English
Two are the linga. What are the linga? The scriptures translate that the five nectars mentioned below refer to the ejaculate of the practitioner. The five foods refer to fish, meat, sesame, honey, brown sugar, and rice. These are made into linga, and the sexual organs of both male and female are made. On paper, draw the heart, name, forehead, bones, thighs, and soul banners. The skull of a deceased person, etc., is placed as an ominous sign, with the head facing southwest. The second part of the scripture is the second part of the practice, generating the mandala of the wrathful deity. The third part is to engage the deity in activity. The fourth part is to urge the wrathful deity mandala into activity. These three are combined. That is, starting from "ཨེ" above, with ཨེ་རཾ་ (Tibetan, Devanagari, Roman transliteration, seed syllable), generate the vast space of the dark blue triangular outer world. The so-called supreme assembly wheel refers to all sentient beings within, all of whom are emanations of wrathful deities, holding various terrifying weapons. That is, with ཛྭ་ལ་རཾ་ (Tibetan, Devanagari, Roman transliteration, flame seed syllable), generate a mountain of flames from their bodies, engage them in activity, and urge them on. The third part of the scripture is the fifth part of the practice, distinguishing truth from falsehood. The sixth part is to send messengers to summon. The seventh part is the supreme son nailing the peg. The eighth part is to cut with weapons. The ninth part is to rain down weapons. The tenth part is to invite the blood-drinking deity mandala. The eleventh part is to offer. These are combined. First, distinguish truth from falsehood, transform emanations, send messengers, and subdue them. This means that the emanations seize the enemy like capturing a criminal, summon them from their location, separate them from the deity, and leave them trembling in a helpless state. With པྲ་བེ་ཤས་ (Tibetan, Devanagari, Roman transliteration, enter), separate the linga. With ཨ་བེ་ཤས་ (Tibetan, Devanagari, Roman transliteration, enter), merge them. Bind and restrain with the four mudras and place them. Then, raise the vajra kila, made of iron or hard wood, which is the supreme son vajra kila. Bless it as body, speech, and mind, and then nail the peg in seven separate places. After that, cut it into dust with a knife. The ninth is to rain down weapons. The tenth is to invite the blood-drinking deity mandala. The eleventh is to offer and give to those retinues. Then, the twelfth is to make offerings of the three poisons. The fourth meaning of the scripture is the last of the practice, offering with the root mantra. Burning, extremely fierce, and terrifying refer to the assembly of wrathful blood-drinking deities. The mind of emptiness is the intention of anger towards the object to be subdued. With the mind of wanting to liberate, offer to the Sugata.
Chinese
应当布施净行空行母，赞颂并劝请事业。其功德是，佛陀的福德所成的身体也能摧毁，何况其他？最后要点是以鲁古舞的方式进行事业，也就是以“ཨེ་བྷྲཱུཾ་”（藏文，梵文天城体：ए भ्रुं，梵文罗马拟音：e bhrūṃ，汉语字面意思：诶 勃隆）为中心，生起广大忿怒三角宫殿。在那里，以咒语生起忿怒本尊众的坛城中，修行者们站立，以小指连接成鲁古舞的队列并束缚，结手印而显现时，以脚步的舞姿移动，观想整个世间的十方都猛烈摇动。诸本尊的三处放出黑光，融入所诛者的身语意三门，使其昏厥，心裂而诛杀，从而烧毁相续。如是，对于息增怀诛等事业也应知晓。之后，在实修方面，金刚国王授予会供灌顶后，以方便而享用，为了供养眷属空行母，将残食毫无保留地放置。经典的第二部分，实修的第三部分是残食。简而言之，所谓“斯拉”是指先前诛杀了主要者鲁扎，并将其眷属安置在坛城的边缘，即斯拉和婢女们。所谓“残食”是指如上供养坛城本尊后的残余，是瑜伽士享用的精华，因此称为残余精华。或者将荟供分为五份：第一份供养，第二份忏悔，第三份祈祷，第四份享用，第五份供养空行母。因为是五份中的最后一份，所以也说是这样做的。详细来说，往昔大吉祥黑汝嘎等，在实修宝珠法和圆满法两种中，按照前者的仪轨，圆满法有四种：迎请残食本尊并供养，进行供养忏悔并立誓愿，祈求所愿并进行忏悔，遣送本尊并收摄残食坛城。第一是明观根本坛城，将朵玛放置于低处，混合残余精华并加持后，生起残食坛城，请降临并迎请，
English
One should offer to the Ḍākinīs of the retinue, praising and urging them to action. Its merit is that even the body made of the merit of the Buddha can be destroyed, what need is there to mention others? The final key point is to perform actions through the dance of the Lugu lineage, which is to generate a vast, wrathful triangular palace in the center with "e bhrūṃ" (ཨེ་བྷྲཱུཾ་, ए भ्रुं, e bhrūṃ, e bhrūṃ). There, in the mandala where the wrathful deities are generated by mantras, the practitioners stand, connecting their little fingers in a line of Lugu dance and binding them, and when the mudrā is bound and clear, they move with the steps of the foot dance, thinking that all the realms of the world shake violently in the ten directions. Black rays of light emanate from the three places of the deities and dissolve into the body, speech, and mind of the one to be slain, causing him to faint, his heart to burst, and he is slain, thereby burning the lineage. Thus, one should also know about the activities of empowerment, increase, pacification, and wrath. Then, in terms of practice, the Vajra King bestows the Gaṇacakra empowerment and enjoys it with skillful means, and in order to worship the retinue of Ḍākinīs, the leftovers are placed without any accumulation. The second part of the text, the third part of the practice, is the leftovers. Briefly stated, "Slas" refers to those who previously killed the chief Rudra and placed his retinue on the edge of the mandala, namely Slas and the maids. "Leftovers" refers to the leftovers offered to the deities of the mandala as above, which are the essence enjoyed by the yogis, and are therefore called leftover essence. Alternatively, the Gaṇacakra is divided into five parts: the first part is offered, the second part is confessed, the third part is prayed, the fourth part is enjoyed, and the fifth part is offered to the Ḍākinīs. Because it is the last of the five parts, it is also said to be done in this way. In detail, in the past, the great glorious Heruka, etc., in the two practices of the Jewel Method and the Complete Method, according to the former's ritual, the Complete Method has four parts: inviting and offering the leftover deities, making offerings and confessions and making vows, requesting wishes and making confessions, and sending away the deities and collecting the leftover mandala. The first is to visualize the root mandala clearly, place the torma in a low place, mix the leftover essence and bless it, then generate the leftover mandala, invite them to descend and invite them,
Chinese
铺设坐垫并灌顶，进行誓言测验，以威力压制并分为五部进行供养，以大威德的傲慢，从面部散发光芒，用口水涂抹等是共同的仪轨。特别的是，向空行母等各自陈述其特征并供养，委托事业，因此瑜伽士咒师等，像“因此瑜伽士咒师”等，进行五处或七处等任何一种都是特别的仪轨。正如所说：“没有资格享用初供的人，将剩余的食物和漱口水供养给仆人。”就像这样。之后，结尾次第的第四个意义以下应在实践中了解。经文的第三个意义很简单。然而，“宝藏具足大”是指将原因之名称加于结果之上，原因是阿赖耶识的分别念是所有法的生起之处，因此称为宝藏。以它的名字，将该处清净的女神卡日玛拉也称为宝藏具足。或者也像是将世间的名称加于心髓之上一样。经文的最后一个意义是：以上述方法进行事业，如果缺乏智慧则无法成就，因此依靠何种明妃来进行呢？这是通过比喻或象征的方式来展示的，就像树木一样，没有粗糙且柔软。在寂静的事业之时，应由调顺的明妃来进行，正如金刚经中所说：“凡是身体美丽肤色白皙粗糙，脸上身体也同样，声音清晰念诵咒语不疲倦，舍弃愤怒心相续寂静者，应行寂静事业。”就像这样。嫩枝是指生育月份多，像菜园一样茂盛的明妃，是指兄弟姐妹众多者，正如经文中所说：“黄色母牛四方形丰满，耳朵脸颊大腿长，肉丰满肢体生育月份多，精通事业次第者。”就像这样。“一棵树”就像没有伴侣一样，是权力的明妃，是没有兄弟姐妹者，正如经文中所说：“红色面容半月形，独自一人居住，善巧方便精进者，应视为摄受的明妃。”就像这样。“火触”是指像木柴一样，是猛烈的明妃，是接触痛苦之火的寡妇，正如经文中所说：“黑色三角形头发蓬乱，有怒纹且有皱纹，凶猛粗暴没有顾忌和羞耻者
English
Laying out the seat and giving empowerment, performing the oath test, subduing with power and dividing into five families for offering, emanating rays from the face with the pride of the Great Glorious One, smearing with saliva, etc., are the common rituals. Specifically, stating the characteristics of the Dakinis and others individually, offering worship, and entrusting activities, therefore, the yogi mantra holders, like "therefore, the yogi mantra holders," etc., performing any of the five or seven places, etc., is a specific ritual. As it is said: "Those who are not qualified to enjoy the first offering, offer the remaining food and mouthwash to the servants." Just like that. After that, the fourth meaning of the concluding sequence and below should be understood in practice. The third meaning of the text is simply easy. However, "Treasure-Possessing Great One" refers to attributing the name of the cause to the result, because the conceptualization of the cause, the Alaya consciousness, is the source of all dharmas, therefore it is called a treasure. By its name, the goddess Kari Mala, who purifies that place, is also called Treasure-Possessing. Or it is also like attributing the name of the world to the heart essence. The last meaning of the text is: performing activities with the above methods, if lacking wisdom, it cannot be accomplished, therefore, what kind of consort should one rely on to perform? This is shown through metaphors or symbols, like trees, which are not rough and are soft. During peaceful activities, it should be done by a tamed consort, as it is said in the Vajra Sutra: "Whoever has a beautiful body, fair skin, rough, face and body are the same, clear voice, chanting mantras without fatigue, abandoning anger, mind stream is peaceful, should perform peaceful activities." Just like that. Tender branches refer to a consort who has many months of birth, flourishing like a garden, referring to those with many siblings, as it is said in the scripture: "Yellow cow, square and full, ears, cheeks, and thighs are long, flesh is full, limbs have many months of birth, skilled in the sequence of activities." Just like that. "One tree" is like having no companion, is the consort of power, who has no siblings, as it is said in the scripture: "Red face, crescent-shaped, dwelling alone, skillful in means, diligent, should be regarded as the consort of subjugation." Just like that. "Fire touch" refers to being like firewood, is a fierce consort, is a widow who has touched the fire of suffering, as it is said in the scripture: "Black, triangular, hair disheveled, with angry wrinkles and wrinkles, fierce, rude, without restraint and shame
Chinese
具有念诵真言的苦行。如是。主尊之心是意义，空性之心两种。第一种是从如实证悟法性的状态中行事，需要遍及所有四种事业。第二种是，以第一种来说，寂静之时不被恶念所染污。喜悦是指增益之时，希望增长证悟、智慧、寿命和福德等。贪着是指怀爱之时，希望一切甜美融合，对所化众生生起贪着。愤怒是指降伏之时，希望断除恶毒者的心。具备这些心，嘎丽是事业，要极力努力去做。续义决定的第二十品之释。第二十一品是：赞叹自性果圆满的忿怒尊的身语意功德事业五者，简而言之。赞叹大权轮坛城，或者这样：金刚大岩石坚固者。是指大手印的所有忿怒尊的宫殿之基，充满金刚岩石。大汇集之河流是指将血海吸入口中并享用。大遍燃之火是指安住于黑烟火焰山之中。大散布之风是指从口和鼻中生起猛烈散布的风。或者，从意义上说，作为基础的法性在任何边都不变异是金刚岩石。所知的一切法，如实地汇集法性是水。以大智慧焚烧无明的柴薪是火。由此使一切障碍无处可住而散布的是风，也如是思维。续义决定的第二十一品之释。如此，从那以后到第三品之下，直接显示了续的意义。第四个总义，续的必要关联，因为是前面那些的遍及者，所以是间接显示。然而，也像空击一样，由解说者在此宣说四支。最后一个总义，劝诫和交付，由最后一品显示。其中有两种。自性续从本来成佛而不变异，所以劝诫唯一。续的开头和结尾所说的是四种显现。