Chinese
握持着带有轮宝的手的拳头，心中 постійно 复诵近心咒，那么在拳头没有打开之前，就能成就自己想要做的一切事情。如果敌人手中挥舞着武器，那么只要拳头不打开，就无法放下武器。或者，其他诸如压制军队等一切行为，将轮宝置于手中并结成拳头，也能同样地成就。咒师自己对于水果、鲜花、树叶、树液以及其他食物等，在左手上放置月亮，并在九宫格轮宝上如前一样布置近心咒，观想从中滴落甘露遍布一切，并让众人享用。第五是，停留在原来的位置，身体的结合，也就是修瑜伽，首先是变成胜乐金刚的形象。同样，第二是能力，即心中观想母猪形象的女神。第三是清净，也就是对五轮的诸神进行供养赞颂，直至念诵完毕，那么诸事都能成就。第四是不会成为目标，注释中说没有。如果按照存在的说法，那么在身语意三者的结合之外，没有其他的第四种。如前所述，如果如法地修持，那么通过咒语之王近心咒就能成就。所成就的是：以树木为标志的土地，以及外部四方的海洋，用水的腰带束缚，安住于此，成就悉地，对此毫无疑问。能够诅咒或断绝三地三界中流动的有情众生和不流动的器世界，并且能够行饶益和摄受。第三是，出自《吉祥黑汝嘎现证略续》，通过近心咒之门来成就事业的仪轨章节，也就是第四十三章节的注释。第二，依靠本尊及其明妃的盔甲来成就事业有三：立誓宣说、宣说所立誓之义、章节的名称。第一是，之后依靠事业母使者，具有七字和六瑜伽母盔甲的咒语，将要...
English
Holding a fist with a wheel, if one constantly repeats the near-heart mantra in mind, then until the fist is opened, one will be able to accomplish all the deeds one desires. If an enemy wields a weapon in their hand, then as long as the fist is not opened, they will not be able to drop the weapon. Alternatively, all actions such as suppressing armies can be accomplished in the same way by placing the wheel in the hand and making a fist. The mantra practitioner themselves, for fruits, flowers, leaves, sap, and other foods, place the moon on the left hand, and arrange the near-heart mantra as before on the nine-square wheel, visualizing nectar dripping from it and pervading everything, and let many people partake of it. Fifth, remaining in the original position, the union of the body, that is, practicing yoga, the first is to transform into the form of Hevajra. Similarly, the second is power, that is, mentally visualizing the goddess in the form of a sow. The third is purity, that is, offering praise to the deities of the five wheels, until the recitation is completed, then all actions will be accomplished. The fourth is not becoming an object, which is said to be absent in the commentaries. If according to the existing tradition, then there is no other fourth beyond the union of body, speech, and mind. As previously explained, if one practices properly, then one will be accomplished through the king of mantras, the near-heart mantra. What is accomplished is: the land marked by trees, and the oceans of the four outer directions, bound by a girdle of water, abiding therein, the accomplishment of siddhis, there is no doubt about this. One is able to curse or cut off the flowing sentient beings of the three realms of the three worlds and the non-flowing container world, and is able to benefit and embrace. The third is, from the Condensed Tantra of the Manifestation of Glorious Heruka, the chapter on the ritual of accomplishing actions through the door of the near-heart mantra, which is the commentary on the forty-third chapter. Second, relying on the armor of the deity and his consort to accomplish actions has three parts: vowing to explain, explaining the meaning of the vow, and the title of the chapter. The first is, then relying on the messenger of the action mother, possessing the seven syllables and the mantra of the six yoginis of armor, one will...
Chinese
如果能正确地开始对任何有权势的人等进行控制的事业，那么就应讲述，立即就能迅速成就诸事业。第二部分有三：以控制的方式进行勾招的事业；压制并解除（压制）的事业；使人疯狂的事业以及解除（疯狂）的事业。第一部分有两种：依靠轮来勾招，以及依靠火供来勾招。第一种是：在左手的中央，即掌心，画一个六辐轮，轮的中央画一个杂色莲花六瓣。在莲花的中心写ༀ། （藏文：嗡，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）。在花瓣上写ཧྲིཿཧ་ཧ་ཧཱུྃ་ཧཱུྃ་ཕཊ། （藏文：舍利 哈哈 吽 吽 啪，梵文天城体：ह्रीः ह ह हूँ हूँ फट्，梵文罗马拟音：hrīḥ ha ha hūṃ hūṃ phaṭ，汉语字面意思：舍利 哈哈 吽 吽 啪），并使其清晰可见。在六个轮辐上，瑜伽母的咒语ༀ་བཾ་（藏文：嗡 瓦木，梵文天城体：ओम् वं，梵文罗马拟音：oṃ vaṃ，汉语字面意思：嗡 瓦木）等六个，各自具有不同的颜色，与要控制的人的名字相结合，并使其正确地安住，即清晰可见。左手持轮，念诵与名字相结合的祈使句，并观想从咒语中发出的光芒，如铁钩般勾招要控制的人，使其执持自己的形象。口中念诵七字真言之王，同时用手指向要控制的人，那么此人必定会被勾招。第二种是：取红色檀香的粉末，以及同样地，骨灰、盐和要控制的人的脚印处的土，混合在一起并研磨成细末。用象征日月的手揉捏，然后在灶台上，画出六瑜伽母的盔甲轮，在夜晚时分，用带有斑点的贱民之火或坟地的火，念诵带有祈使句的瑜伽母咒语，焚烧粉末进行火供。用灰烬制作要控制的人的形象，在骨灰堆上画轮，将形象放入轮的中心，使其面向自己。勾招要控制的人，将他放入形象中，念诵与名字相结合的咒语，开始进行这种修行。如果念诵到一百遍，那么必定会勾招成功。要控制的对象，无论是财产的主人、财产还是眷属，都会被你控制。这种事业的修行是成就的，不会改变，我不会说会变成其他样子。第二种是：取之前所说的檀香等粉末
English
If one correctly undertakes the activity of subjugating anyone who has power, etc., then it should be explained that all activities will be quickly accomplished immediately. The second has three parts: the activity of summoning through subjugation; the activity of suppressing and then liberating (the suppression); and the activity of maddening and then liberating (the madness). The first has two parts: summoning based on the wheel, and summoning based on the fire offering. The first is: In the center of the left hand, that is, in the palm, draw a six-spoked wheel, and in the center of the wheel, draw a variegated lotus with six petals. In the center of that, write ༀ། (Tibetan: Om, Devanagari: ओम्, Romanized Sanskrit: oṃ, Literal meaning: Om). On the petals, write ཧྲིཿཧ་ཧ་ཧཱུྃ་ཧཱུྃ་ཕཊ། (Tibetan: Hrih Haha Hum Hum Phat, Devanagari: ह्रीः ह ह हूँ हूँ फट्, Romanized Sanskrit: hrīḥ ha ha hūṃ hūṃ phaṭ, Literal meaning: Hrih Haha Hum Hum Phat), and make it clear. On the six spokes, the mantra of the Yogini, such as ༀ་བཾ་ (Tibetan: Om Vam, Devanagari: ओम् वं, Romanized Sanskrit: oṃ vaṃ, Literal meaning: Om Vam), etc., six in number, each with a different color, combined with the name of the one to be subjugated, and make them dwell correctly, that is, make them clear. Recite the wheel in the left hand, combined with the imperative words of the name, and visualize the rays of light emanating from the mantra, like an iron hook, summoning the one to be subjugated, making them hold their own form. While reciting the king of secret mantras, the seven-syllable mantra, point that hand at the one to be subjugated, and that one will surely be summoned. The second is: Take the powder of red sandalwood, and similarly, ashes, salt, and soil from the footprint of the one to be subjugated, mix them together and grind them into a fine powder. Knead it with hands symbolizing the sun and moon, and then on the stove, draw the armor wheel of the six Yoginis, and at night, with the fire of a spotted outcaste or the fire of a cemetery, recite the Yogini mantra with imperative words, and perform a fire offering by burning the powder. Make an image of the one to be subjugated from the ashes, draw a wheel on the ash heap, place the image in the center of the wheel, and place it facing oneself. Summon the one to be subjugated, place them in the image, and begin this practice of reciting the mantra combined with the name. If you recite it up to a hundred times, then you will surely be successful in summoning. The nature of the one to be subjugated, whether it is the owner of wealth, wealth, or the people of the retinue, will be under your control. This practice of activity is accomplished and will not change, and I will not say that it will become something else. The second is: Take the powder of sandalwood, etc., mentioned earlier
Tibetan
ནས་སུ་ལྕགས་ཀྱི་ཕྱེ་མ་དང་རྣམ་པར་བསྲེའོ། །དེ་ནས་དུར་ཁྲོད་ཀྱི་རས་ལ་བསྒྲུབ་བྱའི་མིང་སྤེལ་དང་བཅས་བྲིས་ཏེ་བསྟུམས་ནས་ནི། སྤེལ་ཚིག་དང་ལྡན་པའི་སྔགས་ལན་བདུན་བཟླས་ལ་ལམ་བཞི་མདོ་རུ་ཟབས་སུ་སོར་བརྒྱད་ཙམ་དུས་བརྐོས་ནས། དགྲའི་མིང་དང་བཅས་པར་ནི་བསྒྲུབ་གང་གི་མིང་སྨོས་པའི་སྔགས་བཟླས་ཏེ། ས་དེར་སྦས་པར་གྱུར་པ་དེ་ནི་མྱུར་དུ་གནོན་པ་སྟེ་རེངས་པར་འགྱུར་རོ། །གསོ་བར་འདོད་ན་འཁོར་ལོ་བཏོན་ནས་ཕྱེ་མ་དེ་ཉིད་ལ། དགྲོལ་བའི་སྤེལ་ཚིག་དང་བཅས་པའི་སྔགས་བཟླས་ནས་ནི། འབད་དེ་བ་ཡི་འོ་མས་འཁོར་ལོ་བཀྲུས་པ་ཡིས་དེ་ནི་སླར་ཡང་གསོས་བར་གྱུར་ན་སོས་པ་འགྲུབ་པ་ཉིད་དུ་ཐེ་ཚོམ་མེད་དོ། །གསུམ་པ་ནི། སྔར་བཤད་པའི་ཕྱེ་མ་བཞི་བོ་དེ་ནི་བླངས་ནས་ནི་སྨྱོ་བྱེད་ཐམ་ཁྲོམ་གྱི་རྩ་བ་སྡོང་བུ་འདབ་མ་མེ་ཏོག་འབྲས་བུ་ལྔ་དང་ལྡན་པར་བྱས་པ་དེ་ནི། དུར་ཁྲོད་ཀྱི་རོ་རས་ལ་དགྲ་ཡི་མིང་སྤེལ་དང་བཅས་པའི་འཁོར་ལོ་སྔར་བཤད་པ་བྲིས་པ་བཅུག་པ། རས་དེ་ཉིད་ཀྱི་བཅིངས་ནས་བསྒྲུབ་བྱའི་མིང་སྤེལ་ཚིག་དང་བཅས་པའི་སྔགས་ལན་བརྒྱར་བཟླས་བརྗོད་བྱས་ནས་ནི། དུར་ཁྲོད་དུ་ནི་ས་བརྐོས་ནས་ངེས་པར་སྦས་ན་བསྒྲུབ་བྱ་དེ་འཕྲལ་དུ་སྨྱོ་བ་ཉིད་དུ་འགྱུར་རོ། །སླར་གསོན་བ ཏོན་པ་ཉིད་ཀྱི་ཐར་བར་འགྱུར་ཏེ། དེ་བཞིན་དུ་འཁོར་ལོ་བཏོན་ནས་བ་ཡི་འོ་མ་གཙང་མ་ཡིས་འབད་པས་བཀྲུ་བར་བྱས་ཏེ། སླར་ཡང་གསོ་བར་བྱེད་པ་དག་བྱས་ན་སོས་པ་ཉིད་དུ་ཐེ་ཚོམ་མེད་དོ། །གསུམ་པ་ནི། དཔལ་ཧེ་རུ་ཀ་མངོན་པར་བརྗོད་པ་བསྡུས་པའི་རྒྱུད་ལས། རྣལ་འབྱོར་མ་དྲུག་གི་གོ་ཆ་དང་ཉེ་སྙིང་ཡི་གེ་བདུན་གྱིས་ལས་བསྒྲུབ་པའི་ཆོ་གའི་ལེའུ་སྟེ་བཞི་བཅུ་རྩ་བཞི་བའི་འགྲེལ་པའོ།། །།གཉིས་པ་དཔའ་མོའི་གོ་ཆ་དང་ཧ་ལྔ་ལ་བརྟེན་ནས་ལས་བསྒྲུབ་པ་ལ་གཉིས། དཔའ་མོའི་གོ་ཆ་དང་ཚིག་གི་དངོས་གྲུབ་སྒྲུབ་པའི་ཆོ་ག་དང་། ཧ་ལྔ་ལ་བརྟེན་ནས་ལས་སྒྲུབ་པའོ། །དང་པོ་ལ་གསུམ། བཤད་པར་དམ་བཅའ་བ། དམ་བཅས་པའི་དོན་བཤད་པ། ལེའུའི་མཚན་ནོ། །དང་པོ་ནི། དེ་ནས་བཤད་པའི་ལས་རྣམས་ལས་ཕུལ་དུ་བྱུང་བའི་ལས་ཀྱི་རབ་མཆོག་ནི། ངག་གི་ནུས་པ་ཁྱད་པར་ཅན་གྱི་དངོས་གྲུབ་གྲུབ་ནས་ལས་བྱེད་ཚུལ་བཤད་པར་བྱའོ། །གཉིས་པ་ལ་བཞི། ཚིག་གི་དངོས་གྲུབ་སྒྲུབ་པའི་ཐབས། དེ་ལ་བརྟེན་ནས་དགུགས་པའི་ལས་དུ་མ་སྒྲུབ་པ། ཐབས་གཞན་ལ་བརྟེན་ནས་ཚིག་གི་དངོས་གྲུབ་སྒྲུབ་པ། དེ་ཐོབ་ནས་ལས་མི་འདྲ་བ་དུ་མ་ཚིག་གིས་སྒྲུབ་པའོ། །དང
Chinese
然后将铁粉充分混合。然后，在墓地的布上写上要诅咒者的名字和附加语，将其包裹起来。念诵七遍带有附加语的咒语，在四条道路的交叉口挖一个深八指的坑。念诵带有敌人名字和要诅咒者名字的咒语。将其埋在那里，那人会迅速被压制，变得僵硬。如果想要恢复，取出轮子，将铁粉。念诵带有解脱附加语的咒语。努力用母牛的牛奶清洗轮子，那人就会恢复，毫无疑问会痊愈。第三种方法是：取走之前提到的四种粉末，加入使人疯狂的Thamkrom的根、树干、树叶、花朵和果实五种。在墓地的尸布上，写上敌人的名字和附加语，放入之前提到的轮子。用那块布包裹起来，念诵一百遍带有要诅咒者名字和附加语的咒语。在墓地挖坑，一定要埋在那里，要诅咒者会立刻变得疯狂。再次取出，就能解脱。同样，取出轮子，用干净的母牛乳汁努力清洗。如果再次进行恢复，毫无疑问会痊愈。第三个是，吉祥黑鲁嘎显现经的略续中，瑜伽母六种盔甲和近心七字成就事业仪轨的第四十四品释。第二，依靠勇母盔甲和五“哈”成就事业，分为两部分：勇母盔甲和成就语成就的仪轨，以及依靠五“哈”成就事业。第一部分分为三：立誓宣说、宣说所立誓之义、章节名称。第一是：从那之后，在所说的所有事业中，最殊胜的事业是，成就语言的特殊能力后，宣说如何行事。第二部分分为四：成就语成就的方法、依靠它成就多种勾招事业、依靠其他方法成就语成就、获得它之后用语言成就多种不同的事业。第一
English
Then, thoroughly mix the iron powder. Then, write the name of the person to be cursed along with the additional words on the cloth from the cemetery, and wrap it up. Recite the mantra with the additional words seven times, and dig a hole eight fingers deep at the intersection of four roads. Recite the mantra with the enemy's name and the name of the person to be cursed. Bury it there, and that person will be quickly suppressed and become stiff. If you want to restore them, take out the wheel and the iron powder. Recite the mantra with the liberating additional words. Strive to wash the wheel with cow's milk, and that person will recover, and there is no doubt that they will be healed. The third method is: Take the four powders mentioned earlier, and add the root, trunk, leaves, flowers, and fruit of the Thamkrom that makes people mad. On the shroud from the cemetery, write the enemy's name and additional words, and put in the wheel mentioned earlier. Wrap it with that cloth, and recite the mantra with the name of the person to be cursed and the additional words a hundred times. Dig a hole in the cemetery and be sure to bury it there, and the person to be cursed will immediately become mad. Take it out again, and they will be liberated. Similarly, take out the wheel and strive to wash it with clean cow's milk. If you perform the restoration again, there is no doubt that they will be healed. The third is, from the condensed tantra of the glorious Heruka Abhisamaya, the forty-fourth chapter commentary on the ritual of accomplishing actions with the six armors of the yoginis and the seven near-heart syllables. Second, relying on the armor of the dakinis and the five "Ha"s to accomplish actions, divided into two parts: the ritual of accomplishing the armor of the dakinis and the accomplishment of speech, and relying on the five "Ha"s to accomplish actions. The first part is divided into three: vowing to explain, explaining the meaning of the vow, and the chapter name. The first is: From then on, among all the actions that have been spoken, the most excellent action is, after accomplishing the special power of speech, to explain how to act. The second part is divided into four: the method of accomplishing speech, relying on it to accomplish various attracting actions, relying on other methods to accomplish speech, and after obtaining it, using speech to accomplish various different actions. First