Chinese
罗普下部事业之修法恶毒终结金刚燃焰之轮。达玛师利。 罗普下部事业之修法恶毒终结金刚燃焰之轮。达玛师利。 名为罗普下部事业之修法恶毒终结金刚燃焰之轮之法在此。此乃主要书写成熟弟子的行持，故当珍藏于法本传承中。名为金刚橛下部事业之修法恶毒终结金刚燃焰之轮。顶礼上师与吉祥金刚童子。从大乐智慧幻变中，无量忿怒众燃焰之光，于法界中度脱魔敌者，顶礼上师金刚童子。摧毁恶毒者名号之，金刚橛之下部事业法，以燃焰之劫火焚烧魔众军，设置诛灭敌之轮。此有三：所缘境，修法之方便，成就之果。第一，当以慈悲观照所诛灭度脱之境。第二，乃依下部事业而诛灭怨敌魔障之猛烈现行事业，其中又有修法之基础，修法之次第与正行二者。第一，具足见解之把握，且于念修事业三者获得暖相之上师，与具大勇猛之猛烈眷属一同，于黑暗粗暴且凶险，与现行及随行相符之处所，积聚修法之总材料，以及特别是下部事业所需之所有器具，于下弦月之凶猛粗暴星宿时辰，进行修法并施作业。第二，行持三种念诵，从事业之施用中获取成就之精华，补足事业之不足并作结尾。第一者有二，圆满上部事业之三种念诵，以及成就后进入下部事业之念修。第一，于毒橛黑法根本中，圆满具足之上师，念诵三种后，如是所说，智慧本尊近念，具誓者近念，恶咒近念三者，如修法及修法次第而行持，
English
The practice manual of the lower activity of Rogphur, the Vajra Blazing Wheel that Ends the Wicked. Dharmashri. The practice manual of the lower activity of Rogphur, the Vajra Blazing Wheel that Ends the Wicked. Dharmashri. This is the so-called Vajra Blazing Wheel that Ends the Wicked, the practice manual of the lower activity of Rogphur. Since this is mainly written for the practice of ripening disciples, it should be kept secret in the lineage of texts. The so-called Vajra Blazing Wheel that Ends the Wicked, the practice manual of the lower activity of the lower activity of Vajrakila. Homage to the Lama and the glorious Vajrakumara. From the great bliss of wisdom's transformation, the immeasurable wrathful assembly blazing with light, liberating the demons and enemies in the realm of space, I pay homage to the Lama Vajrakumara. The lower activity of Vajrakila that destroys the names of the wicked, with the blazing fire of destruction, burns the army of demons, and sets up the wheel to destroy the enemy. There are three aspects to this: the object of focus, the means of practice, and the result of accomplishment. First, the object to be subdued and liberated should be focused on with compassion. Second, the method of subduing enemies and obstacles based on lower activity is the fierce action of manifest conduct. This includes establishing the basis of practice, the stages of practice, and the actual practice. First, the teacher who has gained warmth in the three aspects of view, confidence, and recitation practice, together with the fierce retinue of great courage, in a dark, rough, and dangerous place that is conducive to manifest conduct and subsequent actions, accumulates all the general materials for practice, and especially all the necessary implements for lower activity. At a fierce and rough time of the waning moon's constellations, one practices and engages in the activity. Second, there are three aspects: performing the three recitations, taking the essence of accomplishment through the application of activity, and completing and concluding the activity. The first has two aspects: completing the three recitations of the upper activity, and after that is accomplished, engaging in the recitation and practice of the lower activity. First, in the root text of the black Kila of poison, the teacher who is fully accomplished, having completed the three recitations, as it is said, the close recitation of the wisdom deity, the close recitation of the oath-bound ones, and the close recitation of evil mantras, these three are performed according to the practice method and the practice manual.
Chinese
关于区分和赞颂两者的念诵室：类似于智慧本尊的修持。作为念诵的推动，如果修持誓言者，就像各自推动的指示牌下面出现的那样展开吗？如果总结，就将它与最后一个时段结合，并在其他时段中，以“夏纳穆卡的时候到了！”等五种情况来推动。在恶咒的时候，就像修法一样，通过祈求所希望的意义来推动。像这样，通过三种修持，就像在成就法中说的那样，智慧本尊成就的标志。作为誓言者成就的标志，最好是护法的身体亲自显现。中等是给予成就的标志。最差的是取出敌人的心肝，或者引诱灵魂并杀死等等。作为恶咒的标志，最好是取出敌人的心肝。中等是亲自引诱敌人。最差的是杀死敌人的灵魂，这些都是实际的体验，或者在梦中，也会出现喝大海、投掷须弥山、用手抓住日月等等。第二，在成就之后，进入下部事业的修持和成就。其中说：“为了消灭敌对和障碍两种，在猛烈的地方绘制坛城。”就像所说的那样，在上部事业中，以圆满的修持方式，三种修持都出现标志，并且总结上部事业的成就。休息几天后，以下部事业的坛城，以红色和黑色的方式建立。在《智慧续》中说：“中央是埃的宫殿的中心。新月是强大的血海翻腾。法身无生在圆形的边缘盘旋。十六空性围绕着埃的边缘。为了摧毁三种毒，有三排头骨，还有中间的走廊和智慧的四扇门。外面的环境被劫末之火包围。”就像所说的那样，中心是蓝黑色的三角形。三个新月是红色的。头骨念珠是白色的，因为它们相似，所以围绕着接触三角形线条的圆形边缘是蓝色的，内部是紫红色。在八个方向上，各有指向外的埃三角形。在这些三角形的八个尖角上，各有指向外的三角形侧面。绘制十六个蓝黑色的三角形。三角形的缺口是血海，走廊是黄色的。门的颜色。头骨三排的墙壁等等，从那以后是上部事业
English
Concerning the distinction and praise of the two recitation chambers: It is similar to the practice of the wisdom deity. As an impetus for recitation, if practicing the oath-bound one, does it unfold as it appears under the respective prompting instructions? If summarizing, then combine it with the final session, and in the other sessions, prompt with five instances such as, "The time for Shwana Mukha has arrived!" In the case of evil mantras, like the sadhana, it is prompted by supplicating for the desired meaning. Like this, through three practices, as it is said in the accomplishment section, the signs of the wisdom deity's accomplishment. As a sign of the oath-bound one's accomplishment, the best is that the guardian's body personally appears. The intermediate is giving the sign of accomplishment. The worst is extracting the enemy's heart and liver, or luring the soul and killing, and so on. As a sign of evil mantras, the best is extracting the enemy's heart and liver. The intermediate is personally luring the enemy. The worst is killing the enemy's soul; these are either actual experiences, or in dreams, there will also appear drinking the ocean, throwing Mount Meru, grasping the sun and moon with the hands, and so on. Second, after that is accomplished, entering the practice and accomplishment of the lower activities. In that, it says, "For the sake of destroying both enemies and obstacles, draw the mandala in a fierce place." As it is said, in the upper activity, with the method of complete practice, signs appear in all three practices, and summarize the accomplishment of the upper activity. After resting for a few days, establish the mandala of the lower activity in the manner of a red and black E-ka. In the Vidyottama it says, "In the center is the palace of E's center. The crescent moon is the churning of the powerful blood ocean. The Dharmakaya, unborn, coils in a circular edge. Sixteen spaces surround the edge of E. In order to destroy the three poisons, there are three rows of skulls, and also the middle corridor and the four doors of wisdom. The outer environment is surrounded by the fire of the eon." As it is said, the center is a dark blue triangle. The three crescent moons are red. The skull rosary is white; because they are similar, the circular edge surrounding the touching triangle lines is blue, and the interior is purplish-red. In the eight directions, there is one E triangle pointing outwards. On the eight points of these triangles, there is one triangle side pointing outwards. Draw sixteen dark blue triangles. The triangle gap is the blood ocean, the corridor is yellow. The color of the doors. The wall of three rows of skulls, and so on, from then on is the upper activity.
Chinese
如是。然后是安放手印：从二十五尊神橛中，中央的三角形安放主橛，方位的八个三角形安放八忿怒尊，隅方的八个三角形安放八食肉者，上下的忿怒尊和食肉者都安放在东西内颅骨旁边的三角形上。经中说，明妃们的手印就是红黑三角形，所以不必另外安放。如果橛单独存在，那么主尊、十忿怒尊、食肉者，这二十一尊父尊各自的面前，将明妃橛以面向父尊的方式安放也不矛盾。此后，四个门安放门橛，庭院安放十五个誓盟者五部的橛。此外，还要加上胜子和三十个速橛。然后是陈设誓盟物：在坛城的前面，在谷物的生地上，放置用五肉五甘露装饰的大力明王的祭品，盖上黑色的伞，放置在台上，左右放置药酒。东南方放置四个野兽的食子，用狐狸、狗、豺狼的肉装饰。西南方放置四个女鬼的食子，用血、油、奶、酥油四种的中央用拇指环装饰。东北方放置四个热玛德的食子，用麝香的肉血和血杂、心杂装饰，用大油覆盖，顶端盖上孔雀羽毛伞。西北方放置三部贡布的食子，用肉形和虎豹布料、箭、幡、李子、葡萄干等装饰，这些都是抵押食子。日常食子也随力准备，供品会供的用具也陈设好。然后是制作林伽和埋葬坑：在坛城的西南方，用尸林、战场、坟地、蚁穴等的土，与毒血和驴尿等混合，制作埋葬坑，周围用红色的火山灰环绕。在尸布上画十字，封住坑口。坑内，用蓝红色咒索捆绑林伽，脖子上系着寡妇的头发，用三界胜橛固定，头朝西南方，仰面放置。其中，林伽是用坟地的茅草，用寡妇的头发或尸布的线捆绑的骨头木头。对于敌人，用房屋的灰烬或任何能找到的六种污垢与蚁穴的土混合，用毒水揉捏成泥；对于鬼，用住所的供品，用羊汤揉捏成泥
English
Thus it is. Then, the placing of the mudras: From the twenty-five deity kilas, the central triangle places the main kila, the eight triangles of the cardinal directions place the eight wrathful ones, the eight triangles of the intermediate directions place the eight flesh-eaters. The wrathful ones and flesh-eaters of the upper and lower directions are all placed on the triangles next to the inner skull-cups of the east and west. It is said in the scriptures that the mudras of the consorts are the red and black triangles themselves, so there is no need to place them separately. If the kila is separate, then the main one, the ten wrathful ones, and the flesh-eaters, the twenty-one male deities, in front of each of them, placing the consort kilas facing the male deities is also not contradictory. After that, place door kilas at the four doors, and fifteen kilas of the five classes of oath-bound ones in the courtyard. In addition, the supreme son and thirty swift kilas should also be included. Then, the arrangement of the samaya substances: In front of the mandala, on the bare ground of grains, place the great glorious one's past offering, adorned with the five meats and five amritas, covered with a black silk umbrella, placed on a platform, with medicine and alcohol on the left and right. In the southeast, place four animal tormas, adorned with the flesh of foxes, dogs, jackals, and wolves. In the southwest, place four Vetali tormas, adorned with blood, fat, milk, and butter, with a thumb-ring in the center. In the northeast, place four Remati tormas, adorned with musk flesh and blood mixtures, heart mixtures, covered with great oil, and topped with a peacock feather umbrella. In the northwest, place three Ging tormas, adorned with flesh shapes and tiger and leopard cloth, arrows, banners, plums, and raisins, these are all pledge tormas. The daily tormas are also prepared according to ability, and the implements for the offering feast are also arranged. Then, the making of the lingam and the burial pit: In the southwest of the mandala, using soil from the charnel ground, battlefield, cemetery, anthill, etc., mixed with poisonous blood and donkey urine, etc., make a burial pit, surrounded by red volcanic ash. Draw a cross on the corpse cloth, sealing the pit's mouth. Inside the pit, bind the lingam with blue-red curse cords, tie a widow's hair around the neck, fix it with the three realms victorious kila, with the head facing southwest, placed face up. Among them, the lingam is a bone wood bound with reeds from the charnel ground, with a widow's hair or corpse cloth thread. For enemies, mix the ashes of a house or any of the six impurities that can be found with the soil of an anthill, kneaded with poisonous water; for ghosts, use the offerings of the dwelling, kneaded with sheep soup.