Chinese
或者将怀业和猛厉二者置于对治的位置。或者，对于息法，在山峰汇聚之顶；对于增法，在森林药草茂盛之处；对于怀法，在河流汇聚的岔路口；对于猛厉法，在大型尸陀林之处。然后，具备修行者见、修、行三者的把握，精通事业仪轨之人，构筑火坛时，息法为圆形或四辐轮；增法为方形或八角宝；怀法为半月形或八瓣莲花；猛厉法为三角形或堆砌的忿怒面容，即做八种火坛。或者，息法为圆形，增法为方形，怀法为半月形，猛厉法为三角形。所有火坛都为一肘长，有三层，按照顺序，四辐轮为白色，八角宝为黄色，八瓣莲花为红色，忿怒面容金刚交杵位于黑色中心。其标志是：息法白色轮形嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡！），增法宝形扎（藏文：ཏྲཱྃ，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：扎！），怀法莲花形舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍！），猛厉法金刚钺刀上标有吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽！）。在火坛孔的西南角，有四个林伽容器形状各异的坑，每个坑的深度为一拃高。朝向有两个方向：首先，顺应所化众生，息法朝西，其余三个依次类推。如果与调伏者或智慧相结合，息法朝东，其余依次类推。修行者的服装和火坛的颜色是：息法白色，增法黄色，怀法红色，猛厉法蓝色。四种事业的时间是：首先，一年中，夏季息法，秋季增法，冬季怀法，春季猛厉法。如果一天内进行，早晨息法，中午增法，傍晚怀法，半夜进行猛厉法的火供。橛子是：息法用银或白色木头的橛子，橛头做成圆形，共六个。增法用金或黄色木头的橛子，橛头做成方形，共四个。怀法用铜或红色木头的橛子，橛头做成半月形，共五个。猛厉法用铁或黑色木头的橛子，橛头做成三角形，共三个。如果这些都准备好，就准备好二十一个事业橛子。本尊是：事业法的本尊如同寂静和忿怒本尊的仪轨一样。火供的本尊有：火供神和焚烧神，首先是四种事业各自的颜色。
English
Or, place the two, subjugation and wrathful, in the position of antidotes. Alternatively, for pacifying, at the peak where mountains converge; for increasing, in a forest with medicinal plants; for subjugating, at the confluence of rivers; for wrathful, at a great charnel ground. Then, the practitioner who possesses the confidence of view, meditation, and conduct, and is skilled in the arrangement of activities for accomplishing actions, when constructing the fire pit, for pacifying, it is round or a four-spoked wheel; for increasing, it is square or an eight-cornered jewel; for subjugating, it is crescent-shaped or an eight-petaled lotus; for wrathful, it is triangular or a stacked wrathful face, thus performing eight kinds of fire pits. Or, for pacifying, the shape is round; for increasing, it is square; for subjugating, it is crescent-shaped; for wrathful, it is triangular. All of them are one cubit in size, with three layers each, in the following order: the four-spoked wheel is white, the eight-cornered jewel is yellow, the eight-petaled lotus is red, and the wrathful face vajra crossed is located at the black center. The signs for them are: pacifying, a white wheel with Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡！); increasing, a jewel with Trāṃ (藏文：ཏྲཱྃ，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：扎！); subjugating, a lotus with Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍！); for wrathful, a vajra khaṭvāṅga marked with Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽！). In the southwest corner of the fire pit, there are four lingam containers, each with its own shape, and each pit is one handspan high. There are two directions to face: first, according to the beings to be tamed, pacifying faces west, and the other three follow accordingly. If combined with the tamer or wisdom, pacifying faces east, and the others follow accordingly. The practitioner's clothing and the color of the fire pit are: pacifying is white, increasing is yellow, subjugating is red, and wrathful is blue. The times for the four activities are: first, in one year, summer is for pacifying, autumn is for increasing, winter is for subjugating, and spring is for wrathful. If done in one day, morning is for pacifying, midday is for increasing, evening is for subjugating, and midnight is for performing the wrathful fire offering. The pegs are: for pacifying, use silver or white wooden pegs, with the heads made round, six in total. For increasing, use gold or yellow wooden pegs, with the heads made square, four in total. For subjugating, use copper or red wooden pegs, with the heads made crescent-shaped, five in total. For wrathful, use iron or black wooden pegs, with the heads made triangular, three in total. When these are prepared, arrange twenty-one activity pegs. The deities are: the deities for the activity are like the peaceful and wrathful deity rituals. The deities for the fire offering are: the offering deity and the burning deity, first according to the color of the four activities.
Chinese
又，具有标识的火神：寂静的火神是白色的。右手拿着棍子。增益的是黄色的，拿着珍宝匣。怀爱的是红色的，拿着钩索。猛厉的是青黑色的，拿着三叉戟。所有神都用左手拿着念珠。具有苦行者的装束，骑着山羊。火供之神：寂静的是毗卢遮那佛，以佛陀黑汝嘎为主的寂静和忿怒诸神众，身色都是白色的。增益的是宝生佛和宝生黑汝嘎为主的诸神，都是黄色的。怀爱的是无量光佛和莲花黑汝嘎为主的诸神，都是红色的。猛厉的是金刚萨埵和金刚黑汝嘎，为主的诸神，都观想为深蓝色。心方面：有事相心和空性心，事相心是证悟真谛无别，远离行境；空性心方面：寂静的是寂静而清澈的，增益的是欢喜而愉悦的，怀爱的是贪恋而执着的，猛厉的是以嗔恨忿怒之心来做。四种事业的明妃：寂静的是身材娇小，身体美丽的。增益的是方形脸，丰满，黄色，有很多姐妹。怀爱的是月牙脸，红润，身体美丽，没有姐妹。猛厉的是三角形脸，肌肉粗糙发黑，语言粗暴。所调伏的对境：寂静的是凶猛而威严的。增益的是不给予寿命和福德增长的。怀爱的是想要控制的。猛厉的是所诛杀的十方地。将以上任何一种的六种污垢或脚印的土做成林伽，额头上写骨头，心间写命，脐间写名字，大腿上写替身，在生殖器上写所作四种事业的咒语和匕首，然后放入所作四种事业的坑中。火供的材料：所作事业的柴火、阎罗木、林伽的材料、火供的供品等等，以及其他根本坛城上供养等所需要的用品，都要准备齐全。这是事业的次第。端正。四种事业的火供实践方法：以所作四种事业的神作为主尊的寂静和忿怒诸神众，进行火供的次第和供养。中间，将四种事业各自所调伏的对境勾招并诛杀。将所需的橛打入林伽中，为了事业的究竟圆满，要进行舞蹈等所有条件
English
Furthermore, the fire deity with emblems: The peaceful fire deity is white. In the right hand, he holds a club. The enriching one is yellow, holding a jewel box. The magnetizing one is red, holding a hook. The wrathful one is dark blue, holding a trident. All hold a rosary in their left hand. They have the appearance of ascetics and ride on goats. The offering deities: The peaceful one is Vairochana, with the peaceful and wrathful deities headed by Buddha Heruka, all with white body color. The enriching one is Ratnasambhava and the deities headed by Ratna Heruka, all yellow. The magnetizing one is Amitabha and the deities headed by Padma Heruka, all red. The wrathful one is Vajrasattva and Vajra Heruka, the deities headed by them are visualized as dark blue. Regarding the mind: there are the mind of phenomena and the mind of emptiness; the mind of phenomena realizes the indivisible truth, free from the realm of activity; as for the mind of emptiness: the peaceful one is peaceful and clear, the enriching one is joyful and delighted, the magnetizing one is attached and clinging, and the wrathful one acts with anger and wrath. The consorts of the four activities: the peaceful one has a small, beautiful body. The enriching one has a square face, full flesh, yellow color, and many sisters. The magnetizing one has a crescent-shaped face, red flesh, a beautiful body, and no sisters. The wrathful one has a triangular face, black and rough muscles, and harsh speech. The objects to be subdued: the peaceful one is fierce and majestic. The enriching one does not grant increase of life and merit. The magnetizing one desires to control whatever is to be controlled. The wrathful one is the ten grounds to be destroyed. From the six impurities or soil from footprints of any of these, make a lingam, write 'bone' on the forehead, 'life' on the heart, 'name' on the navel, 'effigy' on the thighs, and on the genitals, write the mantra of whichever of the four activities is being performed, along with a razor, and insert it into the hole for whichever of the four activities is being performed. The fire offering substances: the firewood for whichever activity is being performed, Yama wood, the material for the lingam, the offering substances, and all other necessary items such as offerings for the root mandala, should be fully prepared. This is the order of the activities. Straight. How to practice the four activities' fire offering: Offer the fire offering sequence to the peaceful and wrathful deities, with the deity of whichever of the four activities is the main deity. In between, summon and destroy the object to be subdued for each of the four activities. Drive the necessary stake into the lingam, and in order to complete the activities, all the necessary conditions, including dancing, should be performed.
Chinese
必须完整地完成所有步骤。主要方法是： “方法主要是”这三个词似乎有章节错误。从前面所说的地方开始，直到圆满地聚集坛城所需物品为止，这在任何需要的时候，都是四种事业的主要方法，例如在火供时需要将金刚橛插入林伽的时候，以及直到最后的舞蹈姿势为止所需要的条件。据说这是必要的。实际的事业次第是，如果确定并说明这些火供方法的类别，首先，无论是息灾还是忿怒，都要从根本坛城的前行八支开始，直到供养、赞颂、念诵等全部完成。然后是塔纳解脱，即进行会供。供养、忏悔、祈祷三者，最后在祈祷时，要对林伽进行勾招、遣返等诛法事业。然后是嘎纳结合，即进行迁识仪轨。然后是火供的次第： 对于火神和焚烧神这两者，首先要驱除火的障碍等，然后火神是无论进行哪种事业的火神，都要生起誓言尊，进行灌顶，加持，迎请智慧尊，迎请，融入誓言尊，进行供养赞颂，无论进行哪种事业，都要立下誓愿。焚烧神是无论进行哪种事业的誓言尊，都要生起，进行灌顶，加持，迎请智慧的焚烧神，迎请，融入。首先供养供品，然后用咒语供养无论进行哪种事业的焚烧品，陈述真谛和愿望后进行赞颂舞蹈。然后进行剩余的事业，守护坚牢地母，用百字明补足剩余和不足，焚烧神和火神的智慧尊返回，誓言尊融入自身，收摄结界和坛城，使事业的痕迹不显现，直到说吉祥语为止，火供的事业就圆满了。时间和，正直。进行火供的时机是，在灌顶的时候，地仪轨是息灾，准备时是降伏，开光时是增益，灌顶的本质时是灌顶。在修法的时候，事业结合时进行四种事业，在供养的时候，在誓言破损忏悔的时候需要，以及在四种事业各自调伏所化有情的时机成熟时需要。差别和，正直，剩余
English
It is necessary to complete all the steps completely. The main method is: "The main method is" these three words seem to have a chapter error. Starting from the place mentioned earlier, until the mandala items are fully gathered, this is the main method of the four activities whenever needed, such as when Vajrakila is needed to be inserted into the linga during the fire puja, and the conditions required up to the final dance posture. It is said that this is necessary. The actual order of activities is, if the categories of these fire puja methods are identified and explained, first, whether it is pacifying or wrathful, start from the preliminary eight branches of the root mandala, until offering, praise, recitation, etc. are all completed. Then there is Tara liberation, which is to perform the assembly offering. Offering, confession, and prayer, finally, during the prayer, the subjugation activities such as summoning and sending back should be performed on the linga. Then there is Gana union, which is to perform the transference of consciousness ritual. Then the order of fire puja is: For both the fire god and the burning god, first, the obstacles of fire should be removed, etc., and then the fire god is the fire god of whatever activity is being performed, the Samaya being should be generated, empowerment should be performed, blessed, the wisdom being should be invited, invited, integrated into the Samaya being, offerings and praises should be performed, and whatever activity is being performed, vows should be made. The burning god is the Samaya being of whatever activity is being performed, it should be generated, empowerment should be performed, blessed, the wisdom burning god should be invited, invited, integrated. First offer the offerings, and then offer the burning items of whatever activity is being performed with mantras, state the truth and wishes, and then perform praise dance. Then perform the remaining activities, protect the steadfast earth mother, use the hundred-syllable mantra to make up for the remaining and insufficient, the wisdom beings of the burning god and the fire god return, the Samaya being integrates into oneself, retract the boundary and the mandala, make the traces of the activity invisible, and until saying auspicious words, the activity of the fire puja is completed. Time and, upright. The timing of performing the fire puja is, at the time of empowerment, the earth ritual is pacifying, preparation is subduing, consecration is increasing, and the essence of empowerment is empowerment. At the time of practice, the four activities are performed when the activities are combined, at the time of offering, it is needed at the time of confession of broken vows, and it is needed when the time is ripe for the four activities to tame their respective disciples. Difference and, upright, remaining