Chinese
总共有两种：计数。第一种是总的，第二种是通过影像来进行四种事业的方法，有两种：通过佛塔来进行四种事业的方法，以及通过火供的火焰来进行四种事业的方法。其中，通过佛塔来进行的方法是：从幻化支分中制作四种事业的擦擦的方法。在增益的第二十章中也说：黑色的法身光芒四射，镇压邪魔的林伽。这样说了。第二种是分别进行的方法，有两种：计数。第一种是种类，第二种是通过火焰进行火供的方法。在火供根本中说：处所、物质、方法的形式，真言和主尊心意、所要成就的事业，金刚橛、本尊心意、时间次第，以及其余十一种，应当知晓。虽然这样说了十一种的顺序，但这里要按照仪轨来安排十四种或十五种的顺序。第一种是处所：寂静的事业在山峰汇聚之处，增益的事业在森林和药草地，怀爱的事业在三岔路口和河流汇聚之处，猛厉的事业在尸陀林的处所进行。其中，寂静的处所是：在上述的经文中说：在山峰汇聚的山顶上，以及河流汇聚的地方，开始进行息灾的事业。增益的处所是：森林、药草地、花苑，秀丽的山峰是增益的地方。怀爱的处所是：三岔路口、河流汇聚之处，四岔路口是空旷的聚集之处。猛厉的处所是：在尸陀林、恶劣的地方，特别努力必定成就。因此，四种事业的处所非常重要，在上述的经文中说：因为具有自性能力，所以必须依靠。这样说了。第二种是修行者的人：要彻底领悟真谛无别的见解，通过生起次第和圆满次第双运来获得心的安住，实践远离二取勤作的行为，精通事业仪轨的实践。第三种是方法的形式：在上述的经文中说：在四块土地上好好修行之后。因此，在好好修习土地之后，堆积四种事业的方法。在上述的经文中说：圆形坛城有三个层次。等等，这样说了。寂静的事业是圆形
English
There are two types: counting. The first is general, and the second is the method of performing the four activities through images, which are two: the method of performing the four activities through stupas, and the method of performing the four activities through the fire of burnt offerings. Among them, the method of performing through stupas is: the method of making tsa-tsas for the four activities from the chapter on illusionary limbs. Also, in the twentieth chapter on increasing, it says: The black Dharmakaya, blazing with light, suppresses the lingam of obstacles. Thus it is said. The second is the method of performing specifically, which are two: counting. The first is the types, and the second is the method of performing burnt offerings through fire. In the root text of burnt offerings, it says: The place, substance, form of the method, the mantra and main deity's mind, the accomplishment to be achieved, the vajra kilaya, deity's mind, time sequence, and the remaining eleven, should be known. Although it speaks of the sequence of eleven in this way, here, according to the text, the sequence of fourteen or fifteen types should be arranged. The first is the place: for pacifying, the peak where mountains converge; for increasing, forests and medicinal lands; for magnetizing, the confluence of three roads and rivers; for wrathful, the place of the charnel ground. Among them, the place of pacifying is: in the aforementioned text, it says: On the peaks where mountains converge, and in the places where rivers meet, begin to undertake the activities of pacifying. The place of increasing is: forests, medicinal lands, flower gardens, beautiful mountains are the place of increasing. The place of magnetizing is: the confluence of three roads, the confluence of rivers, the confluence of four roads is said to be an empty gathering place. The place of wrathful is: in the charnel ground, in an evil place, special effort will surely accomplish. Therefore, the places of the four activities are shown to be very important, as the aforementioned text says: Because it possesses natural power, it must be relied upon. Thus it is said. The second is the person of the practitioner: to thoroughly realize the view of truth being inseparable, to attain the abiding of the mind through the union of the generation stage and completion stage, to practice abandoning the effort of dualistic grasping, and to be skilled in the practice of the ritual procedures of activities. The third is the form of the method: in the aforementioned text, it says: After properly purifying the four lands. Therefore, after properly purifying the lands, the methods of the four activities are piled up. In the aforementioned text, it says: The circular mandala has three levels. And so on, it is said. The pacifying activity is circular
Chinese
有四个轮辐。增益的为四方形或八角宝形。怀柔的为半月形或八瓣莲花形。忿怒的为三角形，忿怒面容，即八种方便。寂静的为轮（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。增益的为宝（藏文：ཏྲཱྂ，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：创）。怀柔的为莲花（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）。忿怒的为金刚或喀章嘎，以（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为标志。也就是说，四种事业的火坛形状各有三个台阶。寂静的圆形，内圈为一肘。增益的方形为一肘。怀柔的，中心也有一肘。忿怒的，每面也有一肘。四者深度都挖半肘。向外延伸四指，向上堆砌四指，再向外延伸四指，向下四指，再向上延伸四指，这样四个火坛的边缘都相同，各有三个边缘。寂静的三层，内层为金刚，边缘高处为轮，外层低处放出火焰。增益的三层，内层为金刚，中间为珍宝，外层放出绳索。怀柔的三层，内层为金刚，高处为莲花，外层为铁钩。忿怒的三层，内层为金刚，高处为颅骨，外层放出铁钩。出自同一处：三个坛城分三层，高和宽都为一肘，深和高为一半。轮具有（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）的精华。金刚、轮、火焰依次排列。四箭用白色绳索缠绕。此外，轮有四个轮辐，如果非常了解四种姓的手印，就交替书写（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和狮子头。外侧描述为环绕的边缘。一切都是寂静的坛城。第二个是增益的火坛：智慧四方，中央光芒闪耀。断裂的角等顺序一致。金刚、珍宝用绳索环绕。中央具有珍宝（藏文：ཏྲཱྂ，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：创）的精华。此外，珍宝有两种形状，顺序等依次一致。黄色绳索环绕四箭。一切都是增益的坛城。第三个是怀柔的火坛：火坑是半月形的，上面有莲花。金刚、莲花光芒闪耀。用铁钩填满，使其美观。具有莲花（藏文：ཏྲཱིཿ，梵文天城体：त्रीः，梵文罗马拟音：trīḥ，汉语字面意思：遮）的精华。此外，八瓣莲花也是如此，最后用美丽的树木环绕。四箭聚集绳索是怀柔的。第四个是忿怒的火坛：坛城是三角形的，上面有莲花。用墓地的煤炭涂满。金刚三尖
English
There are four spokes. For increasing, it is square or an eight-cornered jewel shape. For subjugation, it is crescent-shaped or an eight-petaled lotus shape. For wrathful, it is triangular with a wrathful face, i.e., eight methods. For pacifying, it is a wheel (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Roman transliteration: oṃ, literal Chinese meaning: om). For increasing, it is a jewel (Tibetan: ཏྲཱྂ, Sanskrit Devanagari: त्रां, Sanskrit Roman transliteration: trāṃ, literal Chinese meaning: tram). For subjugation, it is a lotus (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Roman transliteration: hrīḥ, literal Chinese meaning: hrih). For wrathful, it is a vajra or khatvanga, marked with (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, literal Chinese meaning: hum). That is, each of the four shapes of the hearths for the four activities has three tiers. The pacifying round one has an inner circle of one cubit. The increasing square one has one cubit. The subjugating one also has one cubit in the center. The wrathful one also has one cubit on each side. All four are dug half a cubit deep. Extend four fingers outward, build up four fingers, extend four fingers outward again, lower four fingers, and extend four fingers outward again, so that the edges of all four are the same, each with three edges. For the three of pacifying, the inner one is a vajra, the high edge is a wheel, and the outer low one emits flames. For the three of increasing, the inner one is a vajra, the middle one is a jewel, and the outer one emits a lasso. For the three of subjugation, the inner one is a vajra, the high one is a lotus, and the outer one is an iron hook. For the three of wrathful, the inner one is a vajra, the high one is a skull, and the outer one emits an iron hook. From the same source: The three mandalas have three levels, one cubit in height and width, half a cubit in depth and height. The wheel is endowed with the essence of (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Roman transliteration: oṃ, literal Chinese meaning: om). Vajra, wheel, and flames are arranged in order. The four arrows are wrapped with white rope. Furthermore, the wheel has four spokes. If one is very familiar with the mudras of the four families, then (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Roman transliteration: oṃ, literal Chinese meaning: om) and lion heads are written alternately. The surrounding edge is described as being on the outside. Everything is a pacifying mandala. The second is the increasing hearth: Wisdom in the four directions, light blazing in the center. Broken corners and so on are in consistent order. Vajra and jewels are surrounded by ropes. The center is endowed with the essence of jewel (Tibetan: ཏྲཱྂ, Sanskrit Devanagari: त्रां, Sanskrit Roman transliteration: trāṃ, literal Chinese meaning: tram). Furthermore, the jewel has two shapes, the order and so on are consistent. Yellow ropes surround the four arrows. Everything is an increasing mandala. The third is the subjugating hearth: The fire pit is crescent-shaped, with a lotus on top. Vajra and lotus are blazing with light. Filled with iron hooks, making it beautiful. Endowed with the essence of lotus (Tibetan: ཏྲཱིཿ, Sanskrit Devanagari: त्रीः, Sanskrit Roman transliteration: trīḥ, literal Chinese meaning: trih). Furthermore, the eight petals are the same, and finally surrounded by beautiful trees. The four arrows gathering ropes are subjugating. The fourth is the wrathful hearth: The mandala is triangular, with a lotus on top. Covered with charcoal from the cemetery. Vajra with three points
Chinese
于莲花座上。颅骨铁钩语所绕，嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡） 吽（藏文：ཧཱུྃ，梵文天城体：हुम्，梵文罗马拟音：hūṃ，汉语字面意思：吽）具金刚心要，四箭黑索作围绕。复次开颜怒目视，可怖忿怒之尊颜，火焰炽燃极庄严，此乃诛杀最殊胜。如是说。第四，灶坑者：于该灶坑之西南隅，具足四业各自之形状，各自高度一肘之量，开口朝向一致，乃林伽之位置。第五，修行者之面朝方向有二，即所调伏与能调伏。第一，若与所调伏之境相符，则寂静业面向西方而坐，面朝东方。其余三者依此类推可知。第二，若与能调伏或本智相符，则寂静业面向东方而坐，面朝西方。其余三者依此类推可知。第六，修行者之衣着及灶坑之颜色：寂静业为白色，增益业为黄色，怀爱业为红色，猛厉业为蓝黑色。第七，时间：首先，若分一年，则如彼中所说：“夏秋冬春次第行。”即夏季为寂静业，秋季为增益业，冬季为怀爱业，春季为猛厉业。若分一日，又云：“早午晚半夜时，次第修作说吉祥。”如是说故，早晨作寂静业，中午作增益业，傍晚作怀爱业，半夜作猛厉业之火供。第八，橛：寂静业用银或白木制成，橛头作成圆形之橛六根。增益业用金或黄木制成，橛头作成四方形之橛四根。怀爱业用铜或红木制成，橛头作成月牙形之橛五根。猛厉业用铁或黑木制成，橛头作成三角形之橛三根。若能成就，则作为事业之橛各有二十一根，于二十一位殊胜佛子前陈设。其中，首先，寂静业之橛者，如彼中所说：“银或白色之木等，头作交结尖圆形，上下内外观修十忿怒，摄集善逝橛之上，以咒及手印作加持，周围肢分与心合。”第二，增益业之橛者：“金或黄色之木等，头作交结尖四角，诸尊如是珍宝饰，四角处
English
On a lotus seat. The skull is surrounded by an iron hook speech, Om (藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：) Hum (藏文：ཧཱུྃ，梵文天城体：हुम्，梵文罗马拟音：hūṃ，汉语字面意思：) possesses the essence of the vajra heart, surrounded by four arrows and black ropes. Furthermore, with an open mouth and wide eyes, the terrifying wrathful face is extremely frightening, adorned with blazing flames. This is said to be the most supreme of killings. Thus it is said. Fourth, the pit: In the southwest corner of that hearth, each of the four activities has its own shape, each with a height of one cubit, with the openings facing the same direction, which is the position of the lingam. Fifth, there are two directions in which the practitioner faces: those to be tamed and those who tame. First, if it is in accordance with the realm to be tamed, then the peaceful activity sits facing west and looks east. The other three can be understood in this way. Second, if it is in accordance with the tamer or wisdom, then the peaceful activity sits facing east and looks west. The other three can be understood in this way. Sixth, the practitioner's clothing and the color of the hearth: white for peaceful activity, yellow for increasing activity, red for subjugating activity, and dark blue-black for wrathful activity. Seventh, the time: First, if dividing a year, as it says in that same text: "Summer, winter, autumn, spring, in order." That is, summer is for peaceful activity, autumn for increasing activity, winter for subjugating activity, and spring for wrathful activity. If dividing a day, it also says: "Morning, noon, evening, midnight, in order, it is said to be auspicious to begin the activities." As it says, in the morning perform the peaceful fire offering, at noon the increasing fire offering, in the evening the subjugating fire offering, and at midnight the wrathful fire offering. Eighth, the pegs: For peaceful activity, use six pegs made of silver or white wood, with round heads. For increasing activity, use four pegs made of gold or yellow wood, with square heads. For subjugating activity, use five pegs made of copper or red wood, with crescent-shaped heads. For wrathful activity, use three pegs made of iron or black wood, with triangular heads. If these are accomplished, then there are twenty-one pegs for each activity, arranged clearly before the twenty-one supreme sons. Among them, first, the peg of peaceful activity, as it says in that same text: "Silver or white wood, with a knotted head and a round tip, above, below, and inside, contemplate the ten wrathful ones, gather the Sugata pegs, bless them with mantras and mudras, surround the limbs and join them to the heart." Second, the peg of increasing activity: "Gold or yellow wood, with a knotted head and four corners, the deities adorned with jewels in the same way, at the four corners