English
Thereafter, the ten wrathful ones, without moving from their respective directions, perform the activity of demarcation, and with the wheel and weapons fiercely rotating, all harm-doers are burned, cut, and chopped without leaving even a speck of dust, and visualize it as an indestructible vajra tent. Again, visualize that the light from the Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: Hūṃ) at the heart gathers together the life, splendor, power, strength, and all the qualities of the outer and inner contents of the arrogant ones, and dissolves them into the letter of the eye (name) of oneself and the one to be protected, thereby increasing radiance and power, and then recite the root mantra with the protective appendage attached. This is the uncommon key point, used in the activity of ripening instruction. Others, the common key point is only slightly concealed and recorded in the recitation text and the golden needle, and is used for the protective wheel of the activity manual and the activity of mere aspiration and learning. These are the protective wheels with signs. The signless is: From the oral instruction of 'The Heart Essence of Sin' composed by Master Padmasambhava: Recognize yourself as the body of the Great Seal, know that it is originally so. Whatever afflictions and thoughts arise, know that the nature of mind is free from elaboration, like the sky. This is the king of all protections. Thus it is said. Secondly, there are two types of repulsion: external repulsion and internal repulsion. The first is: As it appears in the Wheel Sutra, draw a repulsion wheel and smear it with noxious substances. Use it as a support for samadhi and apply it to the work of repulsion. Alternatively, rely on the torma wheel and combine it with the repulsion plaque to perform the work. The second is: Repulsion solely through samadhi. From emptiness, within the five-layered tent of the protective wheel, visualize all the deities of the mandala, both the support and the supported, clearly, with their faces turned outwards. From the deities, emanate countless wrathful hosts holding weapons, and visualize all harm-doers being reduced to ashes as if burned by a root fire. Add the repulsion mantra to the root mantra and recite it. Although it does not explicitly appear in the root text, it is said in the Golden Needle: Combining it with the visualization of the fiercely rotating outer wheel of weapons is the most important point, because the power of recitation of the protective visualization can manifest in this way. Finally, to make it true, clap your hands with curses and imprecations.
Chinese
诶！在《文殊无垢密续》中说：在猛烈的行动时，拍手时发出拍掌的声音。那是方便和智慧的轮，猛烈地拍打并念诵七遍。如是说。然后，最后以无相的真如来印封，即通过了知所遮遣、能遮遣等都是虚假的幻象，安住于三轮体空的状态。如《手印光明灯》中所说：所有各种事业和行为，都融入幻化，幻化的化现中。就像这样。第三，关于诛杀，也有依靠外在物质和内在三摩地诛杀两种。第一种是：如轮之经中所说，绘制诛杀轮，用凶猛的物质涂抹，进行猛烈的祈请，献黄金酒，设立证人，进行生起和勾招，与本尊分离等。将此作为所缘，进行诛杀的观修念诵。在这里，按照仪轨，如果施放诅咒，则通过它，自己所有不顺的方面都向外流逝，融入替身中；他的威力、光彩、寿命反过来传递，融入自己，从而观想对方衰弱，自己光彩焕发。或者如安插的纸条上所说：在黑色的土坑中，放入具有名字和种姓的替身，沾染敌人的污垢。如是，如果是敌人，则用五种污垢；对于魔障，则用住所的土地等，主要依靠具有名字和种姓的替身外在物质，与安插的纸条结合，进行诛杀事业。第二种是：仅仅通过三摩地诛杀，即观想自己是阎罗法王，从心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的光芒中放射出的使者们，勾招、融入作害者，与本尊分离，将他的威力、光彩、寿命融入自己，从而观想他衰弱，这是成就三摩地的目标。然后，通过三摩地和猛咒诛杀，即再次从自己的心间吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中放射出勃隆（藏文：བྷྲུྃ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）字，进入所观想之人的心脏之门，到达腹部，变成锋利的天铁十辐轮。观想以猛烈的力量旋转，将血肉内脏等搅成红色碎片，使者们毫不剩余地贪婪吞噬。将诛杀咒语附加在根本咒语上念诵，就是应用于事业中。结束。
English
E! In the 'Stainless Secret Tantra of Manjushri,' it says: During fierce activities, the sound of clapping arises from the palms. That is the wheel of method and wisdom, strike it fiercely and recite seven times. Thus it is said. Then, finally, seal it with the reversal of the formless Suchness, which is to abide in the state of non-perception of the three spheres by knowing that what is to be reversed, the reverser, etc., are merely illusory appearances. As it says in 'The Clear Lamp of Hand Seals': All kinds of actions and activities are gathered into illusion, the emanation of illusion. Like that. Thirdly, regarding killing, there are two types: relying on external substances and killing through inner samadhi. The first is: As it appears in the text of the wheel, draw the killing wheel, smear it with fierce substances, perform fierce invocation, offer golden libation, establish witnesses, perform generation and summoning, separate from the deity, etc. Taking that as the object of focus, engage in the activity of killing visualization and recitation. Here, according to the practice, if a curse is cast, then through it, all one's unfavorable aspects flow outwards and are absorbed into the effigy; his power, glory, and life are transferred back and absorbed into oneself, thereby contemplating that the other person weakens and one's own radiance increases. Or, as it says on the insertion slip: In the black earth pit, place the effigy with name and lineage, contaminated with the enemy's filth. Thus, if it is an enemy, then use the five kinds of filth; for obstacles, use the land of the dwelling, etc., mainly relying on the external substance of the effigy with name and lineage, combined with the insertion slip, perform the activities of killing. The second is: killing solely through samadhi, which is to visualize oneself as Yama, the Lord of Death, and the messengers emanating from the HUM (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) light at the heart, summon and absorb the harmer, separate from the deity, and absorb his power, glory, and life into oneself, thereby contemplating that he weakens, which is the accomplishment of the goal of samadhi. Then, killing through samadhi and fierce mantra, which is to again radiate BHRAM (藏文：བྷྲུྃ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆) from the HUM (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) at one's heart, enter the door of the heart of the object of focus, reach the abdomen, and transform into a sharp, ten-spoked wheel of meteoric iron. Contemplate that it spins with fierce force, churning flesh, bones, and inner organs into red fragments, and that the messengers devour them greedily without remainder. Reciting the killing mantra attached to the root mantra is to apply it to the activity. End.
Chinese
复以如是真如而增广之。于所书之牌上亦云：如是诛灭之后，一切皆如虚空而清净，虚空亦超越边际，原始之佛无有因，安住于无分别之状态。如是说。二者，以镇、焚、掷三者收摄事业之边际之理，何事业之后，应合何者之理，及应合之事业次第之真实宣说二者。初者，守护、回遮、诛杀，任何所作之边际，以镇、焚、掷而收摄。如是说，故无论作何三事业，终须合于收摄边际之事业，譬如，若置回遮、诛杀二者，而以守护之事业为主，亦可说于彼得验相之后，以镇、焚、掷三者作终结收摄。如是，然于此处，若亦放任此三收摄之事业单独修作，则守护之事业边际以镇压，回遮之事业边际以抛掷，诛杀之事业边际以焚烧而收摄之。是故，以无有障碍能毁坏之故，以守护轮而结界，与中断者，损恼之毒力镇压之事业之系缚二者，以要点相同之故，譬如大成就之禁关时，镇压厉鬼一般。如是，诛杀回遮之边际，以焚烧抛掷二者收摄，亦以收摄边际之事业，与彼之事业何者要点相同之关联为主而收摄，易于理解。如是，于收摄边际之事业有三，初者，镇压，有镇压普遍之损害者，与个别镇压厉鬼者。初者亦有，陈设物品，修作，合于事业。初者，于毒土所作之坑中，置入书有灵符及要害字之林伽，以篱笆围绕之，上方亦应聚集大朵玛及供品、祭品等。二者，根本文云：其后自身明观为本尊，心间之光芒勾摄损害者，融入并与救护之本尊分离。如是，于猛厉催请，黄金饮，证人，生起勾招分离等先行之后，根本文云：施以猛厉要害之口诀。如是，诛杀已然生效，则合以镇压之要点即可，若未生效，则首先进行诛杀之事业。
English
Then, it is expanded by suchness itself. It is also said on the inscription of the planting stake: After such destruction, everything becomes like the sky and is purified. The sky itself transcends boundaries. The original Buddha has no cause. It remains in a state of non-discrimination. So it is said. Secondly, the method of collecting the boundaries of actions with the three: suppression, burning, and throwing. The reason for combining this and that after which action, and the actual explanation of the order of actions to be combined, are two. The first is: Whatever the end of protection, repulsion, and killing, it is collected by suppression, burning, and throwing. It is said that whatever of the three actions is done, it must be combined with the action of collecting the boundaries at the end. For example, if repulsion and killing are set aside and the action of protection is mainly done, it can also be said that after the signs appear, the three: suppression, burning, and throwing, should be used to collect the end. However, if the three actions of collecting the boundaries are allowed to be performed alone here, then the end of the action of protection is suppressed, the end of the action of repulsion is thrown, and the end of the action of killing is collected by burning. Therefore, because it cannot be destroyed by obstacles, the boundary is bound by the protection wheel, and the binding of the action of suppressing the power of harm that interrupts is the same point. For example, during the retreat of great accomplishment, the oath-bound spirits are suppressed. Likewise, the end of killing and repulsion is collected by burning and throwing, and the collection is mainly done by associating the action of collecting the boundaries with the same point as that action. It is easy to understand. Thus, there are three actions of collecting the boundaries. The first is suppression, which includes suppressing general harmers and specifically suppressing oath-bound spirits. The first also includes arranging materials, performing, and applying to action. The first is: In a pit made of poisonous earth, a lingam inscribed with essential syllables and key letters is placed and surrounded by a fence. A large torma, offerings, sacrificial substances, etc., should also be gathered on top. The second is: The root text says: Then, with oneself clearly visualized as the deity, the light from the heart summons the harmer, absorbs them, and separates them from the protecting deity. Thus, after the fierce urging, golden drink, witness, generation, summoning, separation, etc., have been performed in advance, the root text says: Apply the fierce key mantra. Thus, if the killing has already taken effect, it is enough to combine the key point of suppression. If it has not taken effect, then first perform the action of killing.