Chinese
关于通过抛掷形成八大尸林的方式，在《至尊（585）之秘密圆满加持》中说：“茹扎的心和强力精华，东方尸林寒冷巨大。”等等。如同身体被加持为自生智慧的无量宫一样，这里也要观想茹扎的身体为坛城的自性。但这并非像普通动物的身体那样清晰，而是要清晰地观想如仪轨中所说的圆满坛城。那么，有人会想，彩粉坛城没有圆满，这怎么可以呢？这是外在表相物质坛城生起的基础，实际上，必须通过观想的作用，使坛城与仪轨的完整部分相符。如果不是这样，那么依赖谷堆等也不能观想为坛城，会有这样的过失。第二，关于如何在上面放置朵玛并进行观想，一般来说，对于这种朵玛回遮，必须从一开始就放置朵玛，否则，随意的临时做法缺乏依据。如果担心因天气等原因损坏，那么就像在所依宫殿上放置种子字一样，仅仅通过与本尊显现证悟相符的观想来进行仪轨。之后，放置宝瓶等各种做法，在朵玛回遮的经文、口诀传承的实践等（586）中都没有提到。像灌顶修法那样用帽子遮盖，很可能是相似的情况，但没有相同之处。为什么呢？因为在那些时候，是在法会结束时，将宝瓶中的本尊之光融入自身，为了自身而获得成就，为了他人而使弟子成熟的方便，除此之外，在猛烈事业中没有寂静的比喻，用宝瓶水做朵玛的精华是愚蠢的行为。在《乐集之修行深蓝钉》的口诀中说：“总义第二，采取的次第分为二：共同事业的经文校正和特别的回遮事业。”总结了章节的开头。对于朵玛，一般来说认为是具有三种智慧，但乐集自宗认为必须通过具有四种智慧来回遮，因为口诀珍贵。
English
Regarding how the eight great charnel grounds are formed by throwing, it is said in the "Empowerment of Secret Perfection of the Supreme (585)": "The heart and strong essence of Rudra, the eastern charnel ground is cold and vast." etc. Just as the body is blessed as the immeasurable palace of self-arisen wisdom, here too, one must visualize Rudra's body as the nature of the mandala. However, this should not be as clear as the body of an ordinary animal, but one must clearly visualize the complete mandala as described in the ritual manual. Then, one might wonder, how can it be acceptable that a colored powder mandala is not complete? This is because it is the basis for the arising of the external symbolic material mandala. In reality, one must meditate through the function of visualization, making the mandala conform to the complete parts of the ritual. If it is not like that, then relying on grain piles etc. cannot be visualized as a mandala, and there would be such a fault. Secondly, regarding how to place the torma on it and perform the visualization, in general, for this kind of torma reversal, the torma must be placed from the very beginning, otherwise, arbitrary temporary practices lack a source of reference. If there is concern about damage due to weather etc., then just like placing seed syllables on the supporting palace, the ritual is performed only through visualization that conforms to the manifestation and realization of the deity. Afterwards, placing vases etc. are not mentioned anywhere in the texts of torma reversal, the oral tradition of practice etc. (586). Covering with a hat like in empowerment practices is likely a similar situation, but there is no similarity. Why? Because at those times, at the end of the session, the light of the deity in the vase is dissolved into oneself, to obtain accomplishment for oneself, and to ripen the disciples for others, but other than that, there is no analogy of pacification in fierce activities, and using vase water to make the essence of the torma is a foolish act. In the oral instructions of the "Profound Blue Nail of the Practice of the Bliss Gathering," it says: "The second general meaning, the order of taking into practice is twofold: correcting the texts of common activities and especially the activities of reversal." Summarizing the beginning of the chapter. For torma, it is generally considered to have three wisdoms, but the Bliss Gathering tradition itself believes that reversal must be understood through having four wisdoms, because the oral instructions are precious.
Chinese
在《德米》中，阐述了四种了解实修的方法：供养食子大供，要懂得供养，懂得是本尊，懂得军队，懂得朵。如是说，首先在事业仪轨时，需要懂得供养。其中说到：首先在事业仪轨进行时，要懂得供养食子。如是说。之后在念诵遮遣仪轨时，需要认为是本尊。第二，在念诵遮遣仪轨时，珍视懂得食子是九本尊。如是说。详细来说，从食子器皿中的（藏文：བྷཱུྃ，梵文天城体：भूँ，梵文罗马拟音：bhūṃ，汉语字面意思：嗡）中生起宫殿，从九个（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生起九主尊，用钩召使其眷属清晰显现。如是说。之后在断法等场合，在抛掷食子之前，需要懂得军队。第三，懂得军队是：食子是噶举八大法行护法和七十二具力等，百千俱胝天神，作为我的听命者行事，观想敌方充满军队。（587）如是说。之后在抛掷时，自己要将食子的智慧尊融入自身。食子的誓言尊是武器、火焰、毒气等，观想为仅仅是令人恐惧的形象。在火焰的中央，清晰地观想具有十种圆满的教敌，包括部落、地区、城堡等，然后抛掷。在前面的基础上，第四，懂得朵是：将食子的诸神融入自身，从抛掷食子朵中进行驱使，向八方击打食子，将朵的物质转化为武器，向外抛掷，观想摧毁敌人和邪魔。如是说，这些都是口诀的甚深要点。在摇动食子铃时，需要估量食子。其中的方式非常详细，法称论师已经说过。关于种字（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）的写法，有守护、遮遣、杀害的区别。守护和所有坛城，字头向外，主尊，眷属显现自己的面容。如果字头向内，眷属的面容向外。遮遣、杀害等轮涅，以及有特殊口诀的，字头必须向内。所谓的“千供”，无论是修法、讲解还是念诵，每过一千遍时，都要做一次这种供养。但是，像忿怒空行母之类的遮遣仪轨，念诵每个本尊之后都要进行千供。
English
In Demig, four ways of understanding practice are explained: Offering the great bali-torma, one must understand offering, understand it as a deity, understand the army, and understand the zor. As it is said, first, during the activity ritual, one needs to understand offering. It says: First, when the activity ritual is being performed, one must understand offering the bali. As it is said. Then, when reciting the repelling ritual, one needs to regard it as a deity. Second, when reciting the repelling ritual, it is important to understand the torma as the nine deities. As it is said. In detail, from the bhūṃ (藏文：བྷཱུྃ，梵文天城体：भूँ，梵文罗马拟音：bhūṃ，汉语字面意思：嗡) in the torma vessel, a palace arises; from the nine hūṃ (藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), the nine main deities arise; with a hook, clearly generate the retinue. As it is said. Then, in the context of Chöd and so on, before throwing the torma, one needs to understand the army. Third, understanding the army is: The torma is the Eight Herukas, protectors, and the Seventy-Two Glorious Lords, etc., hundreds of thousands of millions of divine armies, acting as my obedient servants, and contemplate the enemy's land filled with armies. (587) As it is said. Then, when throwing, one should gather the wisdom beings of the torma into oneself. The samaya beings of the torma are weapons, flames, poisonous gases, wrathful water, etc., and contemplate them as solely terrifying forms. In the center of the flames, clearly visualize the enemies of the teachings, complete with ten perfections, including tribes, regions, and castles, and then throw it. Continuing from the previous point, fourth, understanding the zor is: Gather all the deities of the torma into oneself, urge them on by throwing the torma-zor, strike the enemies with the bali in the eight directions, transform the zor substance into weapons, throw it outwards, and contemplate destroying the enemies and demons. As it is said, these are the profound essential points of the instructions. When ringing the torma bell, one needs to estimate the torma. The method for this is very detailed, as stated by Dharmakirti. Regarding the direction of writing the seed syllable hūṃ (藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), there are differences for protection, repulsion, and killing. For protection and all mandalas, the head of the letter faces outwards, for the main deity, the retinue shows their own faces. If the head of the letter faces inwards, the faces of the retinue face outwards. For repulsion, killing, and other wheels, and for special instructions, the head of the letter must face inwards. The so-called "thousand offerings" should be performed once every thousand recitations, whether it is a sadhana, explanation, or recitation. However, in the case of repelling rituals like Wrathful Vajra Yogini, a thousand offerings should be made after reciting each deity.
Chinese
因为没有拖延耽搁，所以仅限于空行母的赞颂。按照自己传承古老的仪轨，无论念诵长短如何，都必须要有被称为神灵转移之际的空行母供养。停止念诵遣除仪轨不是现在这样。在没有念诵遣除仪轨之前，做了会供的最后一次会供的诛杀焚烧之后，从那里开始念诵遣除仪轨的开头（588），这也是遣除总体的诀窍。从法称的橛事业中看天空铁霹雳箭。还有，如果在会供之后接着念诵遣除仪轨的清净行规，那么会供自身的诛杀焚烧之前，需要放置金饮血神像吗？不需要吗？回答是，一般来说，其他宗派仅仅在橛事业中就有详细的诛杀焚烧，因此有不进行最后一次会供的诛杀焚烧，而是以此来断绝的规矩，但是，我们宗派不这样做。法称说在进行清净诛杀时，不进行最后会供的诛杀供养，这只不过是没有意义的自以为是，所以三次会供都要详细进行。这样说，所以三次会供从头到尾都像工作一样进行，完全不需要增减。此时需要做七部的祈请，以及八教的精髓圆满，身圆满，蕴圆满等。如果将这些意义全部浓缩，从“如金刚般的禅定”开始，到“以愤怒的力量请享用喜悦”之间，都像工作一样进行。如果是第一天，就从遣除仪轨的开头念诵。否则，之后需要从各个本尊的开头开始，所以从金饮血神像开始，按照次第像以前的规矩一样念诵。傍晚在圆满供养的结尾，即使没有完成像声音一样圆满的会供也没有关系。一般来说，从剩余开始，之后的所有仪轨都做了就完成了。从开始念诵遣除仪轨开始，就已经进入了结合，因此在念诵的结尾，需要以具有目标的方式，多次念诵三十五个忿怒真言。还有，关于事业成就的结尾部分，一般来说，所有忿怒事业都有三种结尾方式，如黑橛续部中说：分为三部分进行吩咐，即镇压焚烧抛掷三种事业。这样就知道了。
English
Because there is no delay or procrastination, it is limited to the praise of the Dakinis. According to the ancient rituals of one's own tradition, no matter how long or short the recitation is, there must be the offering to the Dakinis known as the time of transferring the deities. Stopping the recitation of the removal ritual is not like this now. Before reciting the removal ritual, after the last Ganachakra of the Ganachakra that has been performed, from there, the beginning of reciting the removal ritual (588) must be started, which is also the overall key point of the removal. From the Phurba activity of Dharmakirti, look at the sky iron thunderbolt arrow. Also, if one follows the pure practice of reciting the removal ritual after the Ganachakra, then before the self-immolation of the Ganachakra itself, is it necessary to place the golden blood-drinking deity statue? Is it not necessary? The answer is, generally speaking, other sects have detailed self-immolation only in the Phurba activity, so there is a rule of not performing the self-immolation of the last Ganachakra, but using this to cut off, but our sect does not do this. Dharmakirti said that when performing pure self-immolation, the self-immolation offering of the last Ganachakra is not performed, which is just meaningless self-righteousness, so all three Ganachakras must be performed in detail. It is said like this, so the three Ganachakras are performed from beginning to end like work, and there is absolutely no need to add or subtract. At this time, it is necessary to do the supplication of the seven divisions, as well as the essence completion, body completion, aggregate completion, etc. of the Eight Teachings. If all these meanings are condensed, from "the Samadhi like a Vajra" to "please enjoy the joy with the power of wrath," it is performed like work. If it is the first day, then recite from the beginning of the removal ritual. Otherwise, afterwards, it is necessary to start from the beginning of each deity, so starting from the golden blood-drinking deity statue, recite in order like the previous rule. In the evening, at the end of the completion offering, it does not matter even if the Ganachakra that is as complete as the sound is not completed. Generally speaking, starting from the remainder, all the rituals after that are completed by doing them. From the beginning of reciting the removal ritual, one has already entered the union, so at the end of the recitation, it is necessary to recite the thirty-five wrathful mantras many times in a way that has a goal. Also, regarding the ending part of the accomplishment of activities, generally speaking, all wrathful activities have three ending methods, as it is said in the Black Phurba Tantra: To instruct to be divided into three parts is the three activities of suppressing, burning, and throwing. This is how it is known.