Chinese
如是所说，不要将（其）与天女身相的特征相联系，而是与牲畜的特征相联系，认为是大象。那时，下身不是遮盖物，而是上身遮盖物。下身裸露或穿虎皮，应与上师所画的一致。三眼、龇牙、头发倒竖等与上师一致。十三尊法中，佛母头发散开，穿着象皮，但此处不必混淆。有些文献说身体粗短，肚子大，考虑到这一点，过于粗短太过分，肚子太大也不好。有些人说因为是阎罗王，所以画得非常瘦，这也是没有道理的。父尊和母尊都应画成八指或七指的比例。因为母尊具有天女的特征，所以不画胡须，不仅此处，所有没有头饰的都应这样理解。在这幅唐卡中，除了父尊和母尊之外，不要画上师、本尊、护法等其他任何神灵。除了尸陀林主之外，也不需要眷属。素描完成。在未上色之前，心间写七字，喉间写近修咒，头顶写近依，肚脐以下的部分写念珠咒。母尊的三处都写心咒，肚脐以下写念珠咒。此时也要涂香、沐浴，并念诵这些咒语来加持。之后上色，开眼等完成后，当天就要开光。首先进行前行朵玛，加持处所和资具，先行本尊的自生和瓶生。驱除障碍和消除附着物，认真进行沐浴。之后陈设广大的供品朵玛和誓言物。念诵内容与朵玛仪轨相似，但不需要从自己的心间放出吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。像其他生起次第一样，从种子字生起。生起后立即念诵十一字等，根据情况念诵七遍。迎请智慧尊，念诵七遍等，尽可能多地念诵。之前的要驱除后来的障碍。灌顶圆满后，据说念诵十一字来加持，之前的字要念百字
English
As it is said, do not associate (it) with the characteristics of a goddess's body, but rather associate it with the characteristics of a beast, considering it to be an elephant. At that time, the lower body is not a covering, but the upper body is a covering. The lower body should be naked or wear a tiger skin, and it should be consistent with what the guru has drawn. Three eyes, bared fangs, hair standing on end, etc., are consistent with the guru. In the thirteen deity system, the mother's hair is loose and she wears an elephant skin, but there is no need to confuse it here. Some texts say that the body is short and thick and the belly is large. Considering this, being too short and thick is too much, and having too big a belly is not good. Some say that because it is Yama, it should be drawn very thin, but this is also unreasonable. Both the father and mother should be drawn in a proportion of eight or seven fingers. Because the mother has the characteristics of a goddess, do not draw a mustache. Not only here, but all those without headdresses should be understood in this way. In this Thangka, do not draw any other deities such as gurus, yidams, or protectors, except for the father and mother. Except for the charnel ground masters, no retinue is needed. The sketch is complete. Before applying the colors, write the seven syllables at the heart, the approaching mantra at the throat, the near attainment at the crown of the head, and the rosary mantra on the part below the navel. Write the heart mantra in all three places of the mother, and the rosary mantra below the navel. At this time, also apply incense, bathe, and bless by reciting these mantras. After that, apply the colors, and after the eyes are opened, the consecration should be done on the same day. First, perform the preliminary torma, bless the place and implements, and first generate the self-generation and vase generation of the yidam. Remove obstacles and eliminate attachments, and carefully perform the bathing. After that, arrange extensive offerings of torma and samaya substances. The recitation content is similar to the torma ritual, but there is no need to emit Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) from one's heart. Like other generation stages, generate from the seed syllable. Immediately after generating, recite the eleven syllables, etc., reciting seven times as appropriate. Invite the wisdom being, reciting seven times, etc., reciting as much as possible. The previous one needs to dispel the subsequent obstacles. After the empowerment is completed, it is said to bless by reciting the eleven syllables, and the previous syllables should be recited a hundred times.
Chinese
虽然说念诵八遍后撒花，但实际操作是用红黑或红白两种花。对着白色或黑色花念诵一千遍七字真言，对着红色花念诵五百遍佛母心咒。然后将两种花混合，念诵二十一遍《耶达尔兰》。念诵“嗡 嘎拉 茹巴 亚玛 惹杂 亚 吽 啪 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”这十二字真言，以及“嗡 舍 杂 门智 扎 嘎 惹恰 吽 啪 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”，将两者结合念诵一百零八遍后撒花。之后，像通常的坚住一样。必须要有能代表会供轮的东西，无论如何都要有。然后布施护方神的朵玛和总的供施食子，遣送宾客，祈愿和祝福。这样就完成了开光。从最初的绘制到开光完成之间，除了自己、画师和请求此法的根本上师或开光者之外，绝对要保密。之后，也不应让不具誓言者看到，最好对大多数人保密。这是誓言画像的方式。这是加持大、事业和征兆迅速显现的关键。否则，即使是普通的开光画像，也能作为观修和修法的所依。画像绘制方法的次第，这是第二部分。现在要讲解绘制轮的方法。绘制的基础是盖在田上的布、绸缎或粗布等，如果能得到最好的。否则，在纸上涂抹刀血和少量毒药。据说可以用乌鸦血、尸体灰烬和驴尿毒血混合的颜料，以及乌鸦翅膀的骨头或人的腿骨做笔。如果能实际做到最好。如果做不到，将笔放入腿骨中，或者将这些骨头绑在笔上也可以。上师这样说。然后是实际的轮。必须画三个圆圈。首先画四个干线角。找到中心，然后根据需要画圆。如果画五个手指宽的圆，就在三个手指宽的地方画一个圆。在中心的左右两侧，用一个手指的距离各画一个圆。在所有这些圆的内外，无论哪一侧，都要再画一个能容纳文字的圆环。在中心的中心，
English
Although it is said to scatter flowers after reciting eight times, in practice, use either red and black or red and white flowers. Recite the seven-syllable mantra a thousand times over white or black flowers, and recite the essence mantra of the Mother five hundred times over red flowers. Then mix the two types of flowers and recite the "Ye Dhar Lan" twenty-one times. Recite the twelve-syllable mantra "Om Kala Rupa Yama Raja Ya Hum Phet (藏文, Devanagari, Romanized Sanskrit, Literal Chinese meaning)", and "Om Hrih Tsa Mundi Traka Raksha Hum Phet (藏文, Devanagari, Romanized Sanskrit, Literal Chinese meaning)", combine the two and recite them one hundred and eight times before scattering the flowers. After that, proceed as usual until the stable abiding. It is essential to have something that represents the Tsogkhor, a feast gathering, no matter what. Then, offer the Torma to the guardian deities and the general offering cake to the spirits, dismiss the guests, offer prayers and blessings. By doing so, the consecration is completed. From the beginning of the drawing until the completion of the consecration, it is extremely important to keep it secret, except for oneself, the artist, and the root guru who requested this Dharma or the one performing the consecration. Furthermore, it should not be seen by those who do not uphold their vows, and it is best to keep it secret from most people. This is the method of vow-image. It is the key to great blessings, swift activity, and rapid manifestation of signs. Otherwise, even an ordinary consecrated image can serve as a support for visualization and practice. The sequence of drawing an image, this is the second part. Now, I will explain how to draw a wheel. The base for drawing is cloth, silk, or coarse cloth covering the field, if available, that is best. Otherwise, smear paper with knife blood and a little poison. It is said that one can use a pigment mixed with crow's blood, corpse ashes, and donkey urine poison blood, and make a pen from the wing bone of a crow or the leg bone of a human. If one can actually accomplish that, it is best. If not, inserting the pen into the leg bone or binding those bones to the pen is also acceptable, the Lama said. Then, the actual wheel. It is necessary to draw three circles. First, draw four dry line angles. Find the center and draw the circles as appropriate. If you are drawing a circle five fingers wide, draw one circle at the three-finger mark. On the left and right sides of the center, draw one circle at a distance of one finger each. On either the inside or outside of all these circles, draw another ring wide enough to contain letters. In the very center,
English
The way to write the letter is as follows: If it is done for many enemies or general harm-doers without distinction, then in order, like saying "Sarva Shatrun Gyalrongpa are Ba. Ra Ya," and like writing "Sarva Shatrun of Dorje Denpa is Ba Ra Ya." By that, one should also know how to apply it to others. If it is done for each specific one, then "Sarva" is not written. Like writing "Shatrun Tsenkyab is Ba Ra Ya." By that, one should also apply it to others. Its end is surrounded by Phat, or placed between two Phats. There is also writing one Ya in the center. On the surrounding circle of the center, write "Om Kala Rupa, enemy, so-and-so, Mara Ya, Nashaya, Stambhaya, Bhasmi Kuru Hum Phat." It is said that for the inner eight-spoked wheel, one must place the first half of the garland mantra of Yab, but some say that the inserted words are not necessary. It is said that many intermediate ones, such as Ra Sharwa and Gya Tong, should each write "Enemy Mara Ya Phat." That is not very contradictory, but slightly uncomfortable. Here, the oral instruction transmitted from Ra Bum and others is to insert only the name in the middle of those that have two repeated words. For example, like "Tra Saya, so-and-so, Tra Saya." For those that do not repeat twice, insert the name at the beginning. Like "So-and-so, here Argham Ba." For all the ways to place the letters in the outer eight and inner eight spokes of the Yab-Yum mandala, one must definitely do it that way. This is how to do the practice according to one's own tradition. That is, the direction of the head of the letter in the center is east. Left is south. Lower direction is west. Right direction is north. In the east, "Tra Saya Tra Saya." In the southeast, "A Kadhya A Kadhya." In the south, "Sho Sha Ya Sho Sha Ya." In the southwest, "Ha Na Ha Na." In the west, "Da Ha Da Ha." In the northwest, "Pa Tsa Pa Tsa." In the north, "Bandha Bandha." In the northeast, "Churna Churna." In the middle of these, insert the name. On the intermediate surrounding circle, write the twenty-five heart letters, the same as the inserted words inside. On the outer eight spokes: In the east, "So-and-so Chaksha Vajrena Ghora Padraya." In the southeast, "So-and-so Kshetra Palaya." In the south, "Tshindha, so-and-so, Tshindha." In the southwest, "Bhindha, so-and-so, Bhindha." In the west, "So-and-so Thakam Vajri Ba." In the northwest, "So-and-so Tu Dhira Argham Pa." In the north, "So-and-so Yama Maraya." In the northeast, "So-and-so Vajra Ya Nashaya Stambhaya Hum Phat." Write the surrounding circle.