Chinese
扎巴身体安住于四处，思维安住能积聚功德。第三个是怀业橛，又是，铜或者红色的木头等，头是十字结，尖端是弯月形，要知道那是如此形成的橛。弯月形的边缘用于怀业，将那些转变而聚集。第四个是猛厉橛，又是，铁或者黑色的木头等，头是十字结，尖端是三叉形的，如是加持为金刚橛。三个角对应身体、语、意，将会成办，对此没有怀疑。也说是作事业二十一种。如是。第九个是本尊，事业法的本尊按照寂怒坛城仪轨经文如实安立。火供的本尊是，那里面说到，布施和焚烧的本尊有两种。如是说，是火神和，焚烧神两种。第一个是火神，四种姓佛的化身，四种事业对于任何都没有阻碍而进入的，具有身色手印。那也是在羊的座垫上，寂静的火神是，从嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）中化现，身色白色，右手拿着圆球和勺子。增益的是，从 藏（藏文：ཏྲཱྂ，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：藏）中化现，黄色，右手拿着珍宝匣。怀业的是，从舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）中化现，红色，右手拿着钩索。猛厉的是，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中化现，黑色，右手拿着三叉戟。四者的左手都拿着念珠。具有仙人的装束，骑在羊上。那里面说到，因为是佛部的化身，对于一切事业没有阻碍而进入，身色装束与四事业相符，手持铃、匣、索、三尖戟，以部的印玺盖印。嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、藏（藏文：ཏྲཱྂ，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：藏）、舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是种子字心咒。阿格涅 德瓦（藏文音译，梵文天城体：अग्ने देवता，梵文罗马拟音：agne devatā，汉语字面意思：火神）是四事业的咒语。具有轮涅不二的眷属围绕，面朝外说是布施的本尊。如是。第二焚烧神是，寂怒本尊，观想四十二尊，或者五十八尊的坛城。那也是寂静事业是毗卢遮那和，布达嘿噜嘎为主的寂怒诸本尊，身色白色，放射白色光芒，手印是，诸本尊的第一个右手拿着法轮。增益事业是宝生和，热那嘿噜嘎为主的诸本尊黄色，放射黄色光芒。右手持珍宝。怀业是无量光和，贝玛嘿噜嘎为主的诸本尊红色，放射红色光芒。持铁钩。猛厉事业是金刚萨
English
Having placed the body in four positions, contemplate accumulating merits by staying there. The third is the phurba of empowerment. Again, for copper or red-colored woods, the head is a Chinese knot, the tip is crescent-shaped. Know that the phurba is formed in that way. The edge of the crescent is applied to empowerment. Transform those and gather them together. The fourth is the wrathful phurba. Again, for iron or black-colored woods, the head is a Chinese knot, the tip is three-pronged. In that way, bless it as a vajra phurba. The three corners are applied to body, speech, and mind. It will be accomplished; there is no doubt about this. It is also said that there are twenty-one working activities. Thus it is. The ninth is the deity. The deity of the action practice should be established according to the text of the peaceful and wrathful mandala ritual. The deity of the fire offering is, from that very text, "There are two deities of offering and burning." As it is said, there are two: the fire deity and the burning deity. The first is the fire deity. It is the emanation of the four Buddha families, with body color and hand symbols that enter into the four activities without any obstruction. That is, on a seat of a ram, the peaceful fire deity is: from Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡), with a white body color, the right hand holding a ball and a ladle. The increasing one is: from Trāṃ (藏文：ཏྲཱྂ，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：藏), yellow, the right hand holding a jewel box. The empowering one is: from Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍), red, the right hand holding a hook. The wrathful one is: from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), black, the right hand holding a trident. All four left hands hold a rosary. Having the appearance of a sage, riding on a ram. From that very text: "Because it is an emanation of the Buddha family, it enters into all activities without obstruction. The body color and appearance are in accordance with the four activities. Holding a bell, box, hook, and trident, seal with the family's mudra. Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Trāṃ (藏文：ཏྲཱྂ，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：藏), Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍), Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) are the seed syllables and heart mantras. Agne Devata (藏文音译，梵文天城体：अग्ने देवता，梵文罗马拟音：agne devatā，汉语字面意思：火神) is the mantra of the four activities. Surrounded by a retinue endowed with arising and dissolving, it is said to be the deity of offering facing outward." Thus it is. The second, the burning deity, is the peaceful and wrathful deity. Meditate on the mandala of forty-two or fifty-eight deities. That is, for the peaceful activity, all the peaceful and wrathful deities, with Vairochana and Buddha Heruka as the main ones, have a white body color, radiating white light. The hand symbol is that the first right hand of all the deities holds a wheel. For the increasing activity, all the deities, with Ratnasambhava and Ratna Heruka as the main ones, are yellow, radiating yellow light. The right hand holds a jewel. For the empowering activity, all the deities, with Amitabha and Padma Heruka as the main ones, are red, radiating red light, holding an iron hook. For the wrathful activity, Vajrasatt
Chinese
勇士和以金刚黑鲁嘎为主的诸神都是蓝色的。右边生起持金刚者。从那里面说，如影像般的宫殿，要用燃烧的光芒遍布。国王身体美丽，手持轮宝。所有装饰寂静且白色，观想光芒最胜燃烧。所有忿怒尊的坛城，一切都是愚痴金刚之相。轮宝具有光芒，与遍布三界的一切相合。具有种子字嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和自生咒。对其他也应如是知晓。珍宝喜悦光芒是黄色的，具有燃烧光芒的珍宝。咒语等其他如之前的样子。化身也随后相应，要具有扎 吽 榜 霍。贪欲金刚铁钩，颜色是红褐色，光芒盛大。咒语是字母ra和hri。遍布十方，汇集于hri。嗔恨金刚大怒燃，如同烟黑色。燃烧的蓝红色火星飞射。以日月颅骨蛇装饰。具有狮子、大象、老虎的威严，具有降伏施法的印。以猛烈的声音震撼三界。所修之事业以手印熟练，对何者专注就能成就。如是说。第十是心，分为二：总说义心，以及分别解说四义心和四悲心。第一，是显现轮涅一切之自性，自证菩提心。从那里面说，自证是诸佛之实性，为了使一切自在，转变自我，故说此为修持之主。如是说。第二，分别解说，有四对。第一，寂静二者，从那里面说，因为一切心无有边际，故显现自性清净。第二，增益二者，因为心是宝藏、分别念之坛城，故观想加持聚集增长。第三，怀爱二者，因为一切皆为我所拥有，故无有差别。仅仅通过极度执着就能成就。说是大贪欲。第四，猛厉二者，因为自性唯一，故畏惧无实有。以愤怒之心催动邪念。说是真实大嗔恨。如是说。或者说，悲心是：对寂静者寂静而清澈，对增益者欢喜而愉悦，对怀爱者
English
The heroes and all the deities headed by Vajra Heruka are blue. On the right, generate the Vajra holder. From that itself, the palace like an image, should be pervaded by blazing rays. The king, beautiful in body, holding a wheel. All ornaments are peaceful and white, contemplate the supreme blazing rays intensely. All the wrathful deities' mandalas, all are in the form of the Vajra of delusion. The wheel is endowed with rays, combine it to pervade all three realms. Possessing the seed syllable Om (Tibetan: ༀ, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal meaning: Om) and the self-arisen mantra. Understand that it is the same for others as well. The jewel, joyful radiance, is yellowish, possessing a jewel of blazing rays. Other mantras and so on are like the previous ones. Emanations are also in accordance, to be endowed with Jaḥ Hūṃ Baṃ Ho. Desire Vajra, iron hook, its color is reddish-brown, with great light. The mantra is the letters ra and hrī. Pervading the ten directions, gathered into hrī. Wrathful Vajra, greatly fierce and blazing, resembling the color of smoky black. Blazing blue-red sparks are emitted. Adorned with sun, moon, skull, and snakes. Possessing the majesty of lion, elephant, and tiger, possessing the mudra of subjugation and casting. Shaking the three realms with fierce sound. The action to be accomplished, through familiarity with the mudra, whatever is focused upon will be accomplished. Thus it is said. Tenth is the mind, in two parts: general explanation of the meaning-mind, and specific explanation of the four meaning-minds and four compassion-minds. First, it is the manifestation of self-awareness, the mind of enlightenment, the nature of all samsara and nirvana. From that itself, self-awareness is the essence of all Buddhas, for the sake of making everything independent, transforming oneself, therefore this is said to be the main practice. Thus it is said. Second, the specific explanation has four pairs. First, the two peaceful ones, from that itself, because all minds are without limit, therefore manifest the pure nature. Second, the two increasing ones, because the mind is a treasure, a mandala of conceptual thoughts, therefore contemplate the gathering and increasing of blessings. Third, the two empowering ones, because everything is owned by me, therefore there is no difference. Accomplishment is achieved through extreme attachment itself. It is said to be great desire itself. Fourth, the two wrathful ones, because the nature is one, therefore fear non-existence. Arouse wrong thoughts with an angry mind. It is said to be true great hatred. Thus it is said. Or rather, compassion is: to the peaceful, peaceful and clear; to the increasing, joyful and delighted; to the empowering,
Chinese
执着于贪恋。对于忿怒，以愤怒和凶猛之心。在《秘密心髓》中说：清净、喜悦是贪恋，愤怒则极度地成为迦梨。这是第十一个佛母：对于息法，身材矮小，容貌身体美丽，颜色白色。对于增法，面容四方，血肉和乳房丰满，耳朵下垂，颜色黄色，兄弟姐妹众多。对于怀法，面容半月形，血肉红色，身体美丽，没有兄弟姐妹。对于诛法，面容三角形，血肉黑色且头发粗糙，言语凶猛。如是四种。首先，息法的明妃是，在《幻化金刚》中说：身材矮小身体美丽如月之色，右旋身体也应如是知晓。声音清晰念诵咒语不厌倦，忿怒也同样与息法相应。增法的佛母是，又说：母牛黄色四方形，耳朵长及面颊血肉丰满，肢体众多精通事业，沉稳且具智慧，在增长之时应知晓。如是说。第十二是所作事业：息法所作事业是，对于自他凶猛而威吓的怨敌魔障，以及自己内心的烦恼分别念强大，还有他人的恶咒诅等等。增法所作事业是，对于没有寿命、福德和受用等等，迎请其他具有寿命、福德和受用者，融入其中。怀法所作事业是，对于自己无论是男是女的怨敌魔障不顺从不屈服者，将其迎请并摄为己用。诛法所作事业是，断除可诛杀的十种境。也就是，在《火供根本续》中说：自他有损害之心，以及恶劣行为的明咒，由界和缘所变的众多损害，应施用于第三种事业，本尊也应如是知晓。成为十境的有情，以及毁坏圣法不可饶恕者，勇士为了必要，为了利益一切而行之。如是说。第十三，四种事业各自林伽的材料是：任何所作事业的誓言物，污垢，遗迹之地，衣服等等是息法的林伽材料，以及将该物用于增长他人受用的方法是增法的材料，在誓言物上添加改变味道的物品是怀法的材料，在其上添加毒药和热
English
Attachment to clinging. For wrathful, with an angry and fierce mind. In the Guhyagarbha Tantra, it says: Purity and joy are clinging, and with anger, it becomes extremely Kali. This is the eleventh consort: For peaceful, the body is small, the face and body are beautiful, the color is white. For increasing, the face is square, the flesh and breasts are full, the ears are drooping, the color is yellow, and there are many siblings. For subjugating, the face is crescent-shaped, the flesh is red, the body is beautiful, and there are no siblings. For wrathful, the face is triangular, the flesh is black and the hair is rough, and the speech is fierce. Thus, there are four. First, the vidya mantra of peaceful is, in the Magical Vajra, it says: The body is small, the body is beautiful, the color of the moon, the right-turning body should also be known as such. The voice is clear, reciting mantras without getting tired, wrathful is also the same as peaceful. The mother of increasing is, again, it says: The cow is yellow and square, the ears are long to the cheeks and the flesh is full, the limbs are many and skilled in work, calm and intelligent, this should be known at the time of increase. Thus it is said. Twelfth, the object to be accomplished: The object to be accomplished of peaceful is, for the enemies and obstacles that are fierce and intimidating to oneself and others, and the strong afflictions and distractions of one's own mind, and the evil curses of others, and so on. The object to be accomplished of increasing is, for those who do not have longevity, merit, and enjoyment, etc., invite one who has longevity, merit, and enjoyment, and merge them into it. The object to be accomplished of subjugating is, for those enemies and obstacles, whether male or female, who do not obey or submit to oneself, invite them and bring them under control. The object to be accomplished of wrathful is, to cut off the ten fields to be destroyed. That is, in the Root Tantra of Fire Offering, it says: The mind that harms oneself and others, and the vidya mantras of evil deeds, the many harms transformed by elements and conditions, should be applied to the third action, and the deity should also be known as such. Sentient beings who have become the ten realms, and those who destroy the holy Dharma and are unforgivable, the hero does it for the sake of necessity, for the benefit of all. Thus it is said. Thirteenth, the materials for the linga of the four actions are: The samaya substances of whatever is to be accomplished, dirt, the place of relics, clothes, etc. are the materials for the linga of peaceful, and the method of using that substance to increase the enjoyment of others is the material for increasing, adding substances that change the taste to the samaya substance is the material for subjugating, and adding poison and heat to it is the material for