Chinese
此外，守护根本和支分誓言的果报是，将获得胜者种姓之主，普贤王如来之果位。那它的体性如何呢？轮回和涅槃的一切法，无余全部自然成就为诸佛身语意的印记之体性，因此无需特意修持，便能成就殊胜的果位，圆满普贤王如来的一切功德。如是等等功德，超离思议，是无边之殊胜。第二，世间主尊赞叹恭敬：诸佛等二句，守护诸佛种姓之殊胜，持有密咒且安住于誓言者，彼等如同大天等世间之主，及其眷属母众和空行母等，将视其为圆满正等觉佛陀般恭敬之对境。第三，圣者加持：圣者等二句，殊胜之圆满正等觉佛陀，以及殊胜之地上菩萨，次第如其子之长子和兄弟般作意，迅速融入慈悲之加持。第四，获得诸佛之行境：善逝等二句，具有誓言者，次第进入善逝之行境，持明者之地，无有堕落之怖畏和顾虑，将与行境清净，普贤王如来之大净土相合。第五，下部调伏之律仪圆满之功德：如是等三句，显现如实之法性，无上之誓言，以及其中以适合所化众生根器的方式调伏之方便，声闻、独觉、菩萨之作密等，所有的一切乘之律仪，皆以增上的方式汇集于此，所有应遮止皆得清净，一切功德皆不需寻觅而自然成就。第六，即使失坏亦有恢复之方便的功德：失坏等二句，如果密咒之誓言失坏，并非如声闻之覆藏堕罪般不可救药，而是以特殊的恢复仪轨。
English
Furthermore, the result of keeping the root and branch vows is that one will attain the state of Samantabhadra, the lord of the supreme Victorious One's lineage. What is its essence? All phenomena of samsara and nirvana, without exception, are spontaneously accomplished as the essence of the body, speech, and mind seals of the Victorious Ones. Therefore, without special effort, the supreme and sacred result, the qualities of Samantabhadra, are completely accomplished. Such qualities and others are beyond thought and expression, hence they are the supreme of the boundless. Second, praised and honored by the lords of the world: "Victorious Ones," etc., two lines. Those who uphold the supreme lineage of the Victorious Ones, holding secret mantras and abiding in vows, will be seen by the great gods and other lords of the world, and all their retinue of mothers and dakinis, as a sacred object of veneration like the fully enlightened Buddha. Third, blessed by the noble ones: "Noble ones," etc., two lines. The supreme, fully enlightened Buddha and the noble bodhisattvas abiding on the bhumis will quickly enter into the blessing of compassion, regarding one as their eldest son and brother, in due order. Fourth, obtaining the realm of the Victorious Ones: "Sugata," etc., two lines. Those who possess vows will gradually enter the realm of the Sugatas, the land of the vidyadharas, and without the fear of falling into lower realms or any hesitation, they will be united with the realm of complete purity, the great pure land of Samantabhadra. Fifth, the merit of perfecting the discipline of the lower vehicles: "As it is," etc., three lines. The supreme vow that manifests the nature of reality as it is, and within it, the means of taming disciples according to their minds, such as the Kriya tantra of the Shravakas, Pratyekabuddhas, and Bodhisattvas, all the vows of as many vehicles as there are, are gathered here in an increasing manner. All that should be rejected is completely purified, and all qualities are spontaneously accomplished without being sought. Sixth, the merit of having a means to restore even if broken: "If broken," etc., two lines. If the secret mantra vow is broken, it is not incurable like the hidden defeat of the Hearers, but through a special rite of restoration.
Chinese
首先绘制一把剃刀，最后放置祭品，涂抹之前的物品，将头颅头朝西南放入装有恶兆的颅器中，放置在坛城北方的三角形坑中。第二是，埃字坛城最为殊胜。意思是，持咒者以与猛烈事业相符的装束和姿势，念诵埃朗等，外器世界三角形，埃字形状，在深蓝色燃烧的火焰中，以咒语的力量，内情众生全部变成饮血燃烧的五十八尊本尊坛城，金刚黑鲁嘎为主尊，对于猛烈事业极为吉祥，所有都观想为身色深蓝，具有怖畏形象。第三是，勾招等两句。以哇呼的咒语投入事业，以毗湿奴变幻化身，将要降伏的勾招后融入无二，用铁或黑木制成的金刚橛，上有交叉结、三叉刃，迎请三子之尊胜妙金刚橛，加持后，以橛催和爪印咒语系的剃刀，刺入额头等三处，用刀砍，降下武器之雨，观想身语化为微尘，将替身尸体切成三份，一份供养以金刚黑鲁嘎为主的饮血众，进行朵玛施食，一份与火供的供品一起焚烧，一份堆积在舞蹈垫上舞蹈场地的中央，舞蹈结束后，放入非人恶灵居住之地的三角形坑中，在坟墓上用尸灰画上金刚交杵覆盖并镇压。第四是，燃烧等三句。在猛烈火神的腹中，观想以金刚黑鲁嘎为主的饮血燃烧坛城，对于具有凶猛可怖装束的本尊众，以空性的心和极度愤怒的意念进行焚烧布施的供养，如果从二资粮成就的，具有百福相好的佛身也会坏灭，何况所要降伏的众生呢。第五是，埃字等一句。念诵埃布隆，外器猛烈坛城埃字形状三角形。
English
First, draw a razor, and finally place the offerings, smear the previous items, and place the head facing southwest in a skull cup containing bad omens, and place it in a triangular pit in the north of the mandala. Second, the Ei assembly mandala is the most supreme. It means that mantra holders, with attire and postures in accordance with fierce activities, recite Eram etc., the outer vessel world is triangular, Ei-shaped, in the center of the dark blue burning flames, by the power of mantras, all sentient beings of the inner essence transform into the fifty-eight blood-drinking burning deity mandala, with Vajra Heruka as the main deity. It is extremely auspicious for fierce activities, and all are visualized as having dark blue bodies and terrifying forms. Third, 'Summoning' etc., two lines. With the mantra of Vahu, engage in the activity; with Vishnu, emanate manifestations; summon the one to be subdued and merge into non-duality. Generate and bless the supreme Vajra Kilaya, the three-son lord, made of iron or black wood, with a crossed knot and three-edged blade. Then, with the razor associated with the mantra of the Kilaya invocation and claw mudra, stab the forehead and other three places, and cut with a knife. Imagine the body and speech becoming like dust as a rain of weapons falls. Cut the effigy into three parts. Offer one part to the blood-drinking assembly led by Vajra Heruka, and perform the Torma offering. Burn one part with the fire offering substances. After the dance, pile one part in the center of the dance floor on the dance mat, and place it in a triangular pit in a place inhabited by non-human malevolent spirits. Cover and suppress it by drawing a vajra cross with corpse ashes on the tomb. Fourth, 'Burning' etc., three lines. In the belly of the fierce fire deity, visualize the blood-drinking burning mandala led by Vajra Heruka. If one makes offerings of burning and giving with a mind of emptiness and extremely wrathful intention to the assembly of deities with fierce and terrifying attire, what need is there to mention the beings to be subdued, if even the Buddha's body, which is accomplished from the two accumulations and adorned with the hundred marks of merit, can be destroyed? Fifth, 'Ei' etc., one verse. Reciting Ei Bhrum, the outer vessel fierce mandala is Ei-shaped and triangular.
Chinese
在燃烧的深蓝色形态中央，观想通过咒语的力量，所有精华都化为饮血燃烧的五十八尊本尊坛城，由主尊金刚黑鲁嘎所作。将尸体堆积在中央，修行者的兄弟姐妹们都置身于三角形的舞蹈场中。右手朝上交叠，小指相互连接并捆绑。念诵“吽 吽 吽”，以嗔恨金刚等的词句和苏姆巴的咒语来激励。当手印结成时，移动眼睛和身体跳舞，观想金刚部的无数忿怒尊摇动十方，将所要降伏的目标摧毁成灰尘。念诵“某某，玛拉雅 吽 啪特”。摇动并解开手印，被诅咒者会失去知觉而疯狂，心脏破裂，身体也被火焰吞噬，最终走向死亡。同样，对于其他三种剩余的法事，总的来说，都以此为基础。特别地，将要解释各种法，首先是制作林伽。材料是五甘露或五种食物。制作所要降伏目标的林伽，包括象征和名字。在灌顶时，观想所要灌顶的对象；在增益时，观想世间寿命和福德增长等，作为产生所期望功德的如意宝藏；在息灾时，观想为凶猛、暴怒、冲突的本质。将这些林伽放入各自的孔中。在灌顶时，放置在坛城的西方；在增益时，放置在南方；在息灾时，放置在东方。然后是坛城的生起：在灌顶时，是红色半月形的“瓦姆”字坛城；在增益时，是黄色方形的“玛”字坛城；在息灾时，是白色圆形的“亚”字坛城。所有这些都在广阔且散发火焰光芒的内部，从饮血燃烧的五十八尊本尊坛城中，对于任何吉祥的，在灌顶时以莲花黑鲁嘎为主尊，在增益时以宝生黑鲁嘎为主尊，在息灾时以佛陀黑鲁嘎为主尊。所有主尊和眷属也都生起为与事业相符的颜色。然后是降伏目标的法事：如前一样，做到勾招和融入目标之间。在灌顶时，用铜或红色的木头制成带有半月形刀刃的金刚橛，生起为莲花橛的五根橛，即五根
English
In the center of the blazing dark blue form, visualize that through the power of mantra, all essences transform into the mandala of fifty-eight blood-drinking, blazing deities, presided over by the chief deity Vajra Heruka. Pile corpses in the center, and all the brothers and sisters of the practitioner stand in a triangular dance arena. With the right hand on top, cross the little fingers, linking and binding them in a continuous loop. Recite "Hum Hum Hum," and incite with words such as wrathful vajra and the mantra of Sumbha. When the mudra is thus bound, move the eyes and body to dance, visualizing that the immeasurable wrathful assembly of the vajra family shakes the ten directions, destroying the object to be subdued into dust. Recite "So-and-so, Maraya Hum Phat." Shake and break the mudra, causing the cursed one to lose consciousness and go mad, their heart to break, and their body to be consumed by flames, ultimately leading to death. Similarly, for the other three remaining activities, in general, they are all based on this. In particular, the various dharmas will be explained, starting with the making of the linga. The materials are the five ambrosias or five foods. Make the linga of the object to be subdued, including the symbol and name. In empowerment, visualize the object to be empowered; in increase, visualize the increase of life and merit in the world, etc., as a wish-fulfilling treasure that generates the desired qualities; in pacification, visualize it as the essence of ferocity, rage, and conflict. Insert these lingas into their respective holes. In empowerment, place it in the west of the mandala; in increase, place it in the south; in pacification, place it in the east. Then comes the generation of the mandala: in empowerment, it is the red crescent-shaped mandala of the letter "Vam"; in increase, it is the yellow square mandala of the letter "Ma"; in pacification, it is the white circular mandala of the letter "Ya." All of these are within a vast space radiating flames, from the mandala of fifty-eight blood-drinking, blazing deities. For anything auspicious, in empowerment, the chief deity is Padma Heruka; in increase, the chief deity is Ratna Heruka; in pacification, the chief deity is Buddha Heruka. All the chief deities and retinues are also generated in colors that correspond to their activities. Then comes the activity of subduing the target: as before, do up to the stage of summoning and dissolving the target. In empowerment, make a vajra dagger with a crescent-shaped blade from copper or red wood, generating the five daggers of the lotus kila, which are the five
Chinese
并且，对于增业，用黄金或黄色木头制成四方形的橛子，令人感到傲慢和喜悦，观想为宝生黑鲁嘎的橛子，四个橛子有四个分支。对于息业，用白银或白色木头制成圆形橛子，清晰明亮，观想为佛陀橛，用六个橛子刺入五个分支和心脏。所有的橛子都要加持头部带有发结。通过橛子催请和指甲咒语，用各自的剃刀状边缘刺入，用刀剑砍断。将林伽和尸体变成一体的会众和燃烧物，供奉给与事业相应的本尊。将其中一份焚烧在焚烧物中，一份作为舞蹈垫。然后是具有功德的供养祭祀：在各自事业的火神腹中，观想已逝本尊的坛城。其中，对于怀业，以莲花部为主的本尊众发出光芒，威严盛大，身躯如大山一般，以贪恋的意念进行供养祭祀，如果能使语金刚莲花自在也变为怀业，那还用说其他的呢？对于增业，以珍宝部为主的本尊众发出光芒，具有化身的显现，威严盛大，以喜悦欢快的意念进行供养祭祀，从而增长寿命和福德等，获得无量功德，如同虚空般无边无际。对于息业，以佛部为主的本尊众，清澈明亮的威严极度闪耀，光芒四射，以平静祥和的意念进行供养祭祀，即使是不驯服的凶猛之徒，也会立刻转变为平静的心态。然后是绵羊串，具有功德：如前一样，用嗡（藏文：ཝཾ་，梵文天城体：वम्，梵文罗马拟音：vam，汉语字面意思：嗡），班（藏文：བྷྲུཾ་，梵文天城体：भ्रुं，梵文罗马拟音：bhrum，汉语字面意思：班）等三个字的形式，在燃烧的火焰坛城中，观想与事业相应的饮血怒尊会众坛城。在堆积的林伽尸体周围，眷属们右手在上交叉，对于怀业是魔指，对于增业是中指，对于息业是食指，像念珠一样连接并捆绑，按照舞蹈场的形状排列。吽（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hum，汉语字面意思：吽）吽（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hum，汉语字面意思：吽）吽（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hum，汉语字面意思：吽）！贪欲金刚等，用各自的词语和苏木巴的咒语催请并敲击舞蹈。那时，各种各样的愤怒众无数涌现