Chinese
由于具有能力的上师示现事业，如来薄伽梵大喜金刚，融入名为“自然成就誓言加持”的等持，宣说此特别之语。如是，菩提心之四种事业，安住于自性任运成就，不离此誓言，以四种仪轨策励，使其显现，故名加持，此乃安住于等持之意，即融入等持后，宣说以下将出现的意义。第二品的内容分为二：事业之正文与事业之功德。初、事业之正文有四：以物和血脉之门进行事业，剩余之事业，舞蹈歌词之功德，明咒心之开示。初、事业之正文有四：以物和血脉之门进行事业有四：猛厉事业，怀爱事业，增益事业，寂静事业。初、猛厉事业有五：安立猛厉林伽，生起猛厉坛城，猛厉之所作事业，供养火供及功德，血脉之功德及开示。初、安立猛厉林伽：彼处有“五甘露或五食，附加名相而作”。即布施酒，坚定誓言，祈请证人，面向忿怒本尊装束之持咒者，以不沾染自身影子和口水，且不移动影子的方法，以敌人鬼魅之五甘露，或任何肉类的鱼肉、红糖、蜂蜜、芝麻等五食为材料，制作林伽，无论男女，皆具征相，额头写骨，心口写命。亦可写于草纸上使其湿润，或以草纸制林伽，涂抹精液等不净物，脐部写“拉达”，阴部写“恰诶摩玛拉雅啪特”，末尾以“扎”字环绕，放入恶相头盖骨中，头朝西南，脚朝东北。
English
Since the accomplished master demonstrates activities with ability, the Tathagata Bhagavan Mahasukhavajra enters into the samadhi called "Blessing of Spontaneous Accomplishment of Samaya," and speaks this special utterance. Thus, the four activities of Bodhicitta, abiding in the self-nature of spontaneous accomplishment, not deviating from this samaya, are urged by the four rituals, causing them to appear manifestly, hence the name "Blessing," which is the meaning of abiding in samadhi, that is, after entering into samadhi, these meanings that will appear below are spoken. The content of the second chapter is divided into two: the actual activities and the merits of the activities. First, the actual activities are four: performing activities through the means of substances and lineage, the remaining activities, the merits of dance, song, and lyrics, and the exposition of mantra-mind. First, the actual activities are four: performing activities through the means of substances and lineage, which are four: fierce activities, subjugating activities, increasing activities, and pacifying activities. First, fierce activities are five: establishing the fierce linga, generating the fierce mandala, the activities to be performed fiercely, offering and fire offering with merits, and the merits and exposition of lineage. First, establishing the fierce linga: There it says, "Five amritas or five foods, made with the addition of names and signs." That is, offering alcohol, affirming the truth, inviting witnesses, facing the mantra holder dressed as a wrathful deity, using a method that does not contaminate one's own shadow and saliva, and does not move the shadow, using the five amritas of the enemy or demon, or any meat such as fish, jaggery, honey, sesame, and other five foods as materials, making a linga, whether male or female, with signs, writing bone on the forehead and life on the heart. It can also be written on grass paper to make it moist, or a linga made of grass paper can be smeared with semen and other impure substances, writing "Lada" on the navel, "Chhaimo Maraya Phat" on the genitals, surrounding the end with the letter "Dza," placing it in an ill-omened skull, with the head facing southwest and the feet facing northeast.
Chinese
指示，安放在坛城北方的三角形孔穴中。第二，生起忿怒坛城：那里有“唉的集合的殊胜坛城”。持咒者以忿怒的装束和姿态，念诵“唉让，匝拉让”等咒语，生起外忿怒唉的集合的青黑色三角形火焰坛城。念诵“嗡 班杂 希日 嘿汝嘎 班杂 玛哈 卓达 依西瓦日 斯瓦姆 吽 哈 嘿 帕 贝 冉”，生起内忿怒本尊众，以金刚黑汝嘎为主的五十八位饮血尊，皆为青黑色恐怖之身，手持各种兵器，安住在火焰熊熊燃烧之中，以及化身和再化身等无数眷属。第三，忿怒所作事业是：勾召后用金刚橛钉住，化为微尘后供养会供。那里写道，用古古尔等区分本尊的香料烟熏灵器，与五部主尊区分开来。之后用“巴户”的咒语将本尊投入事业中，派遣六位使者巡视，用“比夏 班杂”的咒语变幻化身，观想无论谁被诅咒，都会不由自主地来到面前。如果是敌人，就念诵“尼匝”；如果是魔障，就念诵“德里匝”，用铁钩手印勾召三次或七次后，用“匝 吽 班 霍”使灵器与本尊无二无别。用铁或黑木制成的金刚橛，头上缠绕发髻，三个锋利的角，围绕孔穴的三个角旋转，如子胜金刚橛现证般生起，进行灌顶加持等，以及手指加持等。从幻化广大的第五十七品中出现的橛的催请词语，以及用嘎达的咒语，将灵器的额头、喉咙、心间，即身语意三处钉住。之后用夏悉底的咒语用刀砍断，用“嗡 仲”等咒语降下兵器之雨，观想灵器残骸化为微尘，分成三份。一份放入护法口中，供养坛城本尊金刚萨埵和以金刚黑汝嘎为主的忿怒本尊众。
English
instructing to place it in the triangular hole on the north side of the mandala. Second, generating the wrathful mandala: Therein lies "The Supreme Mandala of the Assembly of E." Mantra holders, with wrathful attire and posture, recite mantras such as "E Ram, Jvala Ram," generating the outer wrathful, dark blue triangular mandala of the Assembly of E, ablaze with flames. By reciting "Om Vajra Shri Heruka Vajra Maha Krodheshvari Tvam, Hum Ha He Phat Bhyo Ram," generate the inner wrathful assembly of deities, with Vajra Heruka as the chief, along with fifty-eight blood-drinking deities, all with dark blue, terrifying forms, holding various weapons, residing in the midst of blazing flames, and countless emanations and further emanations. Third, the activities to be accomplished through wrath are: Having summoned, fix with the vajra kīla. Having reduced to dust, offer to the gathering. It is written there that the linga is fumigated with incense such as guggul, substances for distinguishing deities, distinguishing it from the five chief deities. Then, with the mantra of "Bahu," the deity is put to work. Six messengers are sent around, and with the mantra of "Vishva Vajra," emanations are projected, visualizing that whoever is cursed will involuntarily appear before you. If it is an enemy, recite "Nri Jah"; if it is an obstacle, recite "Tri Jah," and with the iron hook mudra, summon three or seven times. With "Jah Hum Bam Hoh," make the linga inseparable from the deity. The vajra kīla made of iron or black wood, with a knot on the head and three sharp corners, is rotated around the three corners of the hole, generating the supreme son Vajra Kīlaya as if directly realized, performing empowerment, blessings, and so forth, as well as finger blessings, and so forth. From the fifty-seventh chapter of the expanded illusion, the words of the kīla's urging, and with the mantra of Ghata, the linga's forehead, throat, and heart, that is, the three places of body, speech, and mind, are to be pierced. Then, with the mantra of Shishti, cut with a knife, and with mantras such as "Om Bhrum," rain down a shower of weapons, visualizing the remains of the linga reduced to fine dust, divided into three portions. One portion is placed in the mouth of the protector, offered to the mandala deity Vajrasattva, and the wrathful assembly of deities headed by Vajra Heruka.
Chinese
将这些地方供奉朵玛。将一份切碎，作为火供的焚烧物焚烧。将一份跳舞，在十字路口挖一个三角形的坑，用尸油和尸炭画一个金刚十字，然后压在上面。第四是显示供养的功德，即“燃烧的暴怒”等，其中写道：“身体也会毁灭”。“燃烧的暴怒，威猛者”，意思是，以薄伽梵金刚黑汝嘎为主的饮血燃烧的猛烈坛城，对暴怒威猛的众神，以愤怒的心情进行供养。意思是，以空性的瑜伽，以嗔恨愤怒的心情供养智慧本尊，并对母神和空行母进行布施的功德是，“佛陀的福德，身体也会毁灭”，意思是，如果由诸佛的福德之聚所成就的两个色身也能毁灭，那么摧毁超度之地等就更不用说了。第五是显示具有鲁古续的功德，即“唉的集合”等，其中写道：“将会燃烧”。“唉的集合的殊胜坛城”，意思是，念诵“唉让”，生起外在猛烈的三角形蓝色燃烧的无边坛城。“嗡 班杂 希日 嘿汝嘎 班杂 卓地 效瓦热 斯瓦。吽 哈 嘿 帕 贝 然”，意思是，以金刚黑汝嘎为主的猛烈忿怒本尊众神的坛城，五十八饮血本尊极度清晰的男女修行者们，在三角形的舞蹈场中央放置灵尸，并以鲁古续连接捆绑。“意思是，右手在上，左手在下，交叉，小指以鲁古续连接捆绑。“束缚变化移动，摇动十方”，意思是，这样束缚鲁古续的手印。“吽 吽 吽”，以及“嗔恨金刚及其眷属”等词语，以及用苏姆巴纳的咒语催促，并伴随着眼睛的转动，移动脚步跳舞，金刚部的化身，无量的蓝色，摇动十方，观想将要摧毁的目标，念诵“切给摩 玛热亚 吽 帕”，并施展手印。
English
Offer these places as torma. Cut one portion and burn it as an offering for the fire puja. For one portion, perform a dance, dig a triangular pit at the crossroads, draw a vajra cross with corpse oil and charcoal, and press it down. Fourth, to show the merit of making offerings, it says, "Burning Wrathful," etc., where it says, "The body will also be destroyed." "Burning Wrathful, the Fierce One," means, to the assembly of the fierce and wrathful mandala of the blood-drinking, burning, fierce ones, headed by Bhagavan Vajra Heruka, make offerings with a wrathful mind. It means, with the yoga of emptiness, with a mind of anger and wrath, worship the wisdom deity, and the merit of performing the act of generosity to the mamos and dakinis is, "The Buddha's merit, the body will also be destroyed," meaning, if the two form bodies accomplished from the accumulation of merit of the Buddhas can also be destroyed, then what need is there to mention destroying the ten fields of liberation, etc.? Fifth, to show the merit along with the lineage of Lugu, it says, "The assembly of E," etc., where it says, "It will be burned." "The supreme mandala of the assembly of E," means, by reciting "E Ram," generate the outer fierce triangular dark blue burning boundless mandala. "Om Vajra Shri Heruka Vajra Krodheshvari Tvam. Hum Ha He Phat Bhyo Ram," means, the mandala of the fierce wrathful deity assembly headed by Vajra Heruka, the male and female practitioners with the fifty-eight blood-drinking deities supremely clear, place the linga corpses in the center of the triangular dance arena, and connect and bind them in the Lugu lineage. It means, with the right hand above and the left hand below, cross them and connect and bind the little fingers in the Lugu lineage. "Bound, transformed, moved, shaking the ten directions," means, thus binding the mudra of the Lugu lineage. "Hum Hum Hum," and the words such as "Wrathful Vajra and its retinue," and urging with the mantra of Sumbhana, and with the movement of the eyes, moving the feet and dancing, the immeasurable dark blue emanations of the Vajra family shake the ten directions, visualizing the target to be destroyed, reciting the mantra "Che ge mo Maraya Hum Phat," and performing the mudra.
English
Having been crushed, it collapses; having been experienced, it cracks and burns. This means that the consciousness of the one who casts the spell becomes intoxicated, the body cracks, and the heart burns. Secondly, regarding the activity of subjugation, there are also five: establishing the liṅga of subjugation, generating the maṇḍala of subjugation, the activity to be accomplished by subjugation, the merit of offerings and sacrifices, and the explanation of the merit of the activity of lineage. First, establishing the liṅga of subjugation: "With the five elixirs or five meats, affixing the designation." That statement is there. That is, the material for the liṅga is made from the five elixirs or the five meats. For the male or female whom one wishes to subjugate, with the designation: on the forehead, a bone; at the heart, the life, like that, affixing it, surrounded by the last letter of their respective names, etc., as before. In the west of the maṇḍala, it is placed in a crescent-shaped pit. Secondly, generating the maṇḍala of subjugation: "The supreme maṇḍala of the assembly of vaṃ (藏文，梵文天城体，vam，梵文罗马拟音，vam，seed syllable)." That statement is there. The mantra holders, with the attire and posture of subjugation, reciting mantras such as vaṃ (藏文，梵文天城体，vam，梵文罗马拟音，vam，seed syllable), raṃ (藏文，梵文天城体，ram，梵文罗马拟音，ram，seed syllable), etc., generate the outer supreme maṇḍala of the assembly of vaṃ (藏文，梵文天城体，vam，梵文罗马拟音，vam，seed syllable), a crescent moon ablaze with fire. Reciting: Oṃ Padma Śrī Heruka Padma Mahākrodhīśvarī stvaṃ Hūṃ Ha He Phaṭ Bhyo Raṃ (藏文，梵文天城体，Oṃ Padma Śrī Heruka Padma Mahākrodhīśvarī stvaṃ Hūṃ Ha He Phaṭ Bhyo Raṃ，梵文罗马拟音，Oṃ Padma Śrī Heruka Padma Mahākrodhīśvarī stvaṃ Hūṃ Ha He Phaṭ Bhyo Raṃ，meaning: Om Lotus Glorious Heruka Lotus Great Wrathful Lord Praise Hūṃ Ha He Phaṭ Bhyo Raṃ!). By this, the inner supreme deity of subjugation, headed by Padma Heruka, all fifty-eight blood drinkers, with red and black terrifying forms, holding iron hooks, residing in the midst of blazing flames, emanations upon emanations, generate countless numbers. Thirdly, the activity to be accomplished by subjugation: "Pierce with the heap of vajra desire, offer to dissolve into the assembly of desire." That statement is there. That is, as before, for the liṅga of subjugation, such as summoning, inserting, dissolving, etc., with copper or red wood, with a knot on the head and the tip made into a crescent shape, vajra desire, that is, generating the supreme son Padma Kīla, placing the five kīlas arranged at the opening of the pit. After performing empowerment, blessings, etc., and blessing the fingers, etc., following the words of the kīla invocation and the mantra ghataye (藏文，梵文天城体，ghataye，梵文罗马拟音，ghataye，meaning: strike), reciting: "So-and-so, bring them under my control! Pāśaṃ manaye hoḥ (藏文，梵文天城体，切给摩 达给 旺度 德西 帕香 玛纳耶 吼，梵文罗马拟音，切给摩 达给 旺度 德西 帕香 玛纳耶 吼，meaning: So-and-so, bring them under my control! Pāśaṃ manaye hoḥ)," piercing it in the place of the five senses of the liṅga, that is, desire, the deity of the subjugation maṇḍala, Amitābha and Padma Heruka.