English
Understanding: Regarding what is not clear in the scriptures, and has been the case since the time of the previous scholars Gemo and the vidyadhara Chamo, why argue about one's own views as if nailing a nail into an iron plate? Like this, because all the tantric scriptures are not suitable vessels, there are many cases where they are hidden in three ways. Because it is necessary to determine from both scriptural and logical perspectives, it is easy to understand if one examines all the rituals of the Early Translation School. If not, in the Great Vidyadhara's Questions and Answers to Resolve Doubts, it says: The words of playing in the great secret charnel ground are the offering of the tsok. After that, visualize the tsok vessel as the fire pit of a homa, and visualize the tsok substances as the form of enemies and obstacles, and then perform the summoning. Oneself, others, deities, etc., and harmful enemies, obstacles, rakshasas, and demon armies, etc., are killed, chopped, and burned. Hūṃ Hrī (藏文，梵文天城体：हुँ ह्री，梵文罗马拟音：hūṃ hrī，汉语字面意思：吽 舍) Offer, offer, offer to the mouths of the deities (藏文，梵文天城体：བསྟབ་བོ་བསྟབ་པོ་ལྷ་ཚོགས་ཞལ་དུ་བསྟབ，梵文罗马拟音：stab bo stab bo lha tshogs zhal du stab，汉语字面意思：献上 献上 献于 诸佛尊口) etc. All other activities have been done, but it seems that we ourselves have fallen into crude behavior. Thus, the argument was initiated and the proof was declared. Kārpo Jampa Gewai Lodrö made a commentary on the garland of flowers, and in this ritual, after that, for the tsok at this time, summoning and (312) killing, etc., are done, and the actual offering is: Hūṃ Hrī Offer, offer, offer to the mouths of the deities (藏文，梵文天城体：हुँ ह्री བསྟབ་བོ་བསྟབ་པོ་ལྷ་ཚོགས་ཞལ་དུ་བསྟབ，梵文罗马拟音：hūṃ hrī stab bo stab bo lha tshogs zhal du stab，汉语字面意思：吽 舍 献上 献上 献于 诸佛尊口) etc., which is very clear. If people of medium intelligence or above examine it, tsampa and flour are the same material, but because of the difference in cooking, the effects are different, who would not understand? Therefore, if the suppression is not done properly according to the ritual, the rules of killing and offering will not be complete, so knowledgeable people should distinguish the essence and dross of wisdom. Second, there are two parts: the ritual of suppression and the ritual of offering. First, there are three parts: generating the object of imprisonment, performing the summoning, and performing the killing through the three methods of suppression, pressure, and burning. The first is: if there is a fisherman of slaves, as an auspicious sign of returning to samsara, the head should be placed facing southwest and the feet facing northeast, lying on the back. Or, as an auspicious sign of turning away from samsara, the head should be placed facing backwards. As an auspicious sign of clearly turning towards nirvana, the face should be placed facing oneself. As an auspicious sign of the life force arising in an instant, severing the cause of samsara
Chinese
二者的根本是赤裸。如果没有（供奉的）朵玛和肉块，则像以前一样，连同所缘。以禅定的力量，成为念诵和所缘的结合。从噶举八大法行总集仪轨中出现的词句。从埃字中，在燃烧的铁室中。从讷（藏文，梵文天城体：नृ，梵文罗马拟音：nṛ，汉语字面意思：讷）和智（藏文，梵文天城体：त्रि，梵文罗马拟音：tri，汉语字面意思：智）中，伤害者、仇敌、邪魔们，肢体被铁链束缚，痛苦不堪，如现量般显现。这样如实地观想。第二是：如一切智法王所许，从与金刚铃一起握紧的金刚拳中，伸出左手的食指（313）之上，右手食指弯曲如铁钩，是勾召铁钩手印。从那上面，像绳索一样，手指尖弯曲成圆形而束缚，是绳索手印。从那上面，两个拇指食指，一个在另一个里面，像阿隆一样竖立，是束缚铁链手印。两个金刚拳的拇指弯曲在里面，是陶醉铃印。或者，按照共同的《金刚心要庄严续》中所说的那样做，以自前方的意念之光，催动位于坛城外院的傲慢部众，特别是位于食肉鬼方的大坛城外院的听命护法执金刚和金刚女二者的意念，使它们与无数的化身使者一起，急于从事勾召之事，以僵直之势，窥视着夺取圆满十方世界的厉鬼等的命魂等。从前面的延续，改变词句。皈依根本传承上师意集之神，特别是傲慢的当今首领二十一等，以禅定、咒语和手印的力量，勾召一切仇敌邪魔，击中其形体。在结尾处，讷（藏文，梵文天城体：नृ，梵文罗马拟音：nṛ，汉语字面意思：讷）智（藏文，梵文天城体：त्रि，梵文罗马拟音：tri，汉语字面意思：智）茹（藏文，梵文天城体：रु，梵文罗马拟音：rū，汉语字面意思：茹）扎（藏文，梵文天城体：त्र，梵文罗马拟音：tra，汉语字面意思：扎）昂古夏亚（藏文，梵文天城体：अंकुश，梵文罗马拟音：aṅkuśa，汉语字面意思：铁钩）雅（藏文，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：雅）匝（藏文，梵文天城体：ज，梵文罗马拟音：ja，汉语字面意思：匝）！连同各自的手印，念诵匝吽（藏文，梵文天城体：जः हूँ，梵文罗马拟音：jaḥ hūṃ，汉语字面意思：匝 吽）榜（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：榜）火（藏文，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：火），观想与茹巴无二无别地融合。第三，诛灭的事业有三种：观想的差别，金刚橛的差别，以寿浴和三处所的意念来断除。第一种有四组三：三明和三神，见、修、行三者，堡垒、险地、命。这是总结。第一是：为了不退转
English
The root of the two is Rakta Bran. If there are no offerings of torma and meat pieces, then as before, along with the object of focus. With the power of samadhi, it becomes the union of recitation and object of focus. Words that come from the Kagyé Deshek Düpa practice manual. From the letter E, inside the burning iron frame. From Nri (Tibetan: ནྀྲ་, Sanskrit Devanagari: नृ, Sanskrit Romanization: nṛ, literal Chinese meaning: Nri) and Tri (Tibetan: ཏྲི་, Sanskrit Devanagari: त्रि, Sanskrit Romanization: tri, literal Chinese meaning: Tri), the harm-doers, enemies, and obstacles, their limbs bound by iron chains, suffering miserably, appear as clear as manifest reality. Thus, contemplate as it is. The second is: As approved by the Omniscient Dharma King, from the Vajra fist clenched with the Vajra bell, extending the left index finger (313) upwards, the right index finger bent like an iron hook, is the hook mudra of summoning. From that, like a rope, the fingertip bent into a circle and bound, is the rope mudra of binding. From that, the two thumb-index fingers, one inside the other, standing upright like an Arung, is the binding iron chain mudra. The thumbs of the two Vajra fists bent inwards, is the intoxicated bell mudra. Or, do as said in the common Vajra Essence Ornament Tantra, with the light of the mind in front of oneself, stimulate the minds of the arrogant hosts dwelling in the outer courtyard of the mandala, especially the oath-bound protectors, Vajra Gings and Vajra women, dwelling in the outer courtyard of the great mandala in the Rakshasa direction, causing them, along with countless emanated messengers, to be eager to engage in the act of summoning, with stiffness, peering at seizing the life force etc. of the evil spirits who have completed the ten directions. From the continuation of the previous, changing the words. Homage to the root lineage guru, the deities of the assembly of intentions, especially the twenty-one arrogant current leaders, etc. By the power of samadhi, mantra, and mudra, summon all enemies and obstacles, strike their forms. At the end, Nri (Tibetan: ནྀྲ་, Sanskrit Devanagari: नृ, Sanskrit Romanization: nṛ, literal Chinese meaning: Nri) Tri (Tibetan: ཏྲི་, Sanskrit Devanagari: त्रि, Sanskrit Romanization: tri, literal Chinese meaning: Tri) Ru (Tibetan: རཱུ་, Sanskrit Devanagari: रु, Sanskrit Romanization: rū, literal Chinese meaning: Ru) Tra (Tibetan: ཏྲ་, Sanskrit Devanagari: त्र, Sanskrit Romanization: tra, literal Chinese meaning: Tra) Ankusha (Tibetan: ཨངྐུ་ཤ་, Sanskrit Devanagari: अंकुश, Sanskrit Romanization: aṅkuśa, literal Chinese meaning: Hook) Ya (Tibetan: ཡ་, Sanskrit Devanagari: य, Sanskrit Romanization: ya, literal Chinese meaning: Ya) Ja (Tibetan: ཛ, Sanskrit Devanagari: ज, Sanskrit Romanization: ja, literal Chinese meaning: Ja)! Along with their respective mudras, recite Jah Hum (Tibetan: ཛཧཱུྃ་, Sanskrit Devanagari: जः हूँ, Sanskrit Romanization: jaḥ hūṃ, literal Chinese meaning: Jah Hum) Vam (Tibetan: བྃ་, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, literal Chinese meaning: Vam) Ho (Tibetan: ཧོ, Sanskrit Devanagari: हो, Sanskrit Romanization: ho, literal Chinese meaning: Ho), contemplate merging inseparably with Rupa. Third, the activity of subjugation has three aspects: the distinction of the object of focus, the distinction of the phurba, and severing with the intention of life bath and the three places. The first has four sets of three: the three clarities and the three deities, the three of view, meditation, and action, fortress, ravine, and life. This is the summary. The first is: in order not to regress.