English
The foundation should be laid. The scattered offerings and the hooks used to restore the torma, etc., should also be burned and urged fiercely, and the torma of fierce activity should also be thrown as a zor. Perform extensive offering praises and other subsequent rituals. After all these actions are completed, immediately or after a day or two, at the site of the cremation pit, in an appropriate manner, please the Yidam or Dharma King siblings with a peaceful burnt offering. Also give away sixty-four and other tormas extensively. This will make the end of the activity very auspicious. The way to urge until the external signs are not complete is also the same as usual. Thus, just as in the visualization of this ritual, it is only said that the end of the wheel is combined with the image, it has already been said here as well. The famous ancient books of the Ra tradition, as well as Gyaton and Tibetan Bechin, etc., all believe that even if this is done for three days, it still appears to be very impure, and they want to burn the Gau. In the scattered manuscripts of the Gnyos, Kyo, and Zhang families, there also appears to be a slight resemblance to this. However, if the combination of images does not produce signs, they want to take out the skull-combined, open-faced Gau from inside the image and burn it. Gyaton says: Both the skull and the image are considered to be suitable for cremation and mantra blessing rituals. Most of them believe that if no signs appear, cremation should be performed, and then when signs appear, it should be placed inside a clay sculpture and hidden, etc., which is not good. Therefore, even if this visualization does not say so, if we compare it with the ritual of the Seven Visualizations, either we use fire to heat the Gau to perform heat practice, or we perform the suppression of hiding the Gau itself, or we establish a curse with the combination of images. The intention of the King of Tantras, the Seven Visualizations, is also the same. If everything is piled on one wheel, then it will become an example of the corpse of Abatza Oblang, which must be burned and hidden. If we follow this, if we want to heat the Gau, it is like this: even if the wheel itself is practiced for a long time and no signs appear, then in the cremation pit, gather a tripod of corpses and stones, or place the skull-combined Gau on the iron tripod of a murder knife. If these are not available, it can also be tied with a branch of a poisonous tree or a thorny tree. Place a human corpse in the cremation pit.
Chinese
点燃燃烧的障碍物、毒树、果实或枣椰树的木桩，以及檀香等，稍微烘烤火神或火焰，并猛烈念诵诛杀咒语，主要观想被火焰焚烧。在半夜或中午，这样做一会儿，所有征兆都会出现。如果对敌人产生效果，就取出轮子，结束事业。或者，即使修成那个轮子，出现了内在的征兆，但外在的征兆延迟了，再次供养食子、火供等，猛烈地催促三天左右，然后将嘎乌盒压制住。或者，如前所述进行影像的结合。烘烤嘎乌盒和压制嘎乌盒的口诀与阎魔敌的情况相似。因此，按照自宗，热修和影像的结合都不能只在一个轮子上进行，而且一次事业修法也不需要两者都做。如果希望依赖强大的力量而做，可以制作两个轮子和两个坑来修持。以此类推，三个轮子做三件事也可以，但是像这样同时修持两三个轮子，适合于多次闭关修行中同时修持多种法门的情况，对于单独修持一种法门的情况，效果较小。因此，如果力量强大，就不需要增加仪轨。需要增加仪轨的情况，如果进行内部区分，有三种：如果成就的加持强大，就需要影像的结合；中等则适合压制嘎乌盒；容易成就则说是烘烤嘎乌盒，就像本尊的事业法会时所做的那样，这里也应该明白。现在只是略微了解而已，因为经文中明确说明是出自于分别念，所以现在实际应用的是影像的结合。现在稍微说一下剩余的三种事业。在轮子的方面，阎魔敌父父的轮子，内部不制作柱梁的线条，只用单线即可。因此，也不需要那个咒语。在轮辐上，不写阎魔敌男女的串咒，只在八个内母上写上雅玛、美达、克夏，以及连接词。如果想知道是什么样的，就以各自的中央为准，以雅在东方显示为准，从东方开始顺时针方向写上玛、美达、克夏。最后写上“切给摩 显 丁 固汝 梭
English
Light a fire with burning obstacles, poisonous trees, fruits or date palm stakes, and sandalwood, etc., slightly warming the fire deity or flames, and fiercely reciting the killing mantra, mainly meditating on being burned by the fire. Doing this for a while at midnight or noon will cause all signs to appear. If it has an effect on the enemy, take out the wheel and conclude the activity. Alternatively, even if the inner signs appear after accomplishing that wheel, but the outer signs are delayed, offer torma and perform fire offerings again, urging intensely for about three days, and then suppress the gau box. Or, perform the union of images as before. The instructions for warming the gau box and suppressing the gau box are similar to those for Yamantaka. Therefore, according to our own system, both heat practice and the union of images should not be performed on just one wheel, and both are not necessary for one activity practice. If you want to do it relying on great power, you can make two wheels and two pits to practice. By analogy, it is also permissible to perform three activities with three wheels, but performing two or three wheels at the same time is suitable for practicing multiple methods simultaneously in many retreats, but for practicing one method alone, the effect is small. Therefore, if the power is strong, there is no need to add rituals. If it is necessary to add rituals, there are three types if you make internal distinctions: if the blessing of accomplishment is strong, then the union of images is necessary; for the intermediate, it is suitable to suppress the gau box; if it is easy to accomplish, it is said to warm the gau box, just as it is done during the activity assembly of the yidam, and this should also be understood here. Now it is just a slight understanding, because the text clearly states that it comes from conceptual thought, so what is actually applied now is the union of images. Now, let me briefly mention the remaining three activities. In terms of the wheel, for the wheel of Yamantaka and his consort, do not make the lines of the pillars and beams inside, just use a single line. Therefore, that mantra is also not necessary. On the spokes, do not write the garland mantra of Yamantaka male and female, only write Yama, Meda, Ksha, and connecting words on the eight inner mothers. If you want to know what it is like, take each of their centers as the standard, with Ya shown in the east, and write Ma, Meda, Ksha clockwise from the east. Finally, write "Che ge mo Shan Ting Gu Ru Sva".
Chinese
哈，就像这样。后面的八个，将“亚嘎拉如巴”写得和前面一样，用连接词围绕。在佛母的轮中，也是里面的八个，中央是玛玛，从东方开始顺时针方向的“扎嘎拉嘎夏姆扎”的姆扎合为一个。后面的八个，念诵带有连接词的“舍利，匝门迪耶”或者“匝匝门迪耶”。寂静的，父佛母身色白色，左手拿着宝瓶。增益的，黄色，左手拿着装满珍宝的颅器。寂增的，主要观想本尊面容。具有珍宝的装饰和丝绸的衣服。怀爱的，红色，父佛的左手拿着铁钩。本尊面容和水牛面是泥土色。装饰和寂增一样。佛母拉弓。两者都目光专注。手杖和三叉戟，颜色和标志也应与事业相符。剩余的轮的修法，与吉祥阎魔敌的轮总的修法相同。驱逐、分离、镇压等，只要知道改变方向的方法，总体上与诛业相同。在分别的直接指示中，只说了诛业，但其他的业，也需要知道移动念诵的方法。这样就清楚地说明了事业结合的次第，这是第六。现在要说一些接近需要并且必须知道的实践。如果要做这个明妃兄弟的不共口诀，要做一个黑色的三角形双层坛城。父亲的朵玛用肉装饰得很多，放入黑芝麻、黑豆等黑色谷物，黑色动物的肉，倒入大量的酒，洒上少许血，用丝绸或者黑布装饰。母亲的朵玛上洒上大量的血，让血在容器中盘旋，布满周围。只需少量的麻醉品。用鱼肉装饰是最好的。如果有大蒜、洋葱、萝卜、水果等，就放在两个朵玛上。做四个镜子，一个写上心咒，一个写上近心咒，一个写上根本咒，一个写上佛母的心咒，用血和香混合后写。进行自生本尊和本尊瓶的修法。前置的阎魔敌修法与总的修法相同。祈请遍知、智慧等，并做从古汝中出现的传承忏悔。将弟子观想为阎魔敌父佛母。清洗镜子上的根本咒，从头顶倒入，
English
Hā, like that. The latter eight, write "Ya Kā La Rūpa" the same as before, surrounded by conjunctions. In the mother's wheel, also the inner eight, in the center is Mama, starting from the east in a clockwise direction, the mudra of "Tra Ka Ra Ka Sha Mutra" is combined into one. The latter eight, recite "Hrih Tsa Munṭi Ye" or "Tsa Tsa Munṭi Ye" with conjunctions. For peaceful, the father and mother deity are white in color, the left hand holding a vase. For increasing, yellow, the left hand holding a skull cup filled with jewels. For peaceful-increasing, mainly visualize the deity's face. Possessing jewel ornaments and silk garments. For subjugating, red, the father deity's left hand holds an iron hook. The deity's face and the buffalo face are mud-colored. The ornaments are the same as peaceful-increasing. The mother deity draws a bow. Both have focused gazes. The staff and trident, the color and signs should also be in accordance with the activity. The remaining wheel's practice method is the same as the general practice method of glorious Yamāntaka's wheel. Expulsion, separation, suppression, etc., as long as you know the method of changing direction, the overall structure is the same as the killing activity. In the direct instructions of discernment, only the killing activity is mentioned, but for other activities, it is also necessary to know the method of moving the recitation. In this way, the sequence of combining activities is clearly explained, this is the sixth. Now, some practices that are close to what is needed and must be known will be explained. If you want to do this uncommon entrusted teaching of the sister and brother, make a black triangular two-layered mandala. The father's torma is decorated with a lot of meat, put in black sesame seeds, black beans, and other black grains, black animal meat, pour in a lot of alcohol, sprinkle a little blood, and decorate with silk or black cloth. Sprinkle a lot of blood on the mother's torma, let the blood swirl in the container, covering the surroundings. Only a small amount of narcotics is enough. Decorating with fish meat is the best. If there are garlic, onions, radishes, fruits, etc., put them on both tormas. Make four mirrors, one write the heart mantra, one write the near heart mantra, one write the root mantra, one write the mother's heart mantra, write them with a mixture of blood and fragrance. Perform the self-generation deity and the deity's vase practice. The front-generation Yamāntaka practice is the same as the general practice. Pray to Omniscient, Wisdom, etc., and do the lineage confession that comes from Gur. Visualize the disciple as Yamāntaka father and mother. Wash the root mantra on the mirror and pour it from the crown of the head,
Chinese
或者用朱砂写也可以。因为这是所依物，所以字头自然向外。说中间的字头要向西倾斜。然后从左边卷起，不要弄错首尾地放置。将其放入铁嘎乌盒中，再放入三角形中。在三角形中，手杖、弯刀、宝剑和短矛等法器上，写上父尊的心咒或根本咒，在三尖上写上母尊的心咒，还有绳索和颅骨等，也可以放入没有文字的。从上面用铁或陨铁的盖子封住。这是与共同的护法神一致的秘密所依物。在三角形的外侧写上近心咒、根本咒、心咒二等，最后写上：守护此法脉或此寺庙的教法！。或者放置在法源本身的背面，或者在其他地方也可以。父尊的黑矛带有旗帜和黑色的幡。其他的和刀心轮相同，只是在内圈写上父尊自己的根本咒。同样，需要黑水牛的心脏，如果找不到，就将同样的轮放入黑牦牛的心脏的血管中，挂在脖子上。母尊的所依物是红色的三尖，用红色的绸缎装饰也可以。十辐轮的中心，在（藏文：བྷྱོཿ，梵文天城体：भ्यो，梵文罗马拟音：bhyoḥ，汉语字面意思：种子字）的左右两侧写上两个“མ་”。在中心的圆圈上写上祈愿文。在十个轮辐上，写上十个心咒的种子字。在内圈写上坚固咒，中间写上十六元音，外圈写上缘起咒。字头向外，中间的字向西倾斜。将同样的轮放入黑母狗的心脏的血管中，挂在脖子上。或者用箭和旗帜代替两种法器，将两个心脏挂在箭和旗帜的脖子上也可以。黑色的哈拉和颅骨刀等也混合这种方法。同样，对于地神，将研磨的宝石与刀血混合，放入用黑水牛制作的身体中。放入那个轮，还有人肉、银块、水晶和写有六字真言的石板。用那些材料，在竖立着四个僵尸腿的身体中，放入母尊的轮，还有鱼肉、黄金和珊瑚，或者在人骨上写上（藏文：བྷྱོཿ，梵文天城体：भ्यो，梵文罗马拟音：bhyoḥ，汉语字面意思：种子字）。在两支箭和旗帜以及两个生物的背后，你依靠这个