English
Therefore, hold it. In order to act with the four combining minds, rely on the mind. In order to know its object, accomplish it. In order to achieve it, practice the Kilaya. In order to arise in this way and be endowed with blessings, it is the deity. In order for the activity to have power, determine the time. In order to keep the doctrine upright, there is a sequence of actions. Because the activity is not accomplished if the dakini is not accomplished, and the special activity of eliminating the mistaken views of permanence and annihilation. Having taught thus, although eleven things to be known are established, the explanation of the order of the rows is only temporarily determined by the majority of cases, and it should not be mistaken as certain. Among them, the place has two aspects: nature and purpose. The nature is peaceful places such as water islands. Lush forests. The intersection of three roads is a place of subjugation. The evil charnel ground is a place of wrathful activity. The purpose is that these four are valued because they naturally have the ability to accomplish the four activities. Substances are grouped into five: two substances of the fire deity, substances for accomplishment, substances for the lingam, substances for offerings, and substances for the torma. Among them, the substances of the fire deity are two: firewood and incense wood. Among them, firewood is the differentiation of activities and differences from one wood. Its purpose is because it naturally has the power to accomplish activities. It is also said that the Dharma is in accordance, and most of the necessities below are also the same. Incense wood has nature and necessity. The nature is cypress, white sandalwood, etc., which are easy to understand. The necessity is to generate the fire of wisdom of the four activities. The substances for accomplishment are also said to be the clothes and garments of each activity in accordance with the doctrine. The lingam substances have general and specific aspects. Generally, the six impurities and clothes, food, etc. are easy to understand. Specifically, on top of that, for the wrathful, there is poison, three heats, etc. The necessity is said to be that it can extremely kill. Subjugation requires transformation or extreme attraction. The torma substances also have nature and necessity. The nature is, for the peaceful, there is milk, etc., which is easy to understand. The necessity is the same as above. The burnt offering substances have nature and necessity. The nature is four things such as white butter, which are easy to understand. The necessity is that the activity is accomplished because offering the nectar of wisdom becomes extremely pleasing. So, to which deity should the torma substances and the burnt offering substances be offered? The burnt offering substances are offered to the solitary deity of generosity, the burnt offering substances
Chinese
其次是供养火神等。建造火坛也要事先确定各种事业的形状、颜色、手印等安置方法和尺寸。然后事先要做的是，土地的仪式。各种形状是，寂静的坛是圆形和八瓣形，增益的坛是方形和宝形，怀爱的坛是半月形和八瓣形，猛厉的坛是三角形和忿怒面形。颜色与四种事业总体相符。手印的安置方法是，寂静坛分三层，内层是金刚，中间是法轮，下层是火焰。其外层四角有四箭，白色绳索。四瓣上有四种姓的手印。外围是嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和狮子头交替。木柴也要堆成护摩坛的形状，用白色绸缎覆盖。增益坛内层是金刚，外层是宝，绳索。绸缎与种姓相符，容易理解。怀爱坛内层是金刚，外层是莲花，铁钩。八瓣最下面是树。木柴等容易理解。猛厉坛内层是三股金刚杵，中间是颅骨，外层是忿怒面，下层是火焰。这些坛的中央要安放各自本尊的种子字。尺寸是向上堆砌向下挖掘都是半肘，总共纵横都是一肘。阶梯的层数、宽度和长度都需要三指宽，这一点是一致的。本尊是各自的分类和需要。分类是身材矮小、身体美丽等容易理解。简而言之，寂静坛用海螺，增益坛用牛，怀爱坛用莲花，猛厉坛用图案。寂静坛用年轻的，增益坛用多子女的，怀爱坛用无子女的，猛厉坛用丧偶的。需要是具有成就事业的能力。容易理解。四种事业主要显示的心是，意义的心和大空的心。意义的心是，觉悟自明远离边际和执着，明觉不寻求身和智慧的果就圆满，觉悟一切都是大自在，觉悟事物没有实体，消散而无边无际，明觉在一个上圆满也是场合的修法，是主要的心。空性的心是，如此觉悟后，实际上非常执着于我慢、昏沉、喜悦和贪恋，由邪见愤怒的心所驱使，这适用于四个方面。没有说需要，因为是一致的。所要成就的本体。
English
Secondly, offerings are made to the fire deities, etc. When building the fire altar, the shapes, colors, hand gestures, etc., and dimensions of the various activities must be determined in advance. Then, what must be done in advance is the earth ritual. The various shapes are: the peaceful altar is round and eight-petaled; the increasing altar is square and jewel-shaped; the subjugating altar is crescent-shaped and eight-petaled; the wrathful altar is triangular and has a wrathful face. The colors correspond to the four activities in general. The arrangement of the hand gestures is as follows: for the peaceful altar, there are three layers, with a vajra (藏文：རྡོ་རྗེ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) inside, a wheel in the middle, and flames at the bottom. On the outer layer, there are four arrows at the four corners, and a white rope. On the four petals are the hand gestures of the four families. The circumference is a combination of Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) and a lion's head. The firewood should also be piled in the shape of a homa altar and covered with white silk. For the increasing altar, the inner layer is a vajra, the outer layer is a jewel, and a rope. The silk corresponds to the family and is easy to understand. For the subjugating altar, the inner layer is a vajra, the outer layer is a lotus, and an iron hook. The bottom of the eight petals is a tree. The firewood, etc., are easy to understand. For the wrathful altar, the inner layer is a three-pronged vajra, the middle layer is a skull, the outer layer is a wrathful face, and the bottom layer is flames. In the center of these altars, the seed syllables of their respective main deities should be placed. The dimensions are half a cubit for both the upward construction and the downward excavation, totaling one cubit in length and width. The number of steps, width, and length should all be three fingers wide, which is consistent. The deities are their respective classifications and needs. The classifications, such as being short in stature and having a beautiful body, are easy to understand. In short, the peaceful altar uses a conch shell, the increasing altar uses a cow, the subjugating altar uses a lotus, and the wrathful altar uses a pattern. The peaceful altar uses a young one, the increasing altar uses one with many children, the subjugating altar uses one without children, and the wrathful altar uses one who is widowed. The need is to have the ability to accomplish activities. Easy to understand. The main mind that the four activities show is the mind of meaning and the mind of emptiness. The mind of meaning is the realization that self-awareness is free from extremes and attachments, that awareness is complete without seeking the results of body and wisdom, that everything is realized as the great self, and that the realization that objects have no substance, dissolve, and are limitless. Although awareness is complete in one, it is also the meditation of the occasion, which is the main mind. The mind of emptiness is that after realizing this, one actually clings very strongly to pride, dullness, joy, and attachment, driven by the mind of wrong views and anger, which applies to all four aspects. The need is not mentioned because it is consistent. The essence of what is to be accomplished.
Chinese
安住处一致。 加持莲花橛。 欢喜处弯月有三，正直有二，共五。数量也是五。 钉住处也是五根，即身体的肚脐。 猛厉的是铁或黑色的木头，形状是三角形。 像加持一样。 加持上面是金刚橛，下面是铁的橛子，三角形。 钉住处是身语意三，即肚脐、心、舌。 一般来说，橛的事业有二十一种。 这样说。 如果这里提到一个猛厉的橛，因为经典很多，所以不矛盾。 诸神的分类和定义。 诸神的分类是：布施神和火供神。 其中，布施神也显现为事业时的四种，因为解释了四种姓的化身：寂静的白色，右手持gn+d+he，左手持念珠。 增长的黄色，右手持珍宝盒。 怀爱的红色，右手持钩索。 猛厉的右手持三叉戟。 火供神是寂静的神灵们，寂静的有主尊布达嘿汝嘎等一切，颜色白色，处于寂静的姿态。 这很容易理解，因为在正文中很清楚。 定义，火神是：因为诸神都面向内，所以首先供养火神，然后供养火供神，面向外布施的神。 这样说。 火供神是在火神的腹心处生起根本的诸神，这是为什么呢？ 为了用剩余的影像焚烧，以及用加持力清净自他受用处而清净。 时间是体性和必要性。 体性是春夏秋冬四季。 早晨、中午、傍晚、半夜。 依次是这些。 必要性是因为自性与法相符，所以具有自性成就的能力。 无论做什么事业的次第，首先寻找一致的处所，在那里积聚物品。 按照地仪轨金刚事业的次第进行。 建造火供炉，堆积两根木柴，放置供品，遮盖火苗并挖洞。 将林伽等贴上标签放置。 用橛围绕，外面放出三份，里面聚集后划定界限。 生起事业的诸神并加持供品。 然后按照仪轨端正经文，念诵，会供，成就后稳固坛城，念诵。 然后，将埃朗等外器内情观想为诸神，并
English
The abiding place is harmonious. Bless the lotus kīla. The laughing place, the crescent moon, has three curves. Two are straight, making five in total. The number is also five. The place to be fixed is also the five senses, namely the navel of the body. The fierce one is iron or black wood, with a triangular shape. It is like the consecration. The blessing above is Vajra Kīla, and below is an iron phurba with three corners. The place to be fixed is the three of body, speech, and mind, namely the navel, heart, and tongue. Generally, it is said that there are twenty-one types of phurba activities. So it is said. If there is mention of one fierce phurba, it does not contradict the many texts. The divisions and definitions of deities. The divisions are: giving deities and fire deities. Among them, giving deities also appear as four in the context of actions, because the emanations of the four families are explained: peaceful white, with a gn+d+he in the right hand, and a rosary in the left hand. Increasing yellow, with a jewel box in the right hand. Subjugating red, with a lasso in the right hand. Wrathful, with a trishula in the right hand. The fire deities are the deities of leisure, with the main one being Buddha Heruka, all white in color, in a peaceful posture. This is easy to understand, as it is clear in the text itself. The definition of the fire deity is: because all the deities have their faces turned inward, first offering to the fire deity, and then making offerings to the fire deities, who are said to be the deities who give outward. So it appears. The fire deities are the root deities generated in the belly and heart of the fire deity. Why is that? In order to burn the remaining images, and to purify the blessings that purify the objects of enjoyment of oneself and others. Time is essence and necessity. Essence is the four seasons of spring, summer, autumn, and winter. Morning, noon, evening, and midnight. These are in order. Necessity is because nature is in accordance with the Dharma, so it has the power of natural accomplishment. Whatever action is performed in the order of actions, first find a harmonious place, and there gather the substances. Perform the earth ritual and vajra actions in order. Build the homa oven, stack two pieces of wood, place the offerings, cover the fire and make a hole. Place the linga and other items with labels attached. Surround with the phurba. Release three parts to the outside, gather inside and set boundaries. Generate the deities of action and bless the offerings. Then straighten the text according to the ritual, recite the japa, perform the tsok, and if accomplished, stabilize the mandala, recite the japa. Then, visualize the outer and inner contents, such as E-ram, as deities, and