Chinese
手持武器。红色古老的传承中说，观想一个红色的吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。从那之中显现出八辐轮，或者三尖金刚杵。从那之中显现出阎魔法鲁策。右手拿着燃烧着智慧之火的顶端有八辐轮，左手拿着风轮。又说，右手拿着智慧的火焰山，左手拿着风轮。又说，拿着发出火焰颜色的风轮。血呕秘密续中说，首先从空性的菩提心中，以具有原因的种子，成为自己咒语的圆满身。右手拿着杀戮之剑，左手拿着蛇索、期克印和火焰。以巨人的姿势猛烈踩踏，魔女血眼女等等。古老的传承修法中说，度脱金刚橛主，夜叉母玛如策。右手拿着竖立期克印顶端的铁钩，左手拿着铁钩索。血呕杀戮红色仪轨中说，玛如策身色红色，张着嘴，咬着牙，胡须呈红黄色，非常瘦弱，血管暴露，颤抖着，右手拿着木棒，左手拿着绳索，戴着干湿头骨的耳环，明妃热玛德是裸体的，头发散乱，右手拿着剃刀，左手拿着头骨。金刚火焰风轮等作为手印的原因是，剃刀断触续的开篇章节中说，夜叉红色化为忿怒身，金刚杵顶端旋转着火焰风轮，三界一切都被火焰和风搅动。这是将金刚手菩萨转化为红色夜叉的手印。耳传珍宝鬘中说，解脱道中以颅杖金刚杵为标志，方便道中以八辐火轮为标志。观修法中只说了火轮。大莲师在事业屠夫的修法中说，右手拿着以剃刀为标志的火轮，左手拿着以自达为标志的风轮。夜叉僵尸秘密续中说，无肉妖娆持骨骸。僵尸秘密修法根本中说，无肉，瘦弱。
English
Holding weapons. In the Red Ancient Tradition, it says, "Meditate on a single red Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanized: hūṃ, Literal Meaning: Hūṃ). From that, emanates an eight-spoked wheel, or a three-pointed vajra. From that, emanates Yama Marutse." It also says, "In the right hand, holding an eight-spoked wheel at the tip of the blazing fire of wisdom, and in the left hand, holding a wind wheel." And, "In the right hand, holding a mountain of wisdom fire, and in the left hand, a wind wheel." And, "Holding a wind wheel that emits the color of fire." And, in the Blood Vomit Secret Tantra, it says, "First, from the Bodhicitta of emptiness, with the seed of cause, the complete body of one's own mantra." And, "In the right hand, holding a killing sword, and in the left, a snake lasso, threatening mudra, and fire. Violently trampling in the posture of a giant, the demon sister with bloody eyes," and so on. In the Ancient Tradition Sadhana, it says, "Droling Lord, Yaksha Matri Marutse. The right hand holds an iron hook at the tip of an upright threatening mudra, and the left hand holds an iron hook lasso." And, in the Blood Vomit Killing Red Ritual, it says, "Marutse, with a red body color, mouth open, teeth gnashing, beard reddish-yellow, very emaciated, veins exposed, trembling, right hand holding a club, left hand holding a lasso, wearing earrings of dry and wet skulls, the consort Remati is naked with disheveled hair, right hand holding a razor, and left hand holding a skull." The reason why vajra, fire, and wind wheels appear as hand implements is, in the opening chapter of the Razor Sharp Touch Tantra, it says, "The Yaksha Red transformed into a wrathful body, on the tip of the vajra revolves the fire and wind wheel, all three realms are stirred by fire and wind." This is the hand implement of transforming Vajrapani into the Red Yaksha. In the Oral Tradition Precious Garland, it is said, "In the path of liberation, marked by a skull staff vajra, in the path of means, an eight-spoked fire wheel." In the Meditation Instructions, only the fire wheel is mentioned. The Great Teacher, in the Sadhana of the Butcher of Action, says, "The right hand holds a fire wheel marked with a razor, and the left hand holds a wind wheel marked with a citta." In the Yaksha Corpse Rising Secret Tantra, it says, "Without flesh, seductive, holding skeletons." And, in the Root of the Corpse Rising Secret Sadhana, it says, "Without flesh, emaciated."
Chinese
红色。水流湍急。非常凶猛。张着嘴，咬着牙。右手持杵。左手拿着绳索。用干湿头骨的花环装饰。左边是母神热玛迪，灰黑色。右边是剑。左边是头骨血。身体燃烧着劫末之火。据说穿着湿人皮。前译大学者所著的修法中说：对于大忿怒母来说，肢体是粗壮的。并且，大学者所著的后译事业法中说：红色，凶猛，健壮的身体。据说。口耳传承珍宝鬘和修法仪轨中没有关于身体纤细或粗壮的明确说明。因此，认为随意选择即可。然而，如果与夜叉的种类相符，那么粗壮健壮是合适的。大学者莲花生主要以黑色为主，并且似乎更喜欢粗壮的身体。饮血密续中说：自己的咒语的圆满身。据说这也能代表属于阿努部。口耳传承珍宝鬘中也说了阿努。有些人说是属于玛哈瑜伽。念诵的数量是：玛汝孜多根本事业的修法第三品中说：念诵三百万遍圆满，出现验相后进行供养、酬补和遮遣。先前念诵七十二万遍。并且，解说续部《世界超越经》第二十品中说：为童子念诵七百万遍。为十六者念诵三百万遍。并且，命主剃刀断命秘密续部中说：首先将文殊忿怒尊的念诵完成一百万遍。如果缺乏见行和把握，那么就念诵三百万遍。如果具足清净誓言和三者，那么屠夫也会不由自主地被役使。并且，红色中阴口诀秘密珍宝光饰中说：如果之前没有进行过死主阎罗的念诵，那么就念诵七百万遍，或者直到本尊出现验相为止。如果不是这样，那么之前进行过念诵是好的，仅仅念诵一百万遍就足够了。如此说道。拉杰扎西达尔的修法仪轨中说，在念诵期间，十三尊吉祥曼荼罗念诵七百万遍，在近修期间，十六尊吉祥曼荼罗念诵一百万遍。这是根本经的
English
Red in color. The water flows swiftly. Extremely fierce. With mouth open and teeth gnashing. Right hand holds a vajra chopper. Left hand holds a lasso. Adorned with a garland of dry and wet skulls. On the left is the mother Remati, ash-colored and black. On the right is a sword. On the left is skull blood. Flames of the eon blaze from her body. It is said that she wears a wet human skin. In the sadhana composed by the great pre-translation master, it says: For the great Wrathful Mother, the limbs are stout. And, in the outer action practice composed by the great master, it says: Red, fierce, and robust in form. It is said. In the Oral Transmission Precious Garland and the meditation manual, there is no explicit statement about the body being slender or stout. Therefore, it is thought that choosing according to one's preference is sufficient. However, if it is in accordance with the yaksha class, then stout and robust is appropriate. The great master Padmasambhava mainly focuses on black, and seems to prefer a stout body. From the Blood Vomit Secret Tantra: The complete body of one's own mantra. It is said that this can also represent belonging to the Anu class. In the Oral Transmission Precious Garland, Anu is also mentioned. Some say it belongs to Maha Yoga. The measure of recitation is: In the third chapter of the sadhana of Marutse Mdo Root Activities: When three hundred thousand recitations are completed, perform offering, fulfillment, and repulsion when signs appear. Recite seven hundred and twenty thousand beforehand. And, in the twentieth chapter of the Explanatory Tantra World Transcendence Sutra: Recite seven hundred thousand for Kumara. Recite three hundred thousand for the sixteenth. And, from the Secret Tantra of the Life-Seizing Razor That Cuts Through: First, complete one hundred thousand recitations of Manjushri Yamantaka. If lacking view, conduct, confidence, then recite three hundred thousand. If possessing pure samaya and the three, then the butcher will be involuntarily controlled. And, from the Red Bardo Oral Instruction Secret Precious Light Ornament: If the recitation of the Lord of Death Yama has not been done before, then recite seven hundred thousand or until signs of the deity appear. If not, then it is good to have done the recitation before, just one hundred thousand of this is sufficient. Thus it is said. In the meditation manual of Lhaje Tashi Tar, it is said that during the recitation period, seven hundred thousand recitations of the thirteen-deity Shri Manju are done, and during the close recitation period, one hundred thousand recitations of the sixteen-deity Shri Manju are done. This is from the root tantra.
Chinese
符合于邬（邬金）的规矩。作为仅仅修持红色的本尊的灌顶。至尊上师金刚名号者的口传中说，是十一俱胝的“吉祥文殊十六尊”，或者是指这个近修。在如通续部中，关于七字猛咒，说“念诵千万遍又有什么用”，这是在阐述其依据和确切含义。这并非是此处修持的量。在口耳传承珍宝鬘中，讲述了数量的定量。咒语稍微有些不同，即在修持时念诵十六字童子（梵文：Kumāra），在近修时念诵十四个阿卓（梵文：Aṭo）和一个吉祥文殊十四尊，以及文殊师利十三尊。如果不对修持和近修进行区分，则念诵吉祥文殊十六尊。如是说。在《越世间经》中说：嗡 库玛Ra 文殊师利 库玛RaRa匝（藏文：ཨཱོྂ་ཀུ་མཱ་ར་མཉྫུ་ཤྲཱི་ཀུ་མ་རཱ་ཛཿ，梵文天城体：ओँ कु मार मञ्जुश्री कु मार राज，梵文罗马拟音：oṃ kumāra mañjuśrī kumāra rājaḥ，汉语字面意思：嗡，童子，文殊师利，童子王）。这是恒常修持的咒语。如是说。虽然这些看起来不一致，但因为各有各的意图，所以按照自己的意愿必定能成就。念诵的方法和收放的观想等，应主要遵循口耳传承中详细阐述的达那达拉的规矩。古老的传承中也说：舍弃懈怠和昏沉、妄语绮语，不散乱、不懒惰、不游荡，应精勤于修持。如是说。古老的传承中说：文殊父母和食肉鬼的咒语之外的所有邪咒，都用芥子、黑芥子和芥菜籽来加持。供奉更高的修持是年月间的修持。这并非是修持的场合，而是事业法的修持场合。如意宝珠鬘，是誓言秘密咒语具有力量者。并非是空念诵，而是浸入芥子中念诵。在口传轮涅续部的经部和释部中，在修持时，大导师引用了修持的物品的场合。关于念珠，在《红色尸林秘密续》中说：念珠中的殊胜者，即此时应计数。及其难解的注释中说：应计数颅骨念珠。如是说，所以是人颅骨的念珠。如同人皮的坐垫被称为殊胜坐垫，人腿的橛子被称为殊胜橛子一样。
English
It accords with the tradition of Uḍḍiyāna. It is empowered as the practice of solely red deities. In the oral tradition of the venerable Guru Dorje Namzhab, it is said that the eleven million "Glorious Mañju Sixteen Deities" refers to this close retreat. In the Rutson Tantra, regarding the fierce mantra of seven syllables, it states, "What is the use of reciting millions of times?" This explains its basis and precise meaning. This is not the measure of recitation here. In the Oral Transmission Precious Garland, the measure of quantity is explained. The mantra differs slightly, in that during the practice, the sixteen-syllable Kumāra (Sanskrit: Kumāra) is recited, and during the close retreat, fourteen Aṭos (Sanskrit: Aṭo), one Glorious Mañju Fourteen Deities, and thirteen Mañjuśrīs are recited. If the practice and close retreat are not distinguished, then the Glorious Mañju Sixteen Deities are recited. It is said. In the Sutra Beyond the World, it is said: oṃ kumāra mañjuśrī kumāra rājaḥ (Tibetan: ཨཱོྂ་ཀུ་མཱ་ར་མཉྫུ་ཤྲཱི་ཀུ་མ་རཱ་ཛཿ, Sanskrit Devanagari: ओँ कु मार मञ्जुश्री कु मार राज, Sanskrit Romanization: oṃ kumāra mañjuśrī kumāra rājaḥ, Literal Chinese Meaning: Om, Youth, Mañjuśrī, Youth King). This is the mantra for constant practice. It is said. Although these appear inconsistent, since each has its own intention, accomplishment is certain according to one's own inclination. The method of recitation and the visualizations of emanation and absorption should be primarily based on the tradition of Dhana Dala, as detailed in the oral transmission. In the Early Translation tradition, it is also said: Abandon laziness and drowsiness, false and frivolous talk. Without distraction, without laziness, without wandering, one should strive in practice. It is said. In the Early Translation tradition, it is said: All perverse mantras other than the Mañju Father-Mother and the demon mantras are blessed with mustard seeds, black mustard seeds, and rapeseed. Offering the higher practice is the practice between years and months. This is not the occasion for practice, but the occasion for the practice of action rites. The Garland of Wish-Fulfilling Jewels is the powerful one who has vowed secret mantras. It is not empty recitation, but recitation while immersing in mustard seeds. In the Sutra Section and Commentary Section of the Oral Transmission Wheel of Saṃsāra and Nirvāṇa Tantra, the great teacher quoted the occasion of the substances for practice during the practice. Regarding the rosary, in the Red Corpse Forest Secret Tantra, it is said: The best of rosaries, at that time, should be counted. And in its difficult commentary, it is said: The skull rosary should be counted. It is said, so it is a rosary of human skulls. Just as a seat of human skin is called a supreme seat, and a peg of human leg is called a supreme peg.
Chinese
而且，颅骨碗似乎与事业相符。关于罗刹念珠，在红色事业成就法诀窍中说：用桑树、桦树或有毒的树做成手杖，拿在手中，拿着罗刹念珠计数。其注释中说：罗刹念珠是事业的自性，完全是忿怒尊的本初，因此用来计数念诵的数量。上师的教言中也说，罗刹念珠的每一颗都有利益。与此相关，《中观根本慧论》的注释中引用了《卡吞续》的教证：以骨制罗刹念珠，直至心不厌倦时，以专注之心念诵，厌倦则停止念诵。关于时间，在使用的诀窍中说：亲近的时间是四个季度，修持的时间是中间的四个季度，诛杀的时间是最小的四个季度。在红色事业成就法诀窍中说：如果行者做迁识的事业，地点是尸陀林，念诵的日数是二十一天以下，咒语的箭要瞄准火星。日子算作成就日和魔日。星宿要瞄准凶恶的星宿。时间要配合雷声和暴风。舍弃争斗的时间。修法注释中说：征兆是雷电交加，刮起大风，自己面向南方，与日影一致地进行。凶恶的星宿和雷电之时，风和暴风，半夜和日影，与这些相符则鬼不能吃。旧译派中说：如果想压制敌人，在黑月的第一天埋下，空虚而有鬼。根本续的事业中说：或者瞄准所有的小的，箭射在月亮中间杀死。瞄准小的太阳，箭尖、棍棒和手钉住。要瞄准成就的进入和魔日。数量是一年三个月，二十个上中下。一个以上七天。亲近修持的事业，即上中下。红色密咒后部续中说：修持的时候，不要中断大量的油脂燃烧的烟，要努力忏悔和祈请，不要中断本尊，不要弥补损坏，如果弥补完整，则会出现天神的导师。红色猛咒决定的诀窍