English
If it is necessary to expel, find whatever flour or paper you can. Write a lot of "chos chos sendhar yam yam chos chos dri ling chos chos dri'u dri'u chos chos ham sham dri chos chos na ga phu ga ga sa ga na ga ghyendu chos chos" at a distance and stuff it into a dry horse skull. Offer tormas to the obstacles with images of monkeys, birds, snakes, and masters with hats riding horses, donkeys, wolves, etc., various kinds of wealth, food, clothing, grains, and three kinds of human food. State the truth. Say that there is no place to stay here, go and live happily elsewhere. Send it to a dilapidated temple or the outskirts of a large city. Immediately afterwards, pile up stones. Success will be achieved by practicing protective circles intensely. If it is very violent, suppress it. That is, replenish the recitation. Make the wheel of butcher men and women as before. Feed the obstacles. Inside the union of the wheels, put many effigies of obstacles. Perform consecration, summoning, repelling, folding, calculation, entanglement, etc. After putting it in a hole, practice for three or seven days, etc. Perform summoning, repelling, binding, pleasing, and suppress it with a stupa on top, and practice intensely. Then put it in the skull of a black dog. It is okay to suppress it at a crossroads, suppressing it in accordance with the general method. Alternatively, it is also okay to put the effigies of obstacles in the union wheel of the heart mantra and root mantra, and in the life wheels of the eight mothers, and suppress them. Similar to the life wheel of the mother, write ཧཱུྃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum) in the center, and write eight ma bhyoḥ on the eight spokes on the outside. Put the lingam of a female ghost in the union. Make the lingam with flour, and draw the wheel on a copper plate. The essence is the same as before, and the foundation is also the same. If you suppress it with a stupa on top and place it, then that village will not have harm from women, and no obstacles caused by humans will occur. This is the seventh section of some very important essential instructions. Now, it should also be understood in this way: In this discernment of employing the dead, it is directly revealed that there are two ways of practicing, namely, practicing alone as a male in terms of words and meanings, and practicing by combining male and female. Among the two ways, the main one is the combined practice. Because it is also directly said to practice alone as a male, it is also implied that one can practice alone as a female.
Chinese
单独和单身的修法，比对方的力量弱小，如果防御和遣除不好，虽然来得迅猛，但力量小，争斗多。双运修法加持大，吉祥，力量大，而且也迅猛，是这样说的。所以，实践上要进行双运修法。还有，单独的男性和单独的女性，只能产生一些威力。还有，如果把本尊作为护法，一定要修成父母双运或者兄妹双运。如果想增加眷属，也认为这样迅猛而好。在这里，我们这些不共的上师们是这样说的：一般来说，阎魔法王有与八个方位相关的八尊。在八尊之上加上中央就是九尊。或者把中央分成上下两部分，也就有十尊。雅瓦帝等八个方位的阎魔法王，虽然都和佛母在一起而闻名，但除了被安插在其他本尊的眷属中，各自有清晰的修法而广为人知的，并不多见。与那些意义相同，用其他名称来表示的，例如，血红色兄妹就像是东方的阎魔法王。玛汝匝四护法神就像是东南方的阎魔法王。罗睺罗就像是西南方的阎魔法王，也是这样说的。有时，业阎魔法王黑哈拉，也变成西南方的阎魔法王之类，是这样说的。像把财神修成阎魔法王一样，是北方的阎魔法王。从泰洛巴的见解中产生的拉康就像是东北方的阎魔法王。中央的阎魔法王是黑坟场中说的黑罗扎的仪轨，就像十七尊怙主一样。如果分成上下两部分，那它就变成上方的阎魔法王。西方和下方的阎魔法王就像是那伽罗刹。这个见解和业阎魔法王十三尊等，这些业阎魔法王实际上是南方的。虽然没有找到西北方明确的本尊，但好像是门巴盖达，是这样说的。这是口诀诀窍的说法，但实际上也是如此。这个见解中说位于玛措玛哲的地方，如果问不是北方的吗？不是的。因为八个方位的阎魔法王也与八位方位守护神有关。如果从方位守护神的位置来说，须弥山的山顶位于中央，须弥山和没有间隔的方位。
English
The practice of single and solitary deities is said to be weaker than the opponent, and if protection and repulsion are poor, although it comes quickly, the power is small and there are many disputes. It is said that the practice of union is greatly blessed, auspicious, powerful, and also swift. Therefore, in practice, one should engage in the practice of union. Also, single males and single females can only generate some power. Furthermore, if one makes a deity a protector of the teachings, it is necessary to practice them as a father and mother or as siblings. Even if one wants to increase the retinue, it is considered swift and good. Here, our uncommon lamas have said this: Generally, Yama has eight deities related to the eight directions. Adding the center to those eight makes nine. Or, if the center is divided into upper and lower, there are ten. The eight Yamas of the directions, such as Yavatī, are all known to be with consorts, but apart from being placed in the retinue of other deities, there are not many well-known, clear methods of practice for each of them. Those that have the same meaning but are indicated by other names, for example, the blood-colored siblings are like the Yama of the east. The four guardians of Marutse are like the Yama of the southeast. Rāhula is said to be like the Yama of the southwest. Sometimes, the Yama of Karma, Black Hālahala, also becomes a type of Yama of the southwest. Like practicing Vaishravana as Yama, it is the Yama of the north. Like the Lhakhang that arises from the conception of Telopa, it is the Yama of the northeast. The Yama of the center is the method of Black Roza, which is spoken of in the Black Cemetery, like the Seventeen Lords. If divided into upper and lower, it becomes the Yama of the upper. The Yama of the west and lower is like Nāga Raksha. This conception and the thirteen Yamas of Karma, etc., these actual Yamas of Karma are of the south. Although a clear deity of the northwest has not been found, it seems to be like Monpa Keta, it is said. This is a saying of secret instructions, but it also seems to be true in meaning. In this conception, it is said to be located near Lake Matrö, so if one asks if it is not of the north, it is not, because the eight Yamas of the directions are also related to the eight directional guardians. If one considers the position of the directional guardians, the peak of Mount Meru is placed in the center, and the directions without interruption from Mount Meru.
English
The eight directions are not inner places, but rather the eight intermediate directions corresponding to the four continents. Therefore, Lake Madrosa is located in the center of Jambudvipa. Because it is the southern continent, it becomes the place of Yama, the Lord of Death, in the south. At this time, the place of Yama must be on the intersection line of the azimuth angle, so it is not an islet but the ocean. The outer eight directions are based on the inner side of the outer iron mountain. The so-called "beyond eighty thousand yojanas to the south" is also considered in this way. The central place of Yama is the hollow of Mount Sumeru, located underground. If it is further divided into upper and lower parts, it can also be identified as the top and bottom of Mount Sumeru. If there are many subdivisions, that is the situation. If it is summarized into one main aspect, from the aspect of Yama, the southern Yama himself is the main one, so everything is attributed to him. If viewed from the perspective of general arrogance, the central one is the main one. In general, all the male lineages of wrathful mantras are attributed to Yama and Rakshasa, and all the female lineages are attributed to the mother goddesses and dakinis. The Dharma cycles of Black Mahakala (mgon po nag po) are mostly related to Rakshasa, also related to Ishvara, and many are related to general arrogance. Generally speaking, this is the case, but during practice, whichever deity's practice one enters, that deity must be the main one at that time. The main deity and retinue should not be biased towards one side. The saying, "Gods take turns, servants take turns," which circulates among villagers, is also acceptable from one perspective. From these aspects, the section on the combined practice, which is the core of practice, has been explained here. If practicing alone, the differences are: there are some differences starting from the close retreat. The root retreat is most excellent with combined practice, and only this is good. The root retreat of solitary practice is not good. From then on, if practicing a male deity alone, then the thangka should also depict a single father deity. The deity generation, mantra recitation, and torma offerings should also abandon the mother deity aspects. During practice, if there is a skull cup, either draw the wheel of the father deity on the original skull cup itself, or attach a separately drawn wheel to the skull cup. It is not necessary to create obstacles in the skull cup with bad substances.
English
How should the wheel be appropriately drawn inside the skull? The fish-shaped image placed in the heart should be placed face up on the wooden frame, fixed with strong adhesive so that it does not move. Then, the mother skull should be covered with the form of Yama. It is essential to create a passage at the hole at the top of the forehead. If the skull is interlocking, then the wheel should also be drawn or interlocked on the upper skull. In that case, the lower part will be interlocked with the upper part. Since the mantra is also the same, if the same drawing method is used at the beginning, then here, since it sways from left to right, the lower one should be drawn clockwise and the upper one counterclockwise. Some people think that for interlocking skulls, a passage should be created in the brahmarandhra of the upper one, but this will damage the wheel and is extremely inappropriate. Moreover, in general, this will also damage the skull, so it seems not very good. From then on, in all occasions of sadhana and karma, only the parts related to the consort should be abandoned. Similarly, if only the consort is practiced, then only the image of the consort should be drawn. When consecrating during sadhana, only the wheel of the consort should be drawn on the upper skull. On the shoulder side of the mother skull, the self-arising image of Yama, it needs to be clarified that it should be manifested as the form of Yamani. As for the mantra, the near-heart mantra should be written on the forehead, as well as "mama rakṣa yakṣa hūṃ ja hūṃ (藏文，梵文天城体： मम रक्ष यक्ष हुं ज हुं，梵文罗马拟音：mama rakṣa yakṣa hūṃ ja hūṃ，汉语字面意思：Mama, protect, yaksha, hum, dza, hum)"; "yama rāja ṇṛi ja ja (藏文，梵文天城体：यम राज णृि ज ज，梵文罗马拟音：yama rāja ṇṛi ja ja，汉语字面意思：Yama king, nri, dza, dza)" should be written on the face. "mama rulu mahe bhyoḥ ce ge mo māraya hūṃ phaṭ (藏文，梵文天城体： मम रुलु महे भ्योः चे गे मो मारय हुं फट，梵文罗马拟音：mama rulu mahe bhyoḥ ce ge mo māraya hūṃ phaṭ，汉语字面意思：Mama, rulu, mahe, homage, so and so, kill, hum, phat)" should be written on the edge, which is special. Even if the skull is interlocking, the wheel should be drawn or interlocked, the lower wheel is counterclockwise, and the upper wheel is clockwise. In the occasion of karma, only Tsamundi should be sculpted. For the other ritual parts, only the parts related to the father should be abandoned. For these two separate practices, the mantras for day and night should also be separate for male and female, and should not be divided in half to recite. The mala mantra should be recited as in the near-retreat. The reason is that the activities of gathering and scattering require the male to motivate the female, or the female to motivate the male, otherwise it is not necessary. Similarly, for solitary practice, there is only one wheel, limited to situations such as consecration. The reason why it is necessary to rotate left and right when making interlocking skulls is that the essence of the mantras of the two wheels is the same, and the visualization is also the same deity.