English
Just like that, from that, like sparks from a blacksmith's forge, rays of light radiate in the ten directions, and after doing those two kinds of activities, in order to save the sentient beings of the three realms who have wrong views and are upside down, I urge you to bless this wrathful vajrakila to the Sugatas. From the hearts of the Sugatas of the three times, emanate as a subtle vajrakila body, merge into the heart of the extremely wrathful Kila Son, generate splendor, and increase power. During the practice, from this samadhi that arises incidentally, transform into a small wrathful one with an iron hook, and visualize him hooking the consciousness of whoever is causing obstacles, causing it to fall under the feet of the Kila Son. At the time of the activity, oneself and the vajrakila, and the wrathful ones of the ten directions, are invited and summoned from the heart in front. The number of recitations is a million times. During the practice, it is a hundred thousand times or two hundred thousand times or three hundred thousand times. At the time of the activity, it is one hundred and eight times each. After completing such a number of recitations, five signs will surely arise, called "removing without a sign appearing." The first is like smoke, the second is like a lamp, and so on will appear. In short, the signs of the symbolic body may appear. As signs of fierce activity, there are three: the best is the manifestation of disturbance, the medium is bending and tilting, and the worst is the constant appearance of signs. When such signs appear, the number of recitations is also sufficient. The signs of time are the time calculated in months, years, and days. The recitation of signs is until the signs appear, and seeing the signs indicates that the recitation is complete. After the signs of recitation, practice, and activity appear in this way, they are combined with the activity that initially arises from below. After that, the samadhi of inserting the vajrakila is shown, therefore, from then on, this continuous samadhi of insertion is spoken. What is shown, etc., is called "the deity of the Tivatacakra Vajrakila," which refers to the Kila Son himself, the deity of the material vajrakila. The wrathful, inexhaustible, burning one, the Kila Son is the extremely wrathful, inexhaustible light burning. The gesture of pressing down with the left hand from the waist means grasping from the waist of the vajrakila with the left hand, in a pressing gesture, doing the gesture of striking with the hammer of the right hand of the obstructer.
Chinese
献上太阳供品并委派任务：那么，这是为什么呢？因为遵循所说的续部。委派肖纳穆卡，即献上太阳供品后委派。这从命之精髓中提取并委派任务。然后，再次委派给伟大的地神，给予以容器之血、容器之肉为基础制成的食子，讲述以前的历史，以及誓言如何明确，从命之精髓中提取并委派任务。然后，委派给普拉门，制作多种心脏和多种血液的食子，从名字上呼唤，派遣十六位普拉门母去工作。然后，再次委派给罗刹女众，心脏的根本是命根，从那提取基础制作食子，从名称上呼唤，给予食子并委派任务，即食子加持，即加持为甘露，这是以上所说的次第。这要在修持的时候结合。在猛烈的时候，念诵事业的咒语，并用血堆进行击打。在亲近的时候，给予食子并委派任务是不行的。像这样给予食子后委派任务，有什么必要呢？为了说明那个。说明了发起菩提心等等。那也是在法界中观修的胜义菩提心，以及在身语意的坛城中观修身大手印，世俗也是发起菩提心。过去、现在、未来三世诸佛的种姓，以及安乐逝者的身种姓、语种姓、意种姓，以及瑜伽士以身语意三门执持和观修的瑜伽士我们这些人，对于我的禅修有损害，对于身体和寿命有损害的怨敌和魔障，或者任何东西，或者恶魔，即断绝生命的，以及怨敌，即断绝善根的那些，在降伏之处的魔的场所是夺取成就的，怨敌是进行种种损害的，为了调伏那些，以大忿怒尊的加持，瞬间将其勾招，如法进行显现的诛杀，以及身语化为微尘。
English
Offering the sun offering and entrusting tasks: Then, why is this? Because it follows the tantra that is spoken. Entrusting Shonamuka, which means entrusting after offering the sun offering. This is extracted from the essence of life and entrusted with tasks. Then, again entrust to the great earth lord, give the food offering made from the blood of the vessel and the flesh of the vessel as the basis, tell the previous history, and how the vows are clear, extract from the essence of life and entrust the task. Then, entrust to P'ra Men, make food offerings of many hearts and many bloods, call out from the name, and send the sixteen P'ra Men mothers to work. Then, again entrust to the assembly of Rakshasa women, the root of the heart is the life force, extract the basis from that and make the food offering, call out from the name, give the food offering and entrust the task, that is, the food offering is blessed, that is, blessed as nectar, this is the order mentioned above. This should be combined at the time of practice. In fierce times, recite the mantra of action and strike with a pile of blood. At the time of approaching, giving food offerings and entrusting tasks is not allowed. Like this, after giving food offerings and entrusting tasks, what is the need? To explain that. It explains generating the mind of enlightenment and so on. That is also the ultimate mind of enlightenment that is meditated in the realm of Dharma, and the great mudra of the body that is meditated in the mandala of body, speech, and mind, and conventionally also generates the mind of enlightenment. The lineage of all the Buddhas, the victors of the three times, past, present, and future, and the body lineage, speech lineage, and mind lineage of the Sugatas, and for us yogis who hold and meditate with the three doors of body, speech, and mind, the enemies and obstacles that harm my meditation and harm the body and life, or whatever, or demons, that is, those who cut off life, and enemies, that is, those who cut off virtue, the place of the demon in the place of subjugation is to steal accomplishments, and the enemy is to do various harms, in order to subdue those, by the blessings of the great wrathful one, instantly summon them, and perform the manifested killing according to the Dharma, and the body and speech are turned into dust.
Chinese
也从虱子开始，请体验痛苦！这样说。忿怒母至尊，以薄伽梵金刚童子的加持，大自在母和，兽面母，土地母，女药叉，食肉母，具獠牙者，具翅膀者等使者的眷属，仅仅摇动手鼓就能调伏的刹土，从该处迎请至此。在有情众生面前，如实地以猛烈的行为进行诛杀。为了使阿赖耶识成为胜者的儿子，以及为了摧毁烦恼的习气，以四大所生的身语意三门，粉碎成微尘。为了清净业和烦恼的障碍，凡是压制和折磨的痛苦的制造者，请以身语意三门来体验！这样委托。或者如果不想要役使，自己就念诵橛，并且在自己的舌头上，在日轮之上，从吽字中，在金刚宝瓶中，吽字所住之处的光芒，从大自在母等的顶门，从所有的脉轮孔穴中射入。观想那光芒吸取大自在母等的心血，使大自在母等极度陶醉而倒下。那是从橛和日月二者发出光芒。然后又将橛的顶端指向守誓者们，念诵并且自己进入降下甘露的等持。由于将守誓者们仰面朝天倒下的心脏对准，从橛中流出白色清净的甘露水流，滋养着母众的身体，使之焕发光彩。她们会说：我的誓言是什么？做了什么事？这样说着安住。因此，自己的事业是守誓者们口中灌入甘露，念诵：嗡 阿弥利达 萨玛雅 哈哈 纳纳 惹嘎纳，这样灌入，忆起先前如何立誓和承诺，就会成为瑜伽士所希望的事业。这是将守誓者们安置于誓言之地，并驱使他们从事猛烈的事业。然后宣说镇压所要镇压之物的精要，因此，说了嗡 লাম 等等。其中的嗡 লাম
English
Also, starting from the lice, may you experience suffering! Thus it is said. The great wrathful mother, through the blessings of the Bhagavan Vajrakumara, summons from their abodes the fields that are to be subdued by the hosts of messengers such as the Great Self-Existing Mother, Shonamukha, the Great Earth Lord, the Pishachi, the Flesh-Eater, the One with Fangs, and the One with Wings, merely by the sound of the damaru. Having brought them here, in the presence of the senses, she slays them in accordance with the manner of manifest fierce action. In order to make the alaya-vijnana into a son of the Victorious One, and in order to destroy the aggregates that closely grasp the imprints of affliction, she pulverizes them into dust with the body, speech, and mind born of the four elements. Also, in order to purify the obscurations of karma and affliction, may the one who is the instigator of the suffering of oppressing and tormenting experience it with body, speech, and mind! Thus entrusting. However, if one does not wish to employ servants, one should recite the kīla and visualize on one's tongue, above the mandala of the sun, the light rays of the Hūṃ that dwells within the vajra vase emanating from the Hūṃ, piercing through all the pores of the channels from the crown of the Great Self-Existing Mother and others. One should contemplate that the light rays suck the heart blood of the Great Self-Existing Mother and others into the mouth, causing the Great Self-Existing Mother and others to become utterly intoxicated and fall down. Light radiates from both the kīla and the sun. Then, again, direct the tip of the kīla towards the oath-bound ones, recite, and enter into the samadhi of generating amrita. By directing it at the heart of the oath-bound ones who have fallen supine, a stream of white and pure amrita flows from the kīla, nourishing the bodies of the mothers, making them radiant. They will say, "What is my samaya? What action have I done?" Thus they speak and abide. Therefore, one's action is to pour amrita into the mouths of the oath-bound ones, reciting: Oṃ amrita samaya ha ha na na raga na. By pouring in this way, they remember how they previously made vows and promises, and they will become the action desired by the yogi. This is to establish the oath-bound ones in the place of their samaya and to urge them into fierce action. Then, the essence of what is to be suppressed is spoken, and therefore, Oṃ lam, and so forth, are spoken. Of these, Oṃ lam
Chinese
说是“嗡”等，意为：观想受害者头顶上方的“লাম (藏文，লাম，lam，লাম)”。“লাম (藏文，লাম，lam，লাম)”完全转化后，生起一座极其雄伟壮丽且沉重的金山，那就是嗡 লাম，即事物金山。此事物也因世尊的心未从无分别中动摇，故为吽 লাম。因具有如此之金山镇压，故云“教法是镇压者”。事物金山显现事物，是明明白显之身性；从中发出光芒，是语之自性；从中真实不存自性，是意之自性，故云“摩诃婆伽梵达那”。摩诃那是具有身之金山，左为具有语之光芒的金山，婆伽那班达那是意离戏论，具有世尊的金山。具有身语意的金山，为了镇压受害者之业与烦恼，故云“室利吉比吉”。镇压业是室利吉，镇压由业所生的烦恼是比吉。又为了使镇压之业具有加持力，故为班杂 吽 嘎拉。不在金山上观想，而是从其转化中，在日轮之上观想吽。从其转化中，化为金刚交杵。其上，在日轮之上，吽完全转化后，从金刚中生起吽嘎拉之身。以生起咒“班杂 吽 嘎拉”使身明显生起。从其口中发出忿怒咒“吽 吽 吽 啪 啪 啪”，不让受害者逃脱，而是以威力镇压。之后，又以牵引咒之音声指示，故云“嗡 班杂 基利 基拉亚 匝 吽 班 霍”。为了从轮回之处牵引，念诵此咒，从我心间生起智慧萨埵的吽，化为金刚。次第出现，从中生起铁钩的明妃，相续出现而勾引。与第八品所出结合。之后，又指示寿灌顶与沐浴灌顶，故以金刚语宣说：光彩与威严于我
English
It is said, "Oṃ," etc., meaning: Visualize "LAM (Tibetan, লাম, lam, লাম)" above the head of the afflicted one. When "LAM (Tibetan, লাম, lam, লাম)" is completely transformed, a golden Mount Meru, extremely magnificent and heavy, arises. That is Oṃ LAM, the object Mount Meru. This object, too, because the Bhagavan's mind does not waver from non-conceptualization, is Hūṃ LAM. Because that Mount Meru, endowed with such qualities, oppresses, it is said, "The teaching is the oppressor." The object Mount Meru manifests phenomena, the nature of the clearly appearing body; from it radiates light, the nature of speech; from it, in ultimate truth, there is no inherent existence, the nature of mind. Therefore, it is said, "Moha Bhagavanadana." Mohana is the Mount Meru endowed with body; on the left is the Mount Meru endowed with the light of speech; Bhagavanabandana is the Mount Meru endowed with the Bhagavan, free from mental constructs. The Mount Meru endowed with body, speech, and mind, in order to oppress the afflicted one's karma and afflictions, is why it is said, "Śrīkṛti Bhikṛti." Oppressing karma is Śrīkṛti, and oppressing the afflictions born from karma is Bhikṛti. Furthermore, in order to make the act of oppression powerful, it is Vajra Hūṃkāra. Do not visualize on the Mount Meru, but from its transformation, visualize Hūṃ on the sun disc. From its transformation, it transforms into a crossed vajra. On top of that, on the sun disc, when Hūṃ is completely transformed, from that vajra arises the form of Hūṃkāra. By the generation mantra "Vajra Hūṃkāra," the form is clearly generated. From his mouth, the fierce mantra "Hūṃ Hūṃ Hūṃ Phaṭ Phaṭ Phaṭ" is proclaimed, not allowing the afflicted one to escape, but overpowering him with force. Then, again, the sound of the attracting mantra is indicated, therefore it is said, "Oṃ Vajra Kīlī Kīlāya Jaḥ Hūṃ Vaṃ Hoḥ." In order to draw from the place of samsara, by reciting this mantra, from my heart arises the vajra from the Hūṃ of the wisdom being. It arises in stages, and from it arises the iron-hooked consort, continuously appearing and attracting. Combine with what appears from the eighth chapter. Then, again, the life empowerment and the bathing empowerment are indicated, therefore, speaking in vajra words: splendor and radiance to me