无法恢复，而是通过灌顶和忏悔等仪轨进行弥补。就能像以前一样恢复完整，并且在最胜秘密真言中存在着无量无边的利益。第三，总结本章的意义：如是说，自显的如来众，即是如来普贤，向坛城的主尊顶礼。从确定誓言秘密的精要之处，显示根本誓言和支分誓言意义的第十九品之释。༈ 第五个总义是具有誓言者如何成办事业之理，分三：意义的关联；词句的意义；总结本章的意义。第一，讲述誓言的次第，之后，为了具有誓言者成就事业，世尊大乐智慧本身安住于本来自性任运成就的誓言事业加持之等持，为了成就一切事业而宣说这些。第二，分三：总的讲述四种事业的次第；事业之后进行教敕，并分别讲述舞蹈的利益；成办四种事业的处所和等持的差别。第一，分四：猛厉的事业；怀爱的事业；增益的事业；寂静的事业。第一，分三，焚烧的火的事业是，在猛厉的灶，三角形，具有埃（ཨེ）字形，所有特征都齐全的会众的中央，生起各个本尊的坛城之最胜誓言尊，迎请智慧尊融入，在无二的自性中，对于猛厉火焰燃烧的凶猛火神，具有可怖的装束，咒师以对所调伏者极度愤怒的心，供养猛厉的供品和焚烧物，如果由二资粮成就的，具有百福相好的佛身也会被摧毁，何况是世间凡夫呢。或者，因为说一切有情都是佛，所以就接上说所调伏者本身会被摧毁。
English
Fifth, even if the vows are broken, there is a benefit of restoration: If the root and branch vows are broken, it is not like the Vinaya of the Hearers becoming irreparable like broken tiles, but by fulfilling them through empowerment and confession, etc. One can be restored to completeness as before, and there are immeasurable benefits in the supreme secret mantra. Third, summarizing the meaning of the chapter: By saying thus, the self-manifest assembly of the Tathagatas, that is, the Tathagata Samantabhadra, is paying homage to the lord of the mandala. From the determination of the essence of the secret vows, the explanation of the nineteenth chapter, which shows the meaning of the root and branch vows. ༈ The fifth general meaning is how the one with vows accomplishes activities, in three parts: the connection of meaning; the meaning of words; and the summary of the meaning of the chapter. First, after explaining the order of vows, in order for the one with vows to accomplish activities, the Bhagavan, the great bliss of wisdom itself, abides in the Samadhi of the spontaneously accomplished vow activity, and speaks these words in order to accomplish all activities. Second, in three parts: generally explaining the order of the four activities; giving instructions after the activity and separately explaining the benefits of dance; the place for accomplishing the four activities and the difference in Samadhi. First, in four parts: fierce activity; subjugating activity; increasing activity; and pacifying activity. First, in three parts, the fire activity of burning is, in the center of the fierce hearth, triangular, with the shape of the letter E (ཨེ), with all the characteristics complete, generating the supreme Samaya-sattva of the mandala of each deity, inviting the Jnanasattva to merge, in the non-dual nature, to the fierce fire god blazing with fierce flames, with a terrifying appearance, the mantra practitioner, with a mind extremely angry at the one to be subdued, offers fierce offerings and burnt substances, if the Buddha's body, accomplished by the two accumulations, adorned with a hundred auspicious marks, is also destroyed, what need is there to mention ordinary worldly people? Or, because it is said that all sentient beings are Buddhas, it is connected to say that the one to be subdued will be destroyed.
Chinese
栽植橛的事业是，林伽的材料是五甘露，或者鱼肉、红糖、黑芝麻、蜂蜜、稻米这五种食物的中间，加上所调伏者的污垢、脚印的土，作为所调伏者的标志。在形象上，额头写名字，心间写骨，阴部写命，凡是有的，都写上，并写上玛惹雅 啪（māraya phaṭ）。最后用勾招的字母匝（jaḥ）围绕。写在麦秆或布或纸上，放入其中，或者贴在前后任何一面。然后用所调伏者的咒语、三摩地、手印三者勾招，用铁等金刚橛（vajra kīla）向上竖立，栽植在心间等处。观想身语如微尘一般，供养噶玛嘿汝嘎的会众，或者在之前的火炉中，供养生起忿怒本尊的会众，并作烧施。第三，镇压舞蹈的事业是，在唉（e）的会众的，即忿怒的坛城或者那个火炉的周围，瑜伽士用拇指按住中指和无名指，伸出两个食指并弯曲，两个小指如连珠般连接并捆绑。以这样的手印束缚后，身体摇动，以金刚步迈步，身体和手印向十方摇动。吽 吽 吽（hūṃ hūṃ hūṃ）。嗔怒金刚及其眷属，刹那间摧毁所有无边世界，没有不被摧毁的。念诵玛惹雅 啪（māraya phaṭ），用脚在林伽上跳舞踩踏，观想所调伏者化为灰尘。这样，无论瞄准谁，那人都会因忆念而疯狂，心碎，身体燃烧，变得一无所有。有些人说，之前的烧施事业完成后，擦拭地面，然后男女瑜伽士排成三角形队列，在火焰中央观想为噶玛嘿汝嘎的形象，所有人都手拉手，在中央放置林伽的周围跳舞。这烧施、镇压、舞蹈三者，任何一个都能成就事业，如果三个都齐全，就能极好地成就。第二，怀业的事业也有三种。第一，烧施火的事业是，灶的形状是瓦姆（vaṃ）的形状，并用它来象征和书写，是半月形的。会供轮是火灶的特征和本尊的
English
The activity of planting the stake is that the material for the linga is the five amṛtas, or among the five foods of fish meat, molasses, black sesame, honey, and rice, along with the dirt and footprints of the one to be subdued, as a sign of the one to be subdued. On the image, write the name on the forehead, the bone on the heart, the life on the genitals, whatever there is, write it all, along with māraya phaṭ. Finally, surround it with the attracting letter jaḥ. Write it on straw, cloth, or paper, and insert it inside, or paste it on either the front or back. Then, attract the one to be subdued with the mantra, samādhi, and mudrā, and erect the vajra kīla made of iron, etc., and plant it in the place of the heart, etc. Thinking that body and speech are like particles, offer it to the assembly of Karma Heruka, or in the previous fireplace, offer it to the assembly of wrathful deities that are generated, and perform homa. Third, the activity of suppressing dance is that in the assembly of e, that is, around the maṇḍala or fireplace of the wrathful one, the yogi presses the middle and ring fingers with the thumb, extends and bends the two index fingers, and connects and binds the two little fingers like a string of pearls. Having bound the mudrā in this way, move the body, step in the vajra gait, and move the body and mudrā in the ten directions. Hūṃ hūṃ hūṃ. The wrathful vajra and its retinue, in an instant, destroy all the boundless realms of the world, and there is nothing that is not destroyed. Recite māraya phaṭ, and stomp on the linga with the feet, imagining that the one to be subdued is turned to dust. Thus, whoever is aimed at, that person will be driven mad by remembrance, their heart will break, their body will burn, and they will become nothing. Some say that after the previous homa activity is completed, wipe the ground, and then male and female yogis form a triangular row on it, generating themselves in the form of Karma Heruka in the center of the flames, all holding hands, and dancing around the linga placed in the center. These three, homa, suppression, and dance, each one alone can accomplish the activity, but if all three are complete, it will be excellently accomplished. Second, the activity of subjugation also has three. First, the activity of burning fire is that the shape of the hearth is the shape of vaṃ, and it is symbolized and written with it, and it is crescent-shaped. The supreme gaṇacakra is the characteristic of the hearth and the chief of the deities.
Chinese
将二者都投入，一切都同样地应用。其中，坛中的火和火神猛烈燃烧，具有威力的器物，光辉灿烂，身躯高大，咒师以对所调伏对象产生爱慕之心，以与威力相应的物品在火中进行供养，则金刚语即无量光也将被调伏。第二，钉橛事业，将五甘露或者五种食物，连同所调伏对象的衣服和污垢，在所要调伏之物的象征物形象中，将写有名字、种姓、名称三者的纸张等书写后放入其中，用铜等制成的橛子，即金刚贪，也就是莲花橛向上竖立而钉入。将所钉入的林伽，融入贪欲之众莲花嘿汝嘎及其眷属，或者融入之前的坛城之神，无二无别地献祭。第三，镇压舞蹈事业，在瓦（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的众坛城，坛城孔的边缘，或者威力的坛城中，瑜伽士们像念珠一样连接起来，束缚并跳舞，则一切众生都将被勾招，金刚莲花和威权的美丽也如前一样跟随，普通人的行为更不用说，心中所想的都会如愿以偿。第三，增益事业也有三种，第一种是，母亲众的殊胜坛城，即四方形的坛城中，火和火神二者在光芒燃烧的众中聚集，积聚受用并向外散发，以巨大的光辉满足愿望，咒师以欢喜愉悦之心进行增益的供养，则寿命、福德和财富增长等功德，将获得如虚空般无边的功德。第二种是，在五甘露或者五种食物的间隙中，混合谷物和珍宝等，对于想要增长和增益的物品，如珍宝、黄金、白银、珍珠、马、牛等，制作其形象的象征物，并书写名字，观想所需之功德皆从如意宝珠珍宝之藏中涌出，这是观察。对此，用黄金等制成的橛子，以傲慢欢喜之情，即宝生橛（藏文：རཏྣ་ཀཱི་ལ་ཡ་，梵文天城体：रत्न कील，梵文罗马拟音：Ratna kīlaya，珍宝橛）降下成就之雨而生起，并钉入橛子，功德金刚的光辉
English
Both are applied, and everything is applied in the same way. In it, the fire and fire deity in the hearth blaze intensely, possessing the implements of power, radiant and majestic, with a great mass of form residing, the mantra practitioner, with a mind attached to the object to be subdued, offers substances to the fire in accordance with the power, then the Vajra speech, that is, Amitabha, will also be brought under control. Second, the act of pegging, the work of the phurba: the five elixirs or the five foods, together with the clothes and dirt of the object to be subdued, in the image of the symbol of what is to be subdued, write the name, lineage, and title on a piece of paper and insert it. The phurba made of copper, etc., is the Vajra attachment, that is, the lotus kila raised upwards, and peg it. The lingam that has been pegged is offered to be absorbed without duality into the assembly of attachment, the Lotus Heruka and its retinue, or into the deity of the previous hearth. Third, the act of suppressing dance: in the mandala of the assembly of Vam (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the edge of the hearth hole, or in the mandala of power, the yogis are connected like a rosary, bound and dance, then all beings will be summoned, and the Vajra Lotus and the beauty of power will also follow as before, not to mention the actions of ordinary people, whatever is desired in the mind will come to pass. Third, there are also three types of enriching activities. The first is: the supreme mandala of the assembly of mothers, that is, in the square hearth, the fire and the fire deity gather in the assembly of blazing light, accumulating enjoyment and radiating outwards, fulfilling wishes with great splendor, the mantra practitioner, with a joyful and happy mind, makes offerings of enrichment, then virtues such as increased lifespan, fortune, and wealth, will be obtained, equal to the extent of the sky. The second is: in the gaps between the five elixirs or the five foods, mix grains and jewels, etc., and for the things that are desired to increase and grow, such as jewels, gold, silver, pearls, horses, cattle, etc., make a symbol of their form, and write the name, and contemplate that the qualities that are needed arise from the wish-fulfilling jewel treasure, this is observation. For this, the phurba made of gold, etc., with pride and joy, that is, Ratna Kila (藏文：རཏྣ་ཀཱི་ལ་ཡ་，梵文天城体：रत्न कील，梵文罗马拟音：Ratna kīlaya，珍宝橛) arises to pour down the rain of accomplishment, and peg the phurba, the splendor of the virtue Vajra
Chinese
为了增长巨大的力量，将供品投入到宝金刚亥母的会供或者上方的广大火炉中。第三，在母会坛城中，为了使之广大，在坛城或者火炉的边缘，瑜伽士们像念珠一样连接并束缚，向十方移动，跳舞敲击，以光芒享受，观想如云般的受用、光辉和荣耀，巨大的幻化如雨般降临到自己的处所，以此生起三摩地，并以此消除众生的贫困。如此，能生出一切功德的如意宝珠将充满虚空，一切愿望都将实现。第四，关于息灾事业，也有三种。第一，在雅的会供坛城中，这是最殊胜的，在圆形火炉中，将火焰和火神都观想为光芒闪耀的寂静之相，然后咒师以极其清净的心念，进行息灭疾病、灾害和恐惧的祭祀。即使是非常凶猛的暴怒尊、凶猛的魔和罗刹等，也会立即平息心绪，转变为菩提心，更何况是世俗之人呢。第二，在五甘露和五肉的中间，混合想要息灭之人的衣服和污垢等，像之前一样制作林伽，观想其为身体凶暴、语言凶猛、心绪混乱的敌人或障碍等的本体，并将银等制成的橛立即观想清楚，将此橛作为生起佛金刚童子的橛来钉，并将光辉和荣耀闪耀的立即众佛金刚亥母眷属或者息灭的火神献祭。第三，在雅的会供坛城中，在息灭的坛城或者火炉的边缘，瑜伽士们像念珠一样连接并束缚，然后跳舞，如此，他方愤怒的火焰也会因寂静而平息，立即被加持所遍布，一切罪恶和恶念都不会在心中产生，从而变得毫不动摇。如此，额旺玛雅四者是以文字的形状来象征火炉的形状。荣巴上师说，榜是聚集和束缚的声音，因此寂静和怀柔结合，是因为看到了不同地区的文字形状不同。第二，事业的后续