English
It is written there that this treatise was not authored by Lalitavajra. It is said that the extensive tantra of Yamantaka or Karma Yamantaka himself was used, taking a portion from it, etc., and this is indeed the case, it is certain. Therefore, it seems reasonable that the text says, "The words of the Bhagavan Manjushri Vajra are complete." And it is not contradictory to say, "Extracted and composed by Lalitavajra," because it was compiled by that teacher from within the extensive tantra. The slight differences in wording here seem to be merely the actions of the scribe. It appears that there is only one translation, and that Rongzom translated it based on a single oral tradition. This seems to be true. Some also say that it was translated between the early and later dissemination periods. In any case, the translators of the later dissemination period, the Yamantaka masters, all used it for listening, teaching, and practice. Later, in general, the Dharma Raja cycle seems to have become very prosperous. Since the explanation of the Black Enemy Wheel composed by the translator Gorub Choshe, the thirteenth has not appeared, and although the lineage of oral transmission has arisen from various different lineages, there does not seem to be much great instruction. For this Dharma Raja, those who mainly practice it as a Dharma protector are mostly of that faction, but it does not seem to be based on the close lineage of the Lama Umapa, but rather on this conceptualization. Furthermore, there are many different kinds for each, but the great instructions are different. Those who claim to be of the Ra tradition, those who came later, for the conceptualization of the Dharma Raja in the book and its explanations, apart from the oral tradition, few people know its practice. There is not even much investigation into what it is. Moreover, there are some words in this treatise that are difficult to understand, and the former ones also pretended to know them. Nowadays, no one sees or hears others understand. Previously, no commentaries on this treatise have been seen, and there are no clear texts of instructions. Here, I have received the oral tradition of instructions and practical guidance, and have also examined various documents. After examination, doubts have also decreased. The ancient Ra texts, said to have been written by Ra Chiwa, these few ancient texts, apart from minor details, are seen to be very pure in other places, so I mainly rely on them.
Chinese
善加努力！由嘉 Kham Pa 达Ra Na Tha为那些不了解口诀的人，以利他之心而作。此乃极其秘密之教言！ 一遍祈请。吉祥圆满！ 嗡！金刚怖畏金刚的事业者，具善天怙主的修法，附带事业仪轨的实修法。耳传极其隐秘。向佛陀顶礼！
English
Having made the effort! This was composed with altruistic intention by Gya Kham Pa Ta Ra Na Tha for those who do not understand the oral instructions. This is an extremely secret teaching! One request. May there be auspiciousness! Oṃ! The practice of the Karma practitioner of Vajrabhairava, the protector of the gods, Legden Lha, along with the application of activities. The whispered lineage is extremely secret. Homage to the Buddha!
Chinese
吽！阿嘎恰亚 阿嘎恰亚 茹扎 阿梭哈。如是迎请。以酥油或甘露驱除魔障。 扎 吽 榜 霍。心咒末尾加 萨玛雅 斯东。如是立誓盟。 嗡 玛嘿夏哇ra 萨巴热哇ra 阿尔刚 至 夏布达 以供养。 诸神之王大威力， 掌管三界之主宰， 勇猛三目作乐者， 乌玛之主尊前赞。 额间嗡， 喉间阿， 心间吽。 从心间放出灌顶神， 予以灌顶，以五股金刚杵为之戴冠。 在迎请咒语的末尾加上阿嘎ra，以此供养食子。 观想自身心间种子字的足下和， 前面所生本尊的心间咒鬘。 嗡 阿 茹扎 吽 吽 梭哈。 如是念诵。 放置食子时，作供养赞颂。 班匝 穆。 如是把智慧尊收摄于脐间的种子字。 此处修持的数量没有规定，随自己舒适即可。 事业的修持是，坛城布置成三角形，和通常的不一样。 中央画三尖，食子以宝、三眼、血肉装饰。 陈设供品食子。 根本修持的时候是空行。 此处转为极忿怒尊。 以之前的修持，在咒语上加 嗡 阿 额热 匝 萨玛雅， 索 榜 榜 匝 匝。 如是念诵，咒轮从心间到脐间旋转为一种方式， 从心间的吽字，从前面所生本尊的咒语果实口中稍微取一点，融入自己的心咒中为一种方式，这两种方式交替念诵。 像那样进行七天等。 坛城每天晚上作坚住。 不需要送走和收摄。 这些时候， 玛哈德瓦 诶匝， 乌玛德维 诶匝， 杜扎 玛 杜 克ra 达 顿 迪 玛 杜 匝。 这样的诅咒咒语一百零八遍也根据情况念诵。 玛哈德瓦 迪匝 迪匝， 桑布ra玛纳 ra恰 刚嘎拉雅 吽。 德瓦ra匝 玛哈尼匝， 达ra沃 玛ra雅 吞 惹 萨嘎 塞纳 匝 匝 吽 吽。 匝德尔 穆卡 ra恰 玛纳， 刚嘎拉扬 吽。 玛哈德瓦 阿姆嘎 玛ra雅 索。 尼 呼尔 吞 匝。 夏春 玛ra雅 惹。 这样的诛杀咒和投掷合二为一，这个也念诵二十一遍等根据情况念诵。 像这样在事业修持解脱的时候
English
Hūṃ! A-gaccha-ya A-gaccha-ya Rudra Ā-svāhā. Thus, invite. Dispel obstacles with sumbha or amrita. Jaḥ Hūṃ Vaṃ Hoḥ. At the end of the heart essence, add Sa-ma-ya Svaṃ. Thus, establish the commitment. Oṃ Mahā-heśvara sa-pa-ri-vāra arghaṃ to śapta offer. King of the gods, great power, Ruler of the three worlds, Fierce three-eyed bliss-maker, Praise to you, Lord of Umā. Oṃ at the forehead, Ā at the throat, Hūṃ at the heart. From the heart, emanate the empowerment deity, bestow empowerment, and adorn the head with a five-pronged vajra. Offer the torma by adding A-kā-ro to the end of the invitation mantra. Visualize the mantra garland within the hook of the seed syllable at your heart and at the heart of the deity generated in front. Oṃ Āḥ Rudra Hūṃ Hūṃ Svāhā. Recite thus. When placing the torma, make offerings and praises. Vajra Muḥ. Thus, gather the wisdom being into the seed syllable at the navel. There is no fixed number for this practice; do as is comfortable. The activity practice is to arrange the maṇḍala as a triangle, differently from the usual. In the center, draw three points, and adorn the torma with jewels, three eyes, flesh, and blood. Arrange the offering torma. The time for the root practice is ḍākinīs. Here, transform into an extremely wrathful one. With the previous practice, add Oṃ A Āṇṛi Ja Sa-ma-ya, Sro Braṃ Braṃ Ja Jaḥ to the mantra and recite. One way is to visualize the mantra wheel rotating from the heart to the navel, and another way is to take a little from the mouth of the mantra fruit of the deity generated in front from the Hūṃ at the heart, and dissolve it into your own heart mantra, alternating between these two ways of reciting. Do in that manner for seven days, etc. Each night, stabilize the maṇḍala. There is no need to dismiss or gather. At these times, Mahā-deva E-ja, Umā-devī E-ja, Dhū-pra-ma-dhu khra-ga-da du-nti ma-du Jaḥ. Recite such curse mantras one hundred and eight times as appropriate. Mahā-deva Ti-ja Ti-ja, Saṃ-bhra-ma-na Rakṣa Kaṃ-ka-la-ya Hūṃ. De-va-ra-ja Mahā-ni-ja, Dgra-bo Mā-ra-ya Thun Rbad Śa-ka Se-na Ja Ja Hūṃ Hūṃ. Catur-mukha Rakṣa Ma-na, Kaṃ-ka-la-yaṃ Hūṃ. Mahā-deva A-mu-ka Mā-ra-ya Sod. Ṇi Hur Thum Ja. Śa-trun Mā-ra-ya Rbad. This is a combination of the killing mantra and the throwing, and recite this twenty-one times or as appropriate. Thus, at the time of releasing the activity practice
English
In front, generate, invite to descend, and gather. If there is a deity image, then abide, even if there isn't, apart from large painted images, there is no tradition of building clay sculptures of this deity. The practice is similar to the previous mandala, in front, place in a container smeared with poison similar to a poison pit. Place a linga made of dough mixed with seven anthills, filth, and footprints, with a painted linga surrounded by a killing mantra in the center of the linga. Place it in the center. Cover it with decaying corpse. On two inauspicious days, place dry and wet food. Also arrange a rib base and a thick cedar arrow with killing mantras written in poisonous blood. Recite the killing mantra sixty times for these three, or recite sixty times in common, but each offering is necessary. The ritual is the same as previously said. When offering the torma, at the end of the invocation mantra, add: E-dam ba-ling-ta kha kha kha-hi kha-hi sarva shatrun daha daha, paca paca maraya hum phat. (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Chinese literal meaning). When reciting, combine Tibetan and curse words into one, and add a little killing mantra to the end of the curse word. After the torma offering is finished, open the poison pit and vigorously hook and send the linga. Then visualize and recite, separating the deity from oneself. After reciting the hand mudra establishment of the deity, recite the mantra that combines Tibetan, curse, and killing words into one, while slightly tapping the three offerings. Visualize that the object to be killed is already insane, bound, and has nowhere to escape. Close the poison pit and believe that even Mount Sumeru is suppressing it. Recite "So-and-so to be killed, paralyze him, lam," practicing in this way will produce signs. After that, when applying to activities, the others are the same as before. When generating in front and reciting, combine Tibetan, curse, and killing words into one and recite. Prepare a new linga for each offering. Hook and send at the same time. Between tapping the offerings, it is the same as before, close the poison pit and suppress it, surround the new linga with a peg. Strike with the peg, kill and place on the gongma. Offer the torma mantra. Signs will appear soon. Even if it doesn't appear, after seven days etc., also strike the linga in the poison pit with a peg. After cutting it with a sword, in the flames of burning poisonous or thorny trees, recite the mantra according to the detailed ritual of Tsuchandhari. Spread the ashes in a crossroads.
Chinese
由于对泰乌玛的认识不一致，如果说是楚楚达热，因为藏地的这个身体小，所以很难如轮一般绘制。虽然确定是楚楚达热，但藏地被称为泰洛的这个可以代替它。如果是成就者的意念，就不会放过清净，因为这个能容纳轮，而且还有剩余，所以画两次比较好。无论如何，在黏土复制品中，放入所要作法的粪便、脚印土、头发和祖先的骨头等任何能找到的物品的中央，连同之前的轮。用尸体的头发捆绑黏土复制品的容器。放入与普通坟墓坑相似的坑中。陈设与普通猛厉供品相似的泰洛血肉混合物。在坟墓坑的中央，观想将要作法者压倒在地上，观想乐丹自己。其他与前面所说相同，做到三五七天为止，这是事业法的近修。然后，与其他的相同，只是观想坟墓坑内的林伽和容器内的书写林伽，反复进行勾招，并在咒语文字的末尾加上第九个字。猛烈念诵第十七个字。观想用自在的脚踩踏，用棍棒击打，使其昏醉，无法逃脱。做几夜，这是事业法的修法。然后，按照根本修法中所说，用杵击打林伽和容器，做几夜。在凶猛的星宿日，杀死林伽。混合泰洛的血肉和骨头。在火炉中，观想大自在的生起，在第十七个咒语字上，加上第十二个字，献上烧施。虽然这里有增益和怀柔的轮等，但在实践中也不一定非要确定一个。用咒语将容器连同轮一起供养于烧施，这就是增益法。还需要知道这个与阎魔法王大轮连接的方法。现在，将轮的主尊阎魔敌的六十四部 সংক্ষিপ্ত地结合起来，进行驱魔仪轨，就是这样。在任何一个大坛城的方向，在蓝色月牙形的坛城中，绘制一个红黑色的三角法源，在它的中央画一个尸体上放着手杖的图案。在法源的顶端方向，放置一个饰有三眼宝石的食子。