English
While dancing, in the outer emptiness, it is clear and bright. In the middle equality, it is crackling. In the inner wisdom, it is yalalala. On the heads of demons and obstacles, it is heavy. Hūṃ. Where does this dance relate to? This dance is the untransmitted ḍākinī... The untransmitted ḍākinī... The outer emptiness... The middle equality... The inner wisdom... On the heads of demons and obstacles... Hūṃ. This dance... This dance is the Buddha ḍākinī... The Buddha ḍākinī... The outer emptiness... The middle equality... The inner wisdom... On the heads of demons and obstacles... Hūṃ. This dance... This dance is the dance of the five classes of ḍākinīs. The five classes of ḍākinīs... The outer emptiness... The middle equality... The inner wisdom... Demons and obstacles... Dedicate aspirations and prayers. It is crucial to strive for the gathering feast. These are all single-transmission, so keep them secret from everyone. This is Māgī's instruction to her son. There is a strict prohibition against spreading non-single-transmission teachings to everyone. May auspiciousness and well-being be dedicated for the sake of enlightenment. Inside the trunks of four trees are four meat heads. At the foot, there is one. When moving a dangerous place, take one. Write with whatever is convenient, either Nyinza or Tagling, and secure it with feathers. Until a sign appears, perform as many hookings as possible. After a sign appears, perform the killing. Until the signs of killing are complete, be diligent and entrust it. After completion, perform a fire offering and move it. At one's own feet, make a hollow frame without doors out of iron, and inside the open mouth of the Yama of karma, transform oneself into the wrathful black mother, alternately stomping with two feet that are bright red meteoric iron pegs. Stuff Yama's mouth in and kill him. Do not abandon the consciousness of the knife spirit. Furthermore, if one is to perform an abbreviated charnel ground practice, visualize the charnel ground as a square, four-doored palace. Inside it, visualize a lotus arising from paṃ (藏文：པྃ，梵文天城体：प，梵文罗马拟音：pam，汉语字面意思：邦), and a sun disc arising from raṃ (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：ram，汉语字面意思：让). Within it, visualize a wisdom ḍākinī, her body red in color, flames of wisdom blazing from her mouth. Above the palace, visualize oneself as the great mother, the wrathful black mother, endowed with splendor, with one face, two arms, and three eyes. Baring four fangs, holding a curved knife in her right hand and a skull cup filled with blood in her left. From her heart, emanate countless ḍākinīs holding curved knives, iron hooks, iron chains, and lassos, thousands upon thousands, hooking and drawing in cannibals, corpses, গন্ধর্বs, and all directions, corners, above and below. The wisdom ḍākinī
Chinese
观想从口中燃烧火焰。观想火焰中飞出蜜蜂。观想本尊母的右手中拿着一张鲜红的人皮。摇动它，那些偷窃我和施主寿命、潜伏于生命中的，以及变成邪魔鬼怪之类，连同食肉鬼和死神，连同作祟的鬼神，全部抓住后带到三十三天神之处。然后重重地摔在金刚大地之上，发出巨响。观想灰尘如微尘般消散。左手拿着一个九尖的天铁金刚杵。把所有变成邪魔鬼怪之类全部召到面前。用金刚杵击打，观想灰尘如微尘般消散，如同羽毛在火中燃烧。安住于空性之中。对这三个目标反复进行无数次。这是治疗背后有鬼的病人、疯子、被邪祟所害之人、临终之人以及降伏刀剑的诀窍。尸林仪轨有广有略，已结束。接下来是祈雨仪轨。为了利益众生，为了利益有情，以下是祈雨的诀窍。在湖泊或泉水等寂静之处，秘密地独自前往。准备好各地的面粉、牛奶等供品。尽力进行盛大的水供。像这样生起菩提心和皈依。总的来说，三界的一切有情，特别是这个地方的有情们，都因饥荒而痛苦，真是可怜。我将我的身体和生命布施给龙神等。愿我因此获得成就，在这个地方降下甘露大雨。观想降下甘露大雨。供养成百上千无数的身体。期间安住于无分别的境界。一定会下雨，毫无疑问。如果三天五天等时间过去了，仍然没有下雨，那么就这样做关键的诀窍。自己赤身裸体，念诵啪（phaṭ，发吒）字。生起强烈的觉知，进行驱逐。任何有证悟的瑜伽士，都要修持金翅鸟的禅定。观想所有的龙和地神都在颤抖并降下雨水。生起强烈的觉知，念诵啪（phaṭ，发吒）字。或者将药物混合后投入水中。念诵祈雨词，并进行跳跃和武装。这样一定不会不降雨。降雨后，要供养龙、土地神和地方神，并进行身供。修持慈悲心。祈雨
Chinese
贝霞的口诀是甘露。 ༈ 如果自己生病，或者病人病情严重，或者去疫区不顺利，就像国王那样果断决断，就是：一位道友怀着至尊红观音的慢心，将疫区的土石当作宝瓶伏藏一样持有，然后调伏那个地方的鬼神，到达住处后，进行勾招、降伏、威慑、会供、后行仪轨等修持，如法进行。抛掷朵玛和石伏藏，进行回向和发愿。这样断除一百零八次即可。 ༈ 断家之法：降伏等道的行为与通常一样圆满后，特别是在处所的行为时，进行所有呼唤，在观想脚下铁城时，以“呸”字，从自己忿怒母黑色的心间，用天铁制成的大铁锤，摧毁击打那家中的所有鬼神住所，观想鬼神自己连同住所鬼屋都进入自己脚下的铁室中。之后，如常进行稳固等调伏修持。最后，断除疫区，如果是帐篷，就与灰烬混合，后行仪轨如常进行。如果是房屋，后行仪轨结束后，念诵“呸”字，观想所有鬼神各自离去。加持房屋为宫殿，并进行开光。这样就完成了断家。 ༈ 断尸之观想总集：自己化为忿怒母，尸体化为金刚，向外抛掷，向内抛掷，以“呸”字威慑。这就是调伏尸体的观想。之后在怀中进行修持。将魔和自己的尸体混合为一。以“呸”字的觉性埋藏为伏藏。布施令鬼神满足。如果恐惧，自己的尸体也会恐惧。将恐惧之处和恐惧者彻底斩断。观想错觉和实执为幻象。修习空性觉性的力量。 ༈ 安置尸体。安置尸体之修法：头顶观想玛吉拉尊，观想自己的意识化为白里透红的明点，如新生的鸡蛋一般。念诵“呸”字，从心间升至头顶。融入玛吉的心间，观想与玛吉一同在空中化为彩虹光芒消散。身体倒下后，以自身之魔和疫区之魔为主，景象和有情之鬼神们以朵玛供养鸟和狗。
English
Beb-shal's instructions are nectar. ༈ If one is sick, or if a patient is seriously ill, or if it is not easy to go to an epidemic area, then acting decisively like a king means: One Dharma friend, possessing the pride of the noble Red Tara, holds the earth and stones of the epidemic area as a vase treasure. Then, subduing the gods and demons of that area, upon arriving at the dwelling place, one performs practices such as summoning, subjugating, overpowering, offering feasts, and subsequent rituals according to the scriptures. Throwing away the chodpa and stone treasures, one makes dedications and aspirations. Cutting off in this way one hundred and eight times is sufficient. ༈ The method of cutting off a house: After the actions of the path, such as overpowering, are completed in the usual way, especially during the actions of the place, after performing all the invocations, when visualizing the iron castle at the feet, with the syllable "Phat," from the heart of oneself as the black wrathful mother, with a great iron hammer made of sky iron, one destroys and smashes all the gods, demons, and dwellings in that house. One visualizes that the gods and demons themselves, along with the haunted house, enter into the iron chamber at one's feet. Then, one performs the practice of stabilizing and subduing in the usual way. Finally, one cuts off the epidemic area, and if it is a tent, one mixes it with ashes, and performs the subsequent rituals in the usual way. If it is a house, after the subsequent rituals are completed, one recites the syllable "Phat" and visualizes all the gods and demons departing separately. One blesses the house as a celestial palace and performs the consecration. Thus, the cutting off of the house is completed. ༈ The condensed visualization of cutting off the corpse: Oneself transforms into the wrathful mother, the corpse transforms into a vajra, throwing it outwards, throwing it inwards, intimidating it with the syllable "Phat." This is the visualization of subduing the corpse. Then, one cultivates the practice in the womb. One mixes the demon and one's own corpse into one. One buries the awareness of the syllable "Phat" as a treasure. One gives offerings to satisfy the gods and demons. If one is afraid, one's own corpse will also be afraid. One completely cuts off the place of fear and the one who fears. One visualizes delusion and clinging to reality as illusion. One trains in the power of emptiness awareness. ༈ The corpse is placed. The practice of placing the corpse: One visualizes Machig Labdrön on the crown of the head. One visualizes one's own consciousness as a white and red bindu, about the size of a fresh egg. Reciting the syllable "Phat," it rises from the heart to the crown of the head. It dissolves into Machig's heart, and one visualizes that together with Machig, it dissolves into rainbow light in the sky. After the body falls, the gods and demons of existence, led by one's own demons and the demons of the epidemic area, offer the torma to birds and dogs.
Chinese
想著像拔草一样拿走。口中对其他幻化自在及以下，地下地上及以上，所有八万种魔障说：我之外身六种肉体，内里九种部分，牙齿指甲，头发和体毛，肉和皮肤，骨头和脂肪，血和肠子，五种感官和心，光彩光芒，各自随意拿走。我对你们的宿债已还，债务已清，肉体的仇恨已消除，愿你们脱离痛苦，成为具有安乐之因。这样说。像这样念诵一百遍或一千遍等，越多越好。༈ 如果想要修持大悲的寂止法，皈依和发起殊胜菩提心之后，瞬间迎请无别，从 པཾ（藏文，梵文天城体：प，梵文罗马拟音：paṃ，汉语字面意思：班）中生出莲花，从 ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中生出月亮坛城之上，自己心之自性，白色ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字带短音和重音。从那发出光芒，成办有情之利益后，光芒收回融入ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）中。从那完全变化后，自己成为大悲尊，身色白色，一面二臂，右方以供养布施之手印对待损害我的魔障和以凶地地主为主的一切有情，左方拿着红色念珠，头发束成发髻向上，以丝绸和各种珍宝装饰，双足以菩萨跏趺坐姿安住。其心间月亮坛城之上，白色ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字周围，六字真言以顺时针方向旋转。从那发出光芒，将损害我的鬼魔、妖魔和以凶地地主为主的显有神鬼六道一切有情，以光芒聚集，观想在自己四方和周围。之后，仅仅念诵六字真言，就从心间的ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字和咒鬘中，生出白色智慧甘露，从右手五指尖端降下白色的滴露，被损害我的妖魔鬼怪和凶地地主以及一切有情见到，嗔恨心和痛苦平息，化为大悲尊之身。
English
Thinking of taking it away like pulling weeds. In speech, to all the eighty thousand classes of obstructing spirits below the realm of others' emanations, below and above the earth, say: "My outer body of six fleshly forms, inner nine parts, teeth and nails, hair and body hair, flesh and skin, bones and fat, blood and intestines, five senses and heart, splendor and radiance, take whatever you each desire. I have repaid my karmic debts to you all, settled my debts, purified my fleshly grudges. May you all be free from suffering and become the cause of happiness." Say this. Recite this a hundred or a thousand times, or as many times as possible. ༈ If you wish to practice the peaceful severance of great compassion, after going for refuge and generating the supreme bodhicitta, instantly invite without difference. From པཾ (Tibetan, Sanskrit Devanagari: प, Sanskrit Romanization: paṃ, Chinese literal meaning: Ban) arises a lotus, and from ཨ་ (Tibetan, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) arises a lunar mandala. On top of that, the essence of one's own mind is the white syllable ཧྲཱིཿ (Tibetan, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: Hrih) with a short mark and a stressed mark. From that, light radiates, accomplishing the benefit of sentient beings. The rays of light gather back and dissolve into ཧྲཱིཿ (Tibetan, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: Hrih). From that, having completely transformed, one becomes the Great Compassionate One, with a white body, one face, and two arms. The right hand makes the mudra of offering and generosity towards all sentient beings, mainly the obstructing spirits that harm me and the lords of the ground dwelling in dangerous places. The left hand holds a red rosary. The hair is tied upwards in a topknot, adorned with silk and various jewels. The feet are seated in the vajra posture. In the heart, on top of the lunar mandala, the white syllable ཧྲཱིཿ (Tibetan, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: Hrih) is surrounded by the six-syllable mantra rotating clockwise. From that, light radiates, gathering all the sentient beings of the six realms of existence, including the demons and obstructing spirits that harm me, and the lords of the ground dwelling in dangerous places, mainly the gods and spirits of phenomenal existence, with light. Visualize them as being in the four directions and around oneself. Then, just by reciting the six-syllable mantra, from the ཧྲཱིཿ (Tibetan, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: Hrih) in the heart and the mantra garland, white nectar of wisdom arises. From the tips of the five fingers of the right hand, white drops descend, and when seen by the obstructing spirits and demons that harm me, and the lords of the ground dwelling in dangerous places, and all sentient beings, their hatred and suffering are pacified, and they are transformed into the body of the Great Compassionate One.