English
and, the place where rivers converge. Prosperous places are dense forests and medicinal fields, etc., with towering mountains. Places of power are the crossroads of commerce where valleys and rivers meet. Fierce places are said to be places of dread such as graveyards. Second, regarding materials: For burning wood, if considering a single tree, the top is peaceful, the branches are prosperous, the trunk is powerful, and the roots are manifest actions. The wood for burning is: For pacifying, white sandalwood, balu, etc.; for increasing, rhododendron, ose, etc.; for subjugating, juniper, red sandalwood; for wrathful, poisonous trees, thorny trees smeared with plenty of fat, etc., collecting burning materials that are suitable for each of the four actions. Third, regarding the appearance of the hearth: "The shape and color are symbolic." That is, for pacifying, it is round or wheel-shaped, white. Similarly, for increasing, it is square or jewel-shaped, yellow. For subjugating, it is crescent-shaped or lotus-shaped, red. For wrathful, it is triangular or wrathful face-shaped, black. The size is one cubit in width and half a cubit in height, with three tiers. The symbols are: According to the order of the four actions, in the center of the hearth are the wheel, jewel, lotus, and crossed vajra at the center, marked with the four syllables Om(藏文：ༀ་，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Tram(藏文：ཏྲཱཾ་，梵文天城体：त्राम्，梵文罗马拟音：trāṃ，汉语字面意思：扎), Hrih(藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍), and Hum(藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Fourth, the consort deity is: Placed in the consort deity's implements that are suitable for the action. Fifth, the main mind is: Realizing the mind of meaning, the reality of non-duality, the mind of emptiness, peaceful and clear in pacifying, joyful and happy in increasing, attached and clinging in subjugating, and angry and fierce in wrathful. Sixth, the object to be accomplished is: Drawing the lingam, drawing according to the aim of whichever of the four actions, and then placing it in its respective hole. Seventh, the kila is: The pacifying kila is silver or white wood, with a round pommel shape. The increasing kila is gold or yellow wood, with a square pommel. The subjugating kila is copper or red wood, with a crescent pommel. The wrathful kila is iron or black wood, with a triangular pommel. All are six fingers in length. Eighth, the deity is: Whether performing pacifying or wrathful rites, one should straighten the ritual text. Besides the action deity, there are the offering deities for the offering fire puja, divided into the offering deity and the fire deity. The offering deity is the fire god, with the color of whichever of the four actions. For pacifying, it is a water pot. For increasing, it is a jewel box. For subjugating, it is a hook. For wrathful, it is a trident. All four hold a left-turning rosary, wear the attire of a sage, and ride on a goat. Transformed into facing (the fire altar).
Chinese
“མེ་”指的是火神。火供之神是坛城的本尊，寂静方面以毗卢遮那佛和布达饮血尊为主尊的寂静尊和忿怒尊。同样，增益方面以宝生佛和宝生黑汝嘎为主尊，怀爱方面以无量光佛和莲花黑汝嘎为主尊，诛灭方面以不空成就佛和羯磨黑汝嘎为主尊的寂静尊和忿怒尊。身色也与事业相应，手印也是具有法轮等任何应有的手印。第九，时间方面：如果以一年和一天来算，夏天和早晨是寂静，秋天和中午是增益，冬天和傍晚是怀爱，春天和半夜是诛灭。第十，行事次第：按照四种事业的仪轨次第念诵，然后行事。第十一，剩余：将荟供剩余和火供供品剩余收集起来，举行剩余食子供养仪轨，应当弥补中断，巩固誓言，积聚资粮，增长力量。第二，从物质方面行事：此处的第二十品中说：“唉！会众的坛城至高无上！”，等等，直到“五甘露或五种食物，加上名称和名号。召唤之后用金刚橛钉住，磨成粉末供养会众。”，等等，直到“使一切都不可动摇。”，又说：“对于伟大的饮血尊等等”，等等，直到“忿怒地发出嘎丽的声音。”按照这些教导，制作林伽，建立坛城，进行所要成就的事业，进行供养布施，以及具备功德等等。第三，通过鲁古续（la lu gu rgyud）的方式行事：通过舞蹈的方式成就四种事业，此处的第二十品中说：“唉！会众的坛城至高无上！连接并束缚成鲁古续，束缚、转变、移动，向十方摇动，醉酒后破裂并燃烧。”第四，通过佛塔的方式行事：寂静方面观想毗卢遮那佛，增益方面观想宝生佛，怀爱方面观想马头明王，诛灭方面观想金刚黑汝嘎，然后用各自本尊的咒语，将佛塔的形状、颜色等做成与事业相符的宝瓶中，观想与本尊同族的本尊，通过光芒将所要成就的事物召唤过来，压在佛塔的下面，观想通过光芒的接触，无论寂静、增益、怀爱、诛灭哪种事业都能成就。第五，通过手印的方式行事：手印的结印和转变两种。第一种是：吉祥黑汝嘎的四
English
"Me" refers to the fire god. The fire offering deity is the deity of the mandala. In the peaceful aspect, it is the peaceful and wrathful deities with Vairochana and Buddha Heruka as the main deities. Similarly, in the increasing aspect, it is Ratnasambhava and Ratna Heruka as the main deities; in the subjugating aspect, it is Amitabha and Padma Heruka as the main deities; and in the wrathful aspect, it is Amoghasiddhi and Karma Heruka as the main deities. The body color also corresponds to the activity, and the hand implements are also those with the appropriate hand implements such as the Dharma wheel. Ninth, in terms of time: if considering a year and a day, summer and morning are peaceful, autumn and midday are increasing, winter and evening are subjugating, and spring and midnight are wrathful. Tenth, the order of activities: recite the ritual text of whichever of the four activities in order, and then perform the activity. Eleventh, the leftovers: gather the tsok leftovers and the fire offering remains, perform the leftover offering ritual, and one should make up for any breaks, strengthen vows, accumulate merit, and increase power. Second, performing activities through the aspect of substances: In the twentieth chapter of this very text, it says, "Ah! The mandala of the assembly is supreme!", etc., until "The five amritas or five foods, together with names and designations. After summoning, fix them with the vajra kila. Grind them into powder and offer them to the assembly.", etc., until "Make everything immovable.", and it also says, "For the great Heruka, etc.", etc., until "Angrily utter the sound of Kali." According to these teachings, make the linga, establish the mandala, perform the activity to be accomplished, perform offerings and generosity, and possess qualities, etc. Third, performing activities through the aspect of the La Lu Gu Gyud: accomplishing the four activities through the aspect of dance. In the twentieth chapter of this very text, it says, "Ah! The mandala of the assembly is supreme! Connect and bind into the La Lu Gu Gyud, bind, transform, move, and shake in the ten directions, become intoxicated, break apart, and burn." Fourth, performing activities through the aspect of stupas: In the peaceful aspect, visualize Vairochana; in the increasing aspect, visualize Ratnasambhava; in the subjugating aspect, visualize Hayagriva; and in the wrathful aspect, visualize Vajra Heruka. Then, with the mantras of the respective deities, make the shape, color, etc. of the stupa compatible with the activity in a vase. Visualize the deity of the same family as the main deity, and through the light, summon the object to be accomplished and press it under the stupa, visualizing that through the touch of the light, whichever activity, peaceful, increasing, subjugating, or wrathful, will be accomplished. Fifth, performing activities through the aspect of mudras: the two aspects of forming and transforming mudras. The first is: the four from the glorious Heruka.
Chinese
是手印的安置，次第为，安置一个金刚杵尖、五个尖、九个尖、十一个尖。第二是转变，自己观想为普贤父母忿怒相，使本尊及具誓护法听命，同样地，观想为四部嘿噜嘎，以各自的手印转变，思维成办四种事业。第七，追求意义的修法有三：本体是，追求殊胜和共同两种成就。定义是，从悉地（藏文：སིདྡྷི，梵文天城体：सिद्धि，梵文罗马拟音：siddhi，汉语字面意思：成就）一词产生“成就”，从萨达那（藏文：སཱ་ཱདྷ་ན，梵文天城体：साधन，梵文罗马拟音：sādhana，汉语字面意思：修法）一词产生“完全获得”，因为获取并获得所希望的意义，所以称为修法。
English
These are the placements of hand seals, in order: placing one vajra tip, five tips, nine tips, and eleven tips. Second is transformation: visualizing oneself as the wrathful form of Samantabhadra and Samantabhadri, commanding the oath-bound protectors and dharani deities, and similarly, visualizing the four classes of Herukas, and contemplating the accomplishment of the four activities by transforming their respective hand seals. Seventh, the practice of pursuing meaning has three aspects: the essence is pursuing both supreme and common siddhis. The definition is: from the word Siddhi (藏文：སིདྡྷི，梵文天城体：सिद्धि，梵文罗马拟音：siddhi，汉语字面意思：accomplishment) comes "siddhi," and from the word Sadhana (藏文：སཱ་ཱདྷ་ན，梵文天城体：साधन，梵文罗马拟音：sādhana，汉语字面意思：practice) comes "complete attainment"; because it obtains and achieves the desired meaning, it is called practice. The divisions are: common and supreme. The first, from the sixteenth to the sixty-sixth chapters of the expanded magic, is taught as appropriate: accomplishing the raising of a corpse, accomplishing longevity, subduing Prasena, accomplishing the four great gods and the four great kings, taming the malevolent nagas and demons, controlling the wives of kings and ministers, controlling the country, tongue as swift as a wolf, which is a special swift-footed practice of the Vajra family, accomplishing general swift-footedness, expelling enemies and obstacles to other places, accomplishing invisibility of the body, summoning goddesses and naginis as hand seals, accomplishing large and powerful armies, and so on. Moreover, the common siddhis are also taught here, namely the six siddhis that produce qualities, the five siddhis of the five elements, and the eight minor activities. The first is from the fifth chapter: "Becoming nectar and arising, curing four hundred and four diseases, producing enjoyment and purifying the lower realms, anything can be transformed into something else." The second is: "Space vajra firmly arises, burning and fire also extinguishes, transforming into water and flowing, similarly, the world collapses, everything is destroyed and falls." The third is: "Attracting and expelling, binding and liberating, healing and killing, defeating and conquering, this samadhi can accomplish." In the verse beginning with "Nectar," by writing the letter "A" on poisonous food, which is the object of transformation, through the action of digestion and taming, it is transformed into supreme nectar, and merely by eating it, the desired result is accomplished, and all five remaining qualities, such as the pacification of diseases, are accomplished, those five
Chinese
如果修持，那么字形的聚散会像所期望的那样显现，并且在病人身上书写字形，通过聚散可以消除风、胆、涎混合的四种疾病，或者消除由遍计所执魔障引起的，突发事件引起的，元素聚集的基础引起的，自性宿业引起的四种疾病，每一种疾病都配以一百零八次，从而消除四百四十四种疾病，变得安乐。从“ཏྲཾ་”（藏文，त्रं，tram，川）字出发，观想成珍宝宝藏，字形的聚散能实现一切所欲的享受，并且通过“འབྱུང་”（藏文）三个字的聚散，可以净化堕入恶道的业力。无论显现为何物，其法相也能转变为与之不符的其他显现，例如从干旱变为水，从煤炭变为树木，从沙子变为黄金等，都能实现。从虚空等五个方面来说：在虚空中观想“ཧཱུྃ་”（藏文，हुं，hūṃ，吽）字，作为金刚的阶梯，则会出现坚固的阶梯。在道路的中心书写“རཾ་”（藏文，रं，raṃ，让）字，会转变为燃烧的智慧之火，甚至能烧毁普通之火。同样，书写“ཁཾ་”（藏文，खं，khaṃ，康）字，会转变为智慧之水，也能净化普通之水的降落。书写“ཡཾ་”（藏文，यं，yaṃ，扬）字，会转变为风，能将世间界抬升并吹散。书写“ཨེ་”（藏文，ऐ，ai，埃）字，通过聚散能使所有世间界空无，并使其上下抛掷和坠落等都能实现。从“འགུགས་”（藏文，召唤）等三个方面来说：通过三摩地的陀罗尼，可以召唤任何想要成就的事物，如怨敌和障碍等；可以将事物送到其他地方，即驱逐；可以毫无动摇地束缚敌人和盗贼等；可以解脱由邪术和魔障等束缚的事物；可以治疗病人和鬼魂等；可以杀害怨敌和障碍；可以击败敌方阵营；可以使己方阵营获胜，所有这些事业都能如所期望的那样实现。第二，殊胜的成就：为了成就前面第五品所说的共同成就和殊胜成就这两种成就，有两个次第：生起次第是：第四品中的寂静之因的种子字，第七品中的生起之缘的咒语，第十六品中的忿怒的生起咒语，第八品中的四手印的印封，第六品中的所生起的寂静本尊的所依。