Chinese
母象是，黑色的三角，鬃毛为首。 具有愤怒的皱纹，带着污垢的痕迹。 凶猛且粗鲁的言语，没有顾忌。 凭借念诵咒语和苦行的行为， 在末世之时，应当知晓这些。 如是说。 第五，主要的心是，自证是诸佛的实性。 为了完全自在地转变一切， 宣说了这个修持的主要内容。 如是说。 意义的心，通达了法性真谛无别的意义，并且具有菩提心。空性的心是： 寂静方面，无余的心是无边际的缘故，显现自性清净。 增益方面，心是宝藏，是分别念的坛城缘故，观想加持收摄增长显现。 怀柔方面，一切皆为我所，故无差别，以极度执着而成就，被说是大贪。 忿怒方面，自性为一故，畏惧无实有，以激起愤怒之心的邪念，被说是真实的巨大嗔恨。 如是说。 第六，林伽也是，寂静的林伽是：对于损害自他的心，以及恶劣行为的明咒，由界和缘而产生诸多损害，烦恼习气和痛苦等，为了方便，一个也不应舍弃。 增益的林伽是：为了功德增长的多寡，寿命和受用三门，对于不具备功德的世间和出世间者，收集并融入功德，心是珍宝之藏的缘故，因加持的关联而显现。 怀柔的林伽是：对于没有敬信的业和缘，为了三业自他的利益，应与第三业相结合，神也应如是知晓。 忿怒的林伽是：对于变成十方众生的，以及摧毁圣法的不贤善者，为了勇士有需要，为了利益一切而应做。 如是说。 第七，金刚橛也是，寂静的金刚橛是：在银或白色的木头上，头部是十字结，尖端是圆的，上下侧面观修忿怒十尊，从普贤金刚橛中，以明咒和手印加持，将周围的支分与心相连。增益的金刚橛是：在金或黄色的木头上，头部是十字结，尖端是四角的，诸神也如是珍宝闪耀，四角安住
English
The mother elephant is, a black triangle, with a mane as its head. With angry wrinkles, bearing traces of dirt. Fierce and rude speech, without restraint. By means of reciting mantras and ascetic practices, In the final age, these should be known. Thus it is said. Fifth, the main mind is, self-awareness is the reality of all Buddhas. In order to completely and freely transform everything, This main practice is taught. Thus it is said. The mind of meaning, having understood the meaning of the inseparability of the truth of Dharma nature, and possessing the mind of Bodhicitta. The mind of emptiness is: In terms of pacification, the complete mind is without limit, manifesting self-nature purity. In terms of increase, the mind is a treasure, because it is the mandala of conceptual thoughts, contemplate the manifestation of blessing, gathering, and increasing. In terms of subjugation, everything is mine, therefore there is no difference, it is accomplished by extreme attachment, it is said to be great desire. In terms of wrath, because the self-nature is one, fear is unreal, with the wrong thoughts of arousing an angry mind, it is said to be true great hatred. Thus it is said. Sixth, the Lingam is also, the peaceful Lingam is: for the mind that harms self and others, and the evil actions of the vidya mantras, from the elements and conditions arise many harms, afflictions, habits, and sufferings, for the sake of means, not even one should be abandoned. The increasing Lingam is: for the increase of merit, whether much or little, life and enjoyment, the three doors, for those who do not possess the qualities of worldly and transcendental beings, collect and integrate the qualities, because the mind is a treasure of jewels, it appears through the connection of blessings. The subjugating Lingam is: for the karma and conditions without faith and respect, for the benefit of the three actions of self and others, it should be combined with the third action, and the deity should also be known as such. The wrathful Lingam is: for the sentient beings who have become the ten directions, and the non-virtuous ones who destroy the holy Dharma, for the hero has a need, for the benefit of all, it should be done. Thus it is said. Seventh, the Vajrakilaya is also, the peaceful Vajrakilaya is: on silver or white wood, the head is a cross knot, the tip is round, on the upper and lower sides contemplate the ten wrathful deities, from the Samantabhadra Vajrakilaya, with mantras and mudras bless, connect the surrounding limbs to the heart. The increasing Vajrakilaya is: on gold or yellow wood, the head is a cross knot, the tip is four-cornered, the deities also shine like jewels, dwelling in the four corners.
Chinese
安置于四处身体部位，阐述了由此积聚功德。关于权力的橛：用铜或红色的木头制成，头部是交叉结，尖端是月牙形。要知道这就是那样形状的橛。月牙形边缘环绕着权力。转换它们并使之聚集。关于忿怒的橛：用铁或忿怒的木头制成，头部是交叉结，尖端是三角形。同样，加持为金刚橛。三角形与身语意相结合。将会成就，对此没有怀疑。也说有二十一种事业。如是说。第八是本尊：事业仪轨的本尊就像寂静和忿怒仪轨的本尊一样。关于火供的本尊：是布施和焚烧的两个本尊。如是说。火神和焚烧神，首先是火神：无论是什么事业，都具有相应的身色和手印，因为是佛部的化身。对于一切事业都没有阻碍地进入。身色和装束如同四种事业。持有杵、绳索、套索、三叉戟。用部的印记来加持。嗡 怛രം 赫利ः 吽（藏文，梵文天城体：ओँ त्रं ह्रीः हूँ，梵文罗马拟音：oṃ traṃ hrīḥ hūṃ，汉语字面意思：嗡，怛രം，赫利，吽）是种子字心咒。阿格涅 提婆（藏文，梵文天城体：अग्ने धेव，梵文罗马拟音：Agne dheva，汉语字面意思：火神）是四种事业的咒语。用具有放射和收摄的咒语来围绕。据说面向外是布施的本尊。如是说。第二是焚烧神：从形象神子的宫殿中，被燃烧的光芒所遍布。国王身体美丽，手持法轮。一切装饰都是寂静和白色的，观想最殊胜的光芒闪耀。所有忿怒本尊的坛城，一切都是愚痴金刚的形象。具有光芒的法轮，与三界一切相结合。具有种子字嗡（藏文，梵文天城体：ओँ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和自身咒语。其他也应如是知晓。珍宝喜悦光芒是黄色和浅黄色，具有燃烧光芒的珍宝。咒语等其他与之前相同。化身也与之后相符，具有扎 吽 榜 霍（藏文，梵文天城体：जः हूँ बं हो，梵文罗马拟音：jaḥ hūṃ baṃ ho，汉语字面意思：扎，吽，榜，霍）。贪欲金刚铁钩，颜色是红褐色，光芒巨大。咒语是字母ra和赫利（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：赫利），遍布十方并收摄于赫利。嗔恨金刚，极度忿怒燃烧，颜色像烟雾黑色。燃烧着蓝红色火焰。用太阳、颅骨、毒蛇来装饰。具有狮子、大象、老虎的威严，以及诅咒、降伏的威严手印。用猛烈的声音震撼三界。通过修行者熟悉的手印，所观想的任何事物都将成就。如是说。
English
It is explained that placing [the phurba] in the four body locations accumulates merit. Regarding the empowerment phurba: Made of copper or red wood, the head is a crossed knot, and the tip is crescent-shaped. Know that the phurba is shaped like that. The crescent shape surrounds the empowerment. Transform them and gather them together. Regarding the wrathful phurba: Made of iron or wrathful wood, the head is a crossed knot, and the tip is triangular. Likewise, bless it as a vajra phurba. The triangle is combined with body, speech, and mind. It will be accomplished, there is no doubt about this. It is also said that there are twenty-one activities. Thus it is said. Eighth is the deity: The deity of the activity ritual is like the deity of the peaceful and wrathful ritual. Regarding the deity of the fire offering: There are two deities, offering and burning. Thus it is said. The fire deity and the burning deity, first the fire deity: Whatever the activity, it has the corresponding body color and hand implements, because it is an emanation of the Buddha family. It enters into all activities without obstruction. The body color and attire are like the four activities. Holding a vajra, rope, lasso, and trident. Seal with the family's mudra. Oṃ traṃ hrīḥ hūṃ (藏文，梵文天城体：ओँ त्रं ह्रीः हूँ，梵文罗马拟音：oṃ traṃ hrīḥ hūṃ，汉语字面意思：Om Tram Hrih Hum) is the seed syllable heart mantra. Agne dheva (藏文，梵文天城体：अग्ने धेव，梵文罗马拟音：Agne dheva，汉语字面意思：Agne Dheva) is the mantra of the four activities. Surrounded by a mantra with radiating and gathering. It is said that facing outward is the deity of offering. Thus it is said. Second is the burning deity: From the palace of the visualized deity son, it is pervaded by blazing rays of light. The king is beautiful in body, holding a wheel. All the ornaments are peaceful and white, contemplate the most supreme light blazing. The entire mandala of wrathful deities, everything is in the form of an ignorant vajra. The wheel with light pervades all three realms. Possessing the seed syllable Oṃ (藏文，梵文天城体：ओँ，梵文罗马拟音：oṃ，汉语字面意思：Om) and its own mantra. Others should also be known in the same way. The jewel of joy and radiance is yellow and pale yellow, possessing a jewel of blazing light. The mantra and others are the same as before. The emanation is also in accordance with what follows, possessing jaḥ hūṃ baṃ ho (藏文，梵文天城体：जः हूँ बं हो，梵文罗马拟音：jaḥ hūṃ baṃ ho，汉语字面意思：Jah Hum Bam Hoh). Desire vajra iron hook, the color is reddish-brown, the light is great. The mantra is the letter ra and hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Hrih), pervading the ten directions and gathering into hrīḥ. Hatred vajra, extremely wrathful and blazing, the color is like smoky black. Blazing with blue-red flames. Adorned with the sun, skulls, and poisonous snakes. Possessing the majesty of a lion, elephant, and tiger, and the majestic mudra of cursing and subjugation. Shaking the three realms with a fierce sound. Through the practitioner's familiar mudra, whatever is visualized will be accomplished. Thus it is said.
Chinese
第九，关于时间：如果以一年为单位，有春夏秋冬的次第。如是说。如果以一天为单位，有早晨、上午、中午、傍晚、午夜等时段。据说要懂得安排这些时段的次第。如是说。第十，关于火供的次第，分为两个部分：前行和正行。第一，前行又分为两个部分：陈设和前行仪轨。第一，陈设是：备齐物品和用具后，净化场地，安置本尊像。委托空性之主，令一切皆满足，并作观想。陈设好两根木柴和供品，用彩色的火幡覆盖。林伽的位置是本尊像的形状，用具名和姓氏的橛来围绕。第二，前行仪轨是：用金刚帐篷结界四方，用日月二轮，在盆状器皿的物品上，安置事业的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），并放置五种谷物。增益、摄受，甘露具有颜色，丰富且具多种味道。如是说。第二，正行分为三个部分：事业之法，息增怀诛如法进行；林伽的勾招和遣返；以及火供的正行。第一，事业之法，息增怀诛如法进行是：如法进行坛城的事业，供养各种丰盛的供品。妥善观察会供轮，也要供养盛大的供品。自身种子的字、光芒，策励智慧坛城。汇集三界的加持，与所修之事紧密结合。具有命力的念诵是：口诵自身真言十万遍。以三种方式行事，要使空性之主极其广大。如是说。第二，林伽的勾招和遣返是：观想充满三界的坛城，威猛且光芒炽盛。以自身执持的手印，抓住相，念诵自身真言。嬉戏的使者、听命的眷属，具备四种手印，发出响亮的声音。搅动并分离三界，使所修之事显现并结合。在最后的会供上制作林伽，在坑中挖掘，进行勾招和遣返。催请朵玛，降下朵玛食子。催请橛，用橛钉住。降下兵器的雨，用刀砍断，与焚烧物混合放置。第三，
English
Ninth, regarding time: If taking a year as a unit, there is the sequence of spring, summer, autumn, and winter. Thus it is said. If taking a day as a unit, there are the times of morning, forenoon, noon, afternoon, and midnight. It is said that one should know how to arrange the sequence of these times. Thus it is said. Tenth, regarding the sequence of fire offering, it is divided into two parts: the preliminary and the actual practice. First, the preliminary is further divided into two parts: arrangement and the actual preliminary ritual. First, the arrangement is: Having prepared the substances and implements, purify the ground and place the deity image. Entrust the Lord of Emptiness, making everything satisfied, and contemplate. Arrange the two pieces of wood and offerings well, and cover them with a colored fire banner. The position of the lingam is the shape of the deity image, surrounded by a stake with name and lineage. Second, the actual preliminary ritual is: Bind the directions with the vajra tent, and with the two actions of the sun and moon, on the substances in the basin-like vessel, place the Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) of action, and arrange the five grains. Increasing, subduing, nectar possessing color, abundant and possessing various tastes. Thus it is said. Second, the actual practice is divided into three parts: the activity of karma, pacifying, increasing, subjugating, and wrathful actions performed correctly; the summoning and dismissing of the lingam; and the actual fire offering practice. First, the activity of karma, pacifying, increasing, subjugating, and wrathful actions performed correctly is: Perform the activity of the mandala correctly, and offer various abundant offerings. Examine the feast wheel well, and also offer great offerings. The seed syllable of oneself, light rays, stimulate the wisdom mandala. Gather the blessings of the three realms, and closely connect them with the object of practice. The recitation with life force is: Recite one's own mantra ten million times. Accomplish the three types of actions, and make the Lord of Emptiness extremely vast. Thus it is said. Second, the summoning and dismissing of the lingam is: Visualize the mandala filling the three realms, fierce and blazing with light rays. With the mudra of holding oneself, grasp the sign and recite one's own mantra. The playful messengers, the obedient retinue, possessing the four mudras, emit a loud sound. Agitate and separate the three realms, and make the object of practice manifest and connect. At the final feast, make the lingam, dig a hole in the pit, and perform the summoning and dismissing. Urge the torma, and descend the torma offering. Urge the stake, and drive it in with the stake. Descend the rain of weapons, cut with the knife, and mix with the burnt offerings and place it. Third,