English
These are about the power of the Yidam deity manifesting. This is a small analysis of the foregoing. This is a record of the oral transmission of the Lama. Now, from the oral transmission of the Precious Rosary, it is known that for these, one must first receive empowerment, and hold the vows, and perfect the practice of the Wisdom Deity, and then obtain the transmission of each of the mother and son tantras, and then practice, and then one will surely achieve as the scriptures say. Therefore, the yogi should initiate the activity in a sequence of seven sessions. So, what are the number and sequence of the seven sessions? In the fifth chapter of the Mind Chapter of the Root Tantra of Marutse, it says: Outer session, inner session, final session of activity. First two, middle three, last two, to end the session. Combine and not combine, combine alone. Also, practice the deity fiercely. That is, the poison and Bse session, the summoning wealth session and the Vajrakila session, the digging pit, homa and suppression session, the seven activities are completed. As it is said. The outer session is the poison and Bse session. The inner session is the summoning wealth, Vajrakila, and digging pit, these three. The final session of activity is the homa and suppression, these two. In the Early Turning Seven Days Aversion, it says: The poison session is one, mustard ashes is two, the summoning wealth session is three, the Vajrakila session is four, the digging pit session is five, the homa session is six, the suppression session is seven. The same is said in the Intermediate Transformation Fierce Mantra Determination. In the Red Oral Transmission, it says: Feather poison separated is one, mustard ashes session is two, summoning wealth session is three, Vajrakila session is four, red tip session is five, homa session is (here the mother text is missing two pages, it needs to be inserted here when found again) six, suppression session is said to be seven. Although the names of these sessions are different, there is no difference in meaning. The Bse session mentioned in the Root Tantra refers to the five retinues of the main deity as a euphemism for invitation. In the Root Tantra, it says: The four horses are the main deities of the four Kila, Bse three are the body, speech and mind of the liberating Kila. In the Intermediate Transformation, it says: Bse three horses four are, first is the body, speech and mind of Marutse, second is the four generals. So it is said. After inviting the main deity, perform the mustard ashes session. Feather poison and poison session are separated.
Chinese
用鸟的羽毛将毒水倾倒在林伽上。在根本续中，芥子和骨灰的朵玛虽然没有实际出现，但与贝朵玛有关联并属于它。在前译派和中译派中，虽然没有实际出现藏红朵玛的数量，但与普巴朵玛有关联并属于它。在口耳传承中，虽然没有实际出现坟地朵玛的数量，但与招财朵玛有关联并属于它。在此如意宝珠口诀中，七朵玛的顺序没有明确说明。七朵玛是前译派的传统，如果认为不应该在此混合，但实践混合也没有过失。在如意宝珠口诀的念修事业中，虽然没有单独留下七朵玛，但没有确定放置的位置。必须从三个译派共同的续部中确定说明。特别是在此灌顶的情况下，接受了带有七朵玛嘱托的度母灌顶，并将其与实践联系起来，这是非常合理的。然而，如果不混合而单独修持，修持招财朵玛时，虽然不一定需要与角度母结合，但从其朵玛的猛烈物和骨灰中，修持它时，猛烈物在根本续中说：“所谓的猛烈物是朵玛。”认为是指芥子吗？其次，应该涂抹猛烈物，在芥子上涂抹骨灰。骨灰也不是单纯的焚尸灰，而是人骨的骨灰。朵玛的咒语也从前两个译派中各自说明了自己本尊的咒语。这也应该用自己的咒语来做，并说明了。在外译派第六张纸卷中，在压制的时候，说用红色总体的四圈（藏文：ཧྲཱིཿཥྚི་，梵文天城体：ह्रीःष्टि，梵文罗马拟音：hrīḥṣṭi，汉语字面意思：啥 悉知）来压制。因为这是猛烈的咒语和断除，所以说一切都应该自己做。并且，还是在那里面，在火供的时候，将纸制的林伽烧掉。在咒语的末尾加上“燃烧”。用恶魔扎玛雅的咒语来烧，也说了是红色总体。由此可以推断其他的朵玛也是如此。在灌顶的时候，对于手中给予的七朵玛，不要疑惑贝和招财、坟地、火供和压制应该如何给予，鸟羽和毒药是一，芥子和骨灰是二，这两个
English
The two feathers poured poison water on the lingam. In the root tantra, although mustard and ashes of the great heap of offering cakes do not actually appear, they are related to the Bes offering cake and belong to it. In the early and intermediate translations, although the number of red Tsang offering cakes does not actually appear, it is related to the Phur offering cake and belongs to it. In the oral transmission, although the number of the charnel ground offering cake does not actually appear, it is related to the Yangzhi offering cake and belongs to it. In this Ruby Rosary oral instruction, the order of the seven offering cakes is not clearly stated. The seven offering cakes are the tradition of the earlier translations, and if it is thought that they should not be mixed here, there is no fault in mixing the practices. In the complete recitation and activity of the Ruby Rosary oral instruction, although the seven offering cakes are not left separate, the placement is not necessarily fixed. It must be clearly stated from the tantras common to the three translations. Especially in the case of this empowerment, receiving the Tara empowerment with the entrustment of the seven offering cakes and connecting it with practice is very reasonable. However, if they are practiced separately without combining them, although it is not necessary to combine the Yangzhi offering cake with the Ra Tara, from its fierce substances and ashes of the offering cake, when practicing it, the fierce substance is stated in the root tantra: "The so-called fierce substance is the offering cake." Is it thought to be mustard? Secondly, the fierce substance should be applied, and ashes should be applied to the mustard. The ashes are not just the ashes of cremation, but the ashes of human bones. The mantras of the offering cakes are also explained separately from the first two translations, each with its own deity's mantra. This should also be done with one's own mantra, and it is explained. In the sixth paper roll of the outer translation, during the suppression, it is said to suppress with four circles of red general (藏文：ཧྲཱིཿཥྚི་，梵文天城体：ह्रीःष्टि，梵文罗马拟音：hrīḥṣṭi，汉语字面意思：啥 悉知). Because this is a fierce mantra and cutting, it is said that everything should be done by oneself here. And again, in that, during the homa, the paper lingams are burned in the homa. At the end of the mantra, add "burn." It is also said that burning with the mantra of the demon Pramaya is also for the red general. From this, it can be inferred that it is the same for the other offering cakes. During the empowerment, do not doubt how to give the seven offering cakes that are given into the hand, such as Bes, Yangzhi, charnel ground, homa, and suppression. Bird feathers and poison are one, mustard and ashes are two, these two.
Chinese
也是可以加入殊胜的镇压厉符和骨灰的。橛木桩四根，咒索五根，这是镇压地洞的镇物。血符六个，这是火供的镇物。在尸布上画金刚交杵，共七个，这是镇压的镇物。因此，如果想要做四种事业的火供，因为通过它可以获得火供的许可，那么在之前的咒语加入中，加上所做四种事业的词语，就能成就。如果喜欢广说，经部中有比这稍微详细的解释，用理智分析，做也是可以的。口诀的文字来源清净的还没有兴盛起来。关于地洞和林伽的建造：红色舞者至尊续部中说：对于世间猛烈者所做之事是：在有门的、有毒的黑土地上，或者黑色的黏土上。苦行者用一肘长的三角形，在深处布置，向上砌筑。那也是苦行者的一肘长吉祥。用黑色颜料画恐怖像。在秘密的、有尸体气味的三层台阶上。等等。其难解的解释中说：黑色的土地，周围环绕着的是有盐碱和有毒等的，也就是不吉祥的土地，是黑色的土地。像黑土或者黑色的黏土等，任何喜欢的都可以。等等，对于所杀对象，用苦行者的一肘来做。三角形或者须弥山三层台阶。三个面都是一肘长。地洞和一肘长的砌筑。那里的颜料是铁锈色。那里的装饰是做成食人鬼的念珠。睁大眼睛，带着獠牙的恐怖像。那里周围是火焰山。在那里生起尸体男女。那里的水是刀血。等等。血呕吐秘密续部中说：坛城南方尸陀林尸穴处，勇士用刀所杀之处，天神邪魔聚集的场所，所杀之轮猛烈之中央，用黑色木桩环绕。等等。红色修法口诀中说：之后做箭杆尺寸的黑色地洞。中央画一个一庹高的三角形。其中埋入一个像骡子那么大的希望石。其中央用骨灰画一个三角形的埃字（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃）。地洞的口上用骨灰画火焰。地洞的每个面上用红色木桩环绕七根或者二十一根。木桩的末端是空
English
It is also permissible to add powerful repressive talismans and ashes. Four stakes, five curse ropes, these are the objects for suppressing the earth pit. Six blood talismans, these are the objects for suppressing the homa. Draw a vajra cross on a corpse cloth, seven in total, these are the objects for suppression. Therefore, if you want to perform the four activities of homa, because you can obtain permission for homa through it, then in the previous mantra insertion, add the words of the four activities to be performed, and it will be accomplished. If you like elaboration, there are slightly more detailed explanations in the tantras than this, and it seems okay to do it with rational analysis. The authentic source of the oral instructions has not yet flourished. Regarding the construction of earth pits and lingams: The Tantra of the Supreme Red Dancer says: For the actions done to the violent in the world: On black soil with doors and poison, or on black clay. The ascetic uses a triangular cubit, arranges it in the depths, and builds it upwards. That is also auspicious for the ascetic's cubit. Paint a terrifying image with black color. On the secret, corpse-smelling third tier. And so on. Its difficult explanation says: The black earth surrounded by saltpeter and poison, etc., that is, inauspicious earth, is black earth. Like black soil or black clay, etc., whatever you like. And so on, for the object to be killed, use the ascetic's cubit to do it. A triangular or Mount Meru three-tiered platform. Each of the three faces is a cubit long. The earth pit and the cubit-long construction. The paint there is iron rust color. The decoration there is a rosary made of rakshasas. A terrifying image with wide eyes and fangs. Around it is a mountain of flames. There, generate corpse men and women. The water there is knife blood. And so on. The Secret Tantra of Vomiting Blood says: Mandala, south side, charnel ground, corpse pit, place where heroes are killed by knives, place where gods and demons gather, center of the violent wheel of killing, surrounded by black stakes. And so on. The Red Sadhana Oral Instructions say: Then make a black earth pit the size of an arrow shaft. In the center, draw a triangle one span high. Bury a hope stone the size of a mule inside it. In the center of that, draw a triangular E (Tibetan: ཨེ, Devanagari: ए, Romanized Sanskrit: e, Literal meaning: E) with ashes. Draw flames with ashes on the mouth of the earth pit. Surround each side of the earth pit with seven or twenty-one red stakes. The end of the stake is hol
Chinese
用黑灰环绕。其注释说，寡妇的真马鞍也是女性。用大量的灰烬火山灰与毒药或血液混合书写。在树桩的顶端，放置一块块的肺。如此说。古老的翻译中说：所有的虚空界也是“ཨེ་” （藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：唉）三角形，无边无中。全部加持为佛母之身。在其旁边，生起橛。如此说。这些与如箭指示的口诀相似，特别是如箭指示的口诀中所说，尸体残骸、坟墓、尸穴、蚁穴之地、沙子布施等是材料。在其上混合毒物、刀血、人血三种，共九种，如世人所说也可以。尸地有三种：空村、杀人之地、战场。蚁穴在藏地是指蚂蚁窝的地方。特别是象雄律法中说，蚁穴是汉地的蚁穴。土也与事业相符，具有力量，因此只用黑色。宽度一肘，高度半肘。其每个三角形的边长一肘。深度向内半肘。包括墙壁在内，高度一肘，外部形状如马的下颚。如须弥山三层台阶一般，从下面引出的三个大嘴和开口，第一个是大灰烬与毒血混合的火山。第二个是魔鬼头骨的念珠，眼睛睁大，带着獠牙。第三个是二十一根红色的树桩，以魔女的姿势竖立，顶端有肺的碎片。颜色的味道用炭黑，内部用血染红。这以外部的须弥山三层台阶象征容器世界，内部的红色三角形象征佛母的阴道，中央的空洞象征无生法界，希望在那里度过一切的大坟墓。困难解释中说：在那里生起罗浪父父。这是指生起自身，这里不希望在坑中生起本尊。外部的城堡方法和内部的三层台阶也被禁止。又说三角形和法生处有错误，这是一种法生处的形状。说是只有三角形，在向下挖掘的时候，做成法生处的形状。建造的时候是三角形。