English
Meditate in the net tent. Take the sky above as a cushion, the sun and moon rise from under your feet, prop up the earth like a precious umbrella, and let the plants and rocks grow luxuriantly. Visualize that the gods and demons have nowhere to go and are very angry with me. When performing the above protections, it is said in "Ma's Four Demon Path": "Five, seven, nine, and three are the curses of gods and demons." Therefore, if you do not demand within five or seven days, perform the protection as above, which is the key to demanding without demanding. If only some minor magical powers appear and do not reach the peak, proceed as above, which is the key to not taming but taming. The "White Offering" says: "If magical powers and the peak are mixed and confused, a golden key is needed. Extract wisdom and transform it into a Dakini. Cut off the three limbs of the corpse, put it in a pot, and place it on the earth. Split the dangerous mountains and rocks with the tip of a knife, and fill the lakes with skull cups. Offer the corpse together. Visualize all guests as Dakinis. No matter what the offering is, with a joyful heart, do not hesitate to separate the mixed things, this is the supreme method of cutting off what has not been cut off." This is the key to not separating but separating. If you cannot tame after demanding, magical powers will always appear. To suppress this, shake and stir heaven and earth, which is what Majig's oral transmission says: "Visualize yourself as a radiant black wrathful Dakini, holding the sky with your right hand and the earth with your left hand, shaking and stirring heaven and earth, causing the gods and demons dwelling in between to be stirred and scattered, approaching, uttering evil sounds due to affliction, and tormenting them until they acknowledge the extent of their vows and promises. Doing so will relax them. If you cannot tame after demanding, do not not do it. This is the key to not taming but taming." When performing protection, the Indian saint said: "Performing protection when it is not ripe, and performing protection when it is not needed, will cause the anger of the gods and demons to erupt, and there is a danger of falling into the terrible path of duality." Therefore, if you perform protection when it is not ripe or when it is not needed, it is like a butcher, and the gods and demons will be angry, leading to a short life and many illnesses in this life, suffering great unjust accusations, and various evils will come like rain, and in the next life you will fall into the Avici hell, so do not perform protection arbitrarily.
English
It is very important not to make any limitations whatsoever. If it is not necessary, doing just one of the above limitations is sufficient. Furthermore, regarding cutting off diseases, in the twenty-four visualizations of the peaceful dance, the body visualization is: oneself as a dakini, body color white, adorned with the five buddha families as a headdress, from the hearts of the buddhas and bodhisattvas, a stream of light arises, visualizing the purification of the sins and obscurations of the patient's body, speech, and mind. Relying on praying to the lineage of gurus, it is the peaceful dance posture. In empowerment, generate oneself as a red dakini. Meditate that she is surrounded by a retinue of red dakinis, and absorb the patient's consciousness into oneself. The patient, along with the corpse, is placed on the chopping board of a curved knife, poured into a skull cup, and offered to the assembly of noble ones. In wrathful activity, cast a curse on the patient. Oneself is a dakini, body color dark blue. Right hand holds a curved knife. Left hand holds a skull of blood. The body is adorned with bone ornaments. Generate the appearance of being surrounded by a retinue of similar beings, and the sound of a fierce Phat（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） arises. Visualize the patient also being frightened and trembling. These are the three body visualizations. In the speech visualization: Oneself is a yellow dakini, one face, two hands, right hand holding a net, left hand holding a bell. By uttering Phat（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, surrounded by a multitude of dakini retinues. Uttering a fierce Phat Ha（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, visualize the demons of the patient's body disappearing like darkness. Bless the patient. Spit at the Kana Sara place. One of speech. In increasing activity, visualize oneself as a red dakini, one face, two hands, holding a curved knife and skull cup. Absorb the patient's consciousness into oneself. Pour the flesh and blood into the skull cup, and visualize the dakinis enjoying it. Two of speech. In wrathful activity: Oneself is a dakini, body color dark blue. One face, two hands, holding various weapons. By proclaiming a fierce Ha Phat（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, visualize the corpse being chopped up and enjoyed by the dakinis. The third. In the taming of the mind, oneself is a dark blue dakini, one face, two hands, three eyes. The head is adorned with the five buddha families. By uttering Phat（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, countless dakinis are generated from the heart. By blessing the patient, visualize the suffering being pacified. In increasing activity, oneself is a red dakini, one face, two hands. Wearing a wet tiger skin. Absorb the patient's consciousness into oneself. The dakini grabs the patient's neck and uses iron.
Chinese
用脚踢打地面，心想已经完全驱逐。二、于忿怒法中，观想自身为黑色空行母，一面二臂，上身穿戴狮子皮，下身装饰摩羯皮。将病人的意识融入自身，观想空行母的光身燃烧，焚烧殆尽。三、以功德调伏：观想自身为空行母，身色红绿，一面二臂，身上装饰珍宝，手的指头化为五空行母，以加持力使病人痊愈。一、于增法中，空行母红色，一面二臂，五指变成五种猛兽，心想吞噬身体疾病连同鬼魔。二、于忿怒法中，自身为空行母，身色青黑，一面二臂，右手持火焰，将病人的意识融入自身，火焰击打病人的身体，心想连同疾病鬼魔一起焚烧。三、于事业观想中，自身为空行母，绿色，一面二臂，手持甘露宝瓶，放在病人头顶，心想消除疾病，身体连同鬼魔一起清净。一、于增法中，自身为空行母，红色，一面二臂，右手持五股金刚杵，击打病人，心想身体疾病连同鬼魔一起被驱逐。二、于忿怒法中，自身为空行母，身色青黑，一面二臂，手持天铁制成的千辐轮，将病人的意识融入自身，轮子击打病人，心想病人连同鬼魔一起被完全驱逐。三、于寂静舞二十四处的观想中，已经过了十五处，空行母调伏之续到此圆满。现在是阳续调伏的观想：自身为智慧忿怒尊白色，一面二臂，三只眼睛，右手持五股金刚杵，放在病人头顶，心想金刚杵之身生起身语意的加持，疾病平息。一、又是身的加持，自身为白色忿怒尊，手持蛇索，将病人的意识融入自身，蛇索套在病人的脖子上，击打须弥山，心想血肉骨头四散，被八部众吞噬。二、又是寂
English
Kicking the ground with the feet, thinking that it has been completely expelled. Second, in the wrathful method, visualize oneself as a black dakini, with one face and two arms, the upper body wearing a lion skin, and the lower body adorned with makara skin. Merge the patient's consciousness into oneself, and visualize the dakini's light body burning, burning completely. Third, subduing with merit: Visualize oneself as a dakini, body color red-green, one face and two arms, the body adorned with jewels, the fingers of the hands transforming into five dakinis, using blessings to heal the patient. First, in the increasing method, the dakini is red, with one face and two arms, the five fingers transforming into five fierce beasts, thinking of devouring the body's diseases along with demons. Second, in the wrathful method, oneself is a dakini, body color blue-black, one face and two arms, the right hand holding flames, merging the patient's consciousness into oneself, the flames striking the patient's body, thinking of burning away the diseases and demons together. Third, in the activity visualization, oneself is a dakini, green, one face and two arms, holding a nectar vase in the hand, placing it on the patient's head, thinking of eliminating diseases, and purifying the body along with demons. First, in the increasing method, oneself is a dakini, red, one face and two arms, the right hand holding a five-pronged vajra, striking the patient, thinking of the body's diseases along with demons being expelled. Second, in the wrathful method, oneself is a dakini, body color blue-black, one face and two arms, holding a thousand-spoked wheel made of meteoric iron, merging the patient's consciousness into oneself, the wheel striking the patient, thinking of the patient along with demons being completely expelled. Third, in the visualization of the twenty-four places of peaceful dance, having passed fifteen places, the tantra of subduing by the dakinis is completed here. Now is the visualization of subduing by the male tantra: oneself as a white wisdom wrathful deity, one face and two arms, three eyes, the right hand holding a five-pronged vajra, placing it on the patient's head, thinking that the blessings of body, speech, and mind arise from the vajra body, and the disease is pacified. First, again the blessing of the body, oneself as a white wrathful deity, holding a snake lasso, merging the patient's consciousness into oneself, the snake lasso tied around the patient's neck, striking Mount Meru, thinking of flesh, blood, and bones scattering, being devoured by the eight classes of beings. Second, again, peaceful
Chinese
在一个空荡荡的、破旧的房间中央，观想那个诅咒者。在他的头顶上，观想诅咒者的上师。在诅咒者面前，观想他自己的本尊和护法。在右边，观想父亲、儿子和兄弟。在左边，观想母亲、姐妹和妻子。观想亲戚和近亲。在后面，观想食物和财富。通过这个非常深刻的口诀的要点，想象你自己的血肉之躯的空房间被鲜血染红。然后，嫉妒的擦拭是：像黑风中的尘埃一样，伴随着呼啸声、劈啪声和噼啪声，kili kili gara gara 向左旋转。通过这个口诀的要点，将他头顶上的上师抬起，然后让上师也被血擦拭得面朝外旋转，想象他们都厌恶他并与他分离。同样，通过他邪恶思想行为的力量和你自己口诀的要点，所有他自己观想的神灵、天龙八部以及八万种障碍，都想象被血擦拭得面朝外 kili kili gara gara 旋转。精神错乱，责骂诅咒者，砍下诅咒者的头，取出心脏吃掉，喝血，咀嚼骨头。然后，用你的右手举起先前观想的须弥山和大海，然后向下扔去，想象诅咒者的空房间和护法，就像须弥山橛的尖端一样，猛烈地撞击在强大的金色大地上，所有的血肉都四处飞溅。想象他所有的护法、天龙八部和八万种障碍都吃他的肉，喝他的血，咀嚼他的骨头。想象没有留下身体的残余。将他自己的意识融入法性中。然后，你自己也应该毫不分心地安住在空性和慈悲之中。这也是一种自生的慈悲的完成。据说，如果神通广大，那么完成的程度就和经典一样好。如果认出了诅咒者，就应该像之前一样观想ཪྣྲི或ཏྲི。一般来说，无论是诅咒者还是神灵，通过用你自己的血肉擦拭来旋转，以及通过他自己邪恶思想行为的力量，将自己的刽子手转回自己身上，他的本尊护法和亲戚
English
In the center of a desolate, dilapidated room, visualize the one who is the curser. On top of his head, visualize the lama of the curser. In front of the curser, visualize his own yidam and protectors. On the right, visualize father, son, and brothers. On the left, visualize mother, sisters, and wife. Visualize relatives and close relations. In the back, visualize food and wealth. Through the key point of this very profound instruction, imagine that his desolate room of your own flesh and blood is filled with redness. Then, the wiping away of jealousy is: like dust in a black wind, with a roaring sound, a crackling sound, and a snapping sound, kili kili gara gara rotating to the left. Through the key point of this instruction, lift up the lama on top of his head, and then let the lama also be wiped with blood, rotating face outwards, and imagine that they all loathe him and separate from him. Likewise, through the power of his evil thoughts and actions and the key point of your own instruction, all of his own visualized deities, nagas, and the eight classes of spirits, together with the eighty thousand types of obstacles, imagine all being wiped with blood, rotating face outwards kili kili gara gara. Become mentally deranged, scold the curser, cut off the curser's head, take out the heart and eat it, drink the blood, and chew the bones. Then, with your right hand, lift up the previously visualized Mount Meru and the ocean, and then throw it down, imagine the curser's desolate room and protectors, like the tip of a Mount Meru stake, violently striking the powerful golden earth, and all the flesh and blood scattering everywhere. Imagine that all of his protectors, nagas, and the eight classes of spirits, the eighty thousand types of obstacles, all eat his flesh, drink his blood, and chew his bones. Imagine that no remains of the body are left. Absorb his own consciousness into the dharmata. Then, you yourself should also remain unmoving in the state of emptiness and compassion. This is also the completion of a self-born compassion. It is said that if the magical power is great, then the degree of completion is as good as the scripture. If the curser is recognized, then one should visualize as before from ཪྣྲི or ཏྲི. In general, whether it is a curser or a spirit, through rotating by wiping with your own flesh and blood, and through the power of his own evil thoughts and actions, turning his own executioner back on himself, his yidam protectors and relatives