English
Secret. Even if it is not convenient to face a direction at once, because the directions are not naturally prepared, one should imagine facing that direction with the mind. In terms of the mandala, the east of the mandala is peaceful, the south is increasing, the west is power and what is prohibited by power, and the north is manifestation and the prohibition of manifestation, secret. Also, it is said that the south is manifestation and the north is increasing. Know that when you face east, that front is the front or east of the mandala, etc. Anger, etc., are considered fierce, but for oneself, or it is said to look upwards for prohibition. Also, in anger, face the powerful one. Decorations and stoves, etc., are similar to peace, secret. Some say it is yellow. When expelling, look at the fire. Peacock feathers, cloth, etc., are decorated with black and white. When distinguishing, look in the unreal, the decoration is yellow. The stove for distinguishing expulsion is also similar to fierce, secret. Seventh, when performing a fire offering, the clothing is: for peace, the clothes and decorations are white, and applied with good-smelling fragrance. Similarly, for increase, it is yellow. For power, it is red. For fierceness, the clothes and decorations are moistened, blue, and fragrant. From the wheel tantra, it is said that for peace and increase, the clothing and decorations are white, and for anger, it is yellow, the secret is the rule of that tantra itself. This is according to the common rule of most tantras. Eighth, when performing a fire offering, the difference in the seat is: for peace, it is a comfortable and soft seat. For increase, it is a comfortable and tall throne. For power, it is also comfortable and tall. For fierceness, the seat should be simple. Ninth, the posture for meditation is: for peace, it is the vajra full lotus posture. For increase, it is the auspicious meditation posture. For power, it is the lotus full lotus posture. For fierceness, it is the frog meditation posture, with the right foot pressing on the ankle of the left foot, the toes pointing upwards, meditating slightly. After meditating, one should stretch the body and be in an angry posture, secret. Tenth, the hand gestures are: for the three, peace, etc., use a bell and a spoon, the container for the fire offering substances is in the left hand, and the vajra, spoon, and fire offering substances are stirred with the right hand. For fierceness, the left and right hands are reversed from before, and the offering is stirred with the thumb and ring finger. The hand seals are also, for peace, the middle finger is extended, and the ring finger and little finger are pressed down with the thumb, it is the supreme bodhi seal, or the vajra seal. For increase, the index finger is raised, and the others are as above, it is the treasure seal.
Chinese
对于怀有权势者，伸出莲花手印。对于猛烈者，伸出忿怒手印来焚烧祭品。一切事业都以金刚印或殊胜菩提心印来做。寂静等以手印向上。猛烈者则手印向下。寂静等三种，以双手从模具内不超出地抛掷。猛烈者则超出模具外抛掷。献祭酒时，对于寂静等三种，将两个祭酒勺口合起来，向右绕三圈后抛掷。对于猛烈者，则向左绕后抛掷。第一，眼睛的视线：寂静时，视线柔和寂静。增益时，庄严。怀有权势时，斜视和妩媚。猛烈时，怒视等凶猛粗暴。以此象征，事业的行为和语言的形态也应知晓与此相似。第二，进行火供时，姿势或场合的心念，虽然总的心念空性大悲平等不改变。但寂静时，应作寂静清澈不混浊的心念。同样，增益时，应作欢喜满足的心念。怀有权势时，应作喜悦迷恋的心念。猛烈时，应作对目标愤怒呵斥的心念。第三，禅定的对境：火供仪轨中，按照合格的仪轨中所说，前行、正行、后行的对境都应清晰不散乱。特别是，显现为诸佛形象的世间火神，应清晰地显现为各自相应的装束。迎请后融入，献上供品。想要赞颂，祈请所愿。之后，在火神燃烧的火焰中，观想、融入、供养任何所修的超世间本尊，或者在火神的腹中生起诸佛，或者在火焰燃烧的东南方，将火神作为执事者安放，然后在火焰中生起本尊，这三种按照各自仪轨的仪轨进行。无论如何，在具有宫殿和座位的坛城中，按照各自本尊的证悟仪轨生起所欲的诸佛。从法界迎请智慧尊并融入等。观修供养时，将面前生起的坛城本身作为迎请到火供火焰中的象征。之前念诵时，将曼扎供养给上师。
English
For those with power, extend the lotus hand gesture. For the fierce, extend the wrathful hand gesture to burn the offerings. All actions should be done with the vajra mudra or the supreme bodhicitta mudra. For peaceful and other actions, the hand gesture should be upward. For fierce actions, the hand gesture should be downward. For the three, peaceful and others, with both hands, throw from within the mold without exceeding it. For the fierce, throw after exceeding outside the mold. When offering libations, for the three, peaceful and others, join the two libation spoons together, circle three times to the right, and then throw. For the fierce, circle to the left and then throw. First, the way of looking with the eyes: during peaceful times, the gaze is gentle and peaceful. During increasing, it is majestic. During power, it is a sidelong glance and charming. During fierce times, it is a hateful gaze, fierce and rough. By this symbolism, the actions of deeds and the forms of speech should also be known to be similar to this. Second, the state of mind or the occasion when performing the fire offering, although the general mind of emptiness, compassion, and equanimity does not change. But during peaceful times, one should have a peaceful, clear, and unagitated mind. Similarly, during increasing, one should have a joyful and content mind. During power, one should have a delighted and attached mind. During fierce times, one should have a mind of anger and rebuke towards the target. Third, the object of meditation: in the fire offering ritual, as stated in the qualified ritual text, the preliminary, main, and subsequent objects should be clear and undistracted. In particular, the worldly fire god, who has become the face of all the deities, should be clearly visualized with the appropriate attire. After inviting and absorbing, offer the offerings. If you want to praise, request the desired meaning. Then, in the fire that has become the form of the burning fire god, meditate, absorb, and offer to whichever transcendent deity is being practiced. Or, generate the deities in the belly of the fire god. Or, in the southeast of the burning fire, place the fire god as a caretaker, and then generate the deity within the fire. These three should be done according to the ritual of each respective ritual text. In any case, in the mandala with the palace and seat, generate the deities as desired according to the realization ritual of each deity. Invite the wisdom being from the dharmadhatu and absorb them, etc. When observing the practice offering, the mandala generated in front is a symbol of inviting into the fire of the fire offering. During the previous recitation, offer the mandala to the guru.
Chinese
将土的滴露作为根本咒语念诵之处，放置食子或者用米粉混合酥油制成的供品。用绸缎覆盖后，在迎请时由业金刚手持香迎请。在坚住时，从上师的食子顶端取少许投入火中，念诵根本咒语，观想本尊生起坛城等都进入火中。最终在请回时，念诵智慧尊融入食子的坛城中，如此迎请入坛城，要知道这样进行若干天。此外，寂静时，观想诸佛身色白色，寂静清澈，具有寂静之相，白色光芒如淡月般遍布虚空，行持寂静之事业。增益时，观想诸佛身色金色，喜悦庄严，黄色光芒油亮，如日出之光般明亮，遍布一切方向，无碍成办增益之事业。怀爱时，观想诸佛身色红色，欢喜爱恋，红色光芒具有舒适温暖之自性，如铁钩般向四面八方放射，如意成办一切怀爱之事业。忿怒时，观想诸佛身色深蓝黑色，愤怒凶猛可怖，深蓝黑色光芒炽热粗糙，向四面八方放射，摧毁怨敌魔障，行持忿怒之事业。对这些本尊的供品等，观想为普贤供云大海，特别是本体是智慧，显现为各自不同的焚烧物，松木是为了增长光彩，以光之自性供于身。酥油是甘露的自性，供于口。其他供品是甘露或者各种实物，观想为无碍变幻的各种珍宝，供于手。花朵等供于合适之处，如头发、牙齿、衣服、身体等。忿怒的供品大多观想为怨敌魔障的血肉等，或者以誓言物，以及成办事业的各种谷物等，本体是清净无垢，没有分别念，是平等大乐的嬉戏供云，以此令诸佛生起大欢喜。之后，寂静的对境都安住在白色月亮座垫之上，从诸佛的
English
Having made a drop of earth, where the root mantra is recited, place a tsoma or an offering of butter made by mixing rice flour. Cover it with silk, and during the invocation, the Karma Vajra invites with incense. During the stabilization, take a little from the top of the teacher's tsoma and scatter it into the fire. By reciting the root mantra, visualize the front generation, the accomplishment mandala, etc., entering the fire. Finally, at the time of departure, say that the wisdom beings have departed into the mandala of the tsoma, and invite them into the mandala. Know that this is done for several days. Also, in the case of pacification, visualize the deities as white in color, peaceful and clear, with a serene demeanor, white rays like a waning moon spreading throughout the sky, performing the work of pacification. For increase, visualize the deities as golden in color, joyful and majestic, with yellow rays that are oily and bright, clear like the light of the rising sun, spreading in all directions, effortlessly accomplishing the work of increase. For subjugation, visualize the deities as red in color, joyful and passionate, with red rays that have the nature of comfort and warmth, like an iron hook radiating in all directions, accomplishing all the works of subjugation as desired. For wrath, visualize the deities as dark blue-black, wrathful, fierce, and terrifying, with dark blue-black rays that are hot and rough, radiating in all directions, destroying enemies and obstacles, performing the work of wrath. For these deities, the offerings, etc., are the ocean of Samantabhadra's offering clouds, and especially the essence is wisdom, appearing as various burnt substances. Pine wood is offered to the body as the nature of light to increase glory. Butter is offered to the mouth as the nature of nectar. Other substances are nectar or various real objects, visualized as various unobstructed transforming jewels, offered to the hands. Flowers are offered to appropriate places, such as hair, teeth, clothes, body, etc. Wrathful offerings are mostly visualized as the flesh and blood of enemies and obstacles, or with samaya substances, and various grains for accomplishing activities, the essence being pure and undefiled, without discrimination, becoming a playful offering cloud of equality and great bliss, thereby causing great joy to the deities. Then, for pacification, all those to be accomplished are placed on a white moon seat, from the
Chinese
观想愤怒的女神们用满盛着透明如水晶的月亮之瓶中的白色甘露沐浴，从而使一切疾病、邪魔和罪障都得以净化。如果是无上瑜伽部的本尊，则观想诸神父尊母尊平等交合的甘露菩提心进行灌顶，从而使一切息灭之事业得以成就。同样，为了增益，观想所修之物穿着黄色衣饰，安住于黄色月亮之上，诸神用金瓶中的黄色甘露和珍宝之雨来增益，从充满宝藏的仓库中使一切增益之事业同时得以成就。菩提心的灌顶如前所述。在怀爱方面，观想所修之物安住于红色月亮之中，头发散乱，远离骄傲，在令人愉悦的园林中，诸神的红色光芒以铁钩的形状无拘无束地束缚住，那光芒所触及的事业变得红艳艳。因为对我执着和爱恋，所以在我的脚下依恋并被我掌控，并且观想用刚刚开放的莲花之箭从心脏中夺走骄傲的坚定，从而完全被我掌控。因此，用充满大乐执着的菩提心来稳固怀爱之事业。对于以威力禁锢，将所修之物放置于红色月亮之上，用风吹起。用铁钩从心脏或秘密处钩住。用绳索从颈部捆绑，观想其无拘无束地倒在我的面前。对于现观，将所修之物的心脏莲花之中安住的、具有增延寿命和福德之自性的吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）融入自身。诸神的光芒如兵器之雨般猛烈打击。观想化身和使者的眷属们将血肉模糊的尸体全部吞噬。或者，在吽字（藏文：ཧཱཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）融入自身之后，将自身禁锢在智慧母的莲花之中，用秘密金刚杵击打，从而使其力量衰退。观想他的诸神抛弃了他，就像鸟雀在田野上飞散一样。观想在尸林中的化身食肉鬼、饿狼等，摧毁其疆界，挖出其眼睛，吞噬其血肉，啃食其尸体。对于驱逐、分离、镇压等，按照猛烈的焚烧祭祀之诀窍进行。总之，对于任何事业，都要分别进行观想和念诵，从而使观想清晰而稳固。第四品中，分别修持的咒语的变动和结尾的添加方法是：任何本尊的根本咒语，在息灭方面，针对疾病等