Chinese
书写后，用藏红花或红花染之。加持方法是：陈设供品朵玛，修持自生本尊，进行熏香净化，从白色邦（བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，字面意思：种字）中，如所书写般生起，观想为本尊之体性，将智慧尊融入坛城之中，献供赞颂朵玛。之后，观想名字字是所修之本尊，进行灌顶，检查护身符绳，念诵适合的咒语。最后，念诵祈请坚住咒（པྲ་ཏིཥྛ་，梵文天城体：प्रतिष्ठ，梵文罗马拟音：pratiṣṭha，字面意思：安住），进行供养赞颂吉祥，佩戴或缠绕后，戴在头或手臂上，或者在白色卡朵玛碗中，按照共同的修法进行。这是佩戴的护轮，即第五种。对于猛烈的合修，将三种合修合为一体进行守护。对此，需要具备禅定服饰等，以圆满十种事业特点的方式进行修持。松巴轮（སུམ་བྷའི་འཁོར་ལོ་）类似于大种姓轮。或者，按照字母轮小册子的方式书写。该轮和阎魔法轮是第十七品。中央是金刚亥母，包含七本尊的种子字和咒语“让 啪的 固”（རཾ་ཕཊ་གྷུ་，梵文天城体：，梵文罗马拟音：，字面意思：）。外圈用带心咒的咒语环绕。每个火焰中只写“固 啪的”（གྷུ་ཕཊ་，梵文天城体：，梵文罗马拟音：，字面意思：）。此处观想自身为黑怒母，八位持颅杖的刽子手，八位瑜伽母，每位面前有八位母神，以及八位阎魔围绕，按照修法仪轨生起。在前生起时，观想一个愤怒刽子手和相反的拥抱。修法成就后，将其压在猛烈火供的火炉下，或者大厨房的灶台下。这是其补充仪轨。修持一个金刚橛，或者五个、七个、十一个。从敌人的污垢等中，在形象召请安住等最后，用金刚橛钉住五个位置，进行合修分割后修持。之后，将其藏在特殊的水源中，下达命令。与之前的护轮相似，将其放入七个芥子大小的丸药中修持，每月扔一个到水源中，最终必定成就。另一种补充方法是：完成近修后，修持大黑天，在现观时，在本尊面前，从吽（ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，字面意思：种子字）中生起大黑天，僵尸般的恐怖形象，以压制命令的方式，枯瘦而愤怒，
English
After writing, dye it with saffron or safflower. The consecration method is: arrange offerings and tormas, meditate on self-generation deity, perform incense purification, from the white Bam (བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，字面意思：seed syllable), generate as written, visualize as the nature of the deity, dissolve the wisdom deity into the mandala, offer praises and tormas. Then, visualize the name syllable as the deity to be accomplished, perform empowerment, check the amulet cord, and recite appropriate mantras. Finally, recite the steadfastness mantra (པྲ་ཏིཥྛ་，梵文天城体：प्रतिष्ठ，梵文罗马拟音：pratiṣṭha，字面意思：abiding), perform offerings, praises, and auspiciousness, wear or wrap it, and place it on the head or arm, or in a white kamadhātu bowl, perform according to the common practice. This is the protective wheel to be worn, the fifth one. For fierce union practice, combine the three unions into one for protection. For this, it is necessary to have meditation clothing, etc., and practice with the complete ten aspects of activity. The Sumba wheel (སུམ་བྷའི་འཁོར་ལོ་) is similar to the great lineage wheel. Alternatively, write according to the alphabet wheel booklet. That wheel and the Yama wheel are the seventeenth chapter. In the center is Vajravarahi, containing the seed syllables and mantras of the seven main deities "Ram Phat Gu" (རཾ་ཕཊ་གྷུ་，梵文天城体：，梵文罗马拟音：，字面意思：). The outer circle is surrounded by mantras with heart mantras. In each flame, write only "Gu Phat" (གྷུ་ཕཊ་，梵文天城体：，梵文罗马拟音：，字面意思：). Here, visualize oneself as Black Matrika, eight executioners holding skull clubs, eight yoginis, eight mothers in front of each, and eight Yamas surrounding, generate according to the sadhana ritual. During the front generation, meditate on one wrathful executioner and the opposite embrace. After the practice is accomplished, press it under the fierce fire offering stove or the stove in the large kitchen. This is its supplementary ritual. Practice one kīla, or five, seven, or eleven. From the enemy's filth, etc., at the end of image summoning and abiding, nail the five places with the kīla, perform union and division, and then practice. Then, hide it in a special water source and issue commands. Similar to the previous protective wheel, put it in seven mustard seed-sized pills and practice, throwing one into the water source each month, and it will surely be accomplished in the end. Another supplementary method is: after completing the approach retreat, practice Mahakala, during the manifestation, in front of the main deity, from Hum (ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，字面意思：seed syllable) generate Mahakala, a terrifying zombie-like figure, in a manner of suppressing commands, emaciated and wrathful,
English
Third, the first right hand holds a trident, the second holds a curved knife. The left hand holds a skull bowl filled with large pieces of meat, a gathering of crows rejoices. On a chariot drawn by a black dog, a dancer dances. In the four directions, living people are impaled. Surrounded by a cemetery of jackals making sounds. hrIH kaM kaM vaM vaiM (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) etc., embraced by the Bhagini. Kali, Karali, Bharadi, and Baitali are surrounded by those holding knives and skulls. One's own deity generation is complete, invite the wisdom deity, make vows, and empower. Offer offerings and tormas, and entrust activities. The mantra for offering the torma is: om shrI kShe idam bAliM gRhNa gRhNa hUM phaT (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). maha maMsa puShpe dhUpe dIpe. raksha tAla pAtAle. aShTa nAga. deva yaksha raksha sa. gRhNa pAya gRhNa pAya idam bAliM ha ha hUM hUM kha kha khAhI khAhi hUM ja phaiM mahA aTTaTTa hAsa. garjaya garjaya. tapjaya tapjaya. om kRiShNa bharNa phaiM phaiM phaT (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) The root mantra is: shAsana. The fierce mantra is for worldly beings, known from purity. This can also be used as a torma mantra for worldly beings. There, the root mantra, heart mantra, and fierce mantra are recited one hundred thousand times. Afterwards, again visualize oneself and recite until signs appear. Then, on a black day, sit on a black cushion. On a platform smeared with five cow products, five elixirs, incense, and knife blood, create a triangular mandala with the ashes of a young woman and charcoal. Arrange five piles of black flowers. Arrange incense of large pieces of meat and tormas, etc. After both oneself and the front are complete, offer offerings and tormas, and strive to recite. During breaks, perform a tsok offering. This is a combination of recitation and practice, to be done for six months, etc. Then, in the first session, slightly recall the deity generation. Then, abiding in that much pride, only practice the generation of the front, and finally urge fiercely many times. If one has a practice partner during tsok offerings, etc., have them recite and urge. If this is done continuously, signs will definitely appear in about seven days, and then one can perform activities. Whatever of the enemy's seven impurities is found, as well as stone, iron, copper, three hot things, and wheat flour, use them to make a linga, and put poison, neck life, and a knife in the heart.
Chinese
用乌鸦血和肉桂，在人皮上像诀窍一样画轮。轮的生起、加持、缠绕等，与猛咒事业相同。将其放入林伽的中心，堵住孔。从其排泄道到头顶，用木头或铁制的锥子，不损害轮的情况下刺穿。人骨橛也要修持后放置。用毒药和大量血涂抹的荆棘，用咒语加持后填满身体。在南方十二指宽的三岔洞中，涂上尸灰后放入，用各种金刚杵压住。之后，伴随着禅定的事业和念诵，以及主尊和眷属的所有咒语，以及勾招、安住、遣送。用各种血、大量灰烬、芥子等进行抛掷。用人骨橛敲打。就这样，三天、五天、七天之间不间断地进行。再次将断裂的颅骨合在一起放入，进行勾招安住。打开颅骨，观想从身体中显现的乌鸦、狗、凶猛者、空行母和空行母们用弯刀砍断和吞噬。将识蕴转移到法界。咒语是在吽 吽 啪 (ཧཱུྃ་ཧཱུྃ་ཕཊ，hūṃ hūṃ phaṭ，轰 轰 啪) 之前加上“某某，玛拉雅”。在收摄时，将幻化物放入轮中，献上供品朵玛，忏悔祈求宽恕。用各种金刚杵压住林伽。这样修持四座。如果看到动摇等现象，就供养玛哈嘎拉。再次用铁刺穿林伽。左手拿着铁，右手用荆棘和抛掷物击打，念诵秘密咒语。半夜时分，观想从炉灶中心生火焚烧。据说要用坟地的火种燃烧糠秕之火七天，不要让火熄灭。之后，将林伽和轮交给阎罗法王，或者进行火供，或者供养朵玛，无论哪种方式，必定成就。如果息灾不成就，就向忿怒尊吽造的面前，献上黑袍金刚的形象进行火供，据说这样没有不成就的。修持的时候，黑袍金刚，三尖朝下而立，在事业的时候骑着狗，左右两边有和他一样的人，每只手都拿着一根明亮的木棍。
English
Draw a wheel on human skin with crow's blood and cinnamon, like a secret instruction. The generation of the wheel, consecration, wrapping, etc., are similar to general wrathful activities. Place it in the heart of the lingam and block the hole. Pierce from its anus to the crown of the head with a wooden or iron awl, without damaging the wheel. Also, make and keep a human bone stake. Fill the body with thorns smeared with poison and great blood, empowered with mantras. Place it in a three-cornered pit twelve fingers wide to the south, smeared with corpse ashes, and press it down with various vajras. Then, with meditative activities and recitations, and all the mantras of the main deity and retinue, as well as summoning, abiding, and sending. Perform throwing with various bloods, great ashes, mustard seeds, etc. Strike with a human bone stake. Do this continuously for three, five, or seven days. Again, put the severed skull together and place it, and perform summoning and abiding. Open the skull and visualize crows, dogs, fierce ones, dakinis, and dakinis appearing from the body, cutting and devouring with curved knives. Transfer the consciousness to the dharmadhatu. The mantra is to add "So-and-so, Maraya" before Hūṃ Hūṃ Phaṭ (ཧཱུྃ་ཧཱུྃ་ཕཊ，hūṃ hūṃ phaṭ，轰 轰 啪). At the time of gathering, put the emanations into the wheel, offer torma offerings, and confess and ask for forgiveness. Press the lingam down with various vajras. Practice this in four sessions. If you see shaking or other phenomena, offer to Mahakala. Again, pierce the lingam with iron. Hold the iron with the left hand. Strike with thorns and projectiles with the right hand, and recite the secret mantra. At midnight, visualize fire arising from the center of the stove and burning. It is said to burn the fire of chaff with the embers of the cemetery for seven days, without letting the fire go out. Then, give the lingam and the wheel to Yama, or perform a fire offering, or offer a torma, whichever way, it will surely be accomplished. If pacification is not accomplished, perform a fire offering to the wrathful Hum-maker, offering the form of the Great Black One, it is said that there is no possibility of non-accomplishment. During the practice, the Great Black One, with three points facing downwards, stands, and during the activity, rides a dog, with beings similar to himself on the right and left, each holding a bright wooden stick in their hands.
Chinese
我正在禅修。在忿怒尊修法期间，有些不清楚的地方从口诀中得知，以及在母续和阎魔法轮的修法中，需要补充的非常多。虽然这里的大黑天忿怒尊结合法在经文中没有明确说明，但它是口诀和诀窍。此时，经中说有鬼神附体和疯狂两种情况，这里没有写。这样，忿怒尊的结合法就是第六个。为了禅修而回遮，是圆满现观，从心间的邦字，放出勃隆字。位于日轮上的轮有两层，内层四瓣上有四位心要瑜伽母，外层十瓣上有八位门隅母，以及空行母和地行母等。这些都像从其他地方出现的一样，从四支圆满的生起次第中，旋转轮并持诵咒语：嗡 班杂 贝若匝尼 耶 萨瓦 杜斯丹 斯丹巴 亚 扎央 格热 吽 吽 啪特 梭哈。念诵，其他与通常一样。书写的回遮是，像观想的那样，在具有石堆、火焰山的轮上，以先前的本尊次第书写咒语。给某某带来损害的咒语，以及所有制造恶性幻轮的，扎央 格热 吽，或者 玛拉雅，斯丹巴 亚 班达亚 吽 啪特。这样书写后，修持与通常一样，只是咒语和本尊有所不同。也就是，在细布上用藏红花和红檀香书写。在石堆火焰山的外侧，每一侧的所有咒语都加上 吽 某某 惹叉 吽。最后进行修持或者悬挂都可以。遣除外力是第七个。会供是首先进行少女的供养，也是像从其他地方出现的一样，简而言之，已经写在猎人的诀窍笔记中。供养时，饮料，头上涂抹，香的涂抹，眼药，朱砂的红点，红色衣服，红色花朵的花环，牙膏等实际给予，这是实修。会供轮的场合，说有六位勇士和六位瑜伽母，除了上师以外，就是会供的坛城。如果有很多，那么每一位本尊都给予两个等等也可以，无论如何，在夜晚，先行供朵玛，降临加持。