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Therefore, the blessed excellent sacred stake refers to the excellent sacred four lineages, or it can be summarized as one. The top has three faces, below the neck is a knot, and below that are eight lotus petals or the shape of a vajra. Below that is the lower knot. Below that is a triangular blade emerging from the mouth of a crocodile, or it is said that the top has a knot. This excellent sacred one is blessed with the deity's mantra samadhi, and when it is nailed into the black and white boundary of the enemy's and obstacle's heart, it accomplishes the action. Therefore, it is also called the blessed symbolic stake. Among them, the four directions and the central five directions above the upper knot are the nature of the five Buddhas and the five wisdoms. The eight lotus petals are the nature of the eight liberations. The lower knot is the four immeasurables. The crocodile's mouth is the great compassion that holds and does not let go. The triangle is the nature of body, speech, and mind. Such an excellent sacred stake has three ways of knowing. First, knowing the excellent sacred as the deity, that is, in the center of the lotus is the glorious Vajrakumara, the silver part of the upper and lower knots has the wrathful deities of the upper and lower directions, the four corners and eight directions have the ten wrathful deities of the directional corners residing in the form of body or the syllable Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, IAST: hūṃ, literally: Hūṃ), and the corners of the lower knot have the four gate goddesses residing, thus recognizing it as the nature of the deity. Second, knowing the excellent sacred as the palace, that is, when the stake becomes a palace, all the deities clearly reside coiled in the vajra Mount Meru stake. Third, knowing the excellent sacred itself has four statements: it is excellent but not sacred, it is sacred but not excellent, it is neither sacred nor excellent, and it is both sacred and excellent. And this is both sacred and excellent, because it is the son of the main deity and the excellence of the retinue. This excellent sacred vajra stake completes the three mandalas. Second, combining the sequence of the individual vessel and ultimately generating the practice, there are four types. The awareness wisdom stake is ultimately generated by a person like the sky. What is a person like the sky? That is, a person who is broad-minded, has great wisdom, sharp faculties, and possesses equal conduct, is given the empowerment of the power of awareness, and the nature of the self-aware wisdom stake is indicated, thereby clearly realizing and becoming the stake.
Chinese
能够最终完成。第二种，对于贪欲大且精进的人，比如鸟迦兰陀迦，交付予具吉祥名称的佛母，进行秘密智慧的灌顶，开示殊胜菩提心的橛，无二大乐之义，从而彻底领悟，橛得以稳固，最终完成。第三种，以无量慈悲的橛来引导如山一般的人：对于那些具有坚定信仰和慈悲心，喜欢利他和不执着的人，为了自他利益，以四无量心来调伏其心，使其发起无上菩提心，并进行密咒的灌顶，持守四无量心的誓言，开示事业的诀窍，从而彻底领悟，橛得以稳固，最终完成。在其他论典中，以“生起次第悉地橛”来代替无量慈悲的橛，正如所说，对于那些傲慢心大且心如山般坚定的人，通过修学生起次第悉地橛来引导他们。第四种，依靠有相物质的橛来引导如旃檀木一般的人，对于这些人来说，无论是人以橛的意义来最终完成，还是橛以其自身来最终完成人，二者在意义上是相同的，可以根据情况灵活运用。对于那些嗔恨心强，心怀恶意和黑暗，但决心守护佛法的人，进行灌顶，并开示金刚橛的念诵、修持、事业及其相关的密咒，如果能够彻底领悟显现和存在的橛之坛城，那么橛得以稳固，从而最终完成。第三，以四种橛的修持物各自建立宗义来讲解：智慧橛，依靠本尊橛和水晶或镜子来进行修持。菩提心橛，从修持的容器颅骨和金刚与莲花的交合中修持。无量慈悲的橛，依靠事业橛和本尊、咒语、禅定以及所缘众生来进行修持。有为物质的橛，在念诵时依靠橛和白芥子，在修持时依靠轮和灵器，在圆满时依靠压、焚、掷三种方式来进行修持。第四，以四种大的修持方式来
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can ultimately be accomplished. Secondly, for individuals with great desire and diligence, such as the bird Kalandaka, entrust them to a Dakini with an auspicious name, bestow the secret wisdom empowerment, and reveal the meaning of the supreme Bodhicitta Kilaya, the non-dual great bliss, thereby completely realizing it, the Kilaya becomes stable, and is ultimately accomplished. Thirdly, guiding mountain-like individuals with the Kilaya of immeasurable compassion: For those who have steadfast faith and compassion, and who delight in benefiting others and non-attachment, train their minds with the four immeasurables for the sake of themselves and others, cause them to generate the supreme Bodhicitta, and bestow the mantra empowerment, hold the vows of the four immeasurables, and reveal the key instructions of action, thereby completely realizing it, the Kilaya becomes stable, and is ultimately accomplished. In other treatises, the Kilaya of immeasurable compassion is replaced by the "Kilaya of the Generation Stage Siddhi," as it is said, for those who have great pride and a mind as steadfast as a mountain, guide them by practicing the Kilaya of the Generation Stage Siddhi. Fourthly, guiding sandalwood-like individuals by relying on the Kilaya of symbolic substances, for these individuals, whether the person ultimately accomplishes the meaning of the Kilaya, or the Kilaya ultimately accomplishes the person, the two are the same in meaning, and can be applied flexibly according to the situation. For those who have strong hatred, harbor malice and darkness, but are determined to protect the Dharma, bestow empowerment, and reveal the mantra of Vajrakilaya's recitation, practice, action, and related mantras, if they can completely realize the Kilaya mandala of appearance and existence, then the Kilaya becomes stable, thereby ultimately accomplishing it. Thirdly, explaining by establishing separate tenets for each of the four Kilaya substances: The Kilaya of wisdom, rely on the deity Kilaya and crystal or mirror to practice. The Kilaya of Bodhicitta, practice from the union of the skull cup, vajra, and lotus, which are the vessels for practice. The Kilaya of immeasurable compassion, rely on the action Kilaya and the deity, mantra, samadhi, and the object of focus, sentient beings, to practice. The Kilaya of conditioned substances, rely on the Kilaya and white mustard seeds during recitation, rely on the wheel and lingam during practice, and rely on the three methods of pressing, burning, and throwing during completion. Fourthly, using the four great methods of practice to
Chinese
现在讲述其深奥之处：智慧之橛，在自性之坛城中修持，讲述其观视之深奥。菩提心之橛，在乐空不二之坛城中修持，讲述其舍弃之行持。无量慈悲之橛，在三摩地之坛城中修持，讲述其以禅定而体验。有为物质之橛，在影像之坛城中修持，讲述其事业之圆满。其中，修持影像之坛城有三种：近修之坛城，八辐轮；修持之坛城，二十一埃卡扎匝；诛杀事业之坛城，六辐轮。寂静修持之法有三种：修持智慧本尊、空行母和敬。修持智慧本尊有三种：一百零八基拉雅之修法；五部基拉雅之修法；单尊基拉雅之修法。其次，修持空行母也有三种：如外、内、密般修持十二橛护法。第三，修持敬神也有三种：如外、内、密般修持十二敬神。总的来说，有为物质之橛有八个坛城：八辐轮身之手印坛城；三角智慧之寂静语文字坛城；交织之结，心之手印标志坛城；空行聚集之坛城，十六辐轮；玛拉雅诛杀之坛城，三层；事业之终结坛城，压制、焚烧、抛掷三者。总而言之，都包含在有为物质之橛中。而这一切又都包含在吉祥金刚童子中。从我的上师的口耳传承宝藏等处来说：智慧明觉之橛；圆满次第菩提心橛；生起次第有橛；表相物质之橛，共有四种，并且对它们的修持，也以神橛和事业橛，在具足条件之有为法中，如子般尊崇地生起，并通过加持、涂油、焚香、击打三种方式，使之生辉，将具足条件之物质橛安放于寂静处，并以此为所缘之依。通过具备生起次第有橛意义的仪轨之前行、正行、结行三者，我金刚童子
English
Now, explaining the profound aspects: The wisdom phurba, practiced in the mandala of self-nature, explains the depth of its contemplation. The bodhicitta phurba, practiced in the mandala of non-duality of bliss and emptiness, explains its practice of abandonment. The immeasurable compassion phurba, practiced in the mandala of samadhi, explains its experience through meditation. The conditioned substance phurba, practiced in the mandala of images, explains its accomplishment in activities. Among these, there are three ways to practice the mandala of images: the approaching mandala, with eight spokes; the accomplishing mandala, with twenty-one Ekajatā; the killing activity mandala, with six spokes. There are three methods of peaceful practice: practicing the wisdom deity, the dakini, and the ging. There are three ways to practice the wisdom deity: the practice method of one hundred and eight Kīlaya; the practice method of the five families of Kīlaya; the practice method of the single hero Kīlaya. Secondly, there are also three ways to practice the dakini: practicing the twelve phurba protectors as outer, inner, and secret. Thirdly, there are also three ways to practice the ging: practicing the twelve ging as outer, inner, and secret. In general, there are eight mandalas for the conditioned substance phurba: the eight-spoked wheel, the body mudra mandala; the triangular wisdom, the peaceful speech syllable mandala; the intertwined knot, the heart mudra symbol mandala; the gathering of dakinis mandala, with sixteen spokes; the Māraya killing mandala, with three levels; the concluding activity mandala, with three aspects of pressing, burning, and throwing. In summary, all are contained within the conditioned substance phurba. And all of this is contained within the glorious Vajrakumara. From the treasure of my guru's oral transmission, etc.: the phurba of wisdom awareness; the phurba of completion stage bodhicitta; the phurba of generation stage existence; the phurba of symbolic substance, there are four in total, and their practice is also to generate the deity phurba and the activity phurba in the conditioned dharma with perfect conditions, like a supreme child, and through the three methods of blessing, anointing, incense, and striking, to enhance its radiance, placing the conditioned substance phurba with perfect conditions in a peaceful place, and using it as a support for focus. Through the preliminary, main, and concluding parts of the ritual that possesses the meaning of the generation stage existence phurba, I, Vajrakumara
Chinese
努父母根本之坛城。 十怒父母与降伏法等十方怒尊之坛城。 于胜子之橛上生起本尊，乃表相物质之坛城。 以坛城三，明稳净三具足之门生起，并作勾招、融入、供养、赞颂等，且诵咒而得力之门，上修菩提，下以诛杀敌魔之事业次第，战胜障碍魔难，而将生起次第推至究竟。 继而圆满次第菩提心橛之意，自身他身以方便之门，迎请例智，为将彼转化为表诠义智之故，于智慧金刚橛大圆满立断与顿超之要诀修持之。如是说。 ༈。 六者，一切母曜诅詈之意，汇集于母曜气脉之意而宣说，共有四：一切母曜与世间现象相合，连同种姓眷属而宣说，以及与隐语宝藏之方式相合，将隐藏显现而出而宣说。 与见解意义相合，而于双运解脱道中宣说，以及与护法事业相合，而于猛咒恶咒中宣说等四者。 第一，虚空界之母六者，与自性瑜伽母十四者，及劣母五十八等智慧与事业之母百万眷属无量者等，彼等一切皆从法界所化现，乃分别念力之显现，以执常断之故。 彼等之父母与部属，寿命与名号，形貌为何，以及何者权势最大，以何调伏何者，示现何种疾病，于何时游行，成就何种事业，有何过失等等，详尽阐述利益损害之主母之根源与来龙去脉，乃与世间现象相合而宣说。 彼亦从法界中，众生之分别念摇动，以业力共同积聚之故，于虚空空性之中，四大须弥山，天人居处各异之世间形成安住之时，如何显现之有情世间，于彼能自在之主