Chinese
造像仪轨已经确定。这段文字表明，这是一尊单面双臂双足的造像。虽然面部的狰狞和獠牙在前面已经描述过，但这里没有提及，所以也应该参考前面的描述。然而，从字里行间的力量来看，因为这是神的面容，所以如果说前面的也是神的面容，也不矛盾。总的来说，应该遵循口诀的指导，而不是随意的推测。这里说有三只眼睛和愤怒的皱纹，所以很明显是神的面容。因为前面没有明确说明，所以根据上师的口诀，将其视为田地守护者的形象。不仅将其作为面部画像，而且这种推测的含义也是水牛的面容。我们的上师们是这么说的。我认为这两种说法并不矛盾。在拉瓦的古籍中，“大腹便便的家畜”指的是大象。斯巴巴·帕玛和其他所有人都一致认为“大腹便便”指的是阴茎。关于家畜的衣服，嘉顿认为应该穿虎皮裙。其他人说穿牛皮也不矛盾。这样说来，经文的含义是“大腹便便”指的是阴茎。然而，一般来说，这只是指愤怒女神普遍的身体肥胖，并不一定需要一个非常大的肚子。后来的大多数版本都说“大腹便便，穿着家畜的衣服”，这有点不正确。在纯正的古籍中，写着“穿着尸陀林的衣服”，这似乎是正确的，所以所有的皮衣都是尸陀林的衣服，而且还包括裹尸布等等。因此，这里只是泛泛而谈，具体的细节并不矛盾，应该遵循没有错误的口诀。现在的大多数版本中，右边拿着三叉戟，左边也拿着人的头骨，后面的文字被用来描述手持的法器，但这是不正确的。在可靠的古籍中，写着“右边拿着三叉戟，左边拿着头骨”。后面的文字是指画在女神画像上的嘴巴，是用来张开嘴巴的。第二，关于绘制轮涅：从“那是死亡之主的轮涅”开始，到“那夏雅 吽 啪 (藏文，梵文天城体：नाषय हुं फट्，梵文罗马拟音：nāṣaya hūṃ phaṭ，汉语字面意思：摧毁 吽 啪)”为止，就像以前一样，因为在结合修法时，需要父尊和母尊的轮涅结合，所以意思是像以前一样绘制父尊的轮涅。写成死亡之主的样子，指的是那个轮涅
English
The procedure for creating the statue has been determined. This text indicates that it is a statue with one face, two arms, and two legs. Although the ferocity of the face and fangs have been described earlier, they are not mentioned here, so the previous descriptions should also be consulted. However, in terms of the power of the words, since this is the face of a deity, it would not be contradictory to say that the previous one was also the face of a deity. In general, one should follow the instructions of the oral tradition (man ngag), rather than arbitrary speculation. Here, it is said to have three eyes and angry wrinkles, so it is clear that it is the face of a deity. Since there was no clear explanation earlier, according to the lama's instructions, it is regarded as the image of the field guardian. Not only is it used as a facial portrait, but the meaning of this speculation is also the face of a buffalo. This is what our lamas have said. I think these two statements are not contradictory. In the old texts of Lhawa, "large-bellied domestic animal" refers to an elephant. Sbapa Phama and all others agree that "large-bellied" refers to the penis. Regarding the clothes of domestic animals, Gyaton believes that a tiger skin skirt should be worn. Others say that wearing cowhide is not contradictory either. In this way, the meaning of the scripture is that "large-bellied" refers to the penis. However, in general, this only refers to the general physical obesity of the wrathful goddess, and it is not necessarily required to have a very large belly. Most later versions say "large-bellied, wearing the clothes of domestic animals," which is a bit incorrect. In the pure ancient texts, it is written "wearing the clothes of the charnel ground," which seems to be correct, so all leather clothes are the clothes of the charnel ground, and they also include shrouds and so on. Therefore, this is just a general statement, and the specific details are not contradictory, and one should follow the instructions of the unerring oral tradition. In most current versions, the right hand holds a trident, and the left hand also holds a human skull, and the following words are used to describe the hand-held implements, but this is incorrect. In reliable ancient texts, it is written "the right hand holds a trident, and the left hand holds a skull." The following words refer to the mouth drawn on the goddess's image, which is used to open the mouth. Second, regarding drawing the wheel: From "That is the wheel of the Lord of Death" to "Nāṣaya hūṃ phaṭ (藏文，梵文天城体：नाषय हुं फट्，梵文罗马拟音：nāṣaya hūṃ phaṭ，汉语字面意思：摧毁 吽 啪)", as before, because the union of the father and mother deities' wheels is required during the combined practice, it means to draw the father deity's wheel as before. Writing it in the form of the Lord of Death refers to that wheel.
Chinese
写在女神的腹中，因为前面没有讲写处之神。这里也要在父亲的轮上加字。其他都容易理解。第四，安立轮的方法，有容器的差别，插入林伽的方法，安放轮的方法三种。第一，头盖骨的结合是，rab chad等两个词是指在头盖骨中用毒药和酒写一个“呀”字。与人的头盖骨结合，表示头盖骨开口。第二是两个轮等等两个词，是写林伽的插入方法。第三是父母轮等等五个词，表示将轮安放在头盖骨中，用尸发和人皮捆绑，用肠子做绳索。人皮重复两次，是指轮和头盖骨各自而言。用人皮等两句词，是将轮放在头盖骨的中间，从外面捆绑。第五，轮的成就方法是，咒语和仪轨两种。第一是，嗡 啥 等等。第二是，上师作死亡之主sam等五个词，以及，从主和明妃的执持中也。等等四句词，也就是上师，也就是修行者自己念诵父亲的咒语。如果有能成办女性能力的明妃，就穿蓝色衣服，念诵母亲的咒语，如果没有，那么事业者，也就是事业金刚勇士也可以修持，这样说了。因为前面已经说了周边的咒鬘，所以这里说了母亲的心咒。从绳索到主尊，也就是修行者和明妃两人都执持并念诵。坛城是坛，也就是修法孔。观想上下两个轮，父亲的咒语由修行者念诵，母亲的咒语由明妃念诵，念诵一百万遍，事业就会成就。这样说的。第六，显示以压伏而成就，像那样念诵等一颂，如果能调伏天和龙等八部大力者，何况是微小的人呢。根本的第三，显示不共的誓言是，从那的修持到，不示于他人之间两颂，这里有三种不共的誓言，安立处
English
It is written in the belly of the goddess, because the deity of the writing base has not been mentioned before. Here, the wheel of the father should also be filled with letters. The others are easy to understand. Fourth, the method of establishing the wheel has three aspects: the difference of the container, the method of inserting the lingam, and the method of placing the wheel. First, the combination of the skull is, the two words rab chad etc. refer to writing one letter "ya" with poison and alcohol inside the skull. Combining with human skulls indicates the opening of the skull. The second is the two words such as the two wheels, which is the method of inserting the written lingam. The third is the five words such as the father-mother wheel, which means placing the wheel in the skull, binding it with corpse hair and human skin, and using intestines as ropes. The repetition of human skin twice refers to the wheel and the skull respectively. The two sentences with human skin etc. mean placing the wheel in the middle of the skull and binding it from the outside. Fifth, the method of accomplishing the wheel is two kinds: mantra and ritual. The first is, Om Hrih etc. The second is, the guru makes the lord of death sam etc. five words, and, also from the holding of the main and consort. etc. four sentences, that is, the guru, that is, the practitioner himself recites the mantras of the father. If there is a consort who can accomplish female power, she wears blue clothes and recites the mantra of the mother, if not, then the worker, that is, the vajra hero of action can also practice, so it is said. Because the surrounding garland of mantras has been said before, here the heart mantra of the mother is said. From the rope to the main deity, that is, both the practitioner and the consort hold and recite. Mandala is the altar, that is, the practice hole. Visualizing the two wheels above and below, the mantra of the father is recited by the practitioner, and the mantra of the mother is recited by the consort, reciting one hundred thousand times, the action will be accomplished. That's what it says. Sixth, it is shown that accomplishment is achieved by suppression, like reciting in that way etc. one verse, if one can subdue the eight powerful classes such as gods and nagas, what to say about small people. The third of the root, showing the uncommon vows is, from the practice of that to, not showing to others between two verses, here there are three kinds of uncommon vows, the place of establishment
Chinese
器具的布置极其隐秘，对于不适当的人一定要加以显现和使用，口诀极其隐秘。第一是“其修法之处”等等，必须做到不被他人察觉的僻静之处。第二是上师等五句。对此，有些版本中，“上师父母供养处”和“无论发生什么都要消灭”之间的词句，“对于那些有害的敌人”缺失，导致意义完全颠倒，非常混乱，变成了如果成为敌人，也要对上师和父母加以显现和使用。以前有些愚蠢的人就接受了这一点，说这是不共的必要之法，从而宣扬邪法。直贡巴·贝津也绝不会是那样，因为这是省略的词句，所以解释为上师父母等也不能送到修行室里，这完全是阅读不正确的版本的过失。还有一些旧版本中，“上师父母是供养处，无论发生什么都要消灭”存在，而且有些惹鲁派的旧文献中也这样添加了文字，虽然意义上没有错误，但是“无论发生什么”这句话没有关联，而且偈颂的句数也不对。因此，应该念诵“天神和上师是供养处，对于那些有害的敌人，无论发生什么都要消灭”。聂巴和香巴的清净旧版本中也是这样显示的。供养处是三宝的所依、法的传承和僧伽。一般来说，作为度脱之田的众生有很多种，但在此处消灭上师三宝的仇敌，是因为具有誓言和力量。第三是“应当保密”等等。在书的末尾，有些旧版本只有“死主的修法圆满”，而从中间开始的后来的大多数版本中，有“业之阎罗法王的修法，由阿阇黎拉利塔瓦日拉所作圆满”。有些旧版本与此类似，但也有说是拉利塔瓦日拉所取出。有些版本中也说是薄伽梵妙吉祥金刚所说圆满。所有说是拉利塔所作的，都说是尼泊尔大悲饶乐所翻译。
English
The arrangement of the implements is extremely secret, and it is essential to reveal and use them for inappropriate people, and the oral instructions are extremely secret. The first is "the place of its practice," etc., which must be a secluded place where others cannot perceive it. The second is the five lines such as the Lama. Regarding this, in some versions, the phrases between "the place of offering to the Lama and parents" and "whatever happens, it must be eliminated," "for those harmful enemies" are missing, which leads to a complete reversal of meaning and is very confusing, becoming that if one becomes an enemy, one must also reveal and use it to the Lama and parents. Some foolish people in the past accepted this and said that it was an uncommon necessary Dharma, thereby propagating false Dharma. Drikung Paljin would never be like that, because these are omitted phrases, so it is explained that even the Lama and parents cannot be sent to the practice room, which is entirely the fault of reading incorrect versions. There are also some old versions in which "the Lama and parents are the place of offering, whatever happens, it must be eliminated" exists, and some old documents of the Rwa tradition have added words in this way, although there is no error in meaning, but the phrase "whatever happens" has no connection, and the number of lines in the verse is also incorrect. Therefore, one should recite "the deities and the Lama are the place of offering, for those harmful enemies, whatever happens, it must be eliminated." It appears the same in the pure old versions of Nyöpa and Zhangpa. The place of offering is the support of the Three Jewels, the lineage of the Dharma, and the Sangha. Generally speaking, there are many kinds of beings who go to the field of liberation, but here, eliminating the enemies of the Lama and the Three Jewels is because they possess vows and power. The third is "one should keep secret," etc. At the end of the book, some old versions only have "the practice of the Lord of Death is complete," but in most later versions starting from the middle, there is "the practice of the Yama Dharmaraja of Karma, made by Acharya Lalitavajra, is complete." Some old versions are similar to this, but there are also those that say it was taken out by Lalitavajra. Some versions also say that it was said by the Bhagavan Manjushri Vajra and is complete. All those that say it was made by Lalita say that it was translated by the Nepalese Great Compassionate Ralo.
Chinese
那上面写着，这部论典也不是拉里达瓦日拉所著。据说阎魔敌或者业阎魔敌自身的续部广大，从中取出一部分等等，实际上也是如此，确实如此。因此，经文中说“薄伽梵文殊金刚所说圆满”似乎是合理的。而“由拉里达瓦日拉取出而作”也不矛盾，因为是从广大续部中由这位导师整理出来的。这里面稍微有些词语不一样，似乎只是书写者的行为。翻译似乎只有一个，而且荣宗也是根据一个口头传承翻译的。这么说似乎是真的。有些人也说是在前弘期和后弘期之间翻译的。无论如何，后弘期的译师阎魔法师们都将其作为听闻讲说和实践。后来，总的来说，法王的内容似乎非常兴盛。自从译师郭汝曲西所著的黑敌轮释之后，就没有出现第十三尊，虽然从各种不同的传承中出现了口耳相传的次第，但是似乎没有太大的诀窍。对于这位法王，以护法为主的人们大多是那一派的，但是似乎不是依靠上师邬玛巴的近传承而建立的，而是依赖于这种分别念。此外，各自有很多不同的种类，但是大的诀窍各不相同。自称为饶派的人们，后来的那些人，对于书本里有的法王的分别念和它的阐释，除了口头传承之外，也很少有人知道它的实践。甚至也很少有人进行关于它到底是什么的考察。而且，这部论典里有一些难以理解的词语，以前的人们也假装知道。现在没有人看到或听到别人理解。以前也没有见过这部论典的注释，也没有清晰的诀窍文字。在这里获得了诀窍口头传承和实践指导，也考察了各种各样的文献。经过考察，疑惑也减少了。饶派的古籍，据说是由饶迟瓦所著的，这少数的古籍，除了细微之处，其他的地方都非常纯正，因此主要依据它。