English
First, do the above. The people in between enjoy wealth and accumulate the remaining things. When the practice is completed, the remaining tsok offering should be performed. Finally, a lingam should also be made, and in the south, the lingam and other things should be piled up in the pit. What is piled up this morning should be destroyed at noon, and the body should be offered as before. After the head is piled up, it should either be pressed down or a fire offering should be performed. For the lingam, activities such as summoning the enemy's consciousness can be carried out. Similarly, the noon lingam is destroyed in the evening, the evening lingam is destroyed at midnight, and the midnight lingam is destroyed in the morning. This is the mantra of the supreme secret practice. At that time, running around the city with a blood-nose cloth bag, one should think of the initial vows. The so-called reciting the great practice a million times is reciting the mantra "Om བྷུ་ར་ཀུར་ཏི་（藏文，梵文，IAST，Chinese meaning）". The so-called sending messengers mandala is from the pit, briefly stated. This has been explained very clearly. Second, the actual order of practice is divided into two. First, showing the order of preparing materials through actions and activities, from "south" to "prostration to the support" has been shown. The so-called three-tiered mandala of southern activity refers to the pit being one cubit wide, half a cubit high, flat inside, and stacked in three layers outside. The so-called "first decorated with a garland of skulls" means placing a garland of skulls on the first layer of the pile, or drawing beautiful patterns on the pile. The so-called "below it decorated with weapons" refers to the middle layer of the pile. Actually, it is weapons such as knives, arrows, swords, etc., or images can also be drawn. The so-called "below it, flames blaze" means drawing flames on the side of the last layer. The so-called "the lingam inside it, placed in the appropriate manner" means that the material of the lingam is a mixture of feces, urine, clothes, ashes, flour, etc., the lingam is flattened, and the limbs are wrapped with blue and red threads before being placed. The so-called "sealed with the four mudras of the limbs." The so-called "Karadana, first the slender woman," means that on the first layer of the pile, the eight pegs are visualized as eight wrathful mother goddesses. In the middle is the accumulated image. The middle refers to the image of the head, on the middle layer of the pile, the twelve pegs are visualized as eight Sinha slender women and four horse-headed doorkeepers.
Chinese
是嘲笑。 最后是名为罗刹众，在最后一层，观想二十八根橛和二十八自在母，然后插入。 恶毒的橛指的是橛的原因。 象征性地做好那些安排，指的是观想卡辛和自在母。 从颈部系上，指的是在那个孔里，用咒绳从林伽的颈部系上。 向所依顶礼，指的是向城堡内的明亮木头顶礼。 第二，与事业结合，真实指示有六点：第一，祈请证人和念诵傲慢的咒语融合，从祈请证人来指示，其他的很容易理解。 在没有出现征兆之前，指的是出现杀死敌人的征兆。 与事业结合的猛烈咒语是四心合一。 用威严的声音压制，指的是在念诵时响亮地发出声音。 没有过错，请证人，指的是在抛掷替身时，取用这里的吟诵主尊。 第二，使者差遣和催促，从那之后，使者差遣，指的是用时间到了来指示。 从那之后，使者应该拥有，燃烧的猛烈不可穷尽，指的是愤怒金刚手众。 从无分别的国王那里，指的是，我观为吉祥黑汝嘎的，金刚的舌头是具有金刚的。 བཛྲ་ཀྲོ་ཏ་ཛྭ་ལ་ས་མ་ཡ་（藏文，梵文天城体：वज्रक्रोधज्वालासमय，梵文罗马拟音：vajrakrodhajvālasamaya，汉语字面意思：金刚忿怒火焰誓言）指的是，愤怒的咒语，སརྦ་ཤ་ཏྲུཾ་མ་ར་ཕཊ་（藏文，梵文天城体：सर्वशत्रुं मार फट，梵文罗马拟音：sarvaśatruṃ māra phaṭ，汉语字面意思：一切敌人 杀 啪）指的是，四个咒语都加上了ས་རུ་。 愤怒的国王，如云聚，指的是，罗刹，罗刹的众。 རཀྴ་ཛྭ་ལ་ས་མ་ཡ་（藏文，梵文天城体：रक्षज्वालासमय，梵文罗马拟音：rakṣajvālasamaya，汉语字面意思：罗刹火焰誓言）指的是罗刹的咒语。 ཡཀྴ་ཛྭ་ལ་ས་མ་ཡ་（藏文，梵文天城体：यक्षज्वालासमय，梵文罗马拟音：yakṣajvālasamaya，汉语字面意思：夜叉火焰誓言）指的是诅咒夜叉的咒语。 ཙིཏྟ་ཛྭ་ལ་ས་མ་ཡ་（藏文，梵文天城体：चित्तज्वालासमय，梵文罗马拟音：cittajvālasamaya，汉语字面意思：心火焰誓言）指的是食心母的咒语。 在咒语和名字中交替，指的是在根本咒语和སྭཱ་ཧཱ་（藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思： 梭哈）之间加入名字。 愤怒地念诵千遍或十万遍，指的是将上面基咒合一的咒语念诵圆满十万遍，以及念诵四轮的林伽咒语。 那也是口诀的开始，首先念诵南方夜叉，北方食心母的念诵，然后是西方罗刹的念诵。 在那里，在不抛弃不散乱的后面，将这个连接起来催促，敲打大鼓来催促，从那里开始催促。 在那之后，将长长的催促也连接起来。 第三，如果没有出现征兆
English
is mocking. Finally, it is called the assembly of Rakshasas. In the last level, visualize twenty-eight phurbas and twenty-eight female masters, and then insert them. The vicious phurba refers to the cause of the phurba. Symbolically arranging those refers to visualizing Kasing and the female masters. Tying from the neck refers to tying the lingam from the neck with a mantra rope inside that hole. Bowing to the support refers to bowing to the bright wood inside the castle. Secondly, there are six points to clearly indicate the combination with the action: First, praying to the witness and blending the recitation of arrogant mantras is indicated by praying to the witness, and the others are easy to understand. Until the sign appears, it refers to the appearance of the sign of killing the enemy. The fierce mantra combined with the action is the union of four hearts. Suppressing with a majestic voice refers to uttering loudly during recitation. No fault, please witness, refers to taking the main chanter here when throwing the effigy. Secondly, the messenger sends and urges, from then on, the messenger sends, which is indicated by the time has come. From then on, the messenger should possess, the burning fierceness is inexhaustible, referring to the assembly of Wrathful Vajrapani. From the king without discrimination, it refers to, I visualize as glorious Heruka, the vajra tongue is possessing vajra. vajrakrodhajvālasamaya (Tibetan, Sanskrit Devanagari: वज्रक्रोधज्वालासमय, Sanskrit Romanization: vajrakrodhajvālasamaya, Chinese literal meaning: Vajra Wrathful Flame Samaya) refers to the wrathful mantra, sarvaśatruṃ māra phaṭ (Tibetan, Sanskrit Devanagari: सर्वशत्रुं मार फट, Sanskrit Romanization: sarvaśatruṃ māra phaṭ, Chinese literal meaning: all enemies kill phaṭ) refers to adding saru to all four mantras. The wrathful king, like clouds gathering, refers to the Rakshasa, the assembly of Rakshasas. rakṣajvālasamaya (Tibetan, Sanskrit Devanagari: रक्षज्वालासमय, Sanskrit Romanization: rakṣajvālasamaya, Chinese literal meaning: Rakshasa Flame Samaya) refers to the mantra of Rakshasas. yakṣajvālasamaya (Tibetan, Sanskrit Devanagari: यक्षज्वालासमय, Sanskrit Romanization: yakṣajvālasamaya, Chinese literal meaning: Yaksha Flame Samaya) refers to the mantra of cursing Yakshas. cittajvālasamaya (Tibetan, Sanskrit Devanagari: चित्तज्वालासमय, Sanskrit Romanization: cittajvālasamaya, Chinese literal meaning: Mind Flame Samaya) refers to the mantra of the heart-eating mother. Alternating between mantra and name refers to inserting the name between the root mantra and svāhā (Tibetan, Sanskrit Devanagari: स्वाहा, Sanskrit Romanization: svāhā, Chinese literal meaning: Svaha). Reciting angrily a thousand or a hundred thousand times refers to completing the recitation of the mantra that unites the above base mantra a hundred thousand times, and reciting the lingam mantras of the four wheels. That is also the beginning of the oral instruction, first reciting the southern Yaksha, the recitation of the northern heart-eating mother, and then the recitation of the western Rakshasa. There, after not abandoning and not distracting, connect this and urge, beat the big drum to urge, start urging from there. After that, connect the long urging as well. Third, if the sign does not appear
Chinese
安立之事业是，首先“加持本尊橛”是指在修法时，用不杀生的兵器所做的兵器。那时，要击打投掷朵玛，是指在使者的下方，于使者的上方放置佛母的劝请。之后，念诵四心合一的咒语并安立。༈。第四，施法会供，从“随顺进入”到“修习”所说，意思是安住于实义，但没有详细说明。降伏之方法是，以上面四轮的咒语和四心合一的口诀来进行，上面念诵四心合一的咒语，在念诵百万遍的时候，从不抛弃、不散乱等，直到佛母劝请为止。在城堡内的洞穴中，用黑色的兵器降伏里面的林伽，并砍下头。将身体放入朵玛中，如上面所示安立。或者念诵夜叉的咒语百万遍，或者进行劝请。降伏林伽，砍下头，安立身体。之后，在北方也与此相同。第五，对残余的尸体进行舞蹈并安立，从“幻化”到“安立于口”所说，很容易理解。第六，以猛烈的火供来将事业结合起来，从“事业等”到“需要什么”所说，很容易理解。第三，指示词义是，洞穴是事业的坛城。关于压制镇物，有三点，第一，指示先前发生的次第是，从“镇物”到“安排”所说，非常容易理解。第二，修行者实际修持的次第有六点，第一，指示建造城堡形象是，从“上面”到“张开的命”所说，在上面结合事业时，“七种土的泥巴”所说的七种土是，水边此岸和彼岸的土，尸体上的土，废弃城堡的土，蚂蚁的田地，废弃的讲堂的土，废弃寺庙的土，敌人的房屋，具有标准的，一肘高的，宽度是它的三分之二。上面做鹏鸟王，是指城堡的四角和左右两侧各做一个鹏鸟头。里面是指在城堡里面悬挂护法神的身体。在其下方
English
The activity of establishing is, first, "blessing the heruka phurba" refers to the weapon made with a weapon that does not kill living beings during the practice. At that time, the torma should be struck, which means placing the mother's exhortation above the messenger's lower torma. Then, recite the mantra of the four hearts combined and establish it. ༈. Fourth, the subjugation of the gathering of union, from "harmonious entry" to "cultivation" is explained, meaning to abide in the actual meaning, but it is not explained in detail. The method of subjugation is to proceed with the mantra of the above four wheels and the instruction of combining the four hearts into one. Above, reciting the mantra of combining the four hearts, when one hundred thousand recitations are completed, from not abandoning, not being distracted, etc., until the mother's exhortation. In the cave inside the castle, the inner linga is subdued with black weapons, and the head is cut off. The body is placed in the torma, as shown above. Or recite the mantra of the yaksha one hundred thousand times, or make exhortations. Subdue the linga, cut off the head, and establish the body. Then, in the north, it is the same. Fifth, dancing and establishing the remaining corpse, from "illusion" to "establishing in the mouth" is explained, which is easy to understand. Sixth, combining the activities with fierce fire offerings, from "activities, etc." to "what is needed" is explained, which is easy to understand. Third, the definition is indicated, the cave is the mandala of activity. Regarding suppressing the talismans, there are three points. First, indicating the order of what happened previously is, from "talismans" to "arrangement" is explained, which is very easy to understand. Second, there are six points in the actual order of practice by the practitioner. First, indicating the construction of the castle image is, from "above" to "gaping life" is explained. When combining the activities above, the seven types of soil mentioned in "the mud of seven types of soil" are the soil from the near and far banks of the water, the soil from corpses, the soil from abandoned castles, the fields of ants, the soil from abandoned teaching halls, the soil from abandoned temples, and the enemy's house, which has standards, one cubit high, and the width is two-thirds of it. Above, make a garuda king, which means making a garuda head on each of the four corners and left and right sides of the castle. Inside means hanging the body of the protector inside the castle. Below it