English
From the third chapter of the "Collection of Rituals Tantra": In the fierce red city, it should have a square structure. On that red image's base, there should also be a Tsara silk drumhead, decorated with four colors: white, red, black, and green. Or everything should be red and black, or made to be red and lustrous. Also, in the "Wish-Fulfilling Jewel Oral Instructions": This fierce mantra needs three things: the city to be built, the clothes to be worn, and the weapons to strike with. The city is the base and foundation. And so on. One person does not need to have all the conditions for practice, because each practice has mother-child compatibility, and some are just a few key points. The Ra-drol, fox head, and large skull cup all appear in the three transformation methods. For the large skull cup, in the ritual of the death lord skull-splitting method, some only split the face of the mother skull cup, not the entire body. It is said that the father skull cup does not open the face of the mother skull cup. This is because in the "Wish-Fulfilling Jewel Oral Instructions Sequence": Carefully split the face of the death lord of the mother skull cup, put the mantra of the Kumara in his mouth, and then circle around the mouth. Draw a four-spoked wheel on the father skull cup, surrounded by four razors. If you only cling to these words, that is also correct. However, it is reasonable to split the entire body of the death lord. In the chapter of the "Red Root Activity Tantra": Smear the gray skull cup with white ash, after splitting it is the image of the death lord of the mother skull cup, hanging the image of the Yaksha, but change the color, look for (materials). Tightly wrap it with human intestines, surround it with the two mantras Se and Tri-ling, fumigate it with black Gugulu incense, and place the visualized lingam in the mouth. Also look for the image. Changing the color means changing the color of the Yaksha, turning it red. The real body is the death lord, not the body of the Yaksha. In the "Passing Away Sutra": The deity sits on a black corpse bull, the death god buffalo sits on that bull, pressing it on his seat. The sutra says it has a nose ring and the color is red. In the "Root Sutra": Practice the great skull cup death lord. In that preface, it says: The red-faced Rakshasa will do as he pleases, in order to subdue him with force at that time, the work of the death lord is entrusted to him. Therefore, the death lord is Yama. His executioners are Manjushri Hayagriva and Vajrapani Hayagriva.
Chinese
出现了两种转变的论据。金刚降阎魔忿怒尊舞者续部《黑僵尸世界红风》的猛咒中说：用锯子好好地锯开头盖骨，观察死主阎罗王的形象，使其仰视后脑勺的孔洞，极度张开而令人恐惧。腹中怀着三有，好好观察他的形象，在他的心间写下这些猛咒。以及，在《月密黑续》中说：在额头表面画死主的形象，在形象的心间写上名字。以及，在《口诀经函中篇》中说：劈开头盖骨，画上须弥山，以及死主等一切，要知道上下中间。以及，在那的注释中说：从后脑勺的方向用锯子锯开，在母头盖骨表面有死主阎罗王的形象，要好好观察那个形象，用颜料涂抹那个形象，这是作为黑色的所依。在那的心间写上字母亚。在头盖骨上方的背面画上须弥山的形象。旧纸张和头盖骨的旧开口，在上师的口头传承和实践中都很清楚。然而，我认为单独开口的说法和实践也没有被禁止。据说，雍敦仁波切实践的单独开口的古老头盖骨，现在仍然具有力量。分开的时候，完全分开似乎很好。因此，从纯粹的逻辑角度出发，坚持认为“种姓的开口”是确定的词语，并认为身体不属于种姓，以及在仪式开始时出现的“开口食子”，做成没有身体的头部的食子，这似乎是表面上的理由。因此，当说“见到本尊的脸”的时候，必须认为仅仅是见到了头部。关于父头盖骨的明妃，也在嘉敦的口传文字中，完整地描述了身体，明妃右手高举，方便法左手拿着头盖骨，在腹部画上轮涅的文字。以及，在《如意宝第一口诀》中说：在刀头盖骨的母头盖骨上，好好地打开死主的脸，在父头盖骨上打开明妃的脸，并像小图一样画上轮和咒语。据说雍敦仁波切打开的那个头盖骨，也对父亲...
English
There arose two arguments for transformation. In the fierce mantra of the Black Corpse World Red Wind from the Vajra Yaksha Wrathful Hero Dancer Tantra, it says: "Saw the skull well with a saw, contemplate the image of the Lord of Death, Yama. With the back of the head facing the hole, it is wide open and terrifying. Holding the three existences in its belly, examine its form well, and write these fierce mantras in its heart." And in the Black Moon Secret Tantra, it says: "Draw the image of the Lord of Death on the surface of the forehead, and write the name on the heart of the image." And in the Middle Abridged Oral Transmission Sutra, it says: "Split the skull and draw Mount Meru, and all that is included with the Lord of Death, know the top, bottom, and middle." And in its commentary, it says: "Cut and split with a saw from the back of the head, and on the surface of the mother skull there is the image of the Lord of Death, Yama. Examine that image well, and smear that image with paint, this is done as a black support. Write the letter Ya in its heart. On the back of the skull, draw the image of Mount Meru." Old papers and old skull openings are clear in the oral tradition and practices of the lamas. However, I think that the explanation and practice of a single opening have not been prohibited. It is said that the old, powerful skull with a single opening practiced by Yungton Rinpoche is still there. When separating, it seems good to separate completely. Therefore, from the perspective of pure logic, insisting that "the opening of the lineage" is a definite term, and thinking that the body does not belong to the lineage, and that the "opening torma" that appears at the beginning of the ritual is made into a torma of a head without a body, seems to be a superficial reason. Therefore, when saying "seeing the face of the yidam deity," one must think that only the head is seen. Regarding the consort of the father skull, the complete body is also described in the oral instructions of Gyaton, the consort raises her right hand, the skillful means holds the skull in the left hand, and the letters of samsara and nirvana are drawn on the belly. And in the First Oral Instruction of the Ruby Mark, it says: "On the mother skull of the knife skull, open the face of the Lord of Death well, and on the father skull, open the face of the consort, and draw the wheel and mantra like a small picture." It is said that the skull opened by Yungton Rinpoche also has a father...
Chinese
虽然只是“拉”字，但据说“雍”字包含了所有。然而，无论父尊进行何种分开的方式，其形相上都只有一个成就。因此，才有了“分开者”这个词。而母尊在形相上没有成就，因此只是单独书写。说“开面”这个词是不恰当的。从长寿自在、库吞、红色的三尊开始，对颅器开面的解释，除了身色之外，没有其他区别。这里所说的“红黑二尊”中的黑尊是卡吞，所以与之关系密切。在前两个译本中，黑尊被作为坛城的主尊，但在后来的译本中，黑尊不被认为是坛城的主尊。如果进行联系紧密的近修和修持，则吉祥且力量强大。在外译的第一个纸卷中说：“如果佛法出现敌人，就做这个。”然后说：“色给的黑尊是吉祥的，亚托上的老虎红尊是强大的，用天铁制成的玛卡尔是锋利而迅速的。”因为加入了（老虎的）牙齿，所以说：“用这个吉祥而强大、锋利而迅速的（东西）。”然后从达纳达处赐予了功德海。还有，在实修指导的纸卷中说：“黑文殊如同城堡，十七个阿卓如同盔甲，吉祥文殊如同弓，真实者如同箭，库玛拉哈萨如同箭镞，将诅咒的毒箭射中要害。”这样说道。玛拉香巴多次出现在极其锋利的猛咒中，在提姆仪轨中说：“对于锋利和迅速，是箭镞。”在拉杰僧给的口诀中说：“拿起猛烈而强大的事业箭镞玛拉心食。”这样说道。关于魔鬼香巴拉头，以及专门修持夜叉玛拉心食母，在第六个纸卷中的第四个纸卷里。咒语与口诀略有不同。这件事情发生的历史是：在印度金刚座的西南方，有二十一个夜叉洞穴。在那个极其不守护的地方，有的吃肉，有的饮血，每天都刮起黑色的风暴，每晚都有火焰燃烧。在那里面，导师罗浪巴德用魔鬼香巴拉头，黑色，手持宝剑和颅器，夜叉玛拉心食母，红色，手持弯刀和绳索。
English
Although it is just the syllable "La," it is said that "Yum" contains everything. However, no matter which of the two methods of separation the Father performs, there is only one accomplishment in terms of form. Therefore, the term "separator" came into being. The Mother does not have accomplishment in form, so it is only written alone. It is inappropriate to say the term "opening the face." From the three deities of Tsedak, Khutun, and Red, the explanation of opening the skull cup is that there is no difference other than the body color. The black one in the "Red and Black Two Deities" here is Khatun, so it is closely related to it. In the first two translations, the Black One is made the main deity of the mandala, but in the later translations, the Black One is not considered the main deity of the mandala. If you do the close practice and sadhana with connection, it is auspicious and powerful. In the first scroll of the outer translation, it says, "If enemies arise against the Dharma, do this." Then it says, "The Black One of Sedgé is auspicious, the Red One of the tiger on Yatho is powerful, and the Makhar made of meteoric iron is sharp and swift." Because the (tiger's) teeth are added, it says, "Use this auspicious and powerful, sharp and swift (thing)." Then the ocean of merit was given from Dhanada. Also, in the scroll of practical guidance, it says, "Black Manjushri is like a castle, seventeen Akro are like armor, Auspicious Manjushri is like a bow, the real one is like an arrow, Kumarahasa is like an arrowhead, shoot the poisonous arrow of curse into the vital point." Thus it is said. Mara Shanpa appears many times in extremely sharp wrathful mantras. In the Them Yig it says, "For sharpness and swiftness, it is the arrowhead." In the oral instructions of Lhaje Sengyal, it says, "Take the wrathful and powerful activity arrowhead Mara Heart Eater." Thus it is said. Regarding the demon Shambala Head, and the special practice of the Yaksha Mara Heart Eater Mother, it is in the fourth scroll of the sixth scroll. The mantra is slightly different from the oral instructions. The history of this event is: In the southwest of Bodh Gaya in India, there are twenty-one Yaksha caves. In that extremely unguarded place, some eat meat, some drink blood, black storms blow every day, and flames burn every night. Inside that, the teacher Rolang Bade used the demon Shambala Head, black, holding a sword and skull cup, and the Yaksha Mara Heart Eater Mother, red, holding a curved knife and lasso.
Chinese
据说，拿着这个口诀就加持了。在四个脉轮处旋转法轮时，那个法轮就是四把剃刀旋转的法轮。关于那个法轮，有些旧的纸张和口头传承中说，红色的四辐法轮，四个辐条上都有四把剃刀的形状，法轮从内向右旋转，剃刀从外向左旋转之间，观想什么就斩断什么。与此相符，赡洲人也说：那个法轮也应该咒语的标记向右旋转，剃刀向左旋转。这样认为咒语和剃刀是不同的，似乎有点错误。当法轮向右旋转时，法轮上的咒语就是剃刀或武器，具有锐利光芒的能力，像火焰或法轮一样，六个左旋的观想物交错，就能斩断所观想之物，但不是真正的剃刀。旋转的方式也是上下旋转，如果内外旋转，法轮和剃刀的尖端就会互相切断或阻碍。那是三摩地的法轮，两个尖端怎么会相触并切断呢？这样想也是不合适的，因为如果法轮的辐条与轮辋相遇，就会有切断轮辋的过失，这是所有修行人都知道的。法轮上以咒语标记的咒语能量的光芒，就像用剃刀的刀刃或武器切割一样。口诀中说：这四个脉轮，要观想成法轮和剃刀的口，并排着、蓬松着、切断着。那也被称为交错的标记。还说，用白色光芒切割时，就说是银剃刀；用蓝色切割时，就说是铁剃刀等等。例如，称呼蓝色女人为玉女，红色的人为朱砂男子一样。如果不是这样，当诅咒心脏的死主时，想想看，除了咒语的光芒之外，哪里来的剃刀呢？在所有红色和黑色的事物中，咒语的力量，都被赋予了剃刀、刀刃和武器的名称。在莲花生大师所著的《红色中阴》的修法中说：连同五十八个名字，这个斩断猛烈要害的猛咒，是斩断脉和命的
English
It is said that by carrying this instruction, one receives blessings. The wheel that is rotated at the four chakra places is the wheel of the four razors. Regarding that wheel, some old papers and oral traditions say that the red four-spoked wheel, with the shape of four razors on the four spokes, the wheel rotates from the inside to the right, and the razors rotate from the outside to the left, between which, whatever is visualized is cut off. In accordance with this, the Jambudvipians also say: That wheel should also have the mark of the mantra rotating to the right, and the razor rotating to the left. To think that mantra and razor are different in this way seems to be a bit of a mistake. When the wheel rotates to the right, the mantras on the wheel are razors or weapons, with the power of sharp rays, like flames or wheels, the six left-rotating visualizations intersect, and whatever is visualized is cut off, but it is not a real razor. The way of rotation is also up and down, but if it rotates inside and outside, the tips of the wheel and the razor will cut or obstruct each other. That is the wheel of samadhi, how can the two tips touch and cut? To think like this is also inappropriate, because if the spokes of the wheel meet the rim, there will be the fault of cutting the rim, which is known to all practitioners. The light of the mantra energy marked with mantras on the wheel is like cutting with the blade of a razor or a weapon. The oral instruction says: These four chakras, visualize them as the mouth of the wheel and the razor, lying side by side, fluffy, and cutting. That is also called the intersecting mark. It is also said that when cutting with white light, it is called a silver razor; when cutting with blue, it is called an iron razor, and so on. For example, calling a blue woman a jade woman, and a red man a cinnabar man. If it is not like this, when cursing the lord of death in the heart, think about where the razor comes from other than the light of the mantra? In all red and black things, the power of the mantra is given the names of razor, blade, and weapon. In the practice of the Red Bardo written by the great master Padmasambhava, it says: Together with the fifty-eight names, this fierce mantra that cuts the fierce essential points, is for cutting the veins and life.