English
Thus it is. There is no doubt about destroying the enemy. Also, in the Tantra of Poisonous Torma, it says: "On the black side of the six-linked skull, smear one face and one skull on it. Bong nga, iron thorns, iron skin, wolfsbane, Rubus, neck blood, elephant, rabbit, heart and crocodile, otter, heart. Summon all the poisonous beings and dissolve them into it. Visualize the great poison of Hala blazing." After completing many recitations of this, throw it as a torma. The Tantra says: "In towns and large cities, or in villages, cemeteries, and shrines, it should be thrown there. There is no doubt that it will be destroyed by it." Thus it is. Also, in the skull of a black lineage breaker, take the base of human blood, fill it with one hundred and eight kinds of blood, and place it in the center of the mandala. After completing the recitation and accomplishment, holding a sandalwood staff, waving a large cloth, reciting the essence of cursing the Mamos, throw it as a torma, and there is no doubt that it will be destroyed. Also, if making a Torma-zor, make a blood torma, recite many mantras, and act like the work of a blood poison. Then the Tantra says: "If thrown in a village, human diseases and various livestock diseases will arise. If thrown in a cemetery, disease and conflict will arise, and ultimately the lineage will be cut off." Thus it is. Also, for the mustard seed torma, first consecrate white and black mustard seeds, pour earth from a cemetery into the skull, and place it in the hole where a single-stemmed tree has been pulled out. Sprinkle with the five amritas, dung of an old woman, pig dung, dung of a dog and wolf. When it ripens, pour it into the skull. Sprinkle with the five amritas and poisonous blood. Then recite and throw it. The Secret Tantra says: "Whatever is targeted will be destroyed. If thrown in a cemetery, conflicts of blood will arise. If thrown at a Naga, leprosy will arise. If thrown at a castle, the town will be destroyed. Human disease, horse disease, elephants will die. It is called Yangthun." Thus it is. That is, the corpse torma and stone torma can be applied to all actions. The Tantra says: "The corpse and stone torma are extremely praised for evil. Recite that and throw it. By it, it will be destroyed to ashes. Thus, one contains all, and doing them separately is the same. Thus, all seven tormas, one relies on the other, very clearly. May the wise know this." Thus it is. Also, the seven of the Great Self, the skull torma is the skull of a black lineage breaker that is not separated from top to bottom, blood of humans, dogs, and yaks. Rubus.
Chinese
用毒药、烈性毒药赞颂并抛掷。血朵玛是：坏颅骨，或右旋的鹿角，或者没有鼻孔、没有颈部生长的右旋角上，用三份血赞颂并抛掷。箭朵玛是：在七节竹子上施加恶兆装饰并抛掷。双生朵玛是：用黑岩上生长的双生子，缠绕芥子油的灯芯、羊毛线并抛掷。石朵玛是：取九块黑石头赞颂并抛掷。用芥子油灯芯和羊毛线缠绕后抛掷的是油朵玛。麦芽朵玛是：用羊毛线覆盖麦芽并抛掷。总之，无论做什么样的朵玛，屠夫都要用手掌的血和犀牛血，瞄准四面八方。在角或颅骨的血上赞颂并抛掷，如果颅骨或角的两个尖端向右出现像血旗飘扬一样的蒸汽，那么所有的敌人都将死亡，因此要确定时间。如果角尖向左指向敌方，血向自身流来，那么敌人中最强的三个男人会遭殃。如果角尖的三滴血向右弯曲，那将用于遣除障碍。如果角尖的三滴血向右弯曲，那将用于遣除障碍。如果两个角尖向右移动并吸血，那么敌人的财产将遭受损失。如果左角尖的三滴血指向敌方，那么一个最强的女人会遭殃。如果左角尖移动并吸血，那么敌人的下属、马匹和奴隶会遭殃。计算遣除的方法是，如果角尖的三滴血回到原位，那么必须重新进行仪式。进行长寿仪式。如果角尖出现在原位，血向外流，重复三次就能成功。如果角尖在原位向左弯曲，吸血，那么财产将遭受损失。如果角尖的三滴血向左弯曲，那么兄弟或亲近的人会遭殃。如果左角的尖端和三滴血出现在原位，那么自己最强的三个女人或一个女人会遭殃。抛掷朵玛的关键到此结束。通过压制、焚烧、抛掷这三种方式来结束事业，第六个主题到此结束。唉玛吙！无上续部的口诀根本线，以不变证悟之王的封印封印。没有开头和结尾，被三种口诀所覆盖。将阶段的解释压缩到意义的核心中。用口诀的钉子将上下两部分分开。从意义的范围中解开并组合要点。将根本压缩成一个，解开关键的钉子障碍。五十一字母的展开和收摄的种子字 吽 (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)。九乘次第
English
Praise and throw with poison, potent poison. The blood offering is: a bad skull, or a right-spiraling deer horn, or on a right-spiraling horn without nostrils and without a neck, praise and throw with three parts of blood. The arrow offering is: apply ill-omened decorations to seven bamboo joints and throw. The twin offering is: wrap twins born from black rock with mustard oil wicks and wool thread and throw. The stone offering is: take nine black stones, praise and throw. Throwing after wrapping with mustard oil wicks and wool thread is the oil offering. The malt offering is: cover malt with wool thread and throw. In general, whatever offering is made, the butcher should aim in all four directions and eight intermediate directions with the blood of the palm and rhinoceros. Praise and throw on the blood of the horn or skull, and if vapor like a blood banner waving appears from the two tips of the skull or horn to the right, then all enemies will die, so set the time. If the horn tip points to the enemy on the left and blood flows back, then the three strongest men of the enemy will suffer. If the three drops of blood on the horn tip bend to the right, it will be used to avert obstacles. If the three drops of blood on the horn tip bend to the right, it will be used to avert obstacles. If the two horn tips move to the right and drink blood, then the enemy's property will suffer loss. If the three drops of blood on the left horn tip point to the enemy, then one of the strongest women will suffer. If the left horn tip moves and drinks blood, then the enemy's subordinates, horses, and slaves will suffer. The method of calculating aversion is that if the three drops of blood on the horn tip return to their original position, then the ritual must be performed again. Perform a longevity ritual. If the horn tip appears in its original position and blood flows out, success will come if repeated three times. If the horn tip bends to the left in its original position and drinks blood, then property will suffer loss. If the three drops of blood on the horn tip bend to the left, then brothers or close relatives will suffer. If the tip of the left horn and three drops of blood appear in their original position, then three or one of your own strongest women will suffer. The key to throwing the offering ends here. Concluding the work with three methods of suppression, burning, and throwing, the sixth topic ends here. Emaho! This essential thread of the unsurpassed tantra is sealed with the seal of the unchanging king of realization. Without beginning or end, it is covered by three essential instructions. The explanation of the stages is compressed into the heart of the meaning. The upper and lower parts are separated by the nails of the essential instructions. Unraveling from the scope of meaning, the points are combined. Compressing the root into one, the key nail obstacles are released. The seed syllable Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ) of the fifty-one letters of expansion and contraction. The nine vehicles
Chinese
དག་字阿字九。 调伏与摧毁之三十四呸（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：呸）。 具足五智之十二字嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。 上下事业各别教。 以中脉断除，解脱六中脉。 六种意义圆满。 ༈ 顶礼吉祥金刚童子。 十续部之扼要中，三种开端已于前述。 以三种特征区分意义。 如是说，然有说四种特征者，实则唯有三种特征。 橛之特征，因与橛之四因相重复，复述不合宜。 何为彼三种？寂静之特征，咒语之特征，物质之特征。 初者有五，法性总寂静，有法自性寂静，修习三摩地寂静，隐藏秘密寂静，书写形象寂静。 初者，法性总寂静者，法身之寂静，大种姓母为十方之佛子所围绕。 报身圆满寂静，遍照佛为十地之菩萨所围绕。 化身寂静，释迦牟尼佛为六道众生所围绕。 此为三者。 二者，有法自性寂静者，法性空性坛城，觉性为智慧之轮，于彼修持觉性智慧之橛。 三者，修习三摩地寂静者，自之觉性明观为本尊坛城，显现为忿怒本尊父母眷属轮，于彼修持大悲化身之橛。 四者，隐藏秘密寂静者，父母之金刚莲花为坛城，大乐四喜之轮，于彼修持秘密菩提心之橛。 五者，形象寂静者有二，总集之寂静，与个别之寂静。 初者有五，亲近之寂静，修持之寂静，诛杀魔罗之寂静，怀爱之寂静，守护之寂静。 初者，亲近之寂静为八瓣，出自金刚忿怒根本续，不变三角形为埃（藏文：ཨེ་，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃）之所依，红色半月为怀爱之相，空性以金刚岩石充满，外围黄色轮，显示八瓣顶饰，此为亲近之寂静。 二者，修持之寂静者，高举结界印，续部。
English
The pure letter is the letter A, nine in number. Thirty-four Phets (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：Phat) that elaborate and destroy. Twelve syllables ༀ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Om) endowed with the five wisdoms. The activities of the upper and lower parts are separately instructed. Cutting with the central channel is the liberation of the six central channels. The six core meanings are complete. ༈ Homage to Śrī Vajrakumāra. Among the ten essential connections of the tantras, the three introductions have already been explained. Differentiating the meaning by the three characteristics. As it is said, although some say there are four characteristics, there are only three characteristics. The characteristic of the kīla is because it repeats the four causes of the kīla, so it is inappropriate to repeat it. What are those three? The characteristic of stillness, the characteristic of mantra, and the characteristic of substance. The first has five: the general stillness of dharmatā, the individual stillness of dharmī, the stillness of meditation samādhi, the hidden secret stillness, and the stillness of written image. The first, the general stillness of dharmatā, is the stillness of the dharmakāya, with the Great Mother surrounded by the Buddhas of the ten directions. The stillness of the sambhogakāya is Vairochana surrounded by the Bodhisattvas of the ten bhūmis. The stillness of the nirmāṇakāya is Śākyamuni surrounded by the six realms. These are the three. The second, the individual stillness of dharmī, is the dharmatā emptiness mandala, with awareness as the wheel of wisdom. There, one accomplishes the kīla of awareness and wisdom. The third, the stillness of meditation samādhi, is the mandala where one's own awareness is clearly visualized as the deity, with the retinue appearing as wrathful deities, male and female. There, one accomplishes the kīla of compassion and emanation. The fourth, the hidden secret stillness, is the vajra and lotus of the father and mother as the mandala, the wheel of the four joys of great bliss. There, one accomplishes the kīla of secret bodhicitta. The fifth, the stillness of the image, has two: the stillness of the combined families and the stillness of the individual families. The first has five: the stillness of approach, the stillness of accomplishment, the stillness of killing Māra, the stillness of power, and the stillness of protection. The first, the stillness of approach, is eight-petaled, from the root tantra of Vajrakrodha: "The unchanging triangle is the place of E (藏文：ཨེ་，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：E). The red crescent is the form of power. Emptiness is filled with a vajra rock. The outer yellow wheel shows eight petals with a skull garland. This is the stillness of approach." The second, the stillness of accomplishment, is raising the knot seal, the tantra.