English
Also, recite the mantra "Om Vajra Kara Mukara (藏文：ༀ་བཛྲ་ཀ་ར་མུ་ཀ་ར་)" and strike with a vajra hammer. Perform the curse in this way. Just as the castle was struck and destroyed earlier with its own mantra, then place it in the pit. Then alternate between cursing and destroying. Therefore, the second is the curse performed with mustard and a large amount of ashes: The Red Tantra says: Strike with the mantra and nameplate of the demon Marutse. Strike fiercely. And, the Oral Transmission says: With the substance of mustard and a large amount of ashes, smear on the penis and vulva. Recite the mantra of Glorious Manjushri (梵文天城体：śrīmañju，梵文罗马拟音：shri manjyu，汉语字面意思：Glorious Manjushri) and the true mantras. With that thought and meditation, whether it is grain or flowers, it is like being struck by hail, the luster and color will disappear. Therefore, the actual curse is, the Root Sutra says: That is also poison and a curse. And, the Tantra says: The fierce one, I strike. It means, mainly to stimulate the continuum of the three curses, dispatch the retinue of the four deities, and drive the fierce power. Emaho! The Bodhisattva is. And, in the state of being satisfied, amazed, and clear in the nature of Bodhicitta, with the pride of oneself appearing as a mudra, appearing like a deity is, from the cause of arrogance and control, the marks are the extent of contemplating the body of the deity, shining, steady, and bright, these three. Shining is unobstructed, steady is unmoving, bright is unshielded. Unobstructed appearance has no self-nature, like the moon in water. Just like that. Here, the generation stage is consistent with Anuyoga, and merely reciting the fierce mantra can clearly recall and complete it. Merely reciting "E" can also become a pit. From what is said in the fierce mantra of Marutse's heart essence combination, from the blood-red palace of appearance and existence, etc., thereby driving the cursed parents, the ritual of taking life, from the top of the eastern demon land, etc., thereby driving, or if you want to do it in detail, just as it is said in the lower action, drive the one with a mount. From the red and black triangular mandala, Manjushri Wrathful Yamantaka, etc., the male and female of the curse, and, from the play of Manjushri's eyes, from the burning Dza (梵文天城体：ཛཿ，梵文罗马拟音：jah，汉语字面意思：Dza) syllable, etc., dispatch and drive, recite the forty fierce mantras, and smear with mustard and a large amount of ashes. Flower
Chinese
观想如被冰雹击中般光彩消退，击打血滴。如此等等念诵。在早期翻译的《七日轮》中说：在修法时，召唤女巫和母神，降下血食。以及，在《后续咒语续》中说：用恶劣的头盖骨做成食子容器，装入一百种或三种血，与毒混合后倒入头盖骨中。像这样，如果在此处击打血食，就像早期翻译的修法中所说的那样，在召唤女巫之后，或者从中间的翻译中出现，或者对这个破誓者进行血食供养。如此等等用六句诗抛掷，每一滴血都涌出无数手持毒肚和各种武器的血母。观想血食和武器的雨使意识变得黑暗，身体和生命分离。像这样念诵诅咒，念诵切断敌人根脉等等。在早期翻译中说：在召唤女巫之后，击打并敲打女人的脚、垫子、阴户或阴道。如此等等。第三是命根食子：在红色咒语续中说：将上面的林伽放入，放在命根的洞中后，用猛咒击打。以及，在口耳相传的教导中说：将命根的洞口打开，在那上面，母神吃肉饮血，建立聚集的坛城，用红布涂抹命根，用尸体灰烬在洞口画出两倍的三角形，在中央的三个三角形上，各画一张拉开的弓箭，箭头指向中央的“呢”。以及，那也是猛烈的物质，用大量灰烬涂抹名为“จิต्त”的东西。因此，如果按照分别进行息灾和增益的方式来做，就将上面的林伽放入จิต्त中，放在命根的洞中击打食子，这里是对之前在洞中的那个，用四十咒语用猛烈和灰烬涂抹。观想无数的母神、空行母和所有百万部的鬼神都在吃肉、饮血、啃骨头。如此等等。召唤洞口是：从红色猛咒确定之口诀中出现的金刚火焰交织的坛城中，念诵到“吞噬身体吧，瑞特里”，用诅咒线
English
Imagine that the radiance fades as if carried away by hail, and strike the blood drop. Recite such things. In the Early Translation's "Seven Revolutions of the Sun," it says: During the practice, summon the sorceresses and mothers and offer the blood torma. And, in the Later Mantra Tantra, it says: "Make the torma vessel with an evil skull. A hundred or three kinds of blood. Mix with poison in the skull and pour." Like that, if striking the blood torma here, as it appears in the Early Translation's practice method, after summoning the sorceresses, either from the Intermediate Translation, or offer the blood torma to this oath-breaker. Throw with six lines such as these, and with each drop of blood, countless blood mothers holding poison bellies and various weapons rush forth. Imagine that the rain of blood torma weapons causes the consciousness to become dark and the body and life to separate. Recite the curse in this way, reciting things like cutting off the enemy's lineage. In the Early Translation, it says: After summoning the sorceresses, strike and beat the woman's foot, cushion, vulva, or vagina. So forth. The third is the life-foundation torma: In the Red Mantra Tantra, it says: "Put in the upper lingam, and after placing it in the cavity of the life-foundation, strike with fierce mantras." And, in the Oral Transmission, it says: "Open the mouth of the life-foundation's hole. On top of that, the mother goddesses eat flesh and blood, and thus establish the mandala of assembly. Smear the red cloth well on the life-foundation, and draw a doubled triangle in the hole of the corpse ashes. In the central one, draw three each of drawn bows and arrows. The arrowhead points to the central 'ṇṛ.'" And, that substance is also fierce, smear with a large amount of ashes on those called citta. Therefore, if doing it according to the empowerment of pacifying and increasing separately, put the upper lingam into the citta. Place it in the hole of the life-foundation and strike the torma, and here, to that which was previously in the hole, smear with fierceness and ashes with the forty mantras. Imagine that hundreds of thousands of mothers, dakinis, and all the millions of classes of ging devour flesh, drink blood, and gnaw bones. So forth. Summoning the hole is: From the mandala of the Vajra Fire Heap that appears in the Red Fierce Mantra's Definitive Instruction, from "Seize the form, Retri," recite and with the curse thread.
Chinese
思维众多。认为被诅咒者已被吞噬。然后，在魔鬼的太阳下，将灰烬扬起撒向风中。如是说。将朵玛等混合后，供养诸位火神。如是说。红色根本经中说：当投掷食子的仪式完成后，将恶毒之物焚烧于南方的火供中。如是说。过去经中说：当金刚橛击中且事业完成后，创造火之坛城，用猛烈之火焚烧恶毒之木。火供修法是火之隐秘宝藏。如是说。又，根本经中说：以母续方式进行火供之业，安住于大自在天的心中。如是说。前译红色七法中说：寻找三角形的火供坛，观想火供坛即是铁狼，具有九个头。并认为将祭品投入其口中。如是说。又说，观想由成千上万的血狼九头吞噬被诅咒者。将林伽用武器砍断并在火供中焚烧。然后，用于投入火供的舌头是黑色的狼，具有血红色的头发，嘴巴张开于天地之间，牙齿咬紧，用疾病之舌扫荡三千世界，发出恶毒的嚎叫声，发出“迪日日”的声音，爪子是红铜色，栖息并吞噬敌人的意识，用爪子的尖端用铁钩取出敌人的心，不停地前来，观想将其投入主尊之父的口中。然后，放出肉的烟雾并进行召唤，红色七法中说：喂！以诱饵束缚的荡妇。从那里开始，祈请事业空行母降临。念诵。火供的催请是：不要懈怠，所有该做的和罗刹女的眷属。从那里开始，金刚兄弟请行动起来！从“如如”开始，念诵“夏”，将林伽尸体的一部分焚烧于火供的孔中。喂！普遍存在者是奇耶达热，心中充满冲突。持咒者的国王的脸是红色的。如是焚烧。根本经中说：将芥子和血食子焚烧于火供中。因此，如果按照这里所说的击打血食子，那么在将林伽尸体投入火供之后，击打血食子。根本经中说：将灰烬从山顶吹向风中。因此，然后将灰烬从山顶吹向山谷。观察征兆是：如果聚集在一起则不好，如果消失不见则好。第七个是镇压的食子，根本经中说：金刚老
English
Think of many things. Think that the cursed one has been eaten. Then, in the demon's sun, scatter the ashes into the wind. Thus it is said. Mix the tormas and offer them to the fire gods. Thus it is said. The Red Root Sutra says: When the ritual of throwing the Thun is completed, burn the evil in the southern homa. Thus it is said. The Past Sutra says: When the vajra kilaya strikes and the karma is completed, create a mandala of fire, and burn the evil wood with fierce fire. The homa practice is a hidden treasure of fire. Thus it is said. Also, the Root Sutra says: Perform the homa karma in the manner of the Mother Tantra, and abide in the heart of Mahadeva. Thus it is said. The Early Translation Red Seven Cycles says: Look for a triangular homa altar, and visualize the homa altar as an iron wolf with nine heads. And think of offering the offerings into its mouth. Thus it is said. It is also said that the cursed one is devoured by hundreds of thousands of nine-headed blood wolves. Cut the lingas with weapons and burn them in the homa. Then, the tongue to be put into the homa is a black wolf with blood-red hair, its mouth open between heaven and earth, its teeth clenched, its tongue of disease sweeping through the three thousand worlds, uttering a vicious howl, making a "di ri ri" sound, its claws are copper-red, dwelling and devouring the enemy's consciousness, using an iron hook at the tip of its claws to extract the enemy's citta, coming without interruption, and visualizing it being offered into the mouth of the chief father. Then, release the smoke of meat and summon, the Red Seven Cycles says: Hey! A harlot bound by bait. From there, invite the karma dakini to come. Recite. The urging of the homa is: Do not be lazy, all that needs to be done and the retinue of rakshasis. From there, vajra brothers, please act! Starting from "Ruru", recite "Shag" and burn one part of the linga corpse in the homa hole. Hey! The universal one is Kye Dare, the heart is full of conflict. The face of the mantra-holding king is red. Thus burn. The Root Sutra says: Burn mustard seeds and blood thun in the homa. Therefore, if the blood thun is struck as described here, then after the linga corpse is put into the homa, strike the blood thun. The Root Sutra says: Scatter the ashes from the top of the mountain into the wind. Therefore, then scatter the ashes from the top of the mountain into the valley. Observing the signs is: If it gathers together, it is not good, if it disappears, it is good. The seventh is the suppressing thun, the Root Sutra says: Vajra old
Chinese
在十字路口压制。 柱基、龙居、城堡门口。 说是燃烧的埃（藏文：ཨེ་）。 还有，从佐瓦·玛纳的续部中说，念诵的近修圆满后，用五色丝线的束缚绳，束缚它的口，念诵咒语，压在桥墩、大路和城堡的门槛上。 还有，从红色咒语续部中说，一次压在坟墓中，一次压在十字路口，一次压在狐狸洞中。 还有，从红色夜叉的命修法中说，压在五个压制之处，压在黑色佛塔下，或者交给龙族那伽，或者送到坟墓中，或者放在裂开的峡谷口，或者藏在城堡街道的角落里。这样做就不会被鬼吃掉。 还有，中变橛的口诀中说，压制的地方是：十字路口、旧火供坑、门槛下、三座山的山顶、三条河的中央、夜叉聚集处、坟墓中、佛塔下、桥墩，这些地方。 还有，从根本经中说，压在坟墓中央或柱子下，城堡房屋处或黑龙处，压在吉祥的地方。 还有，从玛汝孜的咒语续部后篇中说，在颅骨轮和地基上，缠绕蓝红色铁索和黑城堡，用拉恰的封印绳捆绑，用灰烬的封印从下面捆绑，封印是安放金刚十字杵，好像违背誓言一样。在中央写“朗（藏文：ལཾ）”字，生起须弥山。压制的地方有三个三个：那伽居住的宫殿，城堡街道聚集的门口街道处，狐狸洞三岔路口处压制。或者在夜叉居住的街道前，或者在十字路口的四岔路口，或者藏在大坟墓的深处。曼扎拉大的
English
At the crossroads, suppress. Column base, dragon dwelling, castle gate. It is said to be the work of the burning E (Tibetan: ཨེ་). Also, from the Tantra of Zorwa Marnak, after the completion of the recitation retreat, with a five-colored thread binding rope, bind its mouth, recite the mantra, and press it on the bridge pier, the great road, and the threshold of the castle. Also, from the Red Mantra Tantra, once press it in the tomb, once press it at the crossroads, once press it in the fox den. Also, from the Life Accomplishment of the Red Yaksha, press it in the five places of suppression, press it under the black stupa, or give it to the Naga dragon, or send it to the tomb, or place it at the mouth of the cracked canyon, or hide it in the corner of the castle street. By doing so, it will not be eaten by ghosts. Also, the oral instruction of the intermediate transformation stake says that the places of suppression are: the crossroads, the old fire offering pit, under the threshold, the top of three mountains, the center of three rivers, the place where Yakshas gather, in the tomb, under the stupa, the bridge pier, these places. Also, from the Root Sutra, it says to press it in the center of the tomb or under the pillar, at the castle house or at the black dragon, press it in an auspicious place. Also, from the latter part of the Mantra Tantra of Marutse, on the skull wheel and the foundation, wrap the blue-red iron chain and the black castle, bind it with the Lacha seal rope, and bind it from below with the ash seal. The seal is to place the vajra cross pestle, as if violating the oath. In the center, write the letter "Lam (Tibetan: ལཾ)" and generate Mount Sumeru. There are three places of suppression: the palace where the Nagas reside, the entrance street where the castle streets gather, and the fox den three-way intersection. Or in front of the street where the Yakshas reside, or at the four-way intersection of the crossroads, or hide it deep in the great tomb. The great Mandala