English
Since there is no uniform recognition of Te'uma, if it is said to be Chuchundhara, it is difficult to draw it like a wheel because the body of this Tibetan is small. Although it is certain that it is Chuchundhara, this one called Telo in Tibet can replace it. If it is the intention of the accomplished one, he will not let go of purity, because this can accommodate the wheel, and there is still a surplus, so it is better to draw it twice. In any case, in the clay replica, put the feces of the one to be acted upon, the soil of the footprints, the hair, and the bones of the ancestors, etc., in the center of whatever materials can be found, together with the previous wheel. Bind the container of the clay replica with the hair of the corpse. Put it in a pit similar to a common tomb pit. Arrange a mixture of Telo flesh and blood, similar to common fierce offerings. In the center of the tomb pit, visualize the one to be acted upon being knocked down on the ground, and visualize Lekden himself. Do the same as mentioned above, up to three, five, or seven days, which is the close practice of the action method. Then, the same as the others, only focus on the lingam in the tomb pit and the written lingam in the container, repeatedly performing hooking and drawing, and adding the ninth letter to the end of the mantra letters. Recite the seventeenth letter fiercely. Visualize treading with the foot of the sovereign and striking with a stick, making him intoxicated and unable to escape. Do it for several nights, which is the practice of the action method. Then, according to what is said in the root practice method, strike the lingam and the container with a pestle for several nights. On a fierce constellation day, kill the lingam. Mix the flesh, blood, and bones of Telo. In the furnace, visualize the arising of the Great Sovereign, and on the seventeenth mantra letter, add the twelfth letter and offer the burnt offering. Although there are wheels of enrichment and subjugation here, it is not necessarily necessary to determine one in practice. Offering the container together with the wheel to the burnt offering with the mantra is the enrichment method. It is also necessary to know how to connect this with the Great Wheel of Yama. Now, combining the sixty-four divisions of the Lord of the Wheel, Yamantaka, briefly, the exorcism ritual is like this. In any direction of the great mandala, in the mandala of the blue crescent moon, draw a red and black triangular Dharmodaya, and in its center draw a picture of a corpse with a staff placed on it. In the direction of the apex of the Dharmodaya, place a torma adorned with a three-eyed jewel.
Chinese
以及有力的（供品）。在前方，放置涂有毒血的、形状像抛掷朵玛的供品。用猛烈的祭祀朵玛逆时针旋转。所有陈设都预先一次性做好。因此，即使是普通的供品，也能使祭祀朵玛的加持增长。在根本朵玛回向之后，或者在六十四供品献完之际，可以与业力阎魔的仪轨前后任何时间结合。用三字（嗡，啊，吽）来补充供品的加持。从“嗡 虚空性”开始，直到念诵之间都如前所述。其中的念诵是短咒的精华，加上埃 阿 恩等。在其中，加上玛哈德瓦 埃扎等，念诵任何适合的藏式诅咒。之后，做一次供养赞颂。 具善天神怙主，即业力罗刹，不可忍受，大自在天，一面二臂。右边举着用湿人头装饰的棍棒等等。 玛哈德瓦 德夏 惹惹 敌 玛拉雅 哲达 呼尔吞。 尽可能多地念诵，并在其中加上玛哈德瓦 德卓等。对湿人头、箭和光芒三者进行加持。对于猛烈的朵玛，进行勾招和遣返敌人的仪式。在八字精华上，如前一样加上伊当 巴林等，猛烈地念诵大约二十一次。从供养仪轨中取出亡者的部分，并将所有供品放在猛烈的朵玛上。在之前的短赞的结尾： 天神之王具神通， 三有之造作者， 八部众之统帅， 您无所不能。 摧毁非天三重城， 一挥三尖矛， 将大地远远抛掷。 摧毁一切恶毒者， 赐予修行瑜伽士们， 寿命与智慧和自在。 作为一切堕落者的刽子手。 胜幢如雄牛般屹立， 敌人的头顶图姆日利利， 敌人的头上瓦姆日利利， 敌人的命上呼尔吞扎， 敌人的心上布让夏格布尤， 愿毁坏违背誓言的敌人， 将所有神咒化为刽子手， 让朋友亲眷互相争斗， 将敌人及其眷属化为灰烬。 您的眷属不驯服， 误导邪灵作祟不可思议， 向敌人降下恶兆和幻术， 降下九种灾难。
English
And a powerful (offering). In front, place an offering smeared with poisonous blood, shaped like a thrown torma. Rotate the fierce offering torma counterclockwise. All arrangements should be made in one go beforehand. Therefore, even an ordinary offering is sufficient to increase the blessings of the offering torma. After the dedication of the root torma, or at the end of the offering of the sixty-four offerings, it can be combined with the rituals of the Karma Yama at any time before or after. Supplement the blessings of the offering with the three syllables (Om, Ah, Hum). From "Om Shunyata," until the recitation is as before. The recitation therein is the essence of the short mantra, with E Ah Nri etc. added. In it, add Maha Deva Eja etc., and recite any suitable Tibetan curse. After that, make an offering and praise. The well-endowed deity protector, that is, the Karma Rakshasa, unbearable, the Great自在天，one face and two arms. The right hand holds a club adorned with a fresh human head, and so on. Maha Deva Desha Rara Enemy Maraya Chitta Hurtum. Recite as much as possible, and add Maha Deva Tejo etc. to it. Consecrate the fresh human head, arrow, and ray of light. For the fierce torma, perform the ritual of summoning and sending back enemies. On the eight-syllable essence, add Idam Baling etc. as before, and recite fiercely about twenty-one times. Take out the part of the deceased from the offering ritual, and place all the offerings on the fierce torma. At the end of the previous short praise: King of the gods, possessing miraculous powers, Creator of the three realms, Commander of the eight classes, You are invincible. Destroyed the three-tiered city of the Asuras, With one swing of the three-pointed spear, The great earth was thrown far away. Destroyer of all the wicked, Granting life, wisdom, and power to the practitioners and yogis. Acting as the executioner of all those who have fallen. The victory banner stands like a supreme bull, On the enemy's head, Thum Rili Lili, On the enemy's head, Vam Rili Lili, On the enemy's life, Hurtum Dza, On the enemy's heart, Breng Shag Bhyo, May you destroy the enemy who breaks vows, Turn all the divine mantras into executioners, Let friends and relatives fight each other, Turn the enemy and their retinue into ashes. Your retinue is untamed, Misleading evil spirits and causing harm is inconceivable, Send bad omens and illusions to the enemy, Send down nine kinds of disasters.
Chinese
啦，消失吧！光彩和生命力夺走吧！权势和享受抢夺吧！主眷属朋友全部搅乱吧！驱赶到红海的边沿去吧！将世间变成大黑暗吧！天神和夜叉饿鬼们，龙和凶恶的罗刹们，凶猛的母神空行们，八部鬼神千百万，现在就催促他们行动吧！敌人的城市从根摧毁吧！田地和庄稼冰雹摧毁吧！人病和畜病如雨般降下吧！魔食如山般推倒吧！杀死、驱赶、分离，迅速行动吧！将武器劫运投向那里吧！一切怨恨的敌人，吽！一切损害的魔障，吽！恶念者的头上，吽！遣除吧，转变吧，萨玛雅！如是猛烈催促。如果单独做这个，这里可以进行朵玛祭祀。朵玛上一定要有三尖和血的涂抹。其他多少根据情况添加即可。如果与六十四短咒一起使用，普通的朵玛祭祀即可，那时专注即可，这里不需要。然后抛掷食子，如前一样催促，首先是干食子，然后是湿食子，然后是箭食子，然后是直接抛掷朵玛，猛烈念诵诛杀咒语。这个也要在六十四之前抛掷。然后回到里面，用一个钩子钩住宝珠形状的朵玛。迎请赞颂，加上阿字三次供养。后续仪轨顺带完成即可，不需要单独做。此乃绕鲁派的古老文书，将隐晦混乱之处进行整理阐明，嘉钦塔拉纳塔所说，是吉祥金刚怖畏大金刚事业法的一部分，非常重要。 吉祥！善哉！书写此文的善业，愿能摧毁一切与生生世世证悟实相之教法相违背的因素。善妙增上！吉祥！
English
La, vanish! May radiance and life force be snatched away! May power and enjoyment be plundered! May all the retinue of lords and friends be thrown into chaos! May they be driven to the edge of the red sea! May the world be transformed into great darkness! Gods and yakshas, pretas, nagas and fierce rakshasas, fierce matrikas and dakinis, the eight classes of spirits, hundreds of millions of demons, now urge them to action! Destroy the enemy's city from its foundations! Destroy fields and crops with hail! Send down human and livestock diseases like rain! Topple the demon food like a mountain! Kill, drive away, separate, and act swiftly! Cast the aeon of weapons there! To all hateful enemies, Bhyo! To all harmful obstacles, Bhyo! On the heads of those who harbor evil thoughts, Bhyo! Avert it, transform it, Samaya! Thus, urge fiercely. If doing this separately, here one can perform the linga offering. On the linga, it is essential to apply three points and blood. Other additions, more or less, can be made as appropriate. If using it with the sixty-four short mantras, the ordinary linga offering is sufficient, at that time focus is sufficient, it is not needed here. Then, throwing the zor, urge as before, first the dry zor, then the wet zor, then the arrow zor, then directly throw the torma, fiercely reciting only the killing mantra. This also must be thrown before the sixty-four. Then, returning inside, hook the jewel-shaped torma with a hook. Invite and praise, offering three times with the addition of the A-kara. The subsequent rituals can be accomplished along the way, there is no need to do them separately. This is an old text of the Ra tradition, clarifying the obscure and confused parts, said by Gyalchen Taranatha, it is an important part of the activities of glorious Vajrabhairava, the Great Terrifier. Mangalam! Good! By the virtue of writing this, may it become the cause to destroy all opposing factors to the definitive meaning teachings in all lifetimes. May goodness and excellence increase! Shubham!
Chinese
ra哇祈愿吉祥！此处无与伦比圆满正等觉佛陀所说八万四千法蕴之精髓乃是密咒金刚乘。其中又分二部续、三部续、四部续、五部续、六部续等多种分类。此处将要讲述的是无上瑜伽。此中又分父续母续二者，此处是父续。父续又分五部或贪嗔痴三续，以及方便续的分类。如是说。其中此处将要讲述的是，嗔恨阎魔敌之续。其中又分红、黑、怖畏三者。即薄伽梵金刚怖畏。其中又有ra、gyo、nyo等多种传承。其中最为殊胜，加持力具足光辉者，金刚怖畏ra派，如日月般遍布各方。对此，往昔圣者多有修法。此处三世诸佛度化之主，胜乐金刚所造之修法，广、中、略三者中，广法名为“炽燃”，与弟子的灌顶和前置生起修法相关联。观想具有本尊坛城和八大尸陀林，以及手印等。一者，为了自己的日常修持，有修法心要。名为“劣慧资粮”，具有主尊单尊的完整身相和手印，以及颅器、血海、护轮、法生。观想二者。其中，将要书写修法心要的字句梗概。将如圣者之语一般书写。此处，关于此法门的引导者上师，如何引导，传承如何产生等，详细内容已在圣者之顶髻中造有，可阅览之。彼等之中，讲述此修法时，分为前行、正行、后行三者。首先是共同和不共二者。共同之中，讲述处所和坐垫。三者中，皈依，发心，观修金刚萨埵念诵以净除罪障。首先是，在尸陀林等处，坐在亡者之座上，如是说。如是说，尸
English
May the Ra grant auspiciousness! Here, the essence of the eighty-four thousand collections of Dharma spoken by the incomparable, perfectly complete Buddha is the Secret Mantra Vajrayana. Within that, there are divisions of two tantras, three, four, five, and six tantras, and so on, with many divisions. What will be explained here is the Unsurpassed Yoga. Within this, there are two, Father Tantra and Mother Tantra. This is the Father Tantra. The Father Tantra is divided into five families, or the three tantras of desire, hatred, and ignorance, and the division of the skillful means tantra. Thus it is said. Among these, what will be explained here is the Tantra of Yamantaka, the destroyer of hatred. Within that, there are three, red, black, and terrifying. It is called Bhagavan Vajrabhairava. Within that, there are many traditions such as Ra, Kyo, and Nyo. Among them, the most supreme, endowed with the splendor of blessings, Vajrabhairava Ra tradition, which is famous in all directions like the sun and moon. For this, many sadhanas have been made by the holy predecessors. Here, the sadhana composed by Chakrasamvara, the protector who liberates the Buddhas of the three times, among the three, extensive, intermediate, and concise, the extensive one called "Burning," is related to the empowerment of disciples and the method of generating the front. One meditates on the mandala with the main deity and retinue, the eight great charnel grounds, and hand gestures, etc. For one's own daily practice, there is the essential sadhana. Called "Nourishment for the Inferior Mind," it has the complete face and hands of the main solitary deity, as well as the skull cup, blood ocean, protective circle, and dharma origin. There are two meditations. Among them, a brief note of the essential words of the sadhana will be written. It will be written as it came from the words of the holy ones. Here, regarding the teacher who invites this Dharma, how the invitation was made, how the tradition arose, etc., detailed information has been made in the crest of the holy ones, please look there. Among those, when explaining this sadhana, there are three: preliminary, main part, and concluding part. The first is two: common and uncommon. Among the common, explaining the place and seat. Among the three, taking refuge, generating bodhicitta, purifying the mind stream by meditating and reciting Vajrasattva. The first is, in places such as charnel grounds, sitting on the seat of the deceased, saying this. Thus it is said, charnel