Chinese
是兄弟众多。对于怀柔，面容是月牙形，肉是红色的，身体美丽，没有兄弟。对于猛厉，面容是三角形，肉是黑色的且粗糙，语言凶猛。第五，主尊的心是：意义的心，真谛无别，远离行境而思维，是空性的心。对于寂静，是寂静而清澈的；对于增益，是喜悦而快乐的；对于怀柔，是贪恋而执着的；对于猛厉，是以嗔恨愤怒之心来做。第六，林伽是：对于寂静，是凶猛而威严的；对于增益，是寿命和福德增长；对于怀柔，是想要随心所欲地控制；对于猛厉，是诛杀的十方。在任何一种事业的六种污垢或脚印的地上所做的林伽的额头上写骨头，心口写生命，脐部写名字，大腿上写保护神，阴部写所做的四种事业的咒语和匕首。放入任何一种事业的坑中。第七，橛是：对于寂静，用银或白色木头的橛，橛头做成圆形，共六个。对于增益，用金或黄色木头的橛，橛头做成方形，共四个。对于怀柔，用铜或红色木头的橛，橛头做成月牙形，共五个。对于猛厉，用铁或黑色木头的橛，橛头做成三角形，共三个。如果这些都成就，就陈设二十一个能做事业的橛。第八，本尊是：事业仪轨的本尊，按照寂静和忿怒的仪轨。火供的本尊是四种事业任何一种的，具有身色和手印的火神。对于寂静，是白色的火神，右手拿着水瓶（藏文：ན་གུནྡྷེ་，梵文天城体：नागुन्दे，梵文罗马拟音：nāgunde，汉语字面意思：水瓶）。对于增益，是黄色的，拿着珍宝匣。对于怀柔，是红色的，拿着钩索。对于猛厉，是深蓝色的，拿着三叉戟。所有本尊的左手都拿着念珠，具有仙人的装束，骑在山羊上。火供本尊是：对于寂静，以毗卢佛和佛陀嘿噜嘎为主的寂静和忿怒本尊，所有身色都是白色的。对于增益，以宝生佛和宝生嘿噜嘎为主的本尊，所有都是黄色的。对于怀柔，以无量光佛和莲花嘿噜嘎为主的本尊，所有都是红色的。对于猛厉，以金刚萨埵和金刚嘿噜嘎为主的本尊，所有都观想为深蓝色。第九，时间是：夏天寂静，秋天增益，冬天怀柔，春天猛厉。如果一天之内做，早上做寂静，中午做增益，傍晚做怀柔，半夜做猛厉的火供。第十，火供
English
Are many siblings. For subjugation, the face is crescent-shaped, the flesh is red, the body is beautiful, and there are no siblings. For wrathful, the face is triangular, the flesh is black and rough, and the speech is fierce. Fifth, the mind of the main deity is: the mind of meaning, the indivisible truth, separated from the realm of experience, is thinking; the mind of emptiness. For peaceful, it is peaceful and clear; for increasing, it is joyful and happy; for subjugation, it is attached and clinging; for wrathful, it is done with a mind of hatred and anger. Sixth, the lingam is: for peaceful, it is fierce and majestic; for increasing, it increases life and merit; for subjugation, it desires to control whatever one wants; for wrathful, it is the ten fields of killing. On the forehead of the lingam made on the ground with the six impurities or footprints of whichever activity it is, write bone; on the heart, life; on the navel, name; on the thighs, guardian deity; on the genitals, write the mantra and dagger of whichever of the four activities is being performed. Insert it into the pit of whichever of the four activities it is. Seventh, the phurba is: for peaceful, use a silver or white wooden phurba with a round head, six in total. For increasing, use a gold or yellow wooden phurba with a square head, four in total. For subjugation, use a copper or red wooden phurba with a crescent-shaped head, five in total. For wrathful, use an iron or black wooden phurba with a triangular head, three in total. If these are accomplished, then arrange twenty-one phurbas that can perform activities. Eighth, the deity is: the deity of the activity ritual, according to the peaceful and wrathful traditions. The deity of the fire offering is the fire god with the color and hand symbols of whichever of the four activities it is. For peaceful, it is the white fire god holding a water pot (藏文：ན་གུནྡྷེ་，梵文天城体：नागुन्दे，梵文罗马拟音：nāgunde，汉语字面意思：water pot) in his right hand. For increasing, it is yellow, holding a jewel box. For subjugation, it is red, holding a hook. For wrathful, it is dark blue, holding a trident. All of them hold a rosary in their left hand, have the appearance of a sage, and ride on a goat. The fire offering deity is: for peaceful, all the peaceful and wrathful deities, headed by Vairochana and Buddha Heruka, all with white body color. For increasing, all the deities, headed by Ratnasambhava and Ratna Heruka, all are yellow. For subjugation, all the deities, headed by Amitabha and Padma Heruka, all are red. For wrathful, all the deities, headed by Vajrasattva and Vajra Heruka, all are visualized as dark blue. Ninth, the time is: summer is peaceful, autumn is increasing, winter is subjugating, spring is wrathful. If doing it in one day, do the peaceful in the morning, the increasing at noon, the subjugating in the evening, and the wrathful fire offering at midnight. Tenth, the fire offering
Chinese
应极好地施予火供的祭品，并以猛烈的赞歌和舞蹈来赞美。第十一项剩余之业是：布施剩余物，修持坚固母，以百字明咒补足盈亏，迎请智慧本尊火神和火神，将誓言尊收回自身，收摄坛城和结界，使业的痕迹不显现，并诵吉祥偈。详细的火供之业在观修次第中已阐明，应于彼处了解。第九，进入坛城有三：上师进入，弟子进入，以及敦促弟子修习本尊。第一，引用《金刚次第》中的话：“灌顶入和忍辱求”，因此，首先是上师进入的两种仪轨：圆满了坛城的一切事业，并以内外秘密灌顶而富足的金刚上师，沐浴后穿上灌顶服装，手持鲜花面向坛城的东门，念诵“嗡，智慧国王”，祈请成就，抛掷智慧之花，以虔诚之心进入坛城的仪轨，想要给予弟子多少灌顶，自己就从坛城的本尊处获得多少灌顶，并祈请允许弟子进入坛城，请求宽恕，观想坛城的诸神欢喜地给予允许，这是上师进入的两种方式。第二，弟子进入。引用：上师进入坛城后，应以十六法引导弟子进入坛城。《金刚经》中说：沐浴涂香和身体布施，驱逐邪魔，加持为本尊，给予誓言，授予彼性，水灌顶，宣告和抛掷珍宝，降临本尊和殷勤，殊胜供养和十八种方式，以此将圆满支分。如是说，详细内容应在灌顶仪轨中了解。敦促弟子修习本尊。引用：身语意三门自然成就为身语意三密，与本尊无别且具同等福分的智慧者，若精勤修持本尊，必定会迅速获得不可思议的成就，因此应珍视与本尊的修持不分离。重要
English
The offering of the fire oblation should be given excellently, and praise and dance should be performed with fierce hymns. The eleventh remaining activity is: giving the remainder, practicing the steadfast mother, replenishing deficiencies with the hundred-syllable mantra, inviting the wisdom deity fire god and fire god, retracting the samaya deity into oneself, retracting the mandala and boundary, making the traces of the activity invisible, and reciting auspicious verses. The detailed activity of the fire oblation is clarified in the contemplation sequence, and should be understood there. Ninth, entering the mandala has three aspects: the teacher entering, the disciple entering, and urging the disciple to practice the deity. First, quoting from the Vajra Sequence: "Empowerment entry and forbearance request," therefore, the first two rituals for the teacher's entry are: the Vajra master who has completed all the activities of the mandala and is rich in outer, inner, and secret empowerments, having bathed and put on the empowerment clothes, holding flowers facing the east gate of the mandala, reciting "Om, King of Wisdom," invoking accomplishment, throwing the wisdom flower, and with faith entering the mandala with the rituals, desiring to bestow as much empowerment on the disciple as one has received from the deity of the mandala, and requesting permission for the disciple to enter the mandala, requesting forgiveness, and contemplating that the deities of the mandala joyfully grant permission, these are the two ways of the teacher's entry. Second, the disciple enters. Quoting: After the teacher has entered the mandala, the disciple should be guided into the mandala with sixteen dharmas. The Vajra Sutra says: Bathing, applying fragrance, and giving the body, expelling obstacles, blessing as the deity, giving vows, bestowing that nature, water empowerment, proclaiming and throwing jewels, descending the deity and diligence, supreme offerings and eighteen ways, by this the limbs will be perfected. As it is said, the details should be understood in the empowerment ritual. Urging the disciple to practice the deity. Quoting: Since the three doors of body, speech, and mind are spontaneously accomplished as the three secrets of body, speech, and mind, the wise one who is no different from the deity and has equal merit, if diligently practices the yidam deity, will surely quickly obtain incredible accomplishments, therefore one should cherish not being separated from the practice of the yidam deity. Important
Chinese
如果对本尊没有观修的信心，就会违犯本尊的誓言。如果违犯誓言会有什么过错呢？金刚夜叉会像喝酸奶一样吸食你的心血，导致今生短命，死后堕入恶道，所以会毁灭。第十是进入坛城的功德。正直之人啊，五部佛父佛母双运的大乐坛城，如果简略而言，则“སྟངས་”是父，“དཔྱལ་”是母，主要就是佛父佛母二者。或者中等和广大的坛城，主要就是五部佛，要具备开光。在那里，如果具信的弟子如前一样进入坛城，就能获得想要的灌顶和成就。以前在色究竟天进入终极道的人，也会与你具有同等福分。如《佛平等合经》所说：“金刚萨埵等，先见轮者，是何福德，后作者亦如是。”忿怒尊坛城。正直之人啊，这里的幻化忿怒尊坛城，也用平整地面等十个共同要点来阐述。总的来说，就像寂静坛城的情况一样去做。然而，首先在平整地面的八个步骤中，勘察地面的环节，要选择吉祥的母聚会之尸林。第六是加持，第八是占地，由忿怒尊来做。其他都相同。第二是尺寸相同。第三是画线，用智慧的线，即大筋来做。开光由忿怒尊来做。画线的方法也要按照忿怒尊的仪轨来画。第四是颜色的选择，要混合大量的灰烬，开光由忿怒尊来做。第五是绘画的方法，忿怒尊坛城要做两重墙。第六是安立尊像，安立忿怒尊的身语意。第七是开光，事业要按照忿怒尊的仪轨来做。在加持的时候，首先是宝瓶，然后是二十种乐器，二十种大的，二十种小的，二十种威严的，用八十种加持来加持。七种水中，要在五种誓言物之上加入大量的灰烬和油脂。措辞也与寂静尊不同。擦拭身体也要用尸林的大布。内外秘密的普巴也要像忿怒尊一样。第七是安住于真
English
If there is no faith in meditating on the deity, the samaya of the yidam deity will be broken. If the samaya is broken, what is the fault? Vajra Yaksha will suck your heart blood like yogurt, causing you to have a short life in this life and fall into the lower realms in the next, so you will be destroyed. Tenth is the merit of entering the mandala. O upright one, the great bliss mandala of the union of the five Buddha families, if summarized, "སྟངས་" is the father, and "དཔྱལ་" is the mother, the main ones being the father and mother Buddhas. Or, for the medium and large mandalas, the main ones are the five Buddha families, which must be consecrated. There, if a faithful disciple enters the mandala as before, they will obtain the desired empowerment and accomplishment. Those who entered the ultimate path in Akanishta before will have the same merit as you. As it says in the Buddha Samayoga Tantra: "Those who see the wheel of Vajrasattva and others first, whatever merit that is, those who do it later are the same." The wrathful deity mandala. O upright one, here, the illusionary wrathful deity mandala is also explained using ten common points such as leveling the ground. In general, it should be done as in the case of the peaceful mandala. However, first, in the eight steps of leveling the ground, in the step of examining the ground, one should choose an auspicious charnel ground where mothers gather. Sixth is blessing, and eighth is taking possession of the land, which should be done by the wrathful deity. The rest is the same. Second is the same size. Third is drawing the lines, using the line of wisdom, i.e., the large tendon. Consecration should be done by the wrathful deity. The method of drawing the lines should also be according to the wrathful deity's ritual. Fourth is the choice of colors, mixing a large amount of ashes, and consecration should be done by the wrathful deity. Fifth is the method of painting, the wrathful deity mandala should have two walls. Sixth is establishing the deities, establishing the body, speech, and mind of the wrathful deities. Seventh is consecration, the activities should be done according to the wrathful deity's ritual. During the empowerment, first is the vase, then twenty kinds of musical instruments, twenty large ones, twenty small ones, and twenty majestic ones, empowering with eighty empowerments. In the seven waters, a large amount of ashes and oil should be added on top of the five samaya substances. The wording is also different from the peaceful deity. Wiping the body should also be done with a large cloth from the charnel ground. The outer, inner, and secret pujas should be like those of the wrathful deity. Seventh is abiding in tru