Chinese
又，具有语力的两位咒师念诵完整的金刚橛事业仪轨后，在会供的最后，绘制对教法有害的敌人或魔障的替身像，进行勾招和压制，然后在门外挖一个三角形的坑，将替身像压入坑中，跳猛烈的金刚舞。如是说。上面根本文中，所说的自身观想为怖畏金刚的方式，是依智慧本尊的门牌而作的，但是，根据兰顿的观点和早期翻译的噶玛巴和伏藏的多数论典，橛被赞誉为对付誓言鬼的对治法，而且多数猛烈的事业依赖金刚童子则吉祥，因此，此时扶持噶玛巴和伏藏的易于携带的橛的论典是，仅仅依靠药物、酒、朵玛三种供品和近行供品，念诵事业，念诵咒语，进行从会供开始时的献供到中间的忏悔之间的事业。此时，按照祖尔派的这个珍贵传承的惯例，大咒师吉顿策仁旺波的实践，由大喇嘛哲雄巴曲吉多杰记录下来，其中说，进入黑白金刚的舞蹈和金刚阿阇黎的装束。如是说，如果喜欢，可以作为广支分来做，不做也没有违犯的过失。关于绘制替身像，虽然根本文中没有明确说明，但是在那个记录中说，在纸上沾染自己的污垢，绘制誓言鬼的人形，头部，手脚用铁链捆绑，在心脏处，男性写“扎扎（藏文，梵文天城体，त्रित्रि，梵文罗马拟音，tritri，汉语字面意思）”，女性写“色色（藏文，梵文天城体，स्रिस्रि，梵文罗马拟音，srisri，汉语字面意思）”，在腹部写“阻碍修法的誓言鬼 玛热亚 啪特（藏文，梵文天城体，मारय फट，梵文罗马拟音，māraya phaṭ，汉语字面意思）”，其他按照通常的替身像来绘制，最后用十字金刚杵 匝让（藏文，梵文天城体，ज रं，梵文罗马拟音，ja raṃ，汉语字面意思）围绕。又，在永敦巴的幻化寂静灌顶中，绘制誓言鬼的瘦弱形象，头发竖立，手抓头发并捶打胸膛。又，在拉索的魔障门牌上，绘制一个誓言鬼的形象，在那两个形象的额头上写“骨”，心脏处写“名字”，在生殖器处写“阻碍修法的誓言鬼 玛热亚 啪特（藏文，梵文天城体，मारय फट，梵文罗马拟音，māraya phaṭ，汉语字面意思）”，最后用匝（藏文，梵文天城体，ज，梵文罗马拟音，ja，汉语字面意思）围绕。这些话的意思是，按照兰顿的观点，绘制敌人和魔障的替身像，如是说，如果按照通常的敌人魔障来做，则会犯下没有识别出誓言鬼的过失，而且大喇嘛哲巴的记
English
Furthermore, after two mantra practitioners endowed with the power of speech have recited a complete activity ritual of the Vajrakila, at the end of the gathering, they should draw a linga of any enemy or obstacle that harms the teachings, and perform the act of summoning and subduing. Then, outside the threshold, they should dig a triangular pit, press the linga into it, and perform a fierce dance. It is said. In the root text above, the way to generate oneself as Yamāntaka is said to be done according to the authority of the door sign of the wisdom deity. However, according to the intention of Lhanston and in most of the texts of the Early Translation School of Kama and Terma, the kila is praised as the antidote to oath-breakers, and it is said that most fierce activities are auspicious if relied upon Vajrakumara. Therefore, in this case, supporting a text of the Kama and Terma kila that is easy to carry means reciting the activity based on just the three offerings of medicine, alcohol, and torma, and the close-use offerings. The recitation of mantras and the performance of activities should be done from the offering at the beginning of the gathering to the confession in the middle. In this case, according to the practice of this precious Zur tradition, the practice of the great mantra holder Kyiton Tsering Wangpo was recorded by the great lama Dreshongpa Chögyal Dorje, which says, "Enter into the mask dance of the black and white ging and the attire of the Vajra master." It is said. If you like, you can do it as an elaborate branch, but if you don't like it, there is no fault of transgression. Regarding drawing the linga, although it is not clearly stated in the root text, in that very record it says, "On a piece of paper, stain it with your own impurities, and draw the oath-breaker in human form, with the head, hands, and feet bound with iron chains. At the heart, for a male, write 'Tritri (藏文，梵文天城体，त्रित्रि，梵文罗马拟音，tritri，汉语字面意思)', and for a female, write 'Srisri (藏文，梵文天城体，स्रिस्रि，梵文罗马拟音，srisri，汉语字面意思)'. On the belly, write 'The oath-breaker who obstructs the practice, Māraya Phaṭ (藏文，梵文天城体，मारय फट，梵文罗马拟音，māraya phaṭ，汉语字面意思)'. Otherwise, draw it in accordance with the general linga, and finally surround it with a crossed vajra Ja Raṃ (藏文，梵文天城体，ज रं，梵文罗马拟音，ja raṃ，汉语字面意思)." Also, in Yungtonpa's Illusory Peaceful Empowerment, draw a thin image of the oath-breaker, with disheveled hair, pulling at the hair with the hands and beating the chest. Also, on the obstacle door sign of Ra Sog, draw an image of an oath-breaker, and on the forehead of both of them, write 'Bone', at the heart write 'Name', and at the genitals write 'The oath-breaker who obstructs the practice, Māraya Phaṭ (藏文，梵文天城体，मारय फट，梵文罗马拟音，māraya phaṭ，汉语字面意思)', and finally surround it with Ja (藏文，梵文天城体，ज，梵文罗马拟音，ja，汉语字面意思). The meaning of these words is that, according to Lhanston's view, draw a linga of any enemy or obstacle, as it is said. If you do it according to the usual enemy obstacle, you will commit the fault of not recognizing the oath-breaker, and the record of the great lama Dre
Chinese
关于绘画方面：如果说要画一个身体是人，头是鸟的凶神，那么在写方位图的时候，据说男性写“ཏྲི་ཏྲི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”，女性写“སྲི་སྲི（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”。一方面，凶神有男女两种说法，这并不矛盾。但是，人身鸟头，通常在宁玛派的经典和伏藏中都说凶神是鸟嘴的女性，既然已经画了鸟头，再写男女的区别的命字就不合适了。荣敦将凶神和魔障分为两种，这非常好。一般来说，如果是凶神，那肯定是魔障。凶神只是被认为是修法过程中的障碍，比如在赫鲁嘎嘎拉波等经典中提到的在十个时间游荡的纽列，以及通常所说的在六个时间游荡的尼列之类的凶神。而魔障，通常指的是以八万魔障为代表的鬼怪，这种解释非常好。但是，为了方便实践，最好还是按照噶举派的完整仪轨等经典中所说的，画鸟嘴女凶神的形象。在毒纸上，画一个女性形象，鸟头，手脚被铁链束缚，嘴巴被绑住，非常可怜。在四肢上写ཛཿཧཱུཾ་བཾ་ཧོཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和མཱ་ར་ཡ་རྦད（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。在两个手肘上写“断”。在两个脚踝上写“瘸瘸”和“ན་ཏྲི་རྒད（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”。在耳朵上写“聋”。在眼睛上写“瞎”。在肩膀上写“拥抱”。在脚底写“ཡཾ་ཡཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”。在心口写“ཏྲི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”并吐口水。最后，写一个字头朝外的“ཡ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”，然后写“མ་དམ་སྲི་གཾ་པ་རི་མཱ་ར་ཡ་ཛཿཛཿནན་ཧྲིའུ་ཏྲིའུ་ཡ་ན་མ་ཤཱ་ཛ་ཁུག་ནན（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”。为了勾招、束缚、镇压、迷乱那些阻碍修法的鸟嘴女凶神，以及以她为主的凶神、鬼王、汉鬼等的魂魄和意识，将此作为观想的所依，念诵“མཱ་ར་ཡ་ཕཊ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”。等等，根据肚子的大小来修改措辞，仔细研究后书写。从头部开始，写字头朝内的回遮咒语：“凶神、鬼怪、夜摩凶神、魔障、鬼王、汉鬼，以及那些心怀恶意、行为粗暴的人的身语意三门，力量、权势、神通、福德、运气、权力和能力全部镇压！ༀ་ཧཱུཾ་ལཾ་སྟྭམྦྷ་ཡ་ནན（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。མཱ་ར་ཡ་ལཾ་ནན（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”等等，像上面一样仔细研究后书写。因此，写了二十一张镇魔符，用火、水、土、风、空进行净化，然后涂上毒血。
English
Regarding drawing: If it is said to draw a Dam Sri with a human body and a bird's head, then when writing the location letter, it is said that for males write "ཏྲི་ཏྲི་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning)" and for females write "སྲི་སྲི (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning)". On the one hand, it is not contradictory that Dam Sri is said to be both male and female. However, the human body and bird's head, it is generally said in the Nyingma scriptures and treasures that Dam Sri is a female with a bird's beak, so since the bird's head has already been drawn, it is not appropriate to write the life letter distinguishing between male and female. Yungton's division of Dam Sri and obstacles into two is very good. In general, if it is a Dam Sri, it is definitely an obstacle. Dam Sri is only praised as an obstacle to practice, such as the Nyulle that wanders in ten times mentioned in Heruka Galpo and other scriptures, and the Dam Sri of the Nyille type that is generally said to wander in six times. As for obstacles, they generally refer to demons represented by eighty thousand types of obstacles, so the explanation is very good. However, for the sake of easy practice, it is best to draw the image of a bird-beaked female Dam Sri as mentioned in the complete Kagyud ritual and other scriptures. On poisonous paper, draw a female figure with a bird's head, whose hands and feet are bound by iron chains and whose mouth is tied, looking very miserable. On the four limbs, write ཛཿཧཱུཾ་བཾ་ཧོཿ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) and མཱ་ར་ཡ་རྦད (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). On the two elbows, write "broken". On the two ankles, write "lame" and "ན་ཏྲི་རྒད (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning)". On the ear, write "deaf". On the eye, write "blind". On the shoulder, write "embrace". On the soles of the feet, write "ཡཾ་ཡཾ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning)". On the heart, write "ཏྲི་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning)" and spit. Finally, write a "ཡ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning)" with the head of the letter facing outwards, and then write "མ་དམ་སྲི་གཾ་པ་རི་མཱ་ར་ཡ་ཛཿཛཿནན་ཧྲིའུ་ཏྲིའུ་ཡ་ན་མ་ཤཱ་ཛ་ཁུག་ནན (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning)". In order to summon, bind, suppress, and confuse the bird-beaked female Dam Sri who obstructs practice, and the souls and consciousness of the Dam Sri, Gyal 'Gong, Chinese ghosts, etc. who are mainly her, take this as the basis for visualization, and recite "མཱ་ར་ཡ་ཕཊ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning)". Etc., modify the wording according to the size of the belly, and write after careful study. Starting from the head, write the reversal mantra with the head of the letter facing inwards: "Dam Sri, ghosts, Yama Dam Sri, obstacles, Gyal 'Gong, Chinese ghosts, and all those who harbor evil intentions and act violently, suppress all the power, strength, supernatural powers, merits, luck, power, and ability of their body, speech, and mind! ༀ་ཧཱུཾ་ལཾ་སྟྭམྦྷ་ཡ་ནན (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). མཱ་ར་ཡ་ལཾ་ནན (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning)" etc., study carefully and write as above. Therefore, after writing twenty-one demon-suppressing talismans, purify them with fire, water, earth, wind, and space, and then apply poisonous blood.
Chinese
在地上安门牌，在门槛下挖一个三角形的坑，放在铁锅里，用彩线缠绕。准备铁、铜、石灰三种粉末和黑芥子粉的混合物，以及古古尔炭火等，还有一把新的解脱刀等。仪轨是：在大喇嘛所写的草稿中，只有做公正的见证和献黄金酒来验证真实性，没有其他内容。但是，大学者雍敦钦波说：用埃朗（种子字，藏文：ཨེ་རཾ，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：埃）生起忿怒本尊的坛城。用巴呼（种子字，藏文：བ་ཧུ，梵文天城体：ब，梵文罗马拟音：ba，汉语字面意思：巴）来衡量神的力量。派遣六个使者巡逻，并展现化身。验证真实性。勾招和分离。融合和束缚。像这样重复三次。加持手指和橛。用嘎达亚（咒语，藏文：གྷ་ཏ་ཡ，梵文天城体：घटय，梵文罗马拟音：ghataya，汉语字面意思：嘎达亚）的咒语将橛钉入林伽中。等等，详细的内容与格朗丹的观点一致。因此，实践这些经典的内容是：导师金刚童子以傲慢进入忿怒的装束，以及黑白金刚舞者的装束，伴随着音乐出现。在坑边，用黄金酒和让（种子字，藏文：རཾ，梵文天城体：रं，梵文罗马拟音：ram，汉语字面意思：让）、扬（种子字，藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yam，汉语字面意思：扬）、康（种子字，藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：kham，汉语字面意思：康）进行焚烧、抛洒和清洗。用嗡（种子字，藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：om，汉语字面意思：嗡）、啊（种子字，藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：ah，汉语字面意思：啊）、吽（种子字，藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hum，汉语字面意思：吽）三次加持为甘露。将上师、胜者寂怒尊众、一切护法等作为目标，祈请知晓并进行公正的见证：吽！请知晓，请垂听，三世善逝们！从原始怙主普贤王如来开始，所有三根本上师请聆听！我以一心一意的信心，想要供养圣者并利益众生，请不要让这个违背誓言的敌人得逞！请无害的智慧本尊知晓！寂静尊、金刚界、饮血五十大尊等，所有本尊坛城请聆听！我从生起次第和圆满次第的甚深状态中，想要完成修持并实践四种事业，请不要让这个作恶的敌人得逞！请无害的智慧本尊知晓！金刚亥母、智慧怙主等，空行母、护法众请聆听！我想要修持、侍奉和供养你们，圆满你们的誓言并驱使你们行事，请不要让这个违背誓言的敌人得逞！请无害的智慧本尊知晓！这样祈请知晓。公正的见证是：吽！对于众生的荣耀怙主，世尊释迦牟尼佛，罪恶的提婆达多恶毒地诽谤和侮辱。将伟大的象征——袈裟披在他的身上，圆满的佛陀