English
In that case, arrange it in front of the painted image. Except for the mandala, do everything like the previous offering rituals. The difference is that you mainly focus on the recitation of the front generation visualization, and replace the previous mandala with the painted image. Visualize the mantra garland rotating from mouth to mouth and from navel to navel. Do not send away the three tormas until the accomplishment is achieved. If you are wealthy, arrange a new one for each session, otherwise add to it. Do not do welcoming and farewell rituals between sessions, but keep the painted image stable. In all sessions or in the evening session, you must send one session torma. By reciting in this way 1.8 million times, you will reach the number of accomplishments. Rough signs violently hit the roof, a singing crow, Ajara, holding a black banner and wailing, know that these are external signs. When the master comes and speaks, preaches the Dharma, prophesies, and offers an umbrella, the appearance of the deity is an internal sign. The appearance of the protector's body, a curved knife, a gathering of dakinis making noise, dreaming of bestowing accomplishments, tigers and lions frolicking, circumambulating a crystal stupa, and meeting someone carrying a large torma are signs of accomplishment. Rain of weapons and Ajaras, fighting smoke are signs of dispelling. It is said as such. The heart mantra is བཛྲེ་ཎ་བདག་ལ་སྲུངས་ཤིག་སྲུངས་ཤིག་ཧཱུཾ་ཕཊ་སྭཱ་ཧཱ། (vajreṇa，Sanskrit: वज्रेण，vajreṇa，with a vajra. protect me, protect me, hūṃ phaṭ svāhā) By visualizing in this way of rotation and reciting clearly, all diseases and evil spirits will be eliminated, and it is the supreme method of protection and blessing. If you want to subdue evil spirits, recite བཛྲེ་ཎ་བདག་གམ་ཆེ་གེ་མོ་ལ་གནོད་པར་བྱེད་པའི་རྒྱལ་འགོང་མཱ་ར་ཡ་ཛ་ཛ་ཧཱུཾ་ཕཊ། (vajreṇa，Sanskrit: वज्रेण，vajreṇa，with a vajra. me or so-and-so, gyal 'gong, Sanskrit: mara, mara, demon. ya, ja, ja, hūṃ phaṭ) The word རྒྱལ་འགོང་ (gyal 'gong) can be replaced as needed. Also, བཛྲེ་ཎ་བ་སུ་པུཥྚིཾ་ཀུ་རུ་སྭཱཧཱ། (vajreṇa，Sanskrit: वज्रेण，vajreṇa，with a vajra. wealth, Sanskrit: vasu, vasu, wealth. increase, Sanskrit: puṣṭiṃ, puṣṭiṃ, increase. do, svāhā) བདག་གི་འབྱོར་བ་པུཥྚིཾ་ཀུ་རུ་སྭཱཧཱ། (my wealth increase, do, svāhā) By reciting this, merit will increase even more. If you add ཨཱ་ཡུ་པུཥྚིཾ་ཚེ་པུཥྚིཾ་ (āyu puṣṭiṃ, longevity increase, life increase) by reciting in this way, it is the supreme method of longevity practice. Mainly recite protection and subduing ghosts in the afternoon, and mainly recite increasing merit and longevity in the morning. During practice and activities, if signs of dispelling appear, recite ཨོཾ་མཧཱ་ཀཱ་ལ་བཱ་ལིཾ་ཧཱུཾ་ཧཱུཾ་རིལ་རྦད། པུ་ནི་ཛ་མཧཱ་ཀཱ་ལ་ཏྲཀྴད་སིདྡྷི་མ་མ་དུ་ཏི་ཛཿ གླིང་བྱིན་ཚལ། སྙིང་ནས་ཛཿ དགྲ་བོ་མཱ་ར་ཡ་ཛ་ཛཿ (oṃ mahākāla bāliṃ hūṃ hūṃ ril rbada. puni dza mahākāla trakṣada siddhi mama dūti jaḥ gling byin tshal. snying nas jaḥ dgra bo māraya ja jaḥ) About one hundred and eight times will eliminate it. Fierce...
Chinese
事业是：在修法时的仪轨中加入念诵，有一种依靠朵玛和火供的诛杀敌人的方法，这里没有写。那时猛烈催促的词句是：凡是对三宝有害的，对佛法有害没有止境的，对我怀恨的这个敌人，不要拖延到以后，把我所命令的一切都抓来，迅速抓到这个灵牌上，吃这灵牌的肉，享受灵牌的血，取出骨头、脑髓、内脏，愿你彻底断绝种族，愿你和所有朋友分离，或者为了这个人，请您把他变成像芝麻粒一样。这是阿底峡尊者说的话。桑结贡巴这样说。传授仪轨的方法是： 像上师的二十九种供养一样，在念诵的间隙给予传承，弟子献上曼扎，像《普贤行愿品》一样做七支供，皈依发心广大地成就最好，不成就就只做“佛法僧”即可。观想本尊，仅仅通过咒语念诵传承来给予，意义就得以成就。之后上师做仪轨的剩余部分。这个修法似乎是无杂质、非常可信、不广为人知的，因此依靠仲敦巴父子的两份手稿，以及桑结贡巴的阐明手稿，清楚地记载了亲近和修持的方法。事业的运用应该在那些地方了解。黑怙主的修法是：昆（藏文，梵文天城体，梵文罗马拟音，kun，一切）、德（藏文，梵文天城体，梵文罗马拟音，dag，清净）的修法心（藏文，梵文天城体，梵文罗马拟音，nying，心）要（藏文，梵文天城体，梵文罗马拟音，po，精华）这个，现在虽然没有传给其他人，但是从我的福德光辉中获得。据说这是依靠弯刀独雄的修法念诵传承的口诀教导篇章。祝愿兴盛发展！ 阿底峡尊者不共的护法，红弯刀怙主的修法。 嗡 斯瓦斯谛！仅仅忆念哪位勇士，便立即赐予圆满成就，平息一切不顺之方，向黑怙主顶礼膜拜。在此，对于名为“西南怙主红面”的修法，在画像前陈设广大的供品朵玛。以金刚手或不动明王的自生起作为前行，供养加持与共同的相同。用甘露（藏文，梵文天城体，梵文罗马拟音，amrita，不死）清净朵玛，左手作期克印，嗡
English
The activity is: In the ritual of the practice time, adding recitation, there is a method of killing enemies relying on Torma and fire offering, which is not written here. At that time, the words of fierce urging are: Whoever harms the Three Jewels, Harms the Dharma without end, This enemy who hates me, Do not delay until later, Gather all that I command, Quickly gather to this effigy, Eat the flesh of this effigy, Enjoy the blood of the effigy, Take out the bones, brains, and entrails, May you completely cut off the lineage, May you be separated from all friends, Or for this person, Please make him as small as a sesame seed. These are the words of Lord Atisha. Sangye Gompa said this. The method of giving recitation transmission is: Like the twenty-nine offerings of the master, give the transmission in the interval of recitation. The disciple offers a mandala. Do the seven-branch offering like the "Prayer of Good Actions". It is best to accomplish the refuge and bodhicitta extensively. If not accomplished, just do "Buddha, Dharma, Sangha". Visualize the deity, and the meaning will be accomplished simply by giving the mantra recitation transmission. After that, the master does the remaining parts of the ritual. This practice method seems to be pure, very trustworthy, and not widely known, so relying on the two manuscripts of Dromtonpa and his sons, and the clarifying manuscript of Sangye Gompa, the methods of approaching and practicing are clearly recorded. The application of activities should be understood in those places. The practice of the Great Black One is: This practice of Kun (Tibetan, Devanagari, Romanized Sanskrit, kun, all) Dag (Tibetan, Devanagari, Romanized Sanskrit, dag, pure), Nying (Tibetan, Devanagari, Romanized Sanskrit, nying, heart), Po (Tibetan, Devanagari, Romanized Sanskrit, po, essence), although not transmitted to others now, is obtained from the glory of my merit. It is said that this is the chapter teaching the oral instructions relying on the recitation transmission of the practice method of the curved knife, the sole hero. May it flourish and develop! The uncommon Dharma protector of Lord Atisha, the practice method of the Red Curved Knife Protector. Om Svasti! By merely remembering which hero, immediately bestows perfect accomplishments, pacifies all unfavorable directions, I prostrate and pay homage to the Great Black One. Here, for the practice called "Southwest Protector Red Face", set up extensive offerings and Tormas in front of the painted image. With Vajrapani or Achala's self-generation as the preliminary, the offering blessing is the same as the common one. Purify the Torma with Amrita (Tibetan, Devanagari, Romanized Sanskrit, amrita, immortality), make the threatening mudra with the left hand, Om.
Chinese
嗡，空性。 右手指向前方：啊，颅器广大无边。双手一起指向前方：吽，五肉五甘露充满其中。示现鹏鸟手印：吼，化为智慧甘露之大海。嗡啊吽，念诵三遍。在自己前方，恐怖大尸陀林中央，血脂波涛汹涌之大海中，从（藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）中生出红色黑色的金刚岩山，堆积如魔。从（藏文：ཎི་，梵文天城体：णि，梵文罗马拟音：ṇi，汉语字面意思：种子字）中生出尸体座垫。从（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：种子字）中生出弯刀，以（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：种子字）字标示，放出光明。斩尽一切恶毒者，汇聚于此，完全化现为玛哈嘎拉，身色红黑，面容坛城格外鲜红。一面二臂，右手高举燃烧的弯刀，役使阎罗为仆。左手持满盛脑血、肺腑的颅器，赐予修行者成就。黑色绳索从敌人邪魔的脖颈缠绕，绳索末端缠绕在左手的拇指和食指上。口中牙缝滴血，具有三只眼睛，发出猛烈的狂笑声。龇牙咧嘴，舌头搅动，发出强烈的“堪”声，令大地摇动。 胡须眉毛头发赤黄色向上竖立。以黑蛇和黑绸束发，日月为头饰。粗短的肢体强壮有力，腹部宽大。身穿虎皮裙。以五个干枯头颅为头饰，五十个湿人头为项链。右腿蜷曲，左腿伸展，站立于猛烈燃烧的火焰之中。其右侧为夜叉屠夫，长着罗刹的脸，青黑色，右手高举弯刀，左口中咀嚼着违背誓言者的命脉。左侧为红色食肉母夜叉，手持毒刃，抓着敌人邪魔的肺腑。后方为红黑色罗刹装束的曜煞，头身布满眼睛，拉满弓箭。前方为秘密空行母，红黑色，手持弯刀和颅血。具有三只眼睛，头发散乱。以人头鬘和骨饰庄严，身披人皮和虎皮。如是等等二十一位空行母，以及世间男系女系天龙八部众眷属围绕。所有这些的额头有（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉咙有（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊），心
English
Oṃ, emptiness. Pointing the right hand forward: Āḥ, may the skull cup become vast and expansive. Pointing both hands forward: Hūṃ, may it be filled with the five meats and five amṛtas. Showing the Garuḍa mudrā: Hoḥ, may it become a great ocean of wisdom amṛta. Oṃ Āḥ Hūṃ, recite three times. In front of oneself, in the center of a terrifying great charnel ground, in an ocean turbulent with waves of blood and fat, from (Tibetan: བྷྲཱུཾ, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal meaning: seed syllable) arises a red-black vajra rock mountain, piled up like demons. From (Tibetan: ཎི་, Devanagari: णि, Romanized Sanskrit: ṇi, Literal meaning: seed syllable) arises a corpse seat. From (Tibetan: ཀྵ, Devanagari: क्ष, Romanized Sanskrit: kṣa, Literal meaning: seed syllable) arises a curved knife, marked with (Tibetan: ཀྵ, Devanagari: क्ष, Romanized Sanskrit: kṣa, Literal meaning: seed syllable), emitting light. Cutting off all the malicious ones, gathering here, completely transforming into Mahākāla, body color red-black, the maṇḍala of the face especially red. One face, two arms, the right hand raising a burning curved knife, enslaving Yama. The left hand holding a skull cup filled with brain blood, lungs, and heart, bestowing siddhis upon the practitioner. A black rope binds the necks of enemies and obstructors, the end of the rope wrapped around the thumb and forefinger of the left hand. Blood dripping from the corners of the mouth. Possessing three eyes, uttering a fierce roar. Gnashing teeth, moving the tongue, uttering a loud "kan" sound, causing the earth to shake. The beard, eyebrows, and hair are reddish-yellow and stand upright. The hair is bound with black snakes and black silk, adorned with the sun and moon. The limbs are thick and short, the belly large. Wearing a tiger skin loincloth. Adorned with a crown of five dry skulls and a necklace of fifty fresh heads. The right leg is bent, the left leg extended, standing in the midst of fiercely blazing flames. To his right is a yaksha butcher with the face of a rakshasa, dark bluish-black, the right hand raising a curved knife, the left mouth devouring the life force of those who break their vows. To his left is a red Māra heart-eating mother, holding a poisonous knife and the lungs and heart of enemies and obstructors. Behind him are the Graha demons, red-black, in the guise of rakshasas, the head and body filled with eyes, drawing a bow and arrow. In front is the secret ḍākinī, red-black, holding a curved knife and a skull cup filled with blood. Possessing three eyes, hair disheveled. Adorned with a garland of heads and bone ornaments, wearing human skin and tiger skin. These and other twenty-one ḍākinīs, surrounded by the retinue of worldly male and female lineages, gods and demons, the eight classes. On the foreheads of all of these is Oṃ (Tibetan: ཨོཾ, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal meaning: Oṃ), on the throats is Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal meaning: Āḥ), on the heart