English
One should make the image of the one to be acted upon from flesh and skin. On an arrow shaft or tree bark, etc., clearly write the region, caste, family, and name, and then insert it into the heart of the image. Then, black gugul incense, and the teeth of fierce predators such as tigers and foxes, feces, and the animal cat called "do not let take away," and ram, because these enter their own mothers. The smell of the secret place of these things is: repeatedly soak them in the urine of these things, which becomes very smelly, is a vile object, and the wrapping cloth of a prostitute, etc., mixed together, and then mixed with the hooves and urine of mules and yaks, etc., and mixed into a portion of paint. Smear it on the image and place of the one to be acted upon, and also scatter it. One portion is used for burning, and also used for burning the image and the place. Then, one should also perform the action of well summoning and inserting the one to be acted upon into the image. Then, after writing the root mantra on a sheep's skull, write "So-and-so and his deities bhe de sha ya phat (藏文，梵文天城体，梵文罗马拟音，destroy)," and then put the image into the skull. Dig a pit on the left side of a river with a great road, and put it in there with its back to the road and the river, and also perform the action of summoning, and hide it well and place it. Then, the mantra practitioner himself should bathe well, put on clean clothes, and smear his hands with good-smelling fragrance. Make four four-finger or one-span images of the deity of the one to be acted upon from beeswax. Write the seed syllable A in the heart of each of these images. On an arrow shaft or paper, write "So-and-so karmaṇa pālaṃ tsa bhe de sha ya phat (藏文，梵文天城体，梵文罗马拟音，destroy)," and then put it into one image. In one image, write "So-and-so's kṣetra pālaṃ tsa bhe de sha ya phat (藏文，梵文天城体，梵文罗马拟音，destroy)." In one image, write "So-and-so gotra pālaṃ tsa bhe de sha ya phat (藏文，梵文天城体，梵文罗马拟音，destroy)." In one image, write "So-and-so sebena pālaṃ tsa bhe de sha ya phat (藏文，梵文天城体，梵文罗马拟音，destroy)." Then, mix white gugul incense and two kinds of sandalwood and camphor, etc., good medicine, incense, and jewels, and smear it on that image. Then, after writing the root mantra on the skull of a jackal or fox or dog, write "So-and-so and his deities bhe de sha ya phat (藏文，梵文天城体，梵文罗马拟音，destroy)."
Chinese
写下所作之事。然后用羱羊毛和皮革包裹这些塑像，放入头盖骨中。在道路和河流的右侧挖一个坑，将面向所作之事的背部埋在那里。然后回到自己的住所，修习金刚坛城并进行供养。此后，如先前所述，从开显大种坛城之三摩地中，如所说般好好修习分别之三摩地。从自己心间的种子字的光芒中，化现出众多蛇和羱羊群，蛇融入所作之事，羱羊融入其神祇。神祇变成羱羊，所作之事变成蛇。观想它们以相互憎恨之心激烈争斗，并念诵秘密真言。那个秘密真言，就是如先前所说，写在头盖骨上的那个。就这样从黑月一日开始，到黑月十四或十五日之间，半个月内努力修行。这能使所作之事与诸神分离。然后，为了使那些神祇非常喜欢我，开始进行怀业火供。从白月一日开始，到十五日之间，每天都努力进行如前所述的火供。首先供养火神，然后供养薄伽梵阎魔敌，然后请薄伽梵离开。之后，用净水洒向火神，迎请所作之事的诸神，并供养力所能及的火供。这是迎请所作之事诸神的心髓：嗡 AAE 嘿嘿 萨ദ്യ་ཡ་ དེ་བ་དཏྟ་ 阿嘎恰ཡ་ 阿嘎恰ཡ། 扎 吽 བཾ་ ཧོཿ。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）这样念诵，用手以莲花之势合拢，拿着花朵投入火中。然后，当诸神降临火中时，将先前所说的供品逐一焚烧，并在根本咒语之后，加上“妈妈 萨ദ്യ་སྱ་ དེ་བ་དཏྟ་ 哇夏 玛那耶 斯哇哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”的咒语来供养供品。对于美味的食物朵玛，也念诵任何秘密真言
English
Write down what is to be done. Then wrap those images with the wool and skin of a bharal sheep, place them in a skull. Dig a pit on the right side of the road and river, and bury it there, with the back facing what is to be done. Then return to your own place, practice the Vajra Mandala and make offerings. After that, as previously stated, from the Samadhi of revealing the Great Element Mandala, practice well the Samadhi of Differentiation as it has been said. From the light of the seed syllable in your heart, emanate many groups of snakes and bharal sheep. The snakes dissolve into what is to be done, and the bharal sheep dissolve into its deities. The deities become bharal sheep, and what is to be done becomes snakes. Visualize them fighting fiercely with mutual hatred, and recite the secret mantra. That secret mantra is the one previously mentioned, written on the skull. In this way, starting from the first day of the dark month, until the fourteenth or fifteenth day of the dark month, strive for half a month. This will separate what is to be done from the deities. Then, in order to make those deities very fond of me, begin the fire offering of subjugation. Starting from the first day of the white month, until the fifteenth day, strive each day for the fire offering as previously described. First, offer to the fire god, then offer to the Bhagavan Yamantaka, then request the Bhagavan to depart. After that, sprinkle pure water on the fire god, invite the deities of what is to be done, and offer as much as possible in the fire offering. This is the heart essence of inviting the deities of what is to be done: OM AAE hye hi sadya ya deva datta aagaccha ya aagaccha ya. JAH HUM BAM HOH. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) Recite this, and with the fingers of the hands joined in the lotus posture, holding flowers, throw them into the fire. Then, when the deities have come into the fire, burn each of the previously mentioned offerings one by one, and after the root mantra, add the mantra "mama sadya sya deva datta vasha manaye svaha." (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) to offer the offerings. For the delicious food tormas, also recite any secret mantra
Chinese
应行布施。如此半月之中，每日行持，则所修之神祇将喜悦于我。此后，我的事业将得以圆满成就。 对于所修之有福者，被诸神严密守护者，使其与神分离之仪轨，名为“具二业”，至此圆满。 从四种事业之门中，解脱邪魔之仪轨，连同护命之法一同宣说。 此后将要宣说的是：凡是被邪魔所缠之人，从那些邪魔中解脱的方法，将宣说美好的仪轨。凡是众生各自的，当其性相变为其他时，就应知是被邪魔所缠。为了使那些被其疾病侵袭者等解脱，对于执着与不执着，以及身体全部不适等情况，应知仪轨的差别。为了布施焚烧供品朵玛，或者仅仅是为了戏谑，或者以食用的想法进入，应知仪轨的差别。如果邪魔有大力者和，变为小力者之差别，应知仪轨的差别。咒师念诵等具力者和，同样不具力者之差别，应知仪轨的差别。首先布施焚烧供品朵玛等，以极为寂静的加持，使障碍全部寂静。以微细之方法解脱者，将以彼之方法而得解脱。若以此不能解脱，则以怀业之焚烧供品朵玛，使邪魔全部欢喜。中等者则于此解脱。如果难以调伏者，则对其进行驱逐之加持。于金刚风之鼓上，施加会主等，幻化出名为不动者之，金刚忿怒尊，驱逐至南方或具力之方。以金刚焚烧供品朵玛，努力进行驱逐之加持。对于极难解脱者，若以此仍不能解脱，则应开始进行诛杀之加持。从上好之糌粑中，好好地制作邪魔之影像。当具有寒冷之疾病时，影像的颜色为青蓝色，头发向下垂。当具有炎热之疾病时，影像的颜色为红黄色，头发向上竖起。然后于颜 色美好之，上方放置影像。然后
English
Should be given as charity. In this way, if one practices each day for half a month, then the deities to be accomplished will be pleased with me. Thereafter, my work will be perfectly accomplished. The ritual for separating those to be accomplished, the fortunate ones, who are closely guarded by the gods, from the gods, called "Having Two Actions," is thus completed. The ritual for liberation from evil spirits through the four types of actions, along with the protection of life, is taught. Now, what is to be explained is: For those who are possessed by evil spirits, the method of liberation from those evil spirits, a good ritual will be explained. When the characteristics of any living being change, it should be known that they are possessed by evil spirits. To liberate those who are afflicted by their illnesses, etc., one should understand the differences in rituals based on attachment and non-attachment, and when the whole body is uncomfortable. Whether it is for the sake of offering burnt offerings and torma, or just for fun, or entering with the intention of eating, one should understand the differences in rituals. If there is a difference between evil spirits being powerful and becoming less powerful, one should understand the differences in rituals. One should understand the differences in rituals based on whether the mantra practitioner is powerful with recitations, etc., or similarly not powerful. First, offerings of burnt offerings and torma, etc., with extremely peaceful blessings, should pacify all obstacles. Those who are liberated by subtle means will be liberated by that very means. If one is not liberated by this, then with the burnt offerings and torma of subjugation, all the evil spirits should be made happy. The middling ones will be liberated there. If there are those who are difficult to subdue, then one should perform the blessing of expulsion on them. On the drum of Vajra Wind, inflict the Lord of Hosts, and then emanate the Vajra Wrathful One, called Immovable, and expel them to the south or the powerful direction. With Vajra burnt offerings and torma, one should diligently perform the blessing of expulsion. For those who are extremely difficult to liberate, if one is still not liberated by this, then one should begin to perform the blessing of killing. From the best tsampa, one should make a good image of the evil spirit. When one has a cold disease, the color of the image should be bluish-gray, and the hair should be smoothed downwards. When one has a hot disease, the color of the image should be reddish-yellow, and the hair should be raised upwards. Then, on a beautiful color, the image should be placed. Then
Chinese
金刚使者，将病人身上的所有邪魔，引出并融入替身中。然后用黑色丝线，缠绕病人的身体，并将邪魔的替身捆绑。之后取走替身，前往南方或具力方向，点燃忿怒火供，用锋利的宝剑，将替身切成碎片，愤怒地将其焚烧。然后，再用长寿宝瓶为病人灌顶。通过此仪轨，凡是被邪魔缠身十二年者，除了无法救治的，其余都能完全解脱。这是从邪魔中解脱的，简略仪轨的阐述。其中，从邪魔中解脱的仪轨，也有简易、中等和困难的差别。这要通过执着的差别、意念的差别、能力威力的差别、以及咒师的威力来了解。其中，执着的差别是这样的：对于不执着的邪魔，容易解脱；对于稍微执着的，属于中等；对于非常执着的，难以解脱。意念的差别是这样的：以玩笑心态参与的，容易解脱；为了获得食子和火供等而参与的，属于中等；以杀戮心态参与的，难以解脱。能力威力的差别是这样的：被无能力的邪魔所缠绕的，容易解脱；被有能力的所缠绕的，属于中等；被能力强大的所缠绕的，难以解脱。咒师的能力威力的差别是这样的：通过灌顶、禅定和念诵等努力的力量，以及神灵加持的力量的大小，也会导致解脱的难易程度不同。对于容易解脱的，通过息灾食子和火供的方式就能解脱。对于中等的，在息灾之后，再进行怀爱食子和火供，这样通过两种事业的方式就能解脱。对于困难的，在这些之后
English
The Vajra messenger draws out all the evil spirits from the patient's body and merges them into the effigy. Then, black threads are wrapped around the patient's body, and the effigy of the evil spirit is bound. After that, the effigy is taken and sent to the south or a direction of power, a wrathful homa is kindled, and with a fine sword, the effigy is cut into pieces and burned in the fire with wrath. Then, the patient is also empowered with the vase of longevity. Through this ritual sequence, those who have been possessed by evil spirits for twelve years, except for those who cannot be cured, will be completely liberated. This is a concise explanation of the ritual for liberation from evil spirits. Furthermore, the ritual for liberation from evil spirits also has distinctions of being easy, medium, and difficult. This should be understood through the distinctions of attachment, the distinctions of intention, the distinctions of power and influence, and the distinctions of the power and skill of the mantra practitioner. Among these, the distinction of attachment is as follows: it is easy to be liberated from evil spirits that are not attached; it is medium to be liberated from those that are slightly attached; it is difficult to be liberated from those that are very attached. The distinction of intention is as follows: it is easy to be liberated for those who participate with a joking intention; it is medium for those who participate for the sake of desiring tormas and fire offerings; it is difficult to be liberated for those who participate with the intention of killing. The distinction of power and influence is as follows: it is easy to be liberated for those who are possessed by evil spirits without power; it is medium for those who are possessed by those with power; it is difficult to be liberated for those who are possessed by those with great power. The distinction of the power and influence of the mantra practitioner is as follows: the degree of effort in empowerment, samadhi, and recitation, as well as the power of the blessings of the deities, also leads to differences in the ease and difficulty of liberation. For those who are easy to liberate, liberation can be achieved through peaceful tormas and fire offerings. For those of medium difficulty, after the peaceful rites, loving and powerful tormas and fire offerings are performed, and in this way, liberation is achieved through the two activities. For those who are difficult, after these