English
are. The objects of the vow to be accomplished, such as clothes, etc., and the enjoyment should also be known as such. Poison and fever, and the three earths, as well as large meats, mutton and beef, yak meat, are mainly used for killing. Transformation is freedom, that is, the object of the lingam. So it is said. The materials for the torma are: milk, rice, silver powder, and the torma of white flowers pacifies. With camphor, barley, yogurt and fruits, with golden powder flowers for increase. Copper powder, brown sugar, red rice, mixed with madder, lotus, safflower. It is a torma that gathers everything. Various poisons, such as iron powder, stone powder, sheep, dog blood and large meat, as well as tomb ashes, mung beans, etc., are tormas used for killing. So it is said. The materials for burning are: white butter, white sesame, white rice, three sweets and white sandalwood. Everything is wisdom nectar, and in the end, it can generate the fire of wisdom. Yogurt and old butter, brown sugar, honey, grapes, pomegranates, large meat, and fragrant gold trees are for increase. Danti, coriander, as well as juniper, mustard oil, and red trees and grasses, are said to be excellent for attracting everything. Poison and fat, juniper oil, various beans and blood, thorns and yak meat are used for killing. Gather for the sake of fruit. So it is said. Third, regarding the shape of the fire altar, it has shape, color and signs. As it is said, the shape is: the peaceful fire altar is round, or wheel-shaped. Similarly, the increasing one is square or jewel-shaped. The empowering one is crescent-shaped or lotus-shaped. The wrathful one is triangular or wrathful-faced. For the four activities, the fifty-seventh chapter and others sequentially show two methods of making fire altars. Here, in the small commentary, it says: round, square, crescent, triangular shapes. Following these, it should be done according to the previous method, because this is the practice in the lineage of the gurus. All of these are one cubit wide and half a cubit high, with three layers of steps, which are completed in the center of the wheel, jewel, lotus, and vajra respectively. The colors are: peaceful is white, increasing is yellow, empowering is red, wrathful is dark blue. The signs are: in the center of the fire altar, the peaceful one is marked with a wheel and the syllable Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), similarly, the increasing one is marked with a jewel and the syllable Tram (藏文：ཏྲཱཾ，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：幢), the empowering one is marked with a lotus and the syllable Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥), and the wrathful one is marked with a vajra and the syllable Hum (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Fourth is the dharani, activity
Chinese
准备好坛城和焚烧的物品。将阳物放入任何一种事业的坑中，用各自的金刚橛围绕着开口。第二，向外放出三分之一，进入内部后，对于息灾面向东方等，面向所作事业的方向。坐姿方面，息灾时结金刚跏趺坐，增益时结平等跏趺坐，怀爱时结莲花跏趺坐，降伏时以乌龟的姿势坐着。进行忏悔、立誓、降临加持、供养、加持等。然后将焚烧的物品在日月坛城中摆放五谷，用融化的酥油使其成为甘露。将事业食子用三或五种谷物加持，使其具有成就任何事业的能力。第二部分，事业仪轨的活动：进行召请和遣返阳物，以及焚烧的次第。第一部分，在《释论》中说：息灾和增益是息灾的集会事业，怀爱和降伏则做忿怒的坛城。或者，为了使上述任何一种息怒都能成就四种事业，要端正所作事业的仪轨，激发与事业相应的念诵的后续。第二部分，最后的集会，将阳物放入坑中进行召请和遣返，食子施食，打橛，降临武器，用刀切割，与焚烧物混合后放置。第三部分，关于火神和焚烧神。第一，点燃火，生起所作四种事业的火神，迎请，供养焚烧的物品，献上灌顶和施舍，致力于事业。必要性是，例如食物使身体的元素增长，因此，依赖于此的感官和意识也会增长。同样，通过火使火神满足，因此，通过它，坛城的诸神也会满足。这里称火神为火的脸，如是说：以变为脸的火女，以美味的食物之聚，给予四种事业的供养。第二，根据各自经典的观点，有四种观察方式：将火神显现为燃烧的形态，在那里迎请诸神并进行供养，生起誓言尊者并迎请，这是两种方式。有些人说，将火神置于东北角作为见证者，在火的中央生起誓言尊者，或者在火神的腹中生起。这里是后一种方式。也就是四种事业中的任何一种
English
Prepare the mandala and the items for burning. Place the linga in the pit of whichever of the four activities is being performed, and surround the opening with the respective phurbas. Secondly, cast out three parts outwards, and after entering inwards, for pacifying, face east, etc., facing the direction of whichever activity is being performed. As for the posture, for pacifying, sit in the vajra posture; for increasing, sit in the equal posture; for subjugating, sit in the lotus posture; for wrathful activities, sit in the posture of a turtle. Perform confession, vows, bestowing blessings, offering, and empowerment. Then, arrange the items for burning with five grains in the solar and lunar containers, and transform them into nectar with melted butter. Empower the activity torma with three or five grains, making it capable of accomplishing whichever activity is being performed. The second part concerns the activities of the action ritual: performing the summoning and dismissing of the linga, and the sequence of burning. The first part: In the minor commentary, it says: For pacifying and increasing, perform the assembly activity of pacifying; for subjugating and wrathful activities, create the wrathful mandala. Or, since the former ones consider that any of the peaceful or wrathful activities can accomplish all four activities, straighten the text of whichever activity is being performed, and stimulate the continuation of the recitation that is in accordance with the activity. The second part: the final assembly, placing the linga in the pit and performing summoning and dismissing, offering the torma, striking the phurba, empowering the weapons, cutting with a knife, mixing with the burning items, and placing them. The third part: concerning the fire god and the burning deity. First, ignite the fire, generate the fire god of whichever of the four activities is being performed, invite, offer the items for burning, offer libations and bestowals, and engage in the activity. The necessity is, for example, just as food causes the elements of the body to increase, and therefore the senses and consciousness that rely on it also increase, similarly, by satisfying the fire god through fire, therefore, through it, the deities of the mandala will also be satisfied. Here, the fire god is referred to as the face of fire, as it is said: To the fire woman who has become the face, with a collection of delicious foods and drinks, bestow the offering of the four activities. The second part: according to the views of the respective texts, there are four examinations: manifesting the fire god in a blazing form, and there inviting the deities and making offerings, and generating the samaya being and inviting, these are two ways. Some say, placing the fire god in the northeast corner as a witness and generating the samaya being in the center of the fire, or generating it in the belly of the fire god. Here, it is the latter method. That is, whichever of the four activities
Chinese
是的，生起包括作为所依和能依的烧施本尊，并灌顶、加持、降临、迎请、融入。以普贤等内外供养。在根本咒上附加事业咒的尾音，献上甘露和烧施物。赞颂并祈祷所愿之事。以这种方式首先供养寂静的本尊众，然后将处所转移到忿怒坛城中进行供养。第十一，剩余之业是，收集会供剩余和烧施物剩余，在广略皆可的剩余仪轨末尾，以“昔日大吉祥黑汝嘎”等，委派事业并进行禁制。之后，念诵坚牢地母，补足剩余和缺失，烧施本尊和火神智慧尊逝去，誓言尊融入自身，事业痕迹不显现，进行回向和吉祥祈愿。那么这些在何时进行呢？在地仪轨时，土地不佳则进行寂静的，在开光时进行增益的，灌顶之前进行怀爱的，弟子预备的夜晚，如果梦兆不佳，则进行猛厉的烧施。如金刚次第中所说：“土地和开光两种，以及给予安乐之时。”以及，在供养忏悔等适当时机，其他时候也可以进行，如《意滴》中所说：“时机是灌顶和修法，供养忏悔寿命和时机成熟时。”因此。第二，内烧施有三种，根本是：“定增上乐受用内。”等等。第一，在禅定中也有，其中说：“中观的最初两种是。”因此有般若护摩和禅定护摩两种。第一种是，以证悟无我的智慧之火，焚烧无实有的习气，布施证悟轮涅无二的智慧。如广论中所说：“是焚烧三有的火焰，意之智慧燃烧成火焰。”第二种是，以无相的如是之性的禅定之火，焚烧行境名相分别的物质。其中说：“在根与乐的坛城中，将行境物质全部聚集，融化成一片光芒。”第二种是，从无分别的自性中，以分别众化为本尊手印燃烧的火焰，清净行境。如前文的延续：“从寂静法界中，手印舞动。”
English
Yes, generate the fire deity together with the supports and what is supported. Bestow empowerment, blessings, bring down, invite, and dissolve. Offer outer and inner offerings such as Kunsang. Attach the tail of the action mantra to the root mantra, and offer filling and pouring and burnt offerings. Praise and pray for wishes. In this way, first offer to the peaceful deity assembly, and then transfer the place to the wrathful mandala and offer. Eleventh, the remaining action is: collect the remaining tsok and the remaining burnt offerings. At the end of the remaining ritual, whether elaborate or concise, entrust the activity and seal the oath with "In the past, the great glorious Heruka," etc. Then, recite the steadfast mother, replenish the remaining and deficient, the wisdom beings of the fire deity and the fire deity depart, the samaya being is absorbed into oneself, the traces of the action are made invisible, and dedication and auspicious words are made. When should these be done? At the time of the earth ritual, if the land is bad, then peaceful; at the time of consecration, then increasing; before empowerment, then subjugating; on the night of student preparation, if the dreams are bad, then fierce burnt offerings should be done. As it says in the Vajra Sequence: "The two kinds of earth and consecration, and the time of giving happiness." And, it is also permissible to do it at other times when the occasion arises, such as offering confession, etc. As it says in Thug Thig: "The occasion is empowerment and practice, offering confession, life, and when the time comes." Therefore. Second, there are three kinds of inner burnt offerings, the root is: "Samadhi, higher enjoyment, inside," etc. First, even in samadhi, it says: "The first two of the Middle Way are." Therefore, there are two kinds of wisdom homa and samadhi homa. The first is: with the fire of the wisdom of realizing selflessness, burn the habits of non-existence, and give the wisdom of realizing the two non-dualities of samsara and nirvana. As it says in the Extensive Treatise: "It is the fire that burns the three realms, the wisdom of the mind blazes into fire." The second is: with the fire of the samadhi of the signless suchness, burn the objects of experience, the substances of names and concepts. It says: "In the mandala of the senses and bliss, gather all the objects of experience and substances, and melt into a single light." The second is: from the state of non-discrimination, with the fire blazing into the hand seals of the deity of the assembly of discriminations, purify the objects of experience. As a continuation of the previous one: "From the peaceful realm, the hand seal dances."
Chinese
呀昂班！如此说。第三是，将食物饮料与四种事业的成就物混合，转化为甘露，将自身作为宫殿，口作为火炉，舌头作为火神，以自然圆满和禅定所安排的焚烧之神们，用手作供养，从而将圆满四种事业和二资粮的果实赐予自相续，为了使受用之处完全清净而进行焚烧。根本续中说：自身为五大种的坛城，于脉、界和尸林之宫殿，习惯性地修习。思维所有受用者的面容，所有圆满和安排的诸神，以禅定清晰的意念来净化。等等如此说。第三，关于秘密的焚烧，其中说：四界和三界是秘密宣说的。因此，上门是四界的焚烧，下门是三界的焚烧。第一是，眉间风轮为半月形，是息灾；心间水轮为圆形，是寂静；脐间火轮为三角形，是增益；脐下轮为四方形，是怀爱。从这些之中，各自的颜色恒常存在的是火炉，智慧精华是火神。心间的火燃烧，融化顶轮的吽（ཧཱུྃ，Hūṃ，吽，种子字）字，以其降落的甘露，将大乐智慧赐予自相续，为了焚烧名相分别而进行焚烧。其中说：三岔路口、心间、脐间生出四种，颜色是四种事业的坛城。智慧精华完全显现，从心中燃烧智慧之火，催动事业之火，引来安乐。必定进入口中，因此，以完全喜悦的欢喜，遍布十方。净化所有名相分别，难以觉悟的智慧得以显现。如此说。或者，以左右食指的供养，催动风轮，从而点燃脐间的火。由此融化明点，使精华进入脉道，如前一样进行焚烧。道次第中说：Raṃ（རཾ， 燃，火的种子字）和Yaṃ（ཡཾ，扬，风的种子字）左右具备焚烧。如此说。第二是，在明妃空行母的四事业火炉中，以增长安乐的事业所生起，以及从法界迎请的火神面前，以金刚的供养，施予菩提心之供品，从而将安乐的智慧赐予自相续，为了焚烧贪执分别自相续而进行焚烧。根本续中说：