English
It is done. The mandala is the main deity and the retinue. Then generate the mandala, invite the wisdom being and merge them, offer the puja. The characteristic of the deity is that, in order to show the purity of the Dharma nature, it is not stained by the fault of clinging, the color of the body is white, accompanied by the brilliance of white light, and offerings and practices should be performed. The material for the image is the five ambrosias or five foods, the same as before. The image should be prominently eight fingers high, and smeared with the five medicines, three whites, and three sweets. Into the heart, insert all the diseases, harms, and poisons of so-and-so, ending with Śāntiṃ kuru svāhā (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: Śāntiṃ kuru svāhā, pacifying, increasing, subjugating, destroying, svāhā). Make a small, round fireplace, and place the image inside in a squatting position, contemplating it as the nature of fierce, terrifying, and wrathful. This means that, for the accomplishment of the activity, contemplate that fierce, terrifying, and wrathful non-humans, etc., will cause harm, and contemplate that all harmers have a peaceful nature. The ritual of summoning and facing the messenger is: drive in the clear phurba. This means that, from the heart of oneself as Heruka, emanate a white, iron-hooked messenger, hook and summon the non-humans, curses, diseases, and harms that harm the activity to be accomplished, and merge them into the fierce, terrifying, and wrathful ones. The meditation is clear, and brightness is peaceful, so drive in the lower phurba that appears as the form of Buddha Heruka, and from the white tip of the phurba, white rays of light emerge, pervading the body inside and out of the one to be accomplished, and contemplate that the poisons, harmers, diseases, and fierce, terrifying, and wrathful ones are pacified, purified, and like a clear sky. Then do the same with the bali offering, and do the same with the hammer activity, and with both hands lift the image and grind it into powder. Burning is the burning of the light of wisdom, and brightness is the peaceful deity, and it should be made to face the forty-two deity assembly. Then the fire offering: pile wood in the fireplace of Ya'i tshogs (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: Ya'i tshogs, collection of Ya), ignite the peaceful fire, generate the peaceful fire god, invite the wisdom being and merge them, empower, offer the puja, offer the burnt offerings, and at the end of the mantra, add Śāntiṃ kuru and praise. Then, in the belly of the fire god, with the mantra, contemplate the mandala of the peaceful deity assembly, invite the wisdom being and merge them, offer the puja, and offer the burnt offerings in order.
Chinese
而且，以“火中之神，光明灿烂”之句，作为法性无所造作，不为相之过失所染之象征，瑜伽士以清净、寂静、平等之心，对寂静本尊身色明亮，伴随白色光芒之光辉灿烂者，行火供之祭祀。之后献上赞颂，委托事业。如是火供之果为：暴怒炽盛者实为鲁扎，如是等等一切不顺者，以具损害之心而威慑者，远离害心，则会变得寂静而平等。寂静之舞为：“于雅之众之坛城中。”意为：围绕圆形火炉，即寂静本尊坛城之火供炉灶。瑜伽士们手牵手，双脚跳舞，圆形地向右旋转，口中吟诵咒语和舞蹈之词。以“炽盛遍布寂静之加持”之句，观想心为寂静本尊，寂静白色光芒遍布一切众生，亦观想平息暴虐。亦遍布于所调伏之对象，观想一切损害皆平息，其果为：“一切皆不动摇。”意为：内外一切皆不动摇，乃至天空之风亦不动摇而平息，何况其他人之恶念及所调伏对象之障碍皆能平息。自在母之事业简述为：“女奴和婢女之众。”意为：此处亦为四事业之聚集，无论以饮血尊之门修何种事业，皆以余食之事业委托于自在母。斯拉为鲁扎之妻之时。婢女为诛杀鲁扎后供养，其在腹中之时，聚集众妻，化为五饮血尊之身，鲁扎未察觉者，称为婢女。女奴为之后将鲁扎及其眷属献为奴仆，众自在母亦聚集，立誓、灌顶、赐予金刚之名，承诺为女奴。“精华无寻觅之份，余食残羹留与婢女。”等等，承诺守护会供轮坛城，仅持名之瑜伽士。
English
Moreover, with the phrase "The god in the fire, radiant with splendor," as a symbol that the nature of reality is unelaborated and unstained by the faults of characteristics, the yogi, with a pure, peaceful, and equanimous mind, performs the fire offering to the peaceful deity whose body color is bright and accompanied by the radiance of a multitude of white rays of light. Afterwards, offer praise and entrust the activity. Thus, the result of the fire offering is: The fiercely blazing one is actually Rudra, and all such unfavorable things, those who intimidate with a mind of harm, will become peaceful and equanimous, having abandoned the intention to harm. The peaceful dance is: "In the mandala of the assembly of Ya." It means: Around the circular stove, which is the fire offering stove of the peaceful deity's mandala. The yogis hold hands in a chain, move their feet in a dancing manner, and circle clockwise. They chant mantras and dance lyrics. With the phrase "The blazing one pervades with the blessing of peace," meditating on the mind as the peaceful deity, the white rays of peaceful light pervade all beings, and also meditate on pacifying violence. It also pervades the object to be subdued, and meditating on the pacification of all harm, the result is: "Everything becomes unmoving." It means: Everything inside and out becomes unmoving, and even the wind in the sky does not move and becomes peaceful, what need is there to mention that the evil intentions of others and the obstacles of the object to be subdued can all be pacified. The brief instruction on the activity of the Powerful Mother is: "The assembly of female slaves and maids." It means: Here is also the gathering of the four activities. No matter what activity is accomplished through the door of the blood-drinker, the activity of the remainder is entrusted to the Powerful Mother. Slas is when she is the wife of Rudra. The maid is when Rudra is killed and offered, when she is in the belly. Gathering the wives, transforming into the body of the five blood-drinkers, Rudra does not notice, she is called a maid. The female slave is when Rudra and his retinue are later offered as servants, and the powerful mothers also gather, take vows, receive empowerment, are given Vajra names, and promise to be female slaves. "The essence has no share to seek, leave the remaining wash water to the maid." And so on, promising to protect the assembly circle mandala, the yogi who only holds the name.
Chinese
也发誓要完成事业，所以叫做婢女。眷属是仆人以及仆人等。剩余供养的理由是，女主人自己说：没有资格享用精华，剩余的洗脸水赐予婢女。因为想要誓言，所以要布施。自己誓言完全宣扬后，就是念诵祈请的咒语和手印，心咒和誓言的咒语，以及降伏的咒语，以前大吉祥尊前所立的誓言，从下面出现的那些宣扬后，瑜伽士就做随心所欲的息增怀诛四种事业的吩咐。调伏方便以前的开场白是，以前大吉祥嘿汝嘎等。以前大吉祥尊调伏鲁扎时，吉祥金刚嘿汝嘎以心极凶猛、身形粗暴之身，调伏鲁扎及其眷属，三界所有一切，具有调伏的能力，具有威权和加持，不可思议的伟大，因此降伏大天等鲁扎及其眷属，以享用的方式，在调伏四魔之时，将眷属自在母等作为眷属，立誓灌顶，分别吩咐四种事业，就是誓言坚定，自己如何承诺和立誓，立即迅速地显现出来。不做事业的过患是，以前如立誓一样，现在瑜伽士没有吩咐，以前在吉祥尊前，自己如何违背誓言和立誓，不要违越那些。如果违越那些，头和身体会变成微尘，心也会裂成碎片，忿怒金刚夜叉会从身体内部斩断。有如此大的罪过，因此后代的持咒者要如所嘱托一样做事业。如果那个事业没有显现出来，如在吉祥尊前承诺立誓一样，身体腐烂般溃烂，心燃烧，来世会经历地狱和恶趣。做事业的功德是，瑜伽士安住誓言等。瑜伽士是通达深奥见解的瑜伽，和修习禅定的瑜伽二者都具备，那么那个瑜伽士安住于誓言，不用特别说明，誓
English
also vowed to accomplish the work, so she is called a servant. The retinue is servants and servants, etc. The reason for offering the remainder is that the mistress herself said: I am not qualified to enjoy the essence, give the remaining face washing water to the servant. Because she wants the vow, she should give alms. After fully proclaiming one's own vows, that is, reciting the mantra of invocation and the mudra, the heart mantra and the mantra of the vow, and the subjugating mantra, and the vows made before the Great Glorious One in the past, after proclaiming those that appear below, the yogi should give instructions to perform the four activities of pacifying, increasing, subjugating, and destroying as desired. The preliminary remarks on the method of taming are, in the past, the Great Glorious Heruka, etc. In the past, when the Great Glorious One tamed Rudra, the Glorious Vajra Heruka, with an extremely fierce mind and a violent body, tamed Rudra and his retinue, all beings in the three realms, possessing the power to tame, possessing authority and blessings, and great wonders, therefore, he subdued the great gods and other Rudras and their retinues, and at the time of taming the four maras by means of enjoyment, he made the retinue of the自在母 etc. as his retinue, made vows and empowerments, and separately instructed the four activities, that is, the vow is firm, how one has promised and vowed, immediately and quickly manifest it. The fault of not doing the work is that, as vowed in the past, if the yogi does not instruct now, how one has broken the vow and made vows before the Glorious One in the past, do not transgress those. If one transgresses those, the head and body will turn into dust, and the heart will be shattered into pieces, and the wrathful Vajra Yaksha will cut off from within the body. There is such a great fault, therefore, later mantra holders should do the work as instructed. If that work does not manifest, as promised and vowed before the Glorious One, the body will fester like rotting, the mind will burn, and in the next life, one will experience hell and evil realms. The merit of doing the work is that the yogi abides in the vow, etc. A yogi is a yoga that understands profound views, and a yoga that practices meditation, both of which are possessed, then that yogi abides in the vow, there is no need to mention it specifically, vow
Chinese
因此，没有违背誓言的障碍。在此，虽然由于意愿而产生的心的瑜伽，即观和修，没有包含在正文中，但如果誓言没有违背，空行母也会完成其意义，因为空行母是自己的誓言，所以对于委托之事，应毫无阻碍地完成，如果守护咒语者的眷属四众如独子般，空行母在伟大的吉祥者面前所承诺的誓言就不会违背，因此，微细者是自在母，虽然身体保持世俗的形态，但心却安住在佛的境界。因此，空行母也因为没有违背所承诺的誓言而去成办，因为获得成就，所以要告诫说，誓言者所委托的四种事业要显而易见地完成。从各个坛城的角度来看，委托事业的经文是：修忿怒尊的事业之主就是这个。寂猛金刚阿阇黎说，在忿怒尊众坛城的时候，事业之最胜是即将要说的舞蹈。莲花生大士说，从这部续的开头和结尾出现的忿怒尊众，特别是修忿怒尊众的时候，迅速获得成就的方法就是这个秘密咒语。秘密是指离思离言的见解。咒语是指念诵，也就是秘密见解的体性和，观想本尊如同镜中的影像，以及语的念诵如同山谷回声般，三者无二无别地修持，在无二的法界，如实地在自己的心中显现，在等性中，从自显的境界中不移动地念诵的时候，自身明现为忿怒尊和忿怒母的坛城，因为没有能所，所以在名言上观想为大自在，观想自己嘿噜嘎的上牙为嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），下牙为啊（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊），舌头为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），并观想放射光芒，或者观想自己的舌头为三尖金刚杵，使其具有颜色、形状和光芒，这是念诵方法的诀窍。然后，修法的地方是尸陀林，或者险峻的山岩，以及阎罗王凶猛的地方。此外，独树、火触、树木和嫩枝是实物。独树是树木的