English
Ya Ang Ben! Thus it is said. The third is, mixing food and drink with the accomplishments of the four activities, transforming them into nectar, considering one's own body as a palace, the mouth as a hearth, the tongue as a fire deity, and the incineration deities arranged by natural perfection and meditative absorption, offering them with hand gestures, thereby bestowing the fruit of perfecting the four activities and two accumulations upon one's own mindstream, and incinerating for the sake of completely purifying the objects of enjoyment. From the root text: In the mandala of one's own body's elements, in the palaces of the realms, channels, and charnel grounds, cultivate familiarity. Contemplate the faces of all enjoyers, all the deities of perfection and arrangement, purify with the mind of clear meditative absorption. Etc., thus it is said. Third, regarding the secret incineration, it says: The four elements and three elements are secretly taught. Therefore, the upper gate is the incineration of the four elements, and the lower gate is the incineration of the three elements. The first is, the wind wheel at the eyebrow center is crescent-shaped, which is pacifying; the water wheel at the heart center is round, which is tranquilizing; the fire wheel at the navel center is triangular, which is subjugating; the wheel below the navel is square, which is enriching. From these, the colors of each constantly abide as the hearth, and the essence of wisdom is the fire deity. The fire of the heart burns, melting the Hūṃ（ཧཱུྃ，Hūṃ，吽，seed syllable） syllable at the crown of the head, and with its descending nectar, bestows great bliss wisdom upon one's own mindstream, and incinerates for the sake of burning conceptualizations. It says: The four arise from the three junctions, the heart, and the navel, the colors are the mandalas of the four activities. The essence of wisdom is completely manifested, from the heart the fire of wisdom blazes, urging the fire of activity, drawing in bliss. Certainly entering the mouth, therefore, with the joy of complete satisfaction, pervading all ten directions. Purifying all characteristics and conceptualizations, the difficult-to-realize wisdom becomes manifest. Thus it is said. Or, with the offering of the right and left ring fingers, urging the wind wheel, thereby igniting the fire of the navel. By this, the bindu melts, and the essence enters the channel, incinerating as before. From the Stages of the Path: Raṃ（རཾ， Raṃ， 燃，seed syllable of fire） and Yaṃ（ཡཾ， Yaṃ， 扬，seed syllable of wind） on the left and right possess incineration. Thus it is said. The second is, in the four activity hearths of the consort's space, generated by the activity of increasing bliss, and in the presence of the fire deity invited from the realm of reality, with the vajra offering, bestowing the offering of bodhicitta, thereby bestowing the wisdom of bliss upon one's own mindstream, and incinerating for the sake of burning attachment and conceptualization in one's own mindstream. From the root text:
Chinese
萨。三界十八界之自性，所有根本皆应知。明亮具德或加持者，于具四事业之形状的火供坑中，生起事业安乐之天神，如三千世界进入芥子般，从虚空中迎请火神，以金刚甘露灌顶等，供养黑白红之供品，自性二相之天神，将获得欢喜与满足。如是。第二，以物之门进行事业，立林伽，生起坛城，所作之事，供养之事及功德。第一，所作之五甘露，即不净物，或鱼肉芝麻蜂蜜红糖等五种食物，另有人足迹之土，以及非人所依之土等，作为林伽，制成具有男女之相，于草纸上书写如前之方位字样，分别粘贴，或者书写林伽方位字样，涂抹如前所说之物，放入任何事业之坑中，置于坛城之各方。特别是猛烈之事业，以头盖骨恶兆吉祥，林伽头朝西南放置，放入坑中。这些也是，五甘露或五种食物，所说之义。第二，持咒者以与事业相应之坐姿，咒语之长短强弱，音调之变化，以及空性之心等，于外器之世间，生起四事业之坛城，为四字之形状，广大无边，如“诶”之集合的坛城殊胜。如是，在塔尔洛译师所译中，“诶字形之轮，分部坛城之殊胜”如是出现。此处以四事业之顺序错乱之方式，以呀让等咒语，生起息灾之坛城，白色圆形。嘛让生起增益之四方形黄色。邦让生起怀爱红色半月形。诶让生起诛杀青黑色三角形。四者皆广大且具燃烧之火焰。此处怀爱与息灾二者，文字之形状稍有不符，然如荣尊大师所说，与声音之意义相合。瓦（藏文，梵文天城体，vandhana，束缚）
English
Sa. The nature of the eighteen realms of the three realms, all roots should be known. The bright and virtuous or blessed one, in the Homa pit with the shape of the four activities, arises the deity of the happiness of the activity, like the three thousand worlds entering a mustard seed, invite the fire god from the void, with the Vajra nectar empowerment, offering white, black and red offerings, the deity of the two aspects of self-nature, will obtain joy and satisfaction. Thus. Second, performing actions through the door of substances includes: establishing the lingam, generating the mandala, the actions to be performed, and the offerings to be made, along with their merits. First, the five nectars to be accomplished, namely impure substances, or five foods such as fish, meat, sesame, honey, and brown sugar, and also soil from human footprints, and soil from places where non-humans dwell, etc., are used as materials for the lingam, made with the characteristics of male or female. Write the location letters as before on straw paper and paste them separately, or write the lingam location letters and smear them with the substances just mentioned. Place them in the pit of whatever activity is being performed, and place them in each direction of the mandala. In particular, for fierce activities, use a skull with inauspicious omens, and place the lingam with its head pointing southwest, and insert it into the pit. These are also the meaning of what was said about the five nectars or five foods. Second, mantra holders, with postures that are in accordance with the activity, the length, strength, and weakness of the mantra, the changes in tone, and minds of emptiness, generate the mandala of the four activities in the outer vessel world, in the shape of four syllables, vast and boundless, such as the supreme mandala of the assembly of "E." Thus, in the translation of Thar Lo, it appears as "The wheel in the shape of the letter E, the supreme of the divisional mandala." Here, the order of the four activities is confused, and with mantras such as Ya Ram, generate the pacifying mandala, white and round. Ma Ram generates the increasing square and yellow. Bam Ram generates the subjugating red crescent shape. E Ram generates the wrathful dark blue triangle. All four are vast and have burning flames. Here, the shapes of the letters for subjugation and pacification are slightly different, but as Rongzom Chokyi Zangpo said, they are in accordance with the meaning of the sound. Va (藏文,梵文天城体, vandhana, 束缚)
Chinese
应该挖掘一个适合的坑，并如法按压。因为通过火供和物质的方式完成事业后，以此来总结，可以使已经完成的事业不会失效。这是修忿怒尊事业的主要方法。像这样赞美舞蹈和歌唱。那么，这里为什么其他的饮血尊有舞蹈，而禅定中没有呢？因为过去的人无论做什么都需要禅定，这是普遍适用的，所以没有特别说明。我虽然也不舍弃这一点，但是，我认为用其他的续部来补充会更好。如《毗卢遮那后际》的译文中说：“马头等以舞蹈，召集和束缚，结合和扩展，发出声音成就。”第四，通过佛塔的方式进行事业：自身观想为息业的能照、增业的宝生、怀业的马头明王、诛业的金刚黑汝嘎，然后用各部的咒语建造白色圆形等佛塔，并将其塑造成与各部相应的颜色。在其中，观想与各部相应的本尊，用光芒将要调伏的对象勾召来，按压在佛塔之下。观想光芒触及，无论什么事业都能成就。如增业中说：“为了调伏凶猛暴烈的，自身观想为凶猛的，以黑色光芒燃烧的法身，按压邪魔的林伽。”等等。又如《身舍利鬘》中说：“息业的能照具有秘密咒，以夏底嘎咕茹梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）庄严。法身明点白色光芒，勾召星曜作为垫子，光芒融入。”等等。佛塔的材料可以是直接用泥土，也可以用禅定在其他物质上建造。如《眼疏》中说：“无论在什么物质上建造佛塔。”又说：“并不是说不能用黏土直接建造。”引用了《后续部》的教证，说可以直接建造，然后在灶坑中进行四种事业的火供。第五，通过手印和转变的方式进行。
English
A suitable pit should be dug and pressed down properly. Because after completing the activity through homa and materials, concluding with this will ensure that the completed activity does not become invalid. This is the main method for accomplishing the activity of wrathful deities. Thus, dance and song are praised. So, why is there dance for other blood-drinking deities here, but not in meditation? Because whatever the ancients did required meditation, and this is universally applicable, so it is not specifically mentioned. Although I do not abandon this either, I think it would be better to supplement it with other tantras. As it says in the translation of "Later Limit of Vairochana": "With dance of Horse-headed and others, summoning and binding, combining and expanding, uttering sounds accomplishes." Fourth, the activity is performed through the method of stupas: Oneself is visualized as Illuminator for peaceful activity, Ratnasambhava for increasing activity, Hayagriva for subjugating activity, and Vajra Heruka for wrathful activity. Then, with the mantras of each family, white, round, etc. stupas are built, and they are molded into colors corresponding to each family. In it, one visualizes deities corresponding to each family, and with light, one summons the object to be subdued and presses it under the stupa. One visualizes that whatever activity is accomplished by the touch of that light. As it says in the increasing activity: "In order to subdue the fierce and violent, oneself is visualized as fierce, with the Dharmakaya burning with black light, pressing down the lingam of the demons." And so on. Also, as it says in "Garland of Body Relics": "Illuminator of peaceful activity possesses secret mantra, adorned with Shanting Kuru Svaha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Dharmakaya bindu white light, summons the planets as a cushion, light dissolves." And so on. The material of the stupa can be directly from earth, or it can be built on other materials through samadhi. As it says in "Eye Commentary": "No matter on what material the stupa is built." It also says: "It is not that one cannot directly build with clay." It quotes the teachings of the "Later Tantra," saying that it can be built directly, and then the four activities are performed in the hearth. Fifth, the activity is performed through mudras and transformation.
Chinese
此手印是观想头部为独一金刚杵，并安住其中。此外，左右手的手指增减，形成五尖、九尖、十一尖，分别对应息增怀诛的次第。如是说。第二是，在增法中说：以金刚杵三次搅动，使天女、龙女、恶劣种姓之女，以及誓言者、瑜伽士皆被掌控。这是为了将普贤父母观想为忿怒身，并掌控明妃和誓言者。同样，观想为四部嘿汝嘎，通过改变各自的手印来成就四种事业。第二，关于主尊之心，分为意义之心和空性之心。第一，通达真谛无别、远离行境之义，且具足菩提心，这是周遍于四种事业所需的根本之心。如《火供根本续》所说：自明是诸佛之本体，为了一切自在转变之主，故说此为修持之主尊。如是说。如果具备此心，则说四种事业皆能任运成就。如《眼疏》所说：以自明之觉性，了知自明为智慧幻化，从觉性平等之法界中，了知是基之本体，因此不杂乱且圆满通达，无论做什么事业都不会过度用力，因为不执著于所作而行事，所以四种果位的成就也不是做了才出现的，而是任运显现的。因此，也不否认以一种事业成就四种果位。如是说。另外，在以佛塔之门进行事业时，即使以义成就之三摩地来安立，也说能成就四种事业。第二，是为了成为和合之友的助缘之心，即发起四种事业的意乐。也就是，息法时心要寂静清明，增法时心要喜悦欢快，怀法时心要贪恋执着，诛法时心要嗔怒忿恨。如本续所说：以喜悦、欢喜、贪着而和合，以忿怒来猛烈地行持事业。如是说。第三，关于明妃，如本续所说：树木和嫩枝丛林，独树和火触等。在释义小注中说：息增怀诛内外秘密处。在所说之时，外处和内四种三摩地