English
Grant it! Ninth, bestowing the secret name. In the meantime, write the secret name here, and if there isn't one, bestow a secret name as well. This is the empowerment of the Vajra name. By bestowing empowerment with this supreme name, may one be renowned in the Buddha-field and accomplish the supreme Vidyadhara! Oṃ Shī Vajra Nāma. (藏文, Devanagari, Romanized Sanskrit, Literal Meaning) Vajra so-and-so, thus it is bestowed. Tenth, giving the tooth-stick and handful of water. Then, perform the ritual of the tooth-stick. For fragrant trees such as the Udumbara, make the length the measure of twelve fingers, without bends, not eaten by insects, apply fragrance and wash with nectar water. Tie Udumbara and Ashvattha flowers to the tip. Vajra Hāsa Traṃ. (藏文, Devanagari, Romanized Sanskrit, Literal Meaning) Bless and give it by reciting. Face east and place the tooth-stick. After placing it, throw the tooth-stick on the mandala. At that time, observe which way it is facing. Then, wash the face and hands with the water of the action vase. Oṃ Hrī Viśuddha Dharmā Sarva Pāpaṃ Ni Ca Sya Śva Dhāya Sarva Vikalpa La Ava Naya Hūṃ. (藏文, Devanagari, Romanized Sanskrit, Literal Meaning) Recite and have them drink three handfuls of water. Eleventh, tying the protection cord. Then, recite on the red protection cord. Oṃ Buddha Maitri Rakṣa Rakṣa Sarva Na Hūṃ Ahaṃ. (藏文, Devanagari, Romanized Sanskrit, Literal Meaning) Tie it on the arm, making three knots. Twelfth, indicating the essence and entrusting the rosary. Then, indicate the essence. Gods of the past, future, and present three times, the essence of the hearts of the Sugatas of the three times, I will now indicate to you. Hūṃ Vajra Dhṛk. (藏文, Devanagari, Romanized Sanskrit, Literal Meaning) and so on to indicate. Then, entrust the rosary. Hūṃ! On the rosary string connected by the life of awareness, string the rosary connected by skillful means and wisdom, with the samadhi of being one-pointedly accompanied by the deity, may the siddhi of body, speech, and mind be accomplished. Vajra Māle Traṃ. (藏文, Devanagari, Romanized Sanskrit, Literal Meaning) Thirteenth, spreading the Kusha grass. Then, again, bless with Oṃ Āḥ Hūṃ, spread and give the Kusha grass mat. Fourteenth, placing on the Vajra seat. Then, again, placing on the Vajra seat. The root is the samaya of body, speech, and mind, for the four types of practice, approaching and practicing, for offering to the Yidam deity, reciting and counting mantras, please allow me to be present on the samaya Vajra seat. Tiṣṭha Samaya Hūṃ. (藏文, Devanagari, Romanized Sanskrit, Literal Meaning) Like this way, this is the yogi.
Chinese
这是对每一个（学生）都要做的事情。对于以前没有混合的人，要混合誓言；对于已经混合的人，要增加誓言。如经续所说：“进入秘密事业之时，对于未混合的兄弟姐妹，如果不混合和压制，就违背了善逝诸佛的意愿。”因此，要混合和增加誓言。第十五，献上感谢。然后，学生们要从各自的秘密名字称呼本尊和上师，磕头，献上供品，手持“匝嘎”，献上感谢。“誓言灌顶和智慧血统的预言，今生就能获得究竟的果实，上师金刚上师仁波切，为了忆念您的恩德，献上感谢。”这样说并献上。第十六，供养守护誓言。然后，按照仪轨陈设供品，用“嘉特”支撑军队，用“噶玛”端正事业，修行者们观想自己为各自的本尊，念诵心咒。如前一样，进行五肉五甘露的会供忏悔。会供之后，供养本尊、上师、持明者和护法。享用会供品后，特别是对于成为誓言者的客人，收集朵玛和残食供养，委托六种事业。如同以前在伟大的吉祥者面前承诺和发誓的那样，今晚进入这个甚深的修持，直到天亮，不要让外面的敌人魔障进入，不要让里面的成就外泄，祈请不要发生任何敌人魔障的障碍。这样做了之后，就委托事业。第十七，观察梦境。然后躺下观察梦境。如果梦境不好，就进行禳解的仪式。对此，通过前行的次第，积累福德资粮，布施鬼神的朵玛，切断内外之间的界限，通过安住于准备阶段的次第，使修行者堪能成为灌顶和成就的容器。这就是意义。也要进行火供。༈ ༼༢༽ 。关于如何压制母续本尊的事业，经中说：“然后坟墓的主人，具有大手印，根据情况进行各种事业。”这样，前行的事业结束后，显示压制坟墓的主人，然后，显示了“然后”这个词。
English
This is what needs to be done for each (student). For those who have not mixed before, vows are mixed; for those who have mixed, vows are added. As the tantra says, "When entering secret activities, if brothers and sisters who have not mixed are not mixed and suppressed, it goes against the wishes of the Sugata Buddhas." Therefore, vows should be mixed and added. Fifteenth, offering thanks. Then, the students should call out to their respective yidam deities and gurus by their secret names, prostrate, offer gifts, hold the 'dzagad', and offer thanks. "The prophecy of the vow empowerment and wisdom lineage, in this very life, the ultimate fruit will be attained, Lama Vajra Guru Rinpoche, in order to remember your kindness, I offer thanks." Say this and offer it. Sixteenth, offering to protect the vows. Then, arrange the offerings according to the ritual, use 'Gyatheb' to support the army, use 'Karma' to straighten the work, and practitioners visualize themselves as their respective yidam deities and recite the heart mantra. As before, perform the confession of the five meats and five amritas. After the feast offering, offer to the deities, gurus, vidyadharas, and protectors. After enjoying the feast, especially for the guests who have become vow-holders, collect and offer the tormas and leftovers, entrusting them with the six activities. Just as before, in the presence of the great glorious one, you vowed and promised, tonight enter this profound practice, until dawn, do not let external enemies and obstacles enter, do not let internal attainments leak out, and pray that no obstacles from enemies and obstacles occur. After doing this, entrust the work. Seventeenth, examine dreams. Then lie down and examine the dreams. If the dreams are bad, perform the ritual of dispelling. For this, through the preliminary stages, accumulate merit and wisdom, offer tormas to the spirits, cut off the boundaries between inside and outside, and through the stages of abiding in preparation, make the practitioner suitable as a vessel for empowerment and attainment. This is the meaning. Also perform fire puja. ༈ ༼༢༽ . Regarding the activity of suppressing Matram, it is said in the scripture: "Then the lords of the charnel ground, possessing the great mudra, perform all kinds of activities as appropriate." Thus, after the preliminary activities are completed, it shows the suppression of the lords of the charnel ground, then, it shows the word "then."
Chinese
因此，尸林有四种：见之尸林、语之尸林、修之尸林、处之尸林。其中，见之尸林是：显有诸法皆为法身，于空性与智慧无二无别，乃自生大智慧之界，一切由此生，并聚集于此。语之尸林是：阿赖耶是法界之尸林，而各种识的集合是尸林中的众生。修之尸林是：玛姆的身体本身转变为八大尸林之地，如下文所述。处之尸林是：此三界本身即是，如“主人等”所指。此外，在此三界中，若能切断魔、玛姆、鲁扎等强大且具力者的孔窍，则以六义来阐释：首先阐述其如何产生的缘起；其次阐述其如何被调伏的缘起；再次阐述现在调伏的方法；调伏后如何作为宫殿；以四种事业将眷属等全部纳入掌控，使其毫无骄慢；以及调伏的目的。其中，1）首先，关于其如何产生的缘起是：过去无数劫，如恒河沙数，超过九十九百劫之遥。最初的世是，劫名为难调，世界名为难生。彼时，当名为“佛世灯”之佛出现时，导师名为“胜者轮”，又名难胜童子。有一位弟子，名为比丘黑解脱。甚深密咒金刚乘的意义是：见、行、禅定、灌顶、誓言、口诀，总摄为密咒的六边而宣说。然而，弟子并未如此领悟，而是由于执着于我与我所，身体变得粗暴，语言变得愤怒，心变得恶毒。如此一来，由于未能领悟隐藏的秘密，即法性的意义本自具足，反而执着于隐藏的秘密，即将方便解脱执为实有，以粗猛的世间种子投掷，于寒热地狱中，感受一万二千劫的痛苦。
English
Therefore, there are four kinds of charnel grounds: the charnel ground of view, the charnel ground of speech, the charnel ground of practice, and the charnel ground of place. Among them, the charnel ground of view is: all phenomena are Dharmakaya, inseparable from emptiness and wisdom, the realm of self-arisen great wisdom, from which everything arises and gathers. The charnel ground of speech is: Alaya is the charnel ground of Dharmadhatu, and the collection of various consciousnesses is the beings in the charnel ground. The charnel ground of practice is: the body of Matram itself is transformed into the eight great charnel grounds, as described below. The charnel ground of place is: these three realms themselves are, as indicated by "masters, etc." Furthermore, in these three realms, if one can cut off the orifices of powerful and forceful beings such as demons, Matram, and Rudra, it is explained with six meanings: first, explaining the origin of how they arose; second, explaining the origin of how they were subdued; third, explaining the method of subduing them now; how to act as a palace after subduing them; controlling all the retinues, etc., with four kinds of activities, making them without arrogance; and the purpose of subduing them. Among them, 1) First, regarding the origin of how they arose: in the past countless eons, like the sands of the Ganges River, beyond ninety-nine hundred eons. The first existence was, the eon was named Difficult to Tame, and the world was named Difficult to Arise. At that time, when the Buddha named "World Lamp of Existence" appeared, the teacher was named "Victor's Wheel," also known as Invincible Youth. There was a disciple named Bhikshu Black Liberation. The meaning of the profound mantra Vajrayana is: view, conduct, meditation, empowerment, vows, and instructions, summarized as the six aspects of mantra and explained. However, the disciple did not understand it in this way, but due to clinging to self and what belongs to self, the body became violent, the speech became angry, and the mind became malicious. As a result, because he did not understand the hidden secret, that is, the meaning of Dharmata is inherently complete, he clung to the hidden secret, that is, clinging to the means of liberation as real, throwing the coarse seed of existence, and experiencing suffering in the hot and cold hells for twelve thousand eons.
Chinese
做了。在那里，业的障碍稍微减轻，转生到饿鬼道。在那里，经历了六千劫的痛苦。之后，业的成熟稍微减轻，被前世的业力所连接，转生成为父亲大自在天摩诃提婆和母亲乌摩提婆的儿子。恶魔鲁特拉极度愤怒和残暴，具有恶毒，能变幻成任何恐怖形象，通过吼叫、气味和呼吸伤害他人，使一切都感到恐惧。那个鲁特拉控制了龙族、阿修罗族和天族，甚至连巨大的果实也颤抖不已。他的住所是巨大的坟墓场，一个极其恐怖和令人毛骨悚然的地方。在巨大的坟墓场的房屋里，由三层头盖骨堆砌而成，里面充满了新旧尸体，散发着腐烂的血肉骨头的恶臭。在那里，鲁特拉和与他的业相符的母亲，名叫罗底室利摩的女妖，极其恶毒和不驯服，两人作为夫妻居住在一起。此外，与鲁特拉的业相符的眷属，女妖匝苏拉木卡、那嘎苏拉木卡、贝札木卡、那古拉木卡、底底拉木卡、热克夏木卡、达嘎夏木卡、玛嘎拉木卡、布里匝木卡、匝达木卡、斯里嘎木卡、贝札木卡、克里达木卡、赫里拉哈亚木卡、嘎斯日拉木卡、咕咕拉木卡、帕克舒木卡、哈日木卡、匝底木卡、瓦亚萨木卡、苏嘎拉木卡、克罗达木卡、哈日木卡、嘎嘎拉木卡、嘎吉拉木卡、乔里木卡、瓦纳木卡、夏纳木卡。这些也是女妖，二十八位自在天女。与大天神等二十八位丈夫一起，各自带着眷属，带着仆人，居住在外围的眷属中。那是鲁特拉的执着所形成的眷属。此外，在那地方的四个角落，住着女妖罗嘎玛、南珠玛、匝门地和热玛底四位。那是鲁特拉的血液、骨骼、热量和呼吸中的四大元素所化现的眷属。此外，那地方的东门是马，南门是猪，西门是狮子，北门是狗，这四个是鲁特拉的常、断、我、相四种特性所化现的眷属。
English
It was done. There, the obscuration of karma slightly lessened, and he was born in the realm of the pretas. There, he experienced suffering for six thousand kalpas. Then, the ripening of karma slightly lessened, and connected by the power of previous karma, he was born as the son of the great powerful lord Mahadeva and the mother Uma Devi. The demon Rudra was extremely wrathful and violent, possessing malice, able to transform into any terrifying form, harming others with roars, odors, and breath, causing all to feel fear. That Rudra controlled the Naga race, the Asura race, and the Deva race, even the large fruits trembled. His dwelling was a great charnel ground, a place of extreme terror and eeriness. In the house of the great charnel ground, built from three layers of skulls, filled with many new and old corpses, emanating the stench of rotting flesh, blood, and bones, there, Rudra and the demoness Krotiśvarīmā, whose karma matched his, extremely malicious and untamed, lived together as husband and wife. Furthermore, the retinue whose karma matched Rudra, the demonesses Cāsuramukhī, Nāgasuramukhī, Bhetṛmukhī, Nagulamukhī, Titilamukhī, Ṛkṣamukhī, Dakṣamukhī, Makarāmukhī, Bṛcumukhī, Cittāmukhī, Sṛkamukhī, Vyāghrīmukhī, Kṛtamukhī, Hrīrāhayamukhī, Kasiramukhī, Kukuramukhī, Pakṣumukhī, Harimukhī, Catimukhī, Vayasamukhī, Sukaramukhī, Krotamukhī, Harimukhī, Kakalamukhī, Kakīlamukhī, Colimukhī, Vanamukhī, Śvanamukhī. These are also demonesses, the twenty-eight actual independent goddesses. Together with the great god and the twenty-eight husbands, each with their retinue, with servants, they dwell in the outer retinue. That is the retinue that arose from Rudra's clinging to self. Furthermore, in the four corners of that place, the demonesses Rogamā, Namdrumā, Cāmuṇḍī, and Rematī dwell. That is the retinue that emanated from the four elements within Rudra's blood, bones, heat, and breath. Furthermore, at the east gate of that place is a horse, at the south gate a pig, at the west gate a lion, and at the north gate a dog, these four are the retinue that emanated from Rudra's four characteristics of permanence, cessation, self, and sign.