Chinese
观想为忿怒尊。坛城中，在火炉中观想五十八尊神之坛城。如是“以环环相扣之方式束缚”，意为瑜伽士观想为忿怒尊，双手以环环相扣之方式束缚，不使其脱落，环环相扣捆绑。行为上，双脚做舞蹈之姿，火炉做成三角形，然后左旋。口中念诵舞蹈之词和咒语。以三摩地观想为黑汝嘎之身，以光芒斩断诸事物，以舞蹈之姿观想，向十方摇动，是为三摩地。其果报是心神迷乱而裂开，身体燃烧，身心分离。怀业之事：坛城之布置生起和共同之处是：“在榜之会众坛城中”，此榜为印度之榜，形状为半月形。火炉之次第与猛厉尊相合，形状为半月形，颜色为红色。火炉之标志按照怀业之仪轨布置。开口内径一箭，深度半箭。会众是观想怀业之神身色为红色，以莲花黑汝嘎或无量光为首之坛城，称为殊胜。燃烧是怀业诸神燃烧火焰和光芒。光辉是其他一切以怀业之自性而聚集的光辉。大聚是安住于其自性中。如是生起彼坛城后，迎请智慧尊并融入，供养、赞颂、念诵。其林伽安立之方法是：以五甘露和五肉混合之面团，大小为八指，生殖器等标志做得逼真，名字是林伽。在名字的末尾写上“哇香 咕噜 吽 (藏文：ཝ་ཤཾ་ཀུ་རུ་ཧོཿ，梵文天城体：वशं कुरु होः，梵文罗马拟音：vaśaṃ kuru hoḥ，汉语字面意思：控制，做)”，令其怀摄，放入心间。用赤旃檀之汁或红色之物涂抹塑像背面。在旁边，于一个红色半月形怀业火炉中，结跏趺坐而安放。以使者勾召和诛杀后，喂入口中，以金刚欲之橛钉入。如是，观想黑汝嘎之坛城。从心间化现众多使者。将所要怀摄之对境融入塑像中，以三摩地勾召，橛子莲花
English
Meditate as the wrathful deity. In the mandala, in the hearth, meditate on the mandala of the fifty-eight deities. Thus, "linking and binding in a chain," means the yogi meditates as the wrathful deity, the hands are linked and bound in a chain, ensuring they do not fall apart, binding in a chain. In action, the feet are made to dance, the hearth is made in a triangular shape, and then circumambulated to the left. In speech, recite dance words and mantras. With samadhi, meditate on the form of Heruka, and with rays of light, cut off all phenomena, meditate in the manner of dance, moving in the ten directions, which is samadhi. The result of this is that the mind becomes intoxicated and bursts open, the body burns, and body and mind separate. The activity of subjugation: the establishment and generation of the mandala, and what is shown in common, is: "In the mandala of the assembly of bam." This bam is the bam of India, shaped like a crescent moon. The order of the hearth is in accordance with the fierce deity, the shape is a crescent moon, the color is red. The signs of the hearth are arranged according to the treatise on subjugation. The inner opening is one cubit, the depth is half a cubit. The assembly is the mandala in which the form of the deity of subjugation is meditated as red, with Padma Heruka or Amitabha as the chief. Burning is the deities of subjugation burning with fire and rays of light. Glory is the glory of all others gathering by the nature of subjugation. Great Abundance is abiding in its essence. Having thus generated that mandala, invite the wisdom being and dissolve it. Make offerings, praises, and recitations. The method of establishing the lingam is: the dough mixed with the five nectars and five meats, the size of eight fingers, the signs of the genitals etc. are made realistically, the name is lingam. At the end of the name, write "vaśaṃ kuru hoḥ (藏文：ཝ་ཤཾ་ཀུ་རུ་ཧོཿ，梵文天城体：वशं कुरु होः，梵文罗马拟音：vaśaṃ kuru hoḥ，汉语字面意思：Control, do)", make it subjugate, and place it in the heart. Smear the back of the statue with sandalwood juice or red substance. To the side, place it cross-legged inside a red crescent-shaped hearth of subjugation. Having summoned and liberated with messengers, feed it into the mouth, pierce it with a vajra-passion phurba. Thus, meditate on the mandala of Heruka. Emanate many messengers from the heart. Dissolve the object to be subjugated into the statue, summon with samadhi, the phurba lotus
Chinese
将黑汝嘎的身色观为红色，安于形体的中心。观想金刚橛的顶端有红色的ཧྲཱིཿ（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：大悲心），其光芒遍布他的意识，使之贪恋并执着于我。在控制的间隙中，按照仪轨，将（食物）放入他的口中，观想他自然而然地贪恋和执着于我，从而被我控制。然后，在石臼上观想控制诸神，他们的光芒使之贪恋并被控制。然后，用铜刀将形体切成碎片，献给贪恋的众神，使之融入其中。以此祈请坛城诸神。然后进行火供。在之前的控制火炉中堆柴点火。准备好焚烧物和供品。在火中生起控制火神。迎请智慧尊并融入。献上五供和焚烧物。在咒语的结尾加上“某某，令其受控制，ཧོཿ（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：奉献）”。然后赞美火神，委托事业。然后，要么圆满完成火神火供的全部仪轨，要么在火神的腹中，以咒语观想控制诸神众的坛城。迎请智慧尊并融入。以咒语献上供品和焚烧物。观想控制之火中的诸神，伴随着光芒闪耀，以光辉使他人受控制，拥有那伟大的荣耀，瑜伽士也以完全贪恋他人的心，如仪轨般地对坛城诸神进行供养和布施。其结果是，即使是拥有身语意金刚般二谛的佛陀，也会被瑜伽士所控制，更何况是其他的凡夫俗子呢？然后是舞蹈：以བྃ་（藏文：བྃ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：水）字和半月形标志的控制众神的坛城围绕火炉。瑜伽士们像念珠一样连接在一起，捆绑成半月形，然后围绕火炉左旋。口中念诵咒语和歌诀，脚下跳舞。瑜伽士们观想自己是控制黑汝嘎，从身体中散发出光芒，观想三界被控制，从而勾召所要控制的对象，毫无疑问地会被控制。因为这个事业甚至能让金刚手菩萨也紧随其后，所以通过控制，一切愿望都能实现，一切愿望都会如愿以偿。也就是说，勾召天女和龙女，让他们从天界取来甘露，以及如意树的……
English
Visualize Heruka with a red body, placing (the image) at the heart of the form. Meditate that the tip of the phurba has a red HRIH (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Great compassion), its light pervading his consciousness, causing attachment and clinging to me. During the control interval, act in accordance with the ritual and place (the offering) in his mouth, meditate that he naturally becomes attached and clings to me, thus being brought under my control. Then, on the mortar, visualize the controlling deities, their light causing attachment and control. Then, cut the form into pieces with a copper knife and offer it to the assembly of attachments, dissolving into them. Thus, propitiate the deities of the mandala. Then perform a fire offering. In the previous control hearth, pile wood and ignite the fire. Prepare the substances for burning and the offerings. Generate the fire deity of control within the fire. Invite the wisdom being and merge (with it). Offer the five offerings and the substances for burning. At the end of the mantra, add "So-and-so, make him/her controlled, HOH (藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：Dedication)." Then praise the fire deity, entrust the activity. Then, either complete the entire ritual of the fire deity's fire offering, or in the belly of the fire deity, visualize the mandalas of the assembly of controlling deities with mantras. Invite the wisdom being and merge (with it). Offer the offerings and substances for burning with mantras. Visualize the deities in the fire of control, blazing with light, transforming others into being controlled by glory, possessing that great splendor, the yogi also, with a mind solely of attachment to others, performs offerings and generosity to the mandala deities as per the ritual. The result of this is that even the Buddhas who possess the two truths like body, speech, and mind vajra will be brought under the control of the yogi, what need is there to mention other ordinary beings? Then the dance: The mandala of the assembly of controlling deities, marked with BAM (藏文：བྃ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：Water) and a crescent moon, is circled around the hearth. The yogis are linked together like a rosary, bound into a crescent shape, and then circle the hearth to the left. Recite mantras and songs in the mouth, and beat the dance with the feet. The yogis visualize themselves as the controlling Heruka, radiating light from their bodies, visualizing the three realms being controlled, thereby summoning the object to be controlled, there is no doubt that they will be controlled. Because this activity will even make Vajrapani follow behind, therefore, through control, all wishes will be fulfilled, and all wishes will come to pass. That is to say, summoning goddesses and naginis, making them take nectar from the heavenly realm, and (obtaining) the wish-fulfilling tree's...
Chinese
使所投入的果实得以成就。关于建立和共同展示增益事业之坛城： “在མྃ（藏文）字聚集的坛城中。” 其中མྃ（藏文）是四方形，即增益坛城是四方形的，内口为一箭杆长，深度为半箭杆长，雕刻的层级与猛厉时相同，内外皆为黄色，陈设增益的供品标志。增益本尊众的坛城如经中所述般观修，迎请智慧尊并融入。这些本尊的特征是： 火焰山和光芒燃烧，光芒向外放射，增益光辉和智慧，向内聚集佛陀的智慧，具有聚集和放射的光彩，对具有伟大光辉的本尊众供养供品。“林伽的材料是五甘露或五种食物。” 如前所述。将其混合于增益的林伽中，制作成八指长的林伽，生殖器突出。在林伽的名字末尾，将“某某，愿增长寿命和福德”置于心间。林伽的背面涂上非毒性的黄色物质，放置在一个黄色的小四方形中。观想功德如意宝藏。意思是，对于所要成就的事业，观想寿命、光辉、功德如意宝般增长和兴盛的一切聚集为宝藏。以使者勾召、诛杀后进行供养的方法是：“以傲慢喜悦之橛钉钉。” 意思是，自己观想为嘿汝嘎，从心间发出黄色使者，手持黄色铁钩，勾召并融入形象中。在进行任何事业时，只作增长喜悦的增益之想。融入形象后，以三摩地抓住， “以傲慢喜悦之橛钉钉。” 意思是，傲慢是增益本尊宝生嘿汝嘎，喜悦是增长和增益。愤怒也是增益的特征，因此，钉橛的上部观想为宝生嘿汝嘎，身色黄色，以此钉橛钉入，观想从橛的顶端发出黄色ཏྲཱྃ（藏文，梵文天城体：त्रं，梵文罗马拟音：traṃ，增长）字的光芒，增长他的寿命、福德和权势，然后钉入。增益的朵玛也应如此制作。然后也用增益的锤子进行。然后，观想将形象用瑜伽士的手抛向空中，将其打成粉末并供养，从而增长瑜伽士的权势。
English
May the fruits that have been put in be accomplished. To establish the mandala of increasing activity and to show it in common: "In the mandala of the MÃ letters." MÃ is a square, that is, the increasing mandala is square, the inner mouth is one cubit, the depth is half a cubit, the carved layers are like the time of the fierce ones, all inside and outside are yellow, and the increasing altar signs are arranged. Meditate on the mandalas of the increasing deities according to the text. Invite the wisdom being and absorb it. The characteristics of these deities are: A mountain of fire and burning rays of light. The rays of light radiate outwards, increasing glory and wisdom. The wisdom of the Buddhas gathers inwards, and offerings are made to the deities who possess great splendor with gathering and radiating radiance. "The material for the lingam is the five nectars or the five foods." As before. Mix it into the increasing lingam and make the lingam eight fingers long. The genitals are prominent. At the end of the name of the lingam, place "May so-and-so increase in life and merit" in the heart. Smear the back of the lingam with a non-poisonous yellow substance. Place it in a small yellow square. Regard the qualities as a wish-fulfilling treasure. That is, for whatever is to be accomplished, regard all that increases and prospers like life, glory, qualities, wish-fulfilling jewels as a treasure. The method of summoning, killing, and offering with a messenger is: "Stab with the peg of pride and joy." That is, visualize yourself as Heruka, and from the heart of Heruka, emanate a yellow messenger holding a yellow iron hook, summon and absorb it into the image. At the time of doing any activity, only think of increasing joy. After absorbing it into the image, grab it with samadhi, "Stab with the peg of pride and joy." That is, pride is the increasing deity Ratna Heruka. Joy is increasing and expanding. Wrath is also a characteristic of increasing, so the upper part of the peg is visualized as Ratna Heruka, yellow in color, and by stabbing with this peg, visualize that from the tip of the peg, the light of the yellow TRÃṂ (藏文，梵文天城体：त्रं，梵文罗马拟音：traṃ，increase) increases his life, merit, and power, and then stab it. The increasing torma should also be made in this way. Then it should also be done with the increasing hammer. Then, visualize that the image is thrown into the air by the hand of the yogi, crushed into powder, and offered, thereby increasing the power of the yogi.
Chinese
已完成。坛城是主尊和眷属。然后生起坛城，迎请智慧尊并融入，献供品。本尊的特征是，为了表明清净之法性，没有被执着的过失所染污，身体的颜色是白色的，伴随着白色光芒闪耀，要进行供养和修持。形象的材料是五甘露或五种食物，与之前相同。形象要突出八指高，用五药、三白、三甜涂抹。在心间放入以ཤཱནྟིཾ་ཀུ་རུ་སྭཱ་ཧཱ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Śāntiṃ kuru svāhā，息增怀诛，作，梭哈)结尾的某某的疾病、损害和毒害。制作一个圆形的小火炉，将形象以蹲坐的姿势放在里面，观想为凶猛、恐怖、愤怒的体性。意思是，对于所要成就的事业，观想凶猛、恐怖、愤怒的非人等会造成损害，观想所有损害者都具有寂静的体性。使者勾召并使其面向的仪轨是：用明亮的橛来钉。意思是，从自己嘿汝嘎的心间发出白色铁钩使者，勾召对所要成就的事业造成损害的非人、诅咒、疾病和损害等，融入凶猛、恐怖、愤怒者。禅定清晰，明亮是寂静，因此以佛嘿汝嘎的形象显现的下部橛来钉，从橛的白色尖端发出白色光芒，遍布所要成就者的身体内外，观想毒害、损害者、疾病和凶猛、恐怖、愤怒者都平息、清净，如同晴朗的天空。然后用食子也这样做，用锤子的事业也这样做，用双手将形象举起并磨成粉末。燃烧是燃烧智慧的光芒，明亮是寂静的本尊，要使其面向四十二尊本尊众。然后是火供：在ཡའི་ཚོགས་ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Ya'i tshogs，亚的集合)的火炉中堆积木柴，点燃寂静之火，生起寂静的火神，迎请智慧尊并融入，灌顶，献供品，供养焚烧物，在咒语的结尾加上Śāntiṃ kuru，进行赞颂。然后，在火神的腹中，用咒语观想寂静本尊众的坛城，迎请智慧尊并融入，献供品，依次供养焚烧物。