English
First, use the materials for drawing the wheel to create a clear sketch. Add poison to the paints and burn them, while reciting many mantras of the Lord of Death himself, so that the paints take on a fierce and terrifying appearance. Then press with beeswax. If successful, before pressing the beeswax, write the near-heart mantra on the crown of that body, the root mantra around it, and on the face and hands write "Om Kala Rupa Shanan Nama Rab Ruru Ruru Bhyo Jah Ruru Tsalapa Yani Tosha Runi Nan Maraya Nan Om." If a human skull cannot be obtained, then obtaining a male and female skull with ominous signs joined together will also have great power, and joining a male skull and joining a female skull are also acceptable. If it is possible to obtain a human skull, then in the seams of the skull, like the previous materials, write the heart mantra, the root mantra, and the heart mantra of the mother, all with fierce auxiliary words. In the center of both the father and mother skulls, write a large poisonous blood "Ya" character. It is said that around the "Yama Raja" with auxiliary words, write. This mantra can be used as the mantra of the deity, or as the mantra of the worldly Lord of Death, here it is used according to the latter. In all destructive actions where auxiliary words are needed, it is said that "Maraya" alone is sufficient. But now in practice, that alone is not sharp enough, so writing "Trig Nan E Hur Thum Jah Maraya Hum Phet" is a faster instruction. Some sorcerers also add endings such as "Bring Shak," saying that it increases power. However, that is related to curses and not to the wheel. This is what my lama said. If you want the wheel to be very sharp, then at the end, examine which of the eight classes the god or demon you want to target belongs to, and then surround it with the life-heart mantra of that class of spirits, along with auxiliary words. Adding auxiliary words between "Yama Raja Ajnyapaya Ti Rab" is a practical instruction. Then, on paper, using the same method as with the paint mantras, draw something similar to the enemy's lingam (male and female genitalia). At the heart, write the father's near-heart mantra after the name, and surround it with the mother's mantra with auxiliary words. On the outer perimeter, surround it with the heart mantra, the root mantra, and the mother's mantra with auxiliary words. If you can smear the name letters of the wheel itself with the filth of the object to be destroyed, that would be even better. Even if not, perform the ritual lingam (male and female genitalia).
Chinese
此物需不含五种不净物中的任何一种。这样做的必要性在于，首先，人不游荡；其次，魂魄围绕；最后，魂魄不逃离。为此，在修法室中多次进行猛烈的勾招。将勾招的咒语加持于父续和母续的两个咒语上，也多次进行。将轮的方向朝下，头朝下，置于两个轮之间。将位于林伽心间的咒语和两个轮也与腹部相连。手巧的人，如果字小且轮小，则不折叠，而是以严密的计算连接，放置在结合妥当之处，如果需要良好的观察点，则做名为“胸襟”的折叠点。其中，以父续为主，内外折叠方式不错乱，对父轮进行前折叠。母轮则以外翻和背对的方式用力。在轮的背面和上方，以及四肢下方，标记不会混淆上下位置的记号，并按照猛烈的缠绕方式进行。即使不进行折叠，也必须缠绕。母轮在下，父轮在上。之后，在一种实践方法中，将装满恶劣物质和污秽之地的头盖骨上放置轮，使中心文字的头部朝向额头。在轮上系上人骨或人皮的线。从额头的方向取出。在轮上撒布各种物质。另一种实践方法是将折叠好的轮放入林伽的心中。林伽的材料也混合敌人的不净物，用泥或糌粑制作。首先，将林伽制成空心的并晾干。然后将轮放入其中并封口。在其心间或中心处，做一个能容纳芥子的孔。也有通过建立联系来投放芥子的方法。无论采用哪种方法，之后都用阎魔法王的形象覆盖头盖骨，在头盖骨外面用尸发和肠子，用青黑色的线以十字图案缠绕，使头盖骨半露。多次念诵真实语和猛咒。用肉和古古鲁熏香。混合白芥子和黑芥子，进行守护后放置。修法时，关于面朝方向，一般来说，阎魔法王位于南方，所以说面朝南方。但有些人认为一般情况是这样，而此仪轨的
English
This must be free from any of the five impure substances. The necessity for this is that, firstly, the person does not wander; secondly, the spirit revolves; and lastly, the spirit does not escape. For this, fierce summoning is performed many times in the practice room. The mantra of summoning is applied to the two mantras of the Father Tantra and Mother Tantra, and this is also done many times. The wheel is placed with its direction downwards, head downwards, between the two wheels. The mantra located in the heart of the lingam and the two wheels are also connected to the abdomen. If the letters are small and the wheel is small, a skilled person does not fold it, but connects it with strict calculation, placing it where the union is properly arranged. If a good observation point is needed, then the folding point called "breast cover" is made. Among these, the Father Tantra is the main one, and the folding method, both inside and outside, is not confused. The Father Wheel is folded forward. The Mother Wheel forcefully comes with the outer reading and the back facing. On the back and top of the wheel, and under the four limbs, marks are made so that the upper and lower positions of the calculation are not confused, and it is done in accordance with the general fierce wrapping method. Even if folding is not done, wrapping is necessary. The Mother Wheel is placed below and the Father Wheel above. After that, in one practice method, the wheel is placed on top of a skull filled with bad substances and filthy ground, with the head of the central letter facing the forehead. A thread of human bone or human skin is attached to the wheel. It is taken out from the direction of the forehead. Various substances are also scattered on the wheel. Another practice method is to place the folded wheel in the heart of the lingam. The material of the lingam is also mixed with the enemy's impure substances, and made of clay or tsampa. First, the lingam is made hollow and dried. Then the wheel is placed inside and sealed. A hole that can accommodate mustard seeds is made in its heart or center. There is also a method of casting mustard seeds by establishing a connection. Whichever method is used, the skull is then covered with the image of Yama, and the outside of the skull is wrapped with corpse hair and intestines, with dark blue thread in a cross pattern, so that half of the skull is visible. Truthful words and fierce mantras are recited many times. It is fumigated with meat and guggul. White mustard and black mustard are mixed, protected, and placed. During practice, regarding the direction to face, generally Yama is located in the south, so it is said to face the south. However, some people think that this is the general situation, but according to the system of this ritual,
Chinese
据说要看（某个方向）。其他（人）说，这并非只是南方的阎罗，而是中央的阎罗，所以观看方向没有定规，说是看敌人所在的方位。然而应当这样理解：对于一般的猛咒事业仪轨来说，朝南观看也可以。为了使对境清晰，朝向敌方观看也是可以的。那么，这些观看方向是修行者重要呢，还是前置生起重要呢？其他人有各种不同的说法，但按自宗来说，修行者是重要的。因此，如果像以前一样有画像，则不需要坛城等。如果没有画像，则绘制三角形的深蓝色，并带有手印的坛城。在自己和画像之间，做一个挖掘的坑，用心构想，不要小于一肘。在画像前，用朵玛、血肉、心等装饰，以及共同的猛咒事业供品，再加上人、马、狗三种的血肉，以及与黑山羊、鱼、蛇等的肉混合的供品，以及混合了大量油脂、刀、血、干鱼、黑山羊的五种感官的古古香。干供和湿供按照共同的方式陈设，修法也相同。咒语是根本咒的末尾加上：ཀཱ་ལ་རཱུ་པ་ཀྵཾ་མ་དུག་ཙ་ཙ་ཚལ་པ་རྦད་རྦད་མ་དུག་ཀྵཾ་ཡ་ལ་ཀྵཾ་（藏文，迦罗噜波 恰 玛度 匝匝 擦巴 班扎 班扎 玛度 恰 亚拉 恰，काला रूप क्षं म दुक् त्स् त्स् त्स्ल् प बद् बद् म दुक् क्षं य ल क्षं，kāla rūpa kṣaṃ ma duk tsā tsā tsal pa baḍ baḍ ma duk kṣaṃ ya la kṣaṃ，黑鲁迦 恰 玛度 匝匝 擦巴 班扎 班扎 玛度 恰 亚拉 恰）。仪轨的次第是，供养赞颂之间与前面相同，只是念诵的开头和结尾都做一次朵玛回向。如果成就，则做小朵玛等。如果不能做到，用大的朵玛加以补充也可以。观想双轮和人头盖骨、母头盖骨、阎罗父尊母尊和挖掘的坑为铁室。有认为头盖骨是完整的铁室。稍微有些不适，如果进行开光，则在挖掘的坑中，人头盖骨是阎罗的宫殿开光，轮是阎罗父尊母尊生起。如果人头盖骨是合拢的，则在挖掘的坑中，将包括头盖骨在内的（一切）观想为宫殿也可以。或者，挖掘的坑是宫殿，两个头盖骨和包括轮在内的全部都观想为父尊母尊也可以。生起次第和前置生起一起做就可以。灵噶和名字文字必须观想为所修的对境。在朵玛仪轨和念诵之间，针对灵噶多次进行勾招和遣送。在父尊的近心咒的末尾加上“敌人某某 阿迦亚 札 札”，
Chinese
除了加入名字之外，不需要诛杀咒等，因为那是自然存在的。念诵念珠咒语的方法是，白天主要念诵父的咒语。中午之前念诵：嗡 嘎拉茹巴亚 亚夏 准 切给莫 扎萨亚 乃至 祖日纳 祖日纳 吽 啪 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。傍晚时分念诵：嗡 嘎拉茹巴亚 亚夏 准 切给莫 扎恰 巴扎热纳 乃至 斯达姆巴亚 吽 啪 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。观想阎罗王的使者为主的军队对敌人进行诛杀的工作。最后念诵母的念珠咒语七遍左右。黄昏时分念诵：舍 匝门扎耶 亚夏 准 切给莫 杜纳 杜纳 乃至 匝地 罗嘎囊 啪 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。黎明时分念诵：舍 匝门地 亚夏 准 切给莫 涅嘎纳 香 邦 乃至 纳夏亚 吽 啪 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。最后也念诵父的念珠咒语七遍左右。观想阎罗王母为主对敌人进行诛杀的工作。在近心的时候不进行加持。在其他咒语的时候，不要在灌顶孔的外面，而是在头盖骨上进行加持，对于男咒进行干加持，对于女咒进行湿加持，对于那个咒语和那个咒语，加上加持的咒语和哈拉哈拉 贝友和扎 惹恰 贝友 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)来进行加持。在那些时候，根据情况用古古鲁熏香，并进行区分本尊的观想，据说其他时候不需要区分本尊。如果一定要做，那就做成和阎罗王怖畏金刚的大坛城一样。这里仪轨的支分可有可无，但是如果在中午的加持时能够供养一次猛厉的火供也是很好的。这样修持，七天或者半个月二十一天之内，一定会产生诛杀的征兆。诛杀的征兆和通常的一样，梦见黑人男女杀了敌人，或者梦见有人献上并吃了心肝肺，就一定是真的。现在研究一下，在准备的时候，嘉顿认为，开口的头盖骨放在下面，用上面的头盖骨盖住，这是因为开口的时候，需要一次加持在写字的地方，如果把阿嘎匝的孔口朝下，那就不行，而且也和通常的开口方式相违背，所以不好。在书写孔和吉祥持明双运修法的时候，最好是男女两个头盖骨，中等的是任何找到的头盖骨。
English
Apart from adding the name, there is no need for killing mantras, etc., because they are naturally present. The method of reciting the rosary mantra is to mainly recite the father's mantra during the day. Before noon, recite: Om Kala Rupa Ya Yashatrun Chege Mo Trasaya to Zurrna Zurrna Hum Phet (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning). In the evening, recite: Om Kala Rupa Ya Yashatrun Chege Mo Tzaksha Vajrena to Stambhaya Hum Phet (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning). Visualize the army led by the messengers of Yama performing the work of killing the enemy. Finally, recite the mother's rosary mantra about seven times. In the evening, recite: Hrih Tza Munti Ye Yashatrun Chege Mo Dhuna Dhuna to Zadi Roganam Phet (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning). At dawn, recite: Hrih Tza Munti Yashatrun Chege Mo Nyegana Sham Bam to Nashaya Hum Phet (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning). Finally, also recite the father's rosary mantra about seven times. Visualize Yama's mother as the main one performing the work of killing the enemy. Do not perform empowerment during the near-heart period. During other mantras, do not empower outside the initiation hole, but empower on the skull. Perform dry empowerment for male mantras and wet empowerment for female mantras. For that mantra and that mantra, add the empowerment mantra and Hala Hala Bhyo and Trak Raksha Bhyo (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning) to empower. At those times, fumigate with Gugul as appropriate and visualize distinguishing the deity. It is said that there is no need to distinguish the deity at other times. If you must do it, make it like the great mandala of Yamantaka. Here, the limbs of the ritual are optional, but it would be good to offer a fierce fire puja during the noon empowerment. By practicing in this way, signs of killing will definitely appear within seven days or twenty-one and a half months. The signs of killing are the same as usual. If you dream that black men and women kill the enemy, or that someone offers and eats the heart, liver, and lungs, it is definitely true. Now let's study this. During the preparation, Gyaton believed that the skull with the opening should be placed below, and the upper skull should be used to cover it. This is because during the opening, one empowerment is needed at the writing place. If the hole of Aga Tza is facing down, it will not work, and it also contradicts the usual opening method, so it is not good. When writing the hole and practicing the union of auspicious Vidyadhara, it is best to have two male and female skulls. The medium is any skull found.