Chinese
二者相合。最后是颅骨（藏文：ཀ་པཱ་ལ་）相合。仅修父尊时，进行父颅母颅相合。合修时不应如此认为。此说不合理，一般而言，颅骨相合适用于单修、合修等一切方法，但进行母颅相合与通常的口诀实修相悖。观想中说进入颅骨内，若无颅骨（藏文：ཀ་པཱ་ལ་），则仅母颅不能使用颅骨之名。合修时，应放入上方的颅骨中，在仅修时，当提到在骨缝上写字和焚烧班扎时，母颅上二者皆不可行。恶颅的力量主要在于颅骨（藏文：ཀ་པཱ་ལ་），若舍弃它，则费力寻找恶颅便毫无意义。同样，吉祥持者说念诵念珠咒语会经历业障，但可能是因为他自己没有修持，或者咒语不纯正所致，并非因念诵轮咒而延缓业障。短咒已经修持过，若未修持念珠咒，则轮上排列的咒语虽不可专门念诵，但若已修持过，则念诵轮咒本身就非常迅速。两个根本咒语的前半部分将傲慢收摄于业中，后半部分则摧毁并施用于业中。如是，实修的次第即第五。现在将讲述如何应用于事业，从出现秘密标志开始应用于事业，必须进行先前修持的延续，若中断则不可行。此时，无论是新建还是原有的，都可以用蚂蚁窝等七种材料，混合泥土、尸灰、木炭、毒药和各种血液的土地上，做一个与死神形象持续观想相符的形象。此形象对于单修父尊和合修没有区别。只需死神男身即可。这也是因为男身是主要的关键。轮和颅骨不可分割，以及塑造母身像也无法放入内住物的缘故。若新塑造此像，则此时应如绘画般进行开光。然后将先前相合的颅骨放入像的腹中。
English
The two are joined together. The last is the joining of the skull (Tibetan: ཀ་པཱ་ལ་). When practicing only the Father deity, the father skull and mother skull are joined. It is not appropriate to think that this is not done in combined practice. This is not reasonable, in general, skull joining is suitable for all methods such as single practice and combined practice, but performing mother skull joining contradicts the general oral instruction practice. It is said in visualization to enter into the skull, if there is no skull (Tibetan: ཀ་པཱ་ལ་), then the term skull cannot be used for the mother skull alone. In the case of combined practice, it should be placed in the upper skull, when mentioning writing on the bone seam and burning the bandha during single practice, both of these are not feasible on the mother skull. The power of the evil skull mainly lies in the skull (Tibetan: ཀ་པཱ་ལ་), if it is abandoned, then the effort to find the evil skull becomes meaningless. Similarly, the Glorious Holder said that reciting the rosary mantra will experience karmic obstacles, but it may be because he himself did not practice it, or the mantra was not pure, not because reciting the wheel mantra delays karmic obstacles. Short mantras have been practiced, if the rosary mantra has not been practiced, then the mantras arranged on the wheel, although they cannot be recited specifically, if they have been practiced, then reciting the wheel mantra itself is very fast. The first half of the two root mantras gathers arrogance into the karma, and the second half destroys and applies it to the karma. Thus, the order of practice is the fifth. Now I will explain how to apply it to activities, starting from the appearance of secret signs, it is applied to activities, it is necessary to continue the previous practice, if it is interrupted it is not feasible. At this time, whether it is newly built or existing, it can be made with seven materials such as ant nests, mixed with soil, corpse ashes, charcoal, poison, and various bloods, to make an image that matches the continuous visualization of the image of the Lord of Death. This image has no difference for single Father practice and combined practice. Only the male body of the Lord of Death is sufficient. This is also because the male body is the main key. The wheel and skull cannot be divided, and the reason why even if a female body is shaped, there is no way to put the inner residence in. If this image is newly shaped, then at this time it should be consecrated like a painting. Then put the previously joined skull into the belly of the image.
English
Sit down. Create a hole for the Thun (effigy) in the back of the body. Make it fall on the crown of the head. That is, make it come either inside the forehead hole or above the crown of the head. Arrange a large red offering. Even if it is a Sang offering, it is similar to holding the offering until the activity is completed. The order of the ritual is the same as before. When striking the Thun, with the firm pride of oneself as the Yidam, come from behind the body and take it with an iron hook, etc., and stuff it into the Thun hole. Alternatively, some Nyingma practitioners may wear gloves and pretend to strike. During the Thun interval, arrange the Torma extensively. After the blessing, summon and send back enemies and obstacles. Recite the subjugation words and the destruction ritual in mind and in speech. There is no need to actually insert a Phurba, etc. Then, make offerings and fierce entrustments. Without shaking the holding Torma, throw the new Thun Torma as a Zor (weapon). The visualization is that oneself is the Yidam as large as Mount Meru, and in front of oneself, visualize that image as the Lord of Death who encompasses all existence, reaching half the size of the Yidam's body, and visualize that the world or Jambudvipa is contained in the belly. Visualize the Thun hole in the realm of space. In the belly of that Lord of Death, inside the city of Kapala Lord of Death. If there is an opening, visualize that at the feet of the Wheel of Time Lord of Death Father and Mother themselves, visualize the Linga as the object to be destroyed. Visualize it being trampled underfoot, with blood flowing from the nine orifices, and the body decaying as one. Being destroyed by being struck with weapons and clubs as two. Being killed and eaten by the terrifying male and female messengers of the Wheel of Time and various birds and beasts as three. The Lord of Death Father and Mother themselves devouring it in large gulps as four. From within the body of the Lord of Death pervading the three realms, emanate fierce messengers. Circling from the ten directions of the Wheel of Time, performing the work of killing as five. Causing it to be destroyed and rotten by pouring poison and blood as six. Burning it to ashes by burning from the ten directions as seven. These sequences, visualize repeatedly in order. The oral instruction for the end of the mantra is: nri mA ra ya nri ma ra du ya ma snying ya ma khrag tshal pa bam rim dum bu dum bu rbad (Tibetan, Sanskrit transliteration, Sanskrit Devanagari, Literal Chinese meaning: Destroy, kill, crush, heart, blood, forest, sequence, pieces, pieces, strike!). This is added to the end of all previous killing mantras. Fragrant substances, etc., are not necessary. Every day or at the end of the outer offering of every four sessions, visualize a small Linga.
Chinese
然后制作食子和火供。就这样做一天、三天、五天或七天。不能超过这个时间。像二十九日这样的凶日，或者眼睛上长了翳膜等凶星当值的日子，诅咒后据说会变好。还有，星宿吉日并不重要。只要自己观想清晰，在生起嗔恨的时候进行事业就可以了。无论如何，在中午或半夜，去墓地或鬼的地方，摆放三个食子。第一个献给八部众，立誓、打赌，并委派任务。第二个食子献给要对付的地方神、邪魔，说：我把这个给你，请将他摧毁成灰烬。交付了就不要放手，一定要做到。用金刚橛的手印，想象大地裂开，然后挖坑。深度不能少于四十八指，更深更好。在那里做一个石头或木板的框架。把阎罗王的像脸朝下放在里面，想象它隐藏在敌人的国土里。然后放入一块食子，用血供祭祀。上面用石头或木头盖住。如果土是湿的不好，要用干燥的土。有些人做三角形的坑，在尸体上画十字，然后盖上。但我们上师们不赞成用画有十字的石头盖住具有轮形象的物体。他们说三角形的坑也只是装饰而已。用十字和须弥山压住，是压制总类的错误。或者也可以不把塑像脸朝下，而是让脸朝向敌方。不一定非要脸朝下，这与七种认识略有不同，而且还有其他原因。之后，将第三个食子献给阎罗王，强烈地诅咒和委托。然后，如果有煤，就堆起来。无论如何，都要用土盖住，使其不显眼。然后，在其上以本尊的坚定我慢，跳猛烈的金刚舞，进行断除地、水、火、风、空的结界。在路上观修保护轮。到达修行室后，供养前置本尊，进行荟供，可简可繁。做到这些，事业就能成就，但为了事业的彻底完成，猛烈的火供应该如何进行呢？
English
Then make a torma and perform a fire puja. Do this for one, three, five, or seven days. Never exceed this time. On inauspicious days such as the twenty-ninth, or when inauspicious stars are inauspicious, such as when a pterygium grows on the eye, it is said to be good to curse. Also, auspicious days are not important. As long as your visualization is clear, it is sufficient to engage in the activity when anger arises. In any case, at noon or midnight, go to a cemetery or a place of ghosts and arrange three tormas. First, dedicate it to the general Eight Classes, make vows, gamble, and assign tasks. The second torma is dedicated to the local deity or demon to whom it is directed, saying: I give this to you, please destroy him to ashes. Once delivered, do not let go, be sure to do it. With the vajra mudra, imagine the earth splitting open, and then dig a pit. The depth should not be less than forty-eight fingers, deeper is better. There, make a frame of stone or wooden planks. Place the image of Yama face down inside, imagining it hidden in the enemy's land. Then put in a piece of torma and offer it with blood. Cover it from above with stone or wood. If the soil is wet, it is not good, use dry soil. Some make triangular pits and draw a cross on the corpse, and then cover it. But our lamas do not approve of covering objects with wheel images with stones with crosses drawn on them. They say that triangular pits are just decorations. Pressing down with a cross and Mount Meru is a mistake in the general category of pressing down. Alternatively, you can leave the statue facing the enemy instead of face down. It is not always necessary to be face down, which is slightly different from the seven recognitions, and there seems to be another reason. After that, offer the third torma to Yama and strongly curse and entrust him. Then, if there is coal, pile it up. In any case, cover it with soil so that it is not visible. Then, on top of it, with the firm pride of the deity, perform the fierce Vajra dance, cutting off the boundaries of earth, water, fire, wind, and space. On the way, meditate on the protection wheel. Upon arriving at the retreat room, make offerings to the Front Generation Deity and perform a tsok offering, either elaborate or concise. By doing this, the activity will be accomplished, but for the complete accomplishment of the activity, how should the fierce fire puja be performed?
Chinese
应当安置地基。将抛撒的供品和用于恢复朵玛的钩子等，也进行猛烈的焚烧催促，并将猛烈事业的朵玛也投掷为朵。进行广大的供养赞颂等后续仪轨。在完成所有这些行为之后，立即或过一两天，在焚烧坑的遗址上，按照适当的方式，以寂静的焚烧供养来取悦本尊或法王兄妹。也大量布施六十四等朵玛。这样就能使事业的结尾非常吉祥。在外部征兆未圆满之前，催促的方式也与通常相同。这样，就像在此仪轨的观想中，只说了轮的结尾与影像结合一样，这里也已经这样讲述了。饶派的著名古籍，以及嘉敦和藏地的贝钦等，都认为即使这样做三天，也显示为极不纯净，而想要焚烧嘎乌。聂、觉、香三家的零散文稿中，也稍微显现出与之相似之处。然而，如果影像的结合没有出现征兆，则想要将颅骨结合开口的嘎乌从影像的内部取出焚烧。嘉敦说：颅骨和影像都认为可以进行火葬和诵经加持的仪轨。他们大多认为如果没有出现征兆就进行火葬，之后出现征兆就放入泥塑的内部隐藏等，这些是不好的。因此，即使这个观想中没有说，但如果用七观想的仪轨进行类比，要么用火烤嘎乌来进行热修法，要么进行隐藏嘎乌本身的镇压，要么用影像的结合来设立诅咒。续部的国王七观想的意图也是如此。如果将一切都堆积在一个轮上，那么就会成为阿巴匝奥布朗的尸体，既要焚烧又要隐藏的例子。如果按照这个来，假如想要烤嘎乌，就像这样：即使轮自身长期修持也没有出现征兆，那么在焚烧坑中，聚集尸体、石头的三脚架，或者在杀人刀的铁三脚架上放置颅骨结合的嘎乌。如果这些没有，也可以用毒树或带刺树的枝条绑起来。在焚烧坑中放入人尸