Chinese
如是，敌人的识蕴即是我瑜伽士的盔甲。将烦恼及其余蕴组成的堆积物，作为会供献给空行母。如此，通过这种方法，每天三次、每夜三次进行会供和献祭，念诵真言是与事业相结合。世间的念诵有三种：近修、成办和与事业相结合。其中，首先要布置固定的供物，用七种土的泥浆建造坛城，尺寸是田地一肘，水中一肘。四面有四个颅骨装饰的星宿。四大旗帜和八只黑色的墓地鸟。上方有两个琼鸟的手印。其中，在蓝黑色的三角形中，放置所观想的林伽，在忿怒尊的上方，竖立一支带有五根羽毛的箭，箭上涂有无毒的黑色，颈部挂着一块蓝黑色的绸缎。其中，首先是丸药的橛，作为依靠的物品；中间是驱逐的物品；最后是供养的物品。将橛插入林伽的中心。作为忿怒母的依靠，放置一只金眼的蓝色天空鸟。一只秃鹫的爪子，带有四条绸带，插在箭的上方。忿怒尊的物品是装满各种食物、药物、各种肉类、各种血液、红色皮卷和须弥山总图的颅碗。忿怒母的物品是装满各种腿、各种谷物、酥油和各种血液的颅碗。在东方建造忿怒尊的坛城，在所观想的林伽上方，放置一个殊胜的橛，或者黑色坛城的顶上，竖立心坛城。将丝线的末端系在须弥山总图的观想目标上。将二十一个橛加持后放在木匣中。在南方夜叉的坛城中，在林伽的上方，放置一杆带有旗帜的红色皮矛。右边放置一个替身朵玛，左边放置一支箭朵玛。在西方罗刹的坛城中，在林伽的上方，放置三个昂首的蛇头。右边放置一满盒肉类，左边放置一满盒龙药。放置红母牛的牛奶。在北方食肉鬼的坛城中，在林伽的上方，悬挂蓝黑色的帐篷。在北方林伽的上方，撒上白芥子的驱魔物。放置毒驱魔物班杂。
English
Thus, the enemy's consciousness is the armor of myself, the yogi. The aggregates with afflictions and the remaining heap should be offered as a feast to the dakinis. Thus, by this method, one should perform the feast offering and offering three times a day and three times a night, and reciting the mantra is to be combined with the activity. There are three kinds of worldly recitations: approaching, accomplishing, and combining with activity. Among them, first, set up a permanent support, and build a mandala with the mud of seven kinds of earth. The measurement is one cubit in the field and one cubit in the water. The four sides are marked with four skull-decorated constellations. Four great banners and eight black cemetery birds. On top are two Garuda handprints. Inside it, inside a dark blue triangle, place the object of meditation, the linga, and on top of the wrathful deity, erect an arrow with five feathers, poisoned with non-toxic black, and hang a piece of dark blue silk around its neck. Among them, the first is the pill-shaped peg, the substance of support; the middle is the substance of expulsion; the last is the substance of offering. Insert the peg into the heart of the linga. As a support for the wrathful mother, place one blue sky bird with golden eyes. One vulture's claw, with four silk ribbons, is placed on top of the arrow. The substances of the wrathful deity are filled with various foods, medicines, various meats, various bloods, a red leather scroll, and a skull bowl with a general outline of Mount Meru. The substances of the wrathful mother are various legs, various grains, butter, and various bloods in a skull cup. In the east, build the mandala of the wrathful deity, and on top of the object of meditation, the linga, place a supreme peg, or the top of a black mandala, and erect the heart mandala. Tie the end of the silk thread to the object of meditation, the general outline of Mount Meru. Consecrate twenty-one kilaayas in a wooden box and place them there. In the southern mandala of the yaksha, place a red leather spear with a banner on top of the linga. Place a substitute zorma on the right and an arrow zorma on the left. In the western mandala of the rakshasa, place three snake heads on top of the linga. Place a full box of various meats on the right and a full box of naga medicines on the left. Place the milk of a red cow. In the northern mandala of the flesh-eater, hang a dark blue tent on top of the linga. On top of the northern linga, sprinkle white mustard seeds for exorcism. Place the poison exorcism bhanTa.
Chinese
敌人与神分离的缘故，放置人脂等物。之后，做忿怒尊的脸相，在城中射箭，让它面向瑜伽士自身。之后，如法进行近修。之后，在施用事业之时，做事业的坛城，首先献酒，发誓。树立无辜的证人。之后，在念诵猛咒的时候，观想自身大吉祥的胸口，出现一位事业怙主，一面二手，身色青黑，赤裸，头发竖立。右手拿着黑色的明杖，左手拿着黑色的铜刀，猛力拔出。与四方的怙主无二无别，向自身大吉祥请示要做什么事业。瑜伽士自身显示手势，化作黑色的饿狼和红色的舌狼，从拉结的右边进入，将内脏吸入口中，将五脏切断后取出，献给自身大吉祥。像这样，在那样的加持下，日夜六时进行献祭的事业，念诵猛咒。之后，当征兆应验时，一位瑜伽士前往高处，焚烧人脂的烟，进行与神分离的仪式。返回后，打桩，击打，用武器猛击，进行诛杀的事业。之后，进行献祭的事业。进行火供。之后，进行镇压的事业，用火供后的灰烬，放入名牌灵牌的中心，将它放入轮环的中间，用黑色的绳索或肠绳捆绑，带到指定的地方，用四根桩子切断地主的逃跑路线。之后，献酒。为地方的神灵树立无辜的证人。也向那位地主供奉各种龙药。之后，挖掘一肘长的三角形镇压之地。之后，（念诵）住在海底的龙魔某某张开嘴。对增长的敌人进行诅咒，合上嘴。在其上放置怙主弥乌通的像。在其上放置忿怒尊的城，带有鹏鸟的手印。在其上用金刚交杵封印黑色的帐篷。
English
Because the enemy is separated from the deity, place human fat and other things. Then, make the face of the wrathful deity, shoot arrows in the city, and let it face the yogi himself. Then, perform the approaching and accomplishment properly. Then, when applying to the action, make the mandala of the action, first offer the golden drink and swear an oath. Establish an innocent witness. Then, when reciting the fierce mantra, visualize that from the chest of the great glorious self, a protector of action appears, with one face and two arms, his body is blue-black, naked, and his hair is standing on end. In his right hand he holds a black bright staff, and in his left hand he holds a black copper knife, which he pulls out violently. He is non-dual with the protectors of the four directions, and asks the great glorious self what action to perform. The yogi himself shows gestures, transforming into a black hungry wolf and a red tongue wolf, entering from the right side of Lhajin, sucking the internal organs into his mouth, cutting off the five vital organs and taking them out, offering them to the great glorious self. In this way, with that blessing, perform the action of offering sacrifices six times day and night, and recite the fierce mantra. Then, when the signs are fulfilled, a yogi goes to a high place, burns the smoke of human fat, and performs the ritual of separating from the deity. Returning, drive stakes, strike, strike fiercely with weapons, and perform the action of killing. Then, perform the action of offering sacrifices. Perform a fire offering. Then, perform the action of suppressing, use the ashes from the fire offering, put them in the center of the nameplate linga, put it in the middle of the wheel ring, tie it with a black rope or intestine rope, take it to the designated place, and cut off the landowner's escape route with four stakes. Then, offer the golden drink. Establish an innocent witness for the local gods and demons. Also offer various Naga medicines to that landowner. Then, dig a triangular suppression site one cubit long. Then, (recite) so-and-so Naga demon who lives at the bottom of the sea, open your mouth. Curse the increasing enemy, and close your mouth. Place the image of Gonpo Miutong on it. Place the city of the wrathful deity on it, with the Garuda hand seal. Seal the black tent on it with a vajra cross.
English
Strike the Awo dance. Step back twenty-one steps and throw the zor. Perform the expulsion ritual on the side. When turning to the right, circle the right foot three times and throw, then strike it. When turning to the left, do the same. Place a mark directly in front and strike back and forth. If you return there again, go to the right and reverse the end of the mantra, reciting it a thousand times. Then perform the zor ritual again. Then offer the gratitude torma. Invite the wisdom deity to descend. Absorb the samaya being into the body. Dissolve the boundary into non-objectification. Doing this is applying it to the activity. Even if you do this, if a year passes and there are no external signs, perform the suppression. If it jumps and stays, perform the activity of suppression. If it doesn't jump, perform the activity of fixing the deity on the vital point. Make a Protector image one cubit high and write the Rulu mantra on the crown of the head. Write the approach and close approach on the right side from the right foot to the right hand. Write the accomplishment and great accomplishment on the left side from the left foot. Combine the four hearts into one and write it on the genitals. The beginning of the letters should face inward. Then, oppress and suppress it under the pure hero for three days. Finally, on the day of the elemental spirits, cut it with a black copper knife and ignite a fierce fire for the fire offering. Then, make an image of the Protector from the ashes. Place the linga to be targeted in the abdomen. Perform the revival ritual according to the text. Also offer the five pleasing samaya substances. Especially the offerings, also dedicate them as powerful substances. Make a black stupa one cubit high, fumigate it with gugul incense, take it to the great charnel ground, dig a hole and put in the image of the Protector, and place the stupa on top of it. Place a black effigy and circumambulate backwards. Without fault, strike the effigy and knock it down. By doing this, the activity will not be hindered by obstacles. Perform the ritual of fixing the deity on the vital point. oṃ bhyo phaṭ rulu rulu phaṭ hūṃ dha kroṣma cu u phyi ki tsi ka li bur kur oṃ (Tibetan, Devanagari, Roman transliteration, literal meaning). rulu rulu bhyo (Tibetan, Devanagari, Roman transliteration, literal meaning). This is one's own wrathful sound. hūṃ rulu rulu bhyo (Tibetan, Devanagari, Roman transliteration, literal meaning). This is the king who is greater than all. hala hala bhyo (Tibetan, Devanagari, Roman transliteration, literal meaning). This is the pride of gathering retinues. rala rali bhyo (Tibetan, Devanagari, Roman transliteration, literal meaning). This is the king who cannot be defeated by anyone and is born of others. rudra matra mara tra (Tibetan, Devanagari, Roman transliteration, literal meaning). This is the sound of gathering enemies, gathering all, completely subduing, and gathering in the oath.
Chinese
以……庄严。发出哈拉哈拉的声音。以伸展和收缩的姿势坐在尸体座上。以愤怒的心压制目标。左边是近侍克罗地施瓦里玛，身色蓝黑色，右边拥抱父亲。左手拿着装满红色班迪的瓶子。为了生起主尊眷属，四者中的第一个是生起克罗达忿怒尊众。念诵“……”时，观想东方燃烧的铁城。它融化成光，念诵“班杂克罗达扎拉萨玛雅”时，生起十八大忿怒尊众，十二执持忿怒尊众，四十二等等忿怒尊众，手持武器，在铁城中生起。二是生起夜叉众。念诵“……”时，观想南方铁城中的亚。它融化成光，念诵“亚夏扎拉萨玛雅”时，生起夜叉铜顶王，以及母神贝面铜喉女，儿子佐尔王四位，手持油菜佐尔、箭佐尔、颅骨佐尔，如云般的四个贝生之人，手持蛇索贝钩。生起四十位姐妹。三是念诵“拉”时，观想西方铁室中的拉，它融化成光，念诵“拉夏扎拉萨玛雅”时，生起大遍入者罗睺罗，上半身为人，下半身为蛇尾，身体充满眼睛。四个姐妹面女。十方生起十个罗刹女等等，生起罗刹和罗刹女的十位女王。念诵“玛”时，观想北方铁城中的玛。它融化成光，念诵“吉达扎拉萨玛雅”时，生起吉祥黑母热玛谛，骑着三条腿的骡子。施瓦纳玛，贝莫。中央生起黑母百万眷属，东方生起白母百万眷属，南方生起黄母百万眷属，西方生起红母百万眷属，北方生起绿母百万眷属。所有都手持身色法器。如从长信使中出现一般观想。迎请护法：然后从自身明观为本尊。口中念诵：嗡 噜噜噜噜吽 彪吽。嗡 布尔古尔玛哈嘎拉萨玛雅 舍令舍令。 鞭索手印。 嗡 阿古夏 扎 扎。 念诵时，从大吉祥尊的心间发出如鞭索形状的光芒，抓住黑色及其眷属的心，迎请至前方。嗡 前面