Chinese
安置林伽。第二，展示如何制作林伽，从“火供”到“放置”展示了：火供所烧的灰烬，是林伽上所刻头的替代品。做了火供，那个灰烬和污垢是真实存在的。在其中，鼻涕和粘液等等，这些都指的是这些东西。做了林伽，用面粉或者粘合剂将头部粘合起来，在桦树皮、纸或树皮上写字，然后放入林伽的中心。第三，展示如何准备头盖骨和供品，从“阿达”到“劝诫”展示了：阿达是美丽的意思。“玛努夏”指的是恶劣种姓的众生，比如牦牛、骡子。克里希纳指的是绝嗣黑人的头盖骨，库拉指的是狗的头盖骨。如果是麻风病人或者绝嗣黑人的头盖骨，就将男女头盖骨分开，取中间部分。用火供的灰烬制作林伽，将写有名字的林伽放入中心，放入那个林伽，放入那个林伽。然后从“去到根部”展示了：卡鲁那的手印是金翅鸟的。“用燃烧的天铁大钉”指的是用铁钩取头盖骨。在黑色墓地里很容易找到。第五，展示了供奉和镇压的真实方法，从“食子”到“做”展示了：食子是真实存在的，在其中，要做献酒和验证真理等等。将三角形刻成两肘长，指的是在镇压的地方挖洞。将上面的大城放入，指的是放入用七种土制成的城堡，将头盖骨面对面放入城堡中。用黑色裹尸布封口，指的是墓地的裹尸布。用金刚十字镇压，指的是在蓝色墓地裹尸布上画金刚十字，然后用它镇压。第六，展示了镇压的地点和词义，从“水眼”到“缓慢”展示了，非常容易理解。第三，展示了迎请、召回和身体保护的仪式，从“之后”到“随意使用”展示了：之后，去到修法的地方，指的是做了镇压之后。出世间指的是缓慢的神。世间指的是怙主等。
English
Placement of the Lingam. Second, showing how to make the Lingam, from "fire offering" to "placement" it shows: The ashes of the fire offering are a substitute for the head carved on the Lingam. Having done the fire offering, that ash and dirt are real. Among them, snot and mucus, etc., these refer to these things. Having made the Lingam, glue the head with flour or adhesive, write on birch bark, paper, or tree bark, and then put it in the center of the Lingam. Third, showing how to prepare the skull and offerings, from "Adara" to "exhortation" it shows: Adara means beautiful. "Manusha" refers to beings of bad caste, such as yaks, mules. Krishna refers to the skull of a black person who is extinct, Kura refers to the skull of a dog. If it is the skull of a leper or a black person who is extinct, separate the male and female skulls and take the middle part. Make the Lingam with the ashes of the fire offering, put the Lingam with the name written on it in the center, put that Lingam in, put that Lingam in. Then from "go to the root" it shows: Karuna's handprint is that of a Garuda. "With a burning iron nail" refers to taking the skull with an iron hook. It is easy to find in a black cemetery. Fifth, showing the real method of offering and suppressing, from "Torma" to "do" it shows: Torma is real, and in it, one should make offerings of alcohol and verify the truth, etc. Carve a triangle two cubits long, which refers to digging a hole at the place of suppression. Put in the big city above, which refers to putting in the castle made of seven kinds of earth, put the skulls face to face in the castle. Seal with a black shroud, which refers to the shroud of the cemetery. Suppress with a vajra cross, which refers to drawing a vajra cross on the blue cemetery shroud and then suppressing it with it. Sixth, showing the place of suppression and the meaning of the words, from "water eye" to "slow" it shows, it is very easy to understand. Third, showing the ritual of welcoming, recalling, and protecting the body, from "after that" to "use as you please" it shows: After that, go to the place of practice, which refers to after the suppression is done. Transcendental refers to the slow god. Mundane refers to the protector, etc.
Chinese
。眷属四众和，佛母近侍克罗地ś瓦里母。迎请诸天无遗余，此乃从智慧处下密迎请，以及从十方世界迎请二者。供养者，进入内里与我主相混合。会供主尊是做供食子。之后，也以瑜伽总集供养护法。忏悔是“我等无明身”等。酬谢是事业如意之供养。之后，在修持大法之时，要做以酥油供四众之余供仪轨。之后，三字末尾加持MŪṂ，祈请返回本位，即“之后，于法界中随乐而返”。生起次第中，诸佛从我心间吽字收摄。其他易懂。结尾之义，成就等易懂。我今所作诸功德，愿诸众生得金刚持。若有错谬违误处，祈请诸佛垂宽宥。依仗上师之恩德，仪轨释文善撰著。圆满。顶礼吉祥黑汝嘎！总的来说，念诵有两种：语念诵和金刚念诵。语念诵有两种：出世间的念诵和世间的念诵。金刚念诵有两种：金刚念诵和彼性念诵。出世间的念诵有三种：近修、修持和事业。近修是生起次第圆满后，如法进行供养赞颂之后。念诵时，息增怀诛之念诵是近修。修持是在坛城中投花，花落于何尊，该尊即赐予我灌顶，使我具有光彩，此为修持。在行事业之时，供养我的黄金酒等供品，祈请本尊作为见证。之后，观想自身上方虚空中不动佛，咒语之光芒融化成光，融入我身。使我具有光彩。之后，进行语念诵。从我的口中发出猛厉咒语之光芒，颜色为黑色，鼻子上带有铁钩的标志。猛厉的程度是...
English
. With the four retinues and the mother, the close attendant Krodishvari. "Invited deities without exception," means inviting from the wisdom realm of Ogmin, and inviting from the ten directions of the world, these two. "Offering" means coming inside and mixing with the main self. The lord of the assembly is the one who makes the medicine offering. Then, the protector is also offered with the entirety of yoga. Confession is "We ignorant body," and so on. Thanksgiving is the offering that makes activities go smoothly. Then, at the time of the great accomplishment, the remaining ritual of the fourfold gathering of butter offerings should be performed. Then, the three syllables are finally attached with MŪṂ and requested to depart, which means, "Then, depart as you please in the sphere." In the generation, the deities are gathered from the HŪṂ in my heart. Others are easy. The meaning of the ending, accomplishment, etc., is easy. By the merit of what I have done, may all attain Vajradhara. If there is any contradiction, may the noble ones forgive. Through the kindness of the teacher, the commentary on the sadhana has been well composed. Complete. Homage to glorious Heruka! In general, there are two types of recitation: vocal recitation and vajra recitation. There are two types of vocal recitation: transcendent recitation and mundane recitation. There are two types of vajra recitation: vajra recitation and suchness recitation. There are three types of transcendent recitation: approach, accomplishment, and application to activity. Approach is when the generation stage is complete, and after offering and praise are performed properly. At the time of recitation, the recitation of pacifying, increasing, empowering, and wrathful activities is approach. Accomplishment is when a flower is thrown in the mandala of accomplishment, and the deity on whom it lands empowers me and makes me glorious, this is accomplishment. At the time of applying to activity, offer my golden drink and other offerings, and invite the deity as a witness. Then, visualize Akshobhya Buddha in the sky above oneself, and the light of the mantra dissolves into light and merges into me. Make me glorious. Then, perform vocal recitation. From my mouth emanates the light of a fierce mantra, black in color, marked with an iron hook on the nose. The extent of the fierceness is...
Chinese
就像被抛掷出去一样。 神和夜叉的血脉被击中，就像被铁的冰雹击中一样。 菩提心的精华被收集，然后返回，就像黑色的绳索缠绕一样。 然后融入自身，自身拥有伟大的光辉，敌人的意识被瑜伽士所征服。 烦恼的意念被斩断。 将残余的身体供养给空行母的聚会，像这样与此结合。 每天三次，晚上三次进行荟供和供养，念诵是与事业相结合。 世俗的念诵有三种：亲近，成就和与事业相结合。 首先，布置象征和所依，用七种泥土制作城堡，在四个方向各放置一肘长的水，并装饰白色和颅骨的标志。 四个大武器，八只黑色的墓地鸟，上面是两只琼鸟的印章。 在其中，在蓝黑色的三角形中，放置所观想的林伽。 在忿怒尊的上方，竖立一支带有五根羽毛的箭，箭上涂有无毒的黑色，颈部系着一块蓝黑色的绸缎。 首先是依赖丸药的橛，中间是用棍棒击打忿怒尊的物品，最后是面粉供品。 将橛插入林伽的中心并放置。 作为忿怒母的所依，放置一只金眼黑色的母狗，四支鹰羽箭上带有四条绸带，并插入箭的中心。 忿怒尊的物品是用各种鲜花装满，各种肉和血，红色的犀牛皮，以及须弥山形状的颅骨。 作为忿怒母的物品，用一个颅骨碗装满各种脚、各种谷物、酥油和各种血液，然后放置。 在东方，建造忿怒尊的城堡，在观想的林伽上方，放置一个至尊橛，用黑色的城堡或绳索系住，插入中心并放置。 将绳索的一端系在须弥山形状的观想物上。 将二十一个金刚橛加持为度母和金刚橛，然后隐藏并放置。 在南方，在夜叉的城堡中，在林伽上方放置一根带有旗帜的红色犀牛皮矛。 右边放置短剑，左边放置箭和短剑。 在西方
English
Like being thrown away. Striking the lineage of gods and yakshas is like being hit by iron hail. The essence of bodhicitta is gathered, and then returns, like a black rope coiled. Then it dissolves into oneself, oneself possessing great splendor, the enemy's consciousness is conquered by the yogi. The mind of afflictions is severed. The remains of the aggregates are to be offered to the assembly of dakinis, thus being combined with this. Three times during the day and three times at night, perform the tsok offering and offering, and recitation is combined with action. There are three types of worldly recitation: approaching, accomplishing, and combining with action. First, arrange the symbols and supports, make a castle with seven types of earth, place a cubit of water in each of the four directions, and decorate with white and skull symbols. Four great weapons, eight black cemetery birds, and two garuda mudras on top. Inside it, in a triangular dark blue-black, place the linga of visualization. Above the wrathful one, erect an arrow with five feathers, the arrow smeared with non-toxic black, and tie a dark blue-black silk ribbon around its neck. First, the substance relying on the pill-peg, in the middle, the substance for striking the wrathful one with a stick, and finally, the flour offering. Insert the peg into the heart of the linga and place it. As the support for the wrathful mother, place a black female dog with golden eyes, with four eagle feather arrows with four silk ribbons, and insert them into the center of the arrow. The substances for the wrathful one are filled with various flowers, various meats and blood, red rhinoceros hide, and a skull in the shape of Mount Meru. As the substances for the wrathful mother, fill a skull bowl with various feet, various grains, butter, and various bloods, and then place it. In the east, build the castle of the wrathful one, and above the linga of visualization, place a supreme peg, tied with a black castle or rope, insert it into the center and place it. Tie one end of the rope to the visualization of Mount Meru. Bless twenty-one vajra kilayas as Tara and Vajrakilaya, then hide and place them. In the south, in the castle of the yaksha, place a red rhinoceros hide spear with a banner above the linga. Place a short sword on the right, and an arrow and short sword on the left. In the west
Chinese
在罗刹的城堡中，在林伽上放置三个蛇头。右边放满一罐各种肉类，左边放满一罐各种龙药，并放置红色母牛的牛奶。在北方的母曜城堡中，在林伽上撑起蓝色丝绸帐篷，放置装满各种图恩（Thun）的班扎（Bhanda）。为了使敌人与神分离，也摆放牛油等物品。然后，面对愤怒尊，在城堡内将箭射向林伽，使其面向瑜伽士自身。然后如法进行念诵和修持。之后，在进行事业之时，在被杀之人的尸穴处制作事业坛城，首先献祭酒，树立真实无误的证据。然后在念诵猛咒之时，观想自身从大吉祥尊的心间，显现事业怙主，手持明杖，一面二臂，赤身裸体，头发向上竖立，身色蓝黑色，手持黑色明杖，左手持黑色铜刀，瞬间取出，与四怙主无二无别，听命于自身大吉祥尊，询问有何事业需要完成。瑜伽士自身显示战争的信号，幻化出黑色的跳跃狼和红色的舔血狼，从拉辛（Lha-sbyin）的鼻孔进入，将内脏吸入口中，红色地显露出五脏，然后返回，向自身大吉祥尊禀告。如此这般，以与之相应的行为，日夜六时进行禀告的事业，念诵猛咒。之后，当出现征兆时，一位瑜伽士前往高处，燃起牛油的烟，进行与神分离的仪式，然后返回，用金刚橛刺击，击打图恩（Thun），用武器砍杀，进行诛杀的事业。之后，进行禀告的事业。之后，进行火供。之后，进行镇压的事业。将火供后的灰烬做成林伽，将名字写在纸上，插入心间脉轮结合处，用黑线或肠线捆绑，带到镇压之处，用四根金刚橛切断地主的逃跑路线。之后，献祭酒，为地方神灵和邪魔树立无误的证据，也向地主供奉各种龙药。之后，挖掘镇压之地，做成一肘长的三角形。
English
In the Rakshasa's castle, place three snake heads on the lingam. On the right, place a full jar of various meats, and on the left, a full jar of various Naga medicines, and place red cow's milk. In the northern Mamo's castle, erect a blue silk tent on the lingam, and place a full Bhanda of various Thun. In order to separate the enemy from the gods, also arrange ghee and other items. Then, facing the wrathful deity, shoot an arrow at the lingam inside the castle, directing it towards the yogi himself. Then, perform the recitation and practice properly. After that, at the time of engaging in the activity, create a mandala of activity at the burial ground of the slain person, first offering libation, and establishing a true and faultless witness. Then, at the time of reciting the fierce mantra, visualize from the heart of the great glorious one, the Lord of Action, with a clear staff, one face and two arms, naked, with hair standing on end, body color dark blue-black, holding a black clear staff in his hand, and a black copper knife in his left hand, instantly drawing it out and becoming inseparable from the four lords, listening to the command of the great glorious one, asking what actions need to be done. The yogi himself shows the signal of war, conjuring a black jumping wolf and a red licking wolf, entering from Lha-sbyin's nostrils, sucking the entrails into their mouths, showing the five lower organs in red, and then returning, reporting to the great glorious one. In this way, with actions corresponding to it, perform the action of reporting six times day and night, reciting the fierce mantra. Then, when signs appear, one yogi goes to a high place, burns ghee smoke, performs the ritual of separating from the gods, and then returns, stabbing with a phurba, striking Thun, cutting with weapons, and performing the action of killing. Then, perform the action of reporting. Then, perform the fire offering. Then, perform the action of suppressing. Make a lingam from the ashes of the fire offering, write the name on paper, insert it into the junction of the heart chakra, bind it with black thread or gut, take it to the place of suppression, and cut off the escape route of the earth lord with four phurbas. Then, offer libation, establish a faultless witness to the local deities and demons, and also offer various Naga medicines to the earth lord. Then, dig the place of suppression, making a triangular area one cubit long. Then, dwell in the depths of the ocean.