English
Surrounded by black ash. The commentary says that the real saddle of a widow is also female. Write with a volcano of great ash mixed with poison or blood. Place pieces of lung on the top of the stump. So it is said. In the ancient translation, it says: All the realms of the sky are also "E" (藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：Alas!) triangular, without edge or center. All are blessed as the body of the Mother. Generate a phurba next to it. So it is said. These are similar to the arrow-pointing instructions, especially as stated in the arrow-pointing instructions, the remains of corpses, tombs, corpse pits, the site of ant nests, and sand offerings are the materials. On top of that, mix poison, knife blood, and human blood, a total of nine, as the world says is also acceptable. There are three corpse grounds: empty villages, places of murder, and battlefields. Ant nests in Tibet refer to the location of ant colonies. In particular, the Zhang-zhung law states that ant nests are the ant nests of Han China. The soil also corresponds to the activity and has power, so only black is used. The width is one cubit, and the height is half a cubit. Each side of the triangle is one cubit. The depth is half a cubit inward. Including the walls, the height is one cubit, and the external shape is like the lower jaw of a horse. Like the three-tiered steps of Mount Meru, the first of the three large mouths and openings drawn from below is a volcano of great ash mixed with poisonous blood. The second is a rosary of demon skulls with wide eyes and fangs. The third is twenty-one red stumps erected in the posture of a demoness, with pieces of lung at the top. The taste of the color is black with charcoal, and the inside is reddened with blood. This symbolizes the outer container world with the three-tiered steps of Mount Meru, the inner red triangle symbolizes the vagina of the Mother, and the empty center symbolizes the unborn realm of Dharma, hoping to cross over to that great charnel ground of all. The difficult explanation says: There, generate the rising corpse father and mother. This refers to generating oneself, and here it is not desired to generate a deity in the pit. The outer castle method and the inner three-tiered steps are also prohibited. It is also said that there are errors in the triangle and the place of Dharma origin, this is a form of Dharma origin. It is said that it is only a triangle, and when digging down, it is made into the shape of a Dharma origin. When building, it is a triangle.
Chinese
或者用其他方法作为方便。实践上也有少许不同。对于与修行无关的突发需求，可以用颜料绘制，或者通过观想也能成就。林伽的制作方法：在红色古续中，铁匠阿勒格用十二个部分作为头部，用十三个部分的林伽写上名字、姓氏、年龄和标志等名称。用人血、狗血、羊血三种血写在纸或树皮上。其中，修行的材料有五种林伽：击打的林伽、按压的林伽、投掷的林伽、刺入的林伽和分离的林伽。红色舞者至尊续中说：演示杀戮的行动，在尸布、布和棕榈树皮上，写上那个和目标的姓名。根本经中说：铁匠阿尼是敌人的名字。形状像蟾蜍一样张开。在那的困难解释中说：在纸、树皮、尸布上，制作杀戮的林伽时，绘制头部和四肢伸展的样子。在心上写（藏文：ཏྲི་，梵文天城体：त्र，梵文罗马拟音：tri，汉语字面意思：trī），四肢上写（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。林伽上写上名字和姓氏，写完后，用猛烈的咒语来回环绕。红色七环诀窍中说：林伽和名字姓氏是用羊血、狗血、猪血、脖子、寿命和各种毒药混合，绘制形象或名字。其中说：显现为形象的是心，无论形象如何，都认为是林伽并插入橛。古续七环中说：用大灰、毒药和血在尸布上绘制林伽。在心上写姓氏和名字。左腋下写（藏文：མཱ་ར་ཡ་，梵文天城体：मारय，梵文罗马拟音：māraya，汉语字面意思：杀）。右腋下写（藏文：མཱ་ར་ཡ་，梵文天城体：मारय，梵文罗马拟音：māraya，汉语字面意思：杀）。在阴部写（藏文：དུ་，梵文天城体：दु，梵文罗马拟音：du，汉语字面意思：度）。在头上用（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：匝）写环绕。在前额上写名字。敌人的头发、鼻涕、唾液、污垢、脚印，凡是能找到的都涂在林伽上。然后用蓝红色颜色的线缠绕。腋下缠绕心和生殖器。如此说。玛拉雅血呕吐的修法中说：在汉纸、纸、尸布上，切下敌人阿穆卡的物品，包括排泄物，与他的脚印土混合，用羊血混合，做成像四肢完整的偶像，在心上写（藏文：ཪྣྲྀ，梵文天城体：र्णृ，梵文罗马拟音：rṇṛ，汉语字面意思：ṛṇṛ）。右边
English
Or using other methods as a convenience. There are also slight differences in practice. For sudden needs unrelated to practice, it can be drawn with paint, or it can be accomplished through visualization. The method of making the Linga: In the Red Ancient Tantra, the blacksmith Alaga uses twelve parts as the head, and the Linga of thirteen parts writes the names of names, surnames, ages, and signs. Write with three kinds of blood: human blood, dog blood, and sheep blood on paper or bark. Among them, the materials for practice are five kinds of Linga: striking Linga, pressing Linga, throwing Linga, piercing Linga, and separating Linga. The Red Dancer Supreme Tantra says: Demonstrating the action of killing, on the shroud, cloth, and palm bark, write that and the target's name. The Root Sutra says: The blacksmith Ani is the enemy's name. The shape is stretched out like a toad. In its difficult explanation, it says: On paper, bark, and shroud, when making the killing Linga, draw the head and limbs stretched out. Write (Tibetan: ཏྲི་, Sanskrit Devanagari: त्र, Sanskrit Romanization: tri, Literal meaning: trī) on the heart, and write (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal meaning: Hum) on the limbs. Write the name and surname on the Linga, and after writing, surround it with fierce mantras. The Red Sevenfold Secret Instruction says: The Linga and the name and surname are mixed with sheep blood, dog blood, pig blood, neck, life, and various poisons, and draw the image or name. Among them, it says: What appears as an image is the mind, and no matter what the image is, it is considered the Linga and the peg is inserted. The Ancient Tantra Sevenfold says: Draw the Linga on the shroud with great ash, poison, and blood. Write the surname and name on the heart. Write (Tibetan: མཱ་ར་ཡ་, Sanskrit Devanagari: मारय, Sanskrit Romanization: māraya, Literal meaning: kill) on the left armpit. Write (Tibetan: མཱ་ར་ཡ་, Sanskrit Devanagari: मारय, Sanskrit Romanization: māraya, Literal meaning: kill) on the right armpit. Write (Tibetan: དུ་, Sanskrit Devanagari: दु, Sanskrit Romanization: du, Literal meaning: du) on the genitals. Write circling with (Tibetan: ཛཿ, Sanskrit Devanagari: जः, Sanskrit Romanization: jaḥ, Literal meaning: jah) on the head. Write the name on the forehead. The enemy's hair, snot, saliva, dirt, footprints, whatever can be found, are applied to the Linga. Then wrap it with blue-red colored threads. Wrap the heart and genitals in the armpits. So it is said. The practice of Maraya blood vomiting says: On Chinese paper, paper, and shroud, cut off the enemy Amuka's items, including excrement, mix it with the soil of his footprints, mix it with sheep blood, and make an idol like a complete limb, and write (Tibetan: ཪྣྲྀ, Sanskrit Devanagari: र्णृ, Sanskrit Romanization: rṇṛ, Literal meaning: ṛṇṛ) on the heart. Right
Chinese
在乌玛茹雅上写。左边写玛茹雅惹呢。在阴部写玛茹雅度。在头顶写玛茹雅度。在心间写鲁斯。在额头上也那样写，用古古尔熏香。如此说。出自古老的修行方法口诀续部。如上所示，将尸布绷紧，用白土的水涂抹并晒干，与大灰、毒药和经血混合制成墨水，用胜乐金刚橛的尖端做笔，双手交叉，将笔夹在两根无名指之间，用两根中指在后面支撑着写。如是说。然后用蓝红色涂在颈部和手上并捆绑。如是说，与此相符的实践是：如果找不到尸布，最好。在纸上将敌人，无论男女，画成仰卧的形象，四肢清晰，感官突出，稍微瘦弱且带有可怜相。然后在他的身体各部位写上十个关键的字。在心间，在匝字的中央写ནྲྀ（藏文ནྲྀ，梵文天城体नृ，梵文罗马拟音nṛ，字面意思：人）。头上写ནན（藏文ནན，梵文天城体नन，梵文罗马拟音nana，字面意思：人）。四肢上写ཛཿ（藏文ཛཿ，梵文天城体जः，梵文罗马拟音jaḥ，字面意思：生）。两个肺上写རྦད（藏文རྦད，梵文天城体र्बद，梵文罗马拟音rbad，字面意思：摧毁）。在腹部写ཆྒཻ་མོ་མཱ་ར་ཡ་རྦད（藏文ཆྒཻ་མོ་མཱ་ར་ཡ་རྦད，梵文天城体，梵文罗马拟音，字面意思：）。如果是男性，则顺时针书写，如果是女性，则逆时针书写。在额头上写鲁斯。在喉咙上写名字。在阴部写上诅咒语，然后将敌人的唾液、衣服碎片、脚印处的土、头发和污垢等任何能找到的东西涂抹在形象上。《根本经》中说：摆设五个魔鬼残余的林伽。这里指的是脚印处的土等五种东西。或者，将与敌人有关的东西混合在酥油或糌粑中，捏成逼真的形象，将名字和姓氏等写在纸上，然后贴在身体的各个部位。两个林伽要根据情况制作。用彩色的线和黑色的木炭捆绑在颈部和手上。书写时，书写者的行为举止，以及身体不受阴影照射的保护等，都要与通常的做法一致。如果能得到上述的墨水和笔，那就更好了。《红色七转》中说：写上形象或名字。以及在墓地写上死者名牌。按照这些说法，似乎可以将双层名牌放在敌人身上，就像死者迁移住所的名牌一样。然而，《红色屠夫续》中说：敌人的形象和红色阎魔敌的形象，要完整地制作愤怒诛法的轮。以及将恶毒者的名字和形象放在羊头骨上。正如许多地方所说的那样，用形象和名字来标记是更合理的。
English
Write Uma Ru Ya. On the left, write Ma Ru Ya Rni. In the genitals, write Ma Ru Ya Du. On the crown of the head, write Ma Ru Ya Du. In the heart, write Rus. Write the same on the forehead and fumigate with Guggul. Thus it is said. From the Ancient Translation School's Sadhana Method Oral Instruction Tantra. As shown above, stretch the corpse cloth, apply white earth water and dry it, mix it with great ashes, poison, and menstrual blood to make ink, use the tip of the supreme phurba as a pen, cross the hands, insert the pen between the two ring fingers, and support it from behind with the two middle fingers to write. It is said. Then apply blue-red color to the neck and hands and bind them. As it is said, the practice in accordance with this is: If a tamed corpse cloth is not found, it is best. On paper, draw the enemy, male or female, lying supine, with clear limbs and prominent senses, slightly thin and with a pitiful appearance. Then, in the places of his body, arrange ten key letters. In the heart, in the center of the Ja syllable, write नृ (Tibetan: ནྲྀ, Devanagari: नृ, Romanized Sanskrit: nṛ, literal meaning: man). On the head, write नन (Tibetan: ནན, Devanagari: नन, Romanized Sanskrit: nana, literal meaning: man). On the four limbs, write जः (Tibetan: ཛཿ, Devanagari: जः, Romanized Sanskrit: jaḥ, literal meaning: born). On the two lungs, write र्बद (Tibetan: རྦད, Devanagari: र्बद, Romanized Sanskrit: rbad, literal meaning: destroy). On the stomach, write ཆྒཻ་མོ་མཱ་ར་ཡ་རྦད (Tibetan: ཆྒཻ་མོ་མཱ་ར་ཡ་རྦད, Devanagari:, Romanized Sanskrit:, literal meaning:). For a male, write clockwise, and for a female, write counterclockwise. On the forehead, write Rus. On the throat, write the name. On the genitals, write the curse, and then apply whatever you can find of the enemy's saliva, pieces of clothing, soil from footprints, hair, and filth to the image. In the Root Sutra, it says: Arrange the lingam of the five demon remnants. This refers to the five things such as soil from footprints. Alternatively, mix things related to the enemy with butter or tsampa, make a realistic image, write the name and surname on paper, and then insert them into the respective parts of the body. The two lingams should be made according to the situation. Bind them to the neck and hands with colored thread and black charcoal. When writing, the writer's conduct, and the protection from the body not being hit by shadows, etc., should be in accordance with the general practice. It would be even better if the above-mentioned ink and pen could be obtained. In the Red Seven Turns, it says: Write the image or name. And write on the cemetery nameplate. According to these statements, it seems that a double-layered nameplate can be placed on the enemy, like the nameplate of a deceased person moving residence. However, in the Red Butcher Tantra, it says: The enemy's image and the image of Red Yamari, the wheel of wrathful karma should be completed. And put the name and image of the evil one on a ram's skull. As many places say, it is more reasonable to mark with image and name.