English
Visualize that all diseases, evil spirits, and sins are purified as the wrathful goddesses bathe with a crystal-clear moon-like vase filled with white nectar. If it is a deity of Anuttarayoga Tantra, then visualize that all peaceful actions are accomplished as the deities, father and mother, equally united, empower with the nectar of bodhicitta. Similarly, for increasing, visualize the object to be accomplished wearing yellow clothes and ornaments, residing on a yellow moon, and the deities increasing with yellow nectar from golden vases and a rain of jewels, so that all increasing actions are accomplished simultaneously from a treasury full of treasures. The empowerment of bodhicitta is done as before. In subjugation, visualize the object to be accomplished residing in a red moon, with disheveled hair, free from pride, in a delightful garden, the red rays of the deities binding without freedom in the shape of iron hooks. The actions touched by that light become vividly red. Because of attachment and love for me, they cling to my feet and are under my control, and visualize that the firmness of pride is taken away from the heart with an arrow with a newly opened lotus tip, so that they are completely under my control. Therefore, the action of subjugation should also be stabilized with bodhicitta filled with great bliss and attachment. For forceful binding, place the object to be accomplished on a red moon and lift it with wind. Hook it with an iron hook from the heart or secret place. Bind it from the neck with a rope, and visualize it falling helplessly in front of me. For direct action, dissolve the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), which resides in the lotus of the heart of the object to be accomplished and has the nature of increasing life and merit, into oneself. The rays of the deities strike fiercely like a rain of weapons. Visualize that the retinue of emanations and messengers devour the bloody corpses completely. Alternatively, after dissolving the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) into oneself, confine oneself in the lotus of the wisdom mother, and strike with the secret vajra, so that their power diminishes. Visualize that his deities abandon him, just as birds scatter in the field. Visualize that the emanations in the charnel ground, flesh-eating ghouls, wolves, etc., destroy their boundaries, gouge out their eyes, devour their flesh, drink their blood, and gnaw on their corpses. For expulsion, separation, suppression, etc., proceed according to the instructions for fierce fire offerings. In short, for any action, separate the visualization and recitation according to the aim, so that the visualization is clear and stable. In the fourth chapter, the method of changing the mantras and adding the endings for the individual practices is: For the root mantra of any deity, in pacifying, for diseases, etc.
Chinese
念诵所希望寂静的事物之名，念诵“夏 timber 嘎热 梭哈”。对于增益，在所希望增长的寿命福德等事物之名后，念诵“帕斯丁嘎热 嗡”。对于怀爱，念诵“某某 瓦香嘎热 吼”。对于遮止，念诵“某某 阿嘎夏亚 匝”，或者念诵“阿嘎夏亚 赫陵”，例如，有些范例中，遮止男性念诵以匝结尾的，遮止女性念诵赫陵，这是秘密。对于一切事物，念诵匝也可以。对于猛烈，念诵“敌人鬼怪 某某 玛热亚 吽 啪特”，或者念诵“玛热亚 啪特”，随自己意愿。诛杀也是如此。对于以猛烈遮止，念诵“某某 阿嘎夏亚 吽 匝”。对于驱逐，念诵“某某 阿擦塔亚 扬 啪特”。对于镇压，念诵“某某 斯德旺巴亚 朗 南”，即使没有出现苏文扬朗也可以。其他如分离、愚痴、僵硬等，应按照其他转变语气的猛烈火供仪轨来了解。这是普遍公认的续部观点。时轮续中说，对于寂静，念诵“某某 香 timber 嘎热 纳玛”。对于增益，念诵“某某 惹匝 梭哈”。对于怀爱，念诵“某某 惹达 瓦夏 扎”。对于诛杀，念诵“某某 玛热亚 啪特”。对于遮止，念诵“某某 亚瓦多 沃 效 扎”。对于驱逐，念诵“某某 阿擦 恰亚 啪特”。对于分离，念诵“某某 巴热 夏亚 吽”。对于愚痴，念诵“某某 姆列 擦纳 吽”。等等，这些咒语的语气转变和结尾添加，如果按照该续部中隐藏的事业仪轨和轮涅、火供来做，就必须那样添加，如果是普遍的，就按照上面那样添加。第十五，后续之事，从火供正行准备开始，到剩余的食子等。进行供养、赞颂、忏悔、迎请、祈请后，再次对世间火神进行迎请、祭品等，从剩余的供养、赞颂、食子、苏孜等。进行赞颂并迎请。如果寂静等三种火有时间，就让其自燃自灭而眠。进行自己的本尊生起收摄等仪轨的后续之事。如果没有时间和空闲，寂静则用牛奶的灰，增益则用嘎嘎木的灰，怀爱则用酒来浇，寂静的灰撒在城市等自己的方向，可以平息疾病等。增益的灰藏在仓库等处，可以增长财富。怀爱的灰撒在人们的住处和饮用之物中，或者撒在所怀爱的事业或其方向，可以怀爱。猛烈火供的火即使有时间也不
English
Saying the name of what one desires to pacify, say "Śāntiṃ kuru svāhā." For increasing, after the name of what one desires to increase, such as life and merit, say "Puṣṭiṃ kuru oṃ." For subjugation, "So-and-so vaśaṃ kuru hoḥ." For repelling, "So-and-so ākarṣaya jaḥ," or "Ākarṣaya hriṃ," for example, in some cases, to repel a male, add jaḥ at the end, and to repel a female, add hriṃ, this is secret. For all, adding jaḥ is also fine. For wrathful actions, "Enemy and obstacle, so-and-so māraya hūṃ phaṭ," or "Māraya phaṭ," as one wishes. The same applies to killing. For wrathfully repelling, "So-and-so ākarṣaya hūṃ jaḥ." For banishing, "So-and-so acchaṭaya yaṃ phaṭ." For suppressing, "So-and-so stambhaya laṃ nan," and even without the arising su bon yaṃ laṃ is acceptable. Other transformations such as separation, delusion, and rigidity should be understood according to other texts on wrathful fire offerings. This is the universally accepted view of the tantra systems in general. In the Kālacakra Tantra, for pacifying, "So-and-so śāntiṃ kuru namaḥ." For increasing, "So-and-so rāja svāhā." For subjugation, "So-and-so rakta vaṣaṭ." For killing, "So-and-so māraya phaṭ." For repelling, "So-and-so yāva to vo ṣaṭ." For banishing, "So-and-so acchatya phaṭ." For separating, "So-and-so bhariśaya hūṃ." For deluding, "So-and-so mle cchana hūṃ." And so on, these transformations of mantras and the addition of endings, if performing the secret activities of that tantra with maṇḍalas and fire offerings, should be added in that way, but for general purposes, it is just as above. Fifteenth, subsequent activities, from the preparation of the actual fire offering onwards, including the remaining torma offerings. After making offerings, praises, confessions, invitations, and requests, again offer invitations and libations to the worldly fire deity, and from the remaining offerings, praises, tormas, and sosis. Make praises and invitations. If there is time for the three fires of pacifying and so on, let them sleep by burning and extinguishing themselves. Perform the subsequent activities of the ritual, such as dissolving one's self-generation. If there is no time or leisure, for pacifying, use ash of milk; for increasing, use ash of acacia wood; for subjugation, sprinkle with alcohol, and scattering the ash of pacifying in one's own direction, such as cities, pacifies diseases and so on. Hiding the ash of increasing in treasuries and so on increases wealth. Scattering the ash of subjugation in the dwellings and drinking places of people, or scattering it in the direction of the desired activity or in that direction, brings about subjugation. The fire of wrathful fire offerings, even if there is time, should not
Chinese
在未死之前，强行捣毁尸血之器，将灰烬撒向敌方，则敌人必被摧毁。寂等三事业的所有供养残余，以及炉灰等物，收集于竹筒中焚烧，使事业痕迹不显。如是安置坛城等十五支仪轨，如所宣说般不缺损地进行，则火供仪轨即为圆满具足。由此诸神极度欢喜，咒语之威德大为增长，事业之果报迅速显现，从而使修行者的愿望如意成办。如是云：咒语不念诵则不成就，无有火供则事业不成办。如经中所说，行持火供极为重要。总的来说，无论做什么事业，其不复原之终结乃是舞蹈之事业，如是于前译之经部等中盛赞，因此在火供之逝者本尊供养圆满之际，行持舞蹈之事业则为殊胜。于寂静事业之后跳寂静之舞，则寂静事业本身，通过他人无法使其不寂静之方式，必定不复原地转为寂静，如是其他事业也应以此类推而知晓，因此若欲跳舞则如是行持。不跳亦无过失，然若跳舞则事业终结得以广大，因此若欲行持，则从其详细仪轨中可知晓。此乃麦彭蒋扬嘉措于扎玛日琼仓德钦颇章，于胜生周之猴年四月十五殊胜之日所造，善妙增盛！吉祥！
English
Before death, forcibly destroy the instruments of corpse blood, and scatter the ashes towards the enemy, then the enemy will surely be destroyed. The remaining offerings of all three activities, such as pacifying, and the ashes of the stove, etc., should be collected in a bamboo tube and burned, so that the traces of the activity are not visible. If the fifteen branches of the ritual, such as arranging the mandala in this way, are performed without any deficiency as proclaimed, then the fire offering ritual is complete and perfect. By this, the deities are extremely pleased, the power of the mantra is greatly increased, and the results of the activity are quickly manifested, thereby fulfilling the wishes of the practitioner as desired. As it is said: Mantras are not accomplished if they are not recited, and activities are not accomplished without fire offerings. As it is said in the tantras, it is very important to perform fire offerings. In general, whatever activity is performed, the ultimate conclusion that cannot be restored is the activity of dance, as it is highly praised in the early translation of the sutras and so on. Therefore, at the end of the fire offering to the deceased deity, it is excellent to perform the activity of dance. If a peaceful dance is performed after a peaceful activity, then the peaceful activity itself, through the way that others cannot make it unpeaceful, will surely and irreversibly turn into peace. Similarly, other activities should also be understood by analogy. Therefore, if you want to dance, do so in this way. There is no fault in not dancing, but if you dance, the conclusion of the activity will be expanded. Therefore, if you want to perform it, you can know it from its detailed ritual text. This was created by Mipham Jamyang Gyatso at Dzamari Choktrung Dechen Phodrang on the auspicious day of the fifteenth day of the fourth month of the Monkey year of the Rabjung cycle. May goodness and prosperity increase! Mangalam!