Chinese
外在的征兆立刻显现。外在征兆一出现，就献上青马的“嘿呀”作为酬谢。这种仪轨的修法，其事业法也与上述大体相同。或者将林伽放入修法室中修持，最后在埋藏时，放入马头中也可以，说是可行，实修简便。这实际上就是黑哈拉的业事。似乎也有法王兄妹或众多眷属等，将修法用于母法的传统。似乎是锋利、特殊、效力强大的经验成就之法。自己以哪个本尊咒语为主，就以那个引导。加上阎魔法的咒语，五个种子字，像降伏秘密抛掷仪轨林伽解脱的咒语一样，或者根据需要念诵，是口诀。如果用法王的神力来增强锋利性，这个是不可或缺的。如果修持薄伽梵雅曼达嘎的坛城，如果加上这个事业法来修持，说是会非常锋利。实修的细微要点必须从上师处领悟，如是说。大成就者前辈们造了错乱的小字。因为没有目录，所以一般人无法彻底了解。自从西藏的吉祥持有者以来，对于业事阎魔法，所有想使人高兴的人都没有得到这个。获得了幽深的口诀。如果想实践，就要知道实践的方法。对于没有口诀的降伏，不需要口水直流。再次，向薄伽梵金刚怖金刚顶礼。这个要极其保密。如果告诉没有誓言的人和邪魔，就会变得非常糟糕。不同法脉和持有其他见解的人，如果见到、听到、念诵、禅修这个本尊咒语，愿它对那些恶人变成毒药！变成疾病！变成武器的雨！愿它降临到违背誓言的弟子身上，成为自杀的工具！这里，业事阎魔法哈拉红色的修法口诀就是这个。这个除了身色不同之外，与黑色本尊修法相同。对于修法的咒语，将红色食子、血肉作为誓言物。以一百字或一百二十字左右的咒语引导后，在嗡（唵，oṃ）之后加上“嘟（དུ，du）”、“哲（དྲི，dhri）”、“匝（ཛ，za）”、“雅嘎（ཡ，ya）”、“卡（ཀ，ka）”、“卡（ཥ，kṣa）”、“热巴（རྦད，rbad）”。“苏切玛卡达如如扎扎顿顿西西玛拉雅纳玛纳累得，杀戮时凶猛，宰杀时燃烧”，
English
The external signs will appear immediately. As soon as the external signs appear, offer a blue horse's "Hiya" as a reward. The method of performing the karma ritual for this practice is also similar to the general outline above. Alternatively, the Linga itself can be placed in the practice room and practiced, and finally, when burying it, it can be placed in a horse's skull, which is said to be feasible and easy to practice. This is actually the activity of Black Halahala itself. It seems that there is also a tradition of the Dharma King siblings or many retinues, etc., applying the practice to the mother practice. It seems to be an experienced and accomplished method that is sharp, special, and powerful. Whichever deity mantra you mainly focus on, use that to lead. Add the five seed syllables of the Yama mantra, like the mantra of subjugation, secret throwing, and Linga liberation, or recite as needed, it is a secret instruction. If you use the Dharma King's power to enhance sharpness, this is indispensable. If you practice the mandala of Bhagavan Yamantaka, if you add this karma ritual to practice, it is said to be very sharp. The subtle points of practice must be understood from the Guru's mouth, as it is said. Great accomplished predecessors created confusing small texts. Because there is no catalog, ordinary people cannot fully understand it. Since the glorious holders of Tibet, for the karma of Yama, all those who want to please people have not obtained this. Obtained the profound secret instruction. If you want to practice, you must know the method of practice. For subjugation without secret instruction, there is no need to drool. Again, I prostrate to Bhagavan Vajrabhairava. This should be kept very secret. If you tell someone without vows or a demon, it will become very bad. If people of different Dharma lineages and those who hold other views see, hear, recite, or meditate on this deity mantra, may it become poison to those evil people! Become disease! Become a rain of weapons! May it descend on the disciples who break their vows and become a tool for suicide! Here, the secret instruction for the practice of Karma Yama Harahala Red is this. This is the same as the black deity practice except for the difference in body color. For the mantra of practice, place the red Torma, flesh, and blood as the Samaya substance. After leading with a mantra of about one hundred or one hundred and twenty syllables, after Om (唵, oṃ), add "Du (དུ, du)", "Dri (དྲི, dhri)", "Za (ཛ, za)", "Yaga (ཡ, ya)", "Ka (ཀ, ka)", "Ksha (ཥ, kṣa)", "Rbad (རྦད, rbad)". "Suchemakadharruruzazadundumshishimārayanāmanāletede, fierce when killing, burning when slaughtering."
English
Recite: "Isi sirila chum tubi tubi chakkyi dra rbad na ling ya ya gyob gyob go la ya, nying la ya, tsa la ya." For the leftover torma, make a round shape of dough, hook and subdue it, then offer it. During the wheel practice, for the heat of the black deity's mantra and the subjugation mantra, write only this mantra. This one has no distinction between approach, subjugation, and increase. One alone contains everything. All others are of the same kind as the black Hala. If there is a life attainment, it is okay even without the wheel, but it is not explained here. Also, in an old Ra tradition text, it is named "Fierce Mantra Hurthum Life-Taking Red." Above the stove hole, inside a plate, draw a triangle with great ashes. Inside it, place the linga as previously described. To your right, arrange the torma offerings of the yidam, and to the left, arrange the torma offerings of the karmic Yama, decorated with heart, flesh, blood, and black silk. The wheel of Yama Father as described above, and below it, a linga written on a single plate, directly above the hook of the mantra. Stretch it out with four pegs. Arrange a mixture of white mustard seeds, poisonous powders, and black and white cumin. The practitioner goes forward and offers the torma of the yidam. Hook and subdue the linga intensely and for a long time, then cover it with a cloth. Attach a thread to the mixture, connecting the root mantra of the yidam and the long mantra called Kala Rupa, and recite: Hūṃ se kāle kule phaṭ! Kuṭe mepa cera mana phaṭ ya! Bhasmi kuśāna rbad phaṭ! Oṃ śrī mañju yama rāja ṭhum srok ṭhum rbalmi! Rbalte sod la ṅam srok cod māraya! Thod pa gsug phuṅ māraya! Thod pa ta kre ni thod pa dra bo akhor bcas māraya! Thod pa hur ṭhum tra ma ya ra ca bdunte bdunte kha la rbad ya! Snying kha la jo! Ci ta dmar po khraṃ khruṃ kha la hab hub sod ya ya! Recite hundreds of times. Do four or three sessions, or two sessions at midnight and noon. After seven days, like other mantras, after reciting the yidam's mantra about a hundred times each, recite only this fierce mantra up to seven times, and strike with the mixture. Again, seal the linga as before. Do three sessions at noon, midnight, and dawn. It is said to be accomplished in half a month. Accomplishment and activity.
Chinese
此结合与普通的头颅骨相似。此法的旧版本说，这是红色血色的事业法。即使那样结合也不矛盾，因为是咒语黑茹迦，所以是阎摩蓝色的事业法。叫做屠夫接触断除。此旧小册子据说为至尊金刚称的著作，但并非真实著作。我认为是由此产生的口诀，是惹协饶杰坚所著。此法似乎与黑哈拉有关，但根本的修法说是甲结合的原因。嘉顿曾用心算过，所以这里也记载了。还有，关于法王血色兄妹和玛汝策四周围的事业法，这里写不下，请看旧文本。朵玛仪轨和朵玛遣除的方法已在别处说过。那些虽不是普通的口诀，但却是对普通法极有帮助的口诀。附加意义的第八章节。如此，意义、实践、现观的方式已经详细阐述完毕。现在稍微讲解一下法王的猛厉词义。因为这是使口诀非常清晰的论典，所以以前似乎大多是秘密，因此旧版本没有用汉藏语标明名称，也没有翻译的痕迹。实际正文分为供养赞颂、实际仪轨和不共誓言三个部分。第一部分是：死亡夜叉之王，名为死主魔。从这句到顶礼具誓者之间。死亡等三句诗句确定了这位神祇，并指出了名称，其本质是所有人的杀戮者，名称是死主。这也是众生自己由业力所成就的。身体等两句诗句表明，其特点是存在于一切众生之中。蕴等一句表明了作用。另外，有些版本说身体的魔，意思是摧毁先前的身体。蕴本身连接，意思是与善恶业相符，使之投生于六道之中。其进入的征兆是恐惧等，即四面八方显现黑色，并产生无法消除的臭味。因此，
English
This union is similar to an ordinary skull. The old version of this practice says that it is a red, blood-colored activity. Even if combined like that, it is not contradictory, because it is the mantra Kalarupa, so it is the Yama blue activity. It is called the butcher's touch cutting. This old booklet is said to be the work of Jetsun Dorje Drakpa, but it is not an actual work. I think the oral instruction that arose from it was written by Ra Sherab Gyaltsen. This seems to be related to black Hala, but the root practice says that the cause is the 'ka' union. Gyaton has calculated it with his mind, so it is also recorded here. Also, regarding the activities of the Dharma King, the blood-colored siblings, and the four Marutse, it is not enough to write here, so please refer to the old text. The method of Torma ritual and Torma reversal has already been explained elsewhere. Those are not ordinary oral instructions, but they are oral instructions that are very helpful to the ordinary practice. The eighth chapter of additional meaning. Thus, the meaning, practice, and the way of direct realization have been explained in detail. Now, let's explain a little about the fierce words and meanings of the Dharma King. Because this is a treatise that makes the oral instructions very clear, it seems that it was mostly secret before, so the old versions do not have names in Chinese and Tibetan, and there are no traces of translation. The actual text is divided into three parts: offering praise, actual ritual, and uncommon vows. The first part is: The king of death Yaksha, is called the Lord of Death Mara. From this to prostrating to the one with vows. The three verses of death, etc., identify this deity and point out the name, its essence is the killer of all, and the name is the Lord of Death. This is also accomplished by the beings themselves through karma. The two verses of body, etc., indicate that its characteristic is that it exists in all beings. The one verse of aggregates, etc., indicates the action. Also, some versions say the demon of the body, meaning to destroy the previous body. The aggregates themselves connect, meaning that they conform to good and bad karma, causing them to be reborn in the six realms. The sign of its entry is fear, etc., that is, black appears in all directions, and an inexhaustible odor arises. Therefore,
Chinese
后面的两个是说，众生的后脑勺的前门是阎罗王的地方。死亡时，最后脱离的关键就在那里。咬牙切齿的是指咬紧牙齿，是恐怖的形象。第二种是关于实际仪轨，有单独修持法王和双运修持两种。第一种是从“那是死主男性的形象”到“变成自己的魔的控制”之间。这里混合讲述了根本念诵和近念诵的经文。分为三种：念诵、修持和用于事业。第一种是：“以念诵等方式”，虽然是在近念诵时说的，但从字里行间可以看出有根本念诵，所以近念诵的念诵也是之前已经做过根本念诵的那种方式。 “初始与终结完全具足，分为十四部分是念诵。”这说明了根本念诵的咒语。 “显现之后给予牛犊。”这说明了根本念诵的朵玛仪轨。否则，如果仅仅是依靠画像的近念诵的朵玛供养，那么“成就并显现之后，给予大的肉朵玛。”这样说就重复了。咒语的基础和朵玛咒语都适用于根本念诵和近念诵。其余的都是近修持的经文。这样看来，这里有画像的绘制方法、画像的开光、念诵的方式这三种。第一种是从“那是死主男性的形象”到“画在水牛上”之间。“一肘”是指身像的尺寸。“饿鬼衣”是尸布的名称。这里除了头发竖立和咬牙切齿之外，没有说任何面部的特征，所以愤怒相和水牛面都包含在其中。阎罗王的棍子是装饰着人头的黑色棍子，或者是（བཾ་，梵文天城体：vam，梵文罗马拟音：vam，种子字）棍。这里是前者，也就是人头也是干枯的。那也是因为智慧是本尊，所以要用金刚杵来标记。绳索也是阎罗王的黑色绳索，也就是丝绳和蛇绳等，不要随意想象来画，一定要用金刚杵来标记。“在水牛上”的两个
English
The latter two refer to the fact that the front door of the back of beings' heads is the place of Yama. At the time of death, the final key to detachment lies there. Gnashing teeth refers to clenched teeth, which is a terrifying image. The second is about the actual ritual, with both solitary practice of the Dharma King and dual practice. The first is from "That is the form of the Lord of Death as a male" to "becoming subject to the power of one's own demon." Here, the texts of root recitation and near recitation are mixed together. There are three types: recitation, practice, and application to activities. The first is: "With methods including recitation," although it is said during near recitation, it can be seen from the words that there is root recitation, so the recitation of near recitation is also the kind that has already done root recitation before. "The beginning and end are completely fulfilled, divided into fourteen parts is recitation." This explains the mantra of root recitation. "After manifestation, give a calf." This explains the Torma ritual of root recitation. Otherwise, if it is only the Torma offering of near recitation based on the painted image, then "After accomplishment and manifestation, give a large meat Torma." Saying this would be repetitive. The basis of the mantra and the Torma mantra both apply to root recitation and near recitation. The rest are the texts of near practice. In this way, there are three things here: the method of drawing the image, the consecration of the image, and the method of recitation. The first is from "That is the form of the Lord of Death as a male" to "Draw on a buffalo." "One cubit" refers to the size of the image. "Preta cloth" is the name of a shroud. Here, apart from the hair standing on end and the gnashing of teeth, no other facial features are mentioned, so both the wrathful face and the buffalo face are included. Yama's staff is a black staff decorated with human heads, or a (བཾ་，梵文天城体：vam，梵文罗马拟音：vam，seed syllable) staff. Here it is the former, that is, the human head is also dry. That is also because wisdom is the deity itself, so it should be marked with a vajra. The rope is also Yama's black rope, that is, silk rope and snake rope, etc., do not draw arbitrarily according to imagination, it is necessary to mark with a vajra. The two of "on the buffalo"