English
Also do likewise. Within the nine orifices of the body, the Hāri, the gods and demons enter, thinking that they seize and devour the lungs, heart, and other internal organs. Throw the mind into the sky and leave it in the state of unborn. Second, the act of making friends is to consider one's own heart as the palace of demons, and to invite the demons of the sick or other sentient beings to merge into oneself. All the flesh, blood, senses, and internal organs of the body are allowed to be taken away by them without any lack. You are the benefactors who have encouraged me to attain enlightenment, so I offer the flesh, blood, and internal organs of this body as a repayment of kindness. Think that you should not go anywhere else, but always stay here, and speak the words accordingly. Cherish the demons in your mind, throw awareness into the sky, and relax in the state of non-proliferation. Third, putting the demons in prison is to think of one's own body as a house, and to think of the door as appearing in the back of the neck. This door is called the collecting door of the back of the neck where the demons reside. Among the Hāri orifices, the demons who come together call the evil spirits, and the demons and gods come like attending a feast, and enter through the door, thinking that the body is filled. Then, cut off the collecting door of the back of the neck, so that all the demons and gods have nowhere to go, like tying the mouth of a grain stalk. Recite ཕཊ་（藏文，梵文天城体，फट्，phaṭ，cut）, separate body and mind, and the body collapses like a house collapsing, thinking that the body and all the demons and obstacles disappear like dust carried away by the wind. Throw the mind into the sky and leave it relaxed in the state of unborn. This is holding the demons in prison. Third, deceiving the demons has three aspects: deceiving like chasing mirages after wild animals, one; deceiving like rainbows disappearing into the sky, two; deceiving like meeting in the sky, three. Among them, deceiving like chasing mirages after wild animals is to summon all the demons with the mind and enter into the nine orifices of one's own body, like entering into a vase. Think that the demons and obstacles have no graspable flesh and blood, separate body and mind, and leave awareness relaxed in the state of unborn. Second, deceiving like rainbows disappearing into the sky.
Chinese
以意念勾召所有邪魔，分离身心，身体如崩塌的城堡般彻底粉碎，身体是四大假借之物，因此融入各自的四大中。肉融入土中，骨融入石中，血融入水中，气息融入风中，暖融入火中，毛发融入草木中。如此四大之身瞬间各自融入，心想找不到作祟的邪魔之因，心念放于空中，置于无所缘中。第三是于虚空心性相合中欺骗邪魔，我亦本非实有，显现为空性。之后，自己与邪魔任何一方，皆显现为空性，本非实有。如是，圣者云：一切显现为空性，虚空相合无有偏颇，空性相合无有利益损害，一切皆无成立，于空性显现中，谁不见邪魔与损害者？如是说。这是欺骗邪魔。如是所示九种观想，大邪魔如蛇般缠身，观想如舞者之手般转变，至关重要。顶礼 गुरु (梵文天城体：गुरु，梵文罗马拟音：guru，汉语字面意思： गुरु)。诅咒如云般降临，观想如风般吹拂有三：呼唤损害者为神，将凶兆转为福运，以及自杀。其中，呼唤损害者为神：在诅咒产生的那一方，迎请损害者，将自己居住的房屋，献为他的宫殿。分离身心，将身体血肉连同内在，都献给他们。毫无吝惜地奉献，委托他们为所欲为。你们是策励我证得菩提的上师，请恒时安住于此。我愿将大的身体、小的财物等所有，都献给你们。口中也这样说，心念放于空中，置于无所缘中。如此平息他的害心，成为怙主神和护法。第二是将凶兆转为福运：梦中出现猛烈的诅咒之相，心中不要分别，心想这是在鞭策我懈怠的善行，以意念将梦中出现的任何神变，都勾召为自身。
English
Having summoned all the obstructing demons with the mind, separate body and mind. The body is utterly shattered like a collapsing castle, the body is borrowed from the four elements, therefore it dissolves into each of the four elements. Flesh dissolves into earth, bones dissolve into stone, blood dissolves into water, breath dissolves into wind, warmth dissolves into fire, hair and body hair dissolve into plants. Thus, this body of the four elements dissolves into each in an instant. Thinking that the cause of the obstructing demons cannot be found, the mind is cast into the sky and placed in non-elaboration. The third is deceiving the demons by uniting the sky with the mind. I myself am not established as a real thing from the beginning, but appear as emptiness. Then, both oneself and the obstructing demons appear as emptiness, not established as real things from the beginning. Thus, the holy one said: All appear as emptiness, the union of the sky has no partiality, the union of emptiness has no benefit or harm, all are not established, in the emptiness and appearance, who does not see the demons and harmers? Thus it is said. This is deceiving the demons. Thus, the nine visualizations shown are important when a great demon clings to the body like a snake, and the visualization is transformed like the hand of a dancer. Namo Guru. When curses descend like clouds, there are three ways to blow the visualization like wind: calling the harmer as a god, turning bad omens into good fortune, and suicide. Among them, calling the harmer as a god: In the direction from which the curse arises, invite the harmer, and offer the house where you live as his palace. Separate body and mind, and offer the body, flesh, blood, and inner parts to them. Offer it without stinginess, and entrust them to do whatever they want. You are the teachers who urge me to attain enlightenment, please always abide here. I think of offering you my big body and small wealth, whatever I have. Also say it in words, and cast the mind into the sky and place it in non-elaboration. Thus, his harmful mind is pacified, and he becomes a protector deity and dharma protector. The second is turning bad omens into good fortune: If a fierce sign of a curse appears in a dream, do not discriminate in your mind, think that it is urging me to be lazy in virtue, and with the mind summon whatever miracles appear in the dream into your own form.
Chinese
身体像抛弃物一样被抛弃，毫不怜惜地彻底摧毁，委托给作害者们为所欲为，心抛向天空，安住在无所缘中。然后，在那个作法者没有察觉的情况下，最好是面向他的朵玛座或火供坑边，中等是面向他所住的地方，最次也是面向他的方向，修喜乐，他的诅咒就会返回到他自己身上。第三，以真谛力将自己之敌降于自身：以意念勾召诅咒，身体像抛弃物一样被抛弃，观想心是释迦牟尼佛，安住在狮子座上，背靠菩提树。观想剩余的蕴，被圣声闻和阿罗汉众围绕，佛陀正在说法。那些诅咒怀着害心而来，对其感到惭愧和后悔，观想在佛陀座前听法，心抛向天空，在无所缘中清明安住。这样，诅咒就会返回到他自己身上，变成他自己的魔障。如果这三个所缘像乌云一样密集，那么这就是像风一样吹拂所缘的窍诀。第三，如果作害者强行加害，那么这就是像矛一样旋转所缘：在突然不适、焦虑、发冷、做噩梦、产生魔和妄念的时候，念诵啪字，将身体和心识的微细、无我的蕴，作为食物抛给作害者，将无所依的理智抛向天空，在不做作的状态中放松安住。以上所说的所缘，没有哪个先哪个后，随心所欲地修习。这样，作害者和觉性相遇而平息，将一切障碍转化为法性。这就是将所缘降于鬼魔头上，特殊摧毁猛咒力量的窍诀。以上是共同的断除鬼魔。第二，分别各自断除鬼魔：关于鬼王等加害的恶人，从《近寂珍宝灯》中，降临天神像、三所依等，金银珍宝处所和眷属，麝香、猴子、兔子和，猛兽种类和苯波种类，僧人、小孩、幻术等，水和鹿、海螺、夏绒和，黑牛群、白鸟、狗等，不可思议。
English
The body is abandoned like something discarded, utterly destroyed without any pity, entrusting the perpetrators to do as they please, the mind is cast into the sky, and rests in non-elaboration. Then, without that practitioner noticing, it is best to face his torma seat or the edge of the homa pit, moderately to face the place where he dwells, and at the very least to face his direction, meditating on joy, his curse will revert to himself. Third, to bring one's own enemy upon oneself through the power of truth: the curse is summoned by the mind, the body is abandoned like something discarded, and the heart is visualized as Shakyamuni Buddha, seated on a lion throne, with his back against the Bodhi tree. The remaining aggregates are visualized as being surrounded by the noble Shravakas and Arhats, and the Buddha is teaching the Dharma. Those curses come with harmful intent, and feeling ashamed and remorseful, they are visualized as listening to the Dharma at the feet of the Buddha, and the mind is cast into the sky, resting clearly in non-elaboration. In this way, the curse will return to himself, and become his own demon. If these three objects of focus are as dense as clouds, then this is the instruction for blowing the object of focus like the wind. Third, if the perpetrator forcibly harms, then this is the instruction for whirling the object of focus like a spear: at the time of sudden discomfort, anxiety, chills, nightmares, and the arising of demons and thoughts, pronounce Phat and with one's body and mind subtle, the selfless aggregates are thrown as food to the perpetrator, the unattached intellect is cast into the sky, and rest relaxed in an uncorrected state. The above-mentioned object of focus has no before or after, whichever comes to mind, meditate on it. In this way, the perpetrator and awareness meet and are pacified, transforming all obstacles into Dharmata. This is the instruction for bringing the object of focus down on the demons, and especially destroying the power of fierce mantras. That concludes the common cutting of demons. Second, the individual cutting of each demon: concerning the evil people who are harmed by Gyalpo spirits, etc., from the "Near Peaceful Jewel Lamp," the descent of deity images, the three supports, etc., places and retinues of gold, silver, and jewels, musk, monkeys, rabbits, and, kinds of wild animals and Bonpo kinds, monks, children, magical displays, etc., water and deer, conch shells, Sharong, and, herds of black cattle, white birds, dogs, etc., are inconceivable.
Chinese
如果感到身体蔓延，头部和四肢等部位，感到干燥和灼热，关节疼痛，身体不适，心情也不好，愤怒暴躁，爱发脾气，要知道这是རྒྱལ་འགོང་（gyal 'gong）鬼的病。 应该这样进行压制：以自己附体的鬼为首，遍布天空的众生，首先进行皈依和发菩提心，进行身体供养。然后观想自己的身体是一个三层的神殿。观想里面有各种面具和རྒྱལ་དཀོར་（gyal dkor）花纹鲜艳的布匹。在里面，在金色的宝座上，右边是戴着金盔的国王，大班智达和大苯教徒，手持刀的屠夫，马、牛，狗、猴子，绵羊、猪、鸟三种动物，肉、黄油、奶渣三种食物，各种谷物，金斗，银斗，每一种都观想有一百个。左边观想王后被བསེན་མོ་（bsen mo）的眷属围绕。念诵ཕཊ་（phat）后，观想门被打开。观想他们从里面吃东西。观想前面和后面各有两只老虎，左右各有两只豹子。然后观想从前后左右吃东西。念诵ཕཊ་（phat）后，观想他们高兴地消失了。观想内外所有的血肉都被吃光了。那个地方的神殿，鬼居住的坟地，不是龙居住的地方，也不是神山，这也无法切断妄念。因此，要珍惜被གཉན་（gnyan）压迫的众生。即使这样做也无法切断，如果国王欺骗了你，用弯刀砍下头颅，将鬼和身体的残余也彻底切断，放入头颅中。将所有的梦境都倾诉在头颅中。加持后，像以前一样供养。如果有人患上དམུ་（dmu）病，身体沉重，呕吐，说话不清。颈部、耳聋、昏厥等症状，意识沉重和昏沉。如果病人梦见马、牲畜、羊群、鸽子，许多普通人和黑暗笼罩，意识不清，变得昏沉。如果出现这种情况，就是དམུ་（dmu）的侵扰。魔鬼的征兆是这样的：如果头部和身体没有缘由地感到灼热，父母等亲属会变成鬼魂出现。意识漂浮不定，无法入睡。晚上睡觉时，梦见被黑暗笼罩，骑着黑马，穿着黑色的衣服，被黑色的牦牛殴打。梦见许多普通人带走自己。如果出现这种情况，就是魔鬼的侵扰。བཙན་（btsan）鬼的疾病是这样显现的：身体像被圆木刺穿一样疼痛。