Chinese
一肘和，加上十一指。从上面向四方铺设即可完成。导师真脱具力门，此二口朝外为金刚。一切事业有二，即寂静和增益。第一种火坛形状与单纯寂静相同，内部半圆为善逝之位，此半圆为主尊之位。横竖之间分为三份，这些每一份又分为三份。于此横竖左右，二和一和三和一。二者为佛柱和，宝瓶柱为天女之，位内外金刚之裔，应具一指之量。外侧涂以天衣色，高度小宽度大如坛城。第二种也与此相同，变为二倍的正方形。这些二者都为了火坛，嘴为火坛的八分之一和，线条坛城的十六分之一。口朝外四分之一，其外线条与之前相同。门和马道朝向西方，围墙内的东方，导师的座位在中央。供品、浴水、焚烧物在座位的左右。火坛的形状相同，以莲花装饰。口朝外以金刚为标志，座位中央，各种金刚或法生。这些是略微讲述所需之物，详细内容见法主全知大士所著的《内之明除》，以及班禅洛哲坚赞和，堪钦乔列南嘉等心子所著的论典。寂静单法，口朝外和座三者，中央为莲花。增益单法，安置轮，并在花瓣上安置四部和四母的法器。口朝外的高度上画白色莲花瓣。一切事业二者，与心坛城的，标志相同，中央为金刚，口朝外的外侧为绿色莲花瓣。简而言之，用彩粉堆积等也可以，如果无法建造土坛，则绘制坛城，如果这也无法完成，则仅画线条，如果非常简化，则在围墙内画线条即可，此后从心中想象，即使不实际绘制也可以，为了成就所需之主要目的，并且与其它仪轨和明相同。
English
One cubit and, plus eleven fingers. It is completed by laying it out in four directions from above. The door of the teacher, who is free from falsehood and possesses power. These two have the mouth facing outwards as a vajra. All activities are of two types, namely pacifying and increasing. The first fire pit shape is similar to simple pacifying. The inner semicircle is the place of the Sugatas. This semicircle is the place of the main deity. Divide the transverse and vertical spaces into three parts. Each of these is also divided into three parts. On the right and left of the transverse and vertical, two and one and three and one. The two are the Buddha pillar and, the vase pillar is the goddess', place, inside and outside the lineage of vajras, should have the measure of one finger. The outside is painted with the color of heavenly cloth, small in height and large in width, like a mandala. The second is also similar to this, becoming a square of twice the size. Both of these are for the sake of the fire pit. The mouth is one-eighth of the fire pit and, one-sixteenth of the line mandala. The mouth faces outwards one-fourth, outside of which the line is the same as before. The door and the horse path face west. Inside the fence, to the east, the teacher's seat is in the center. Offerings, bath water, and burnt substances are on the left and right of the seat. The shape of the fire pit is the same, decorated with lotuses. The mouth facing outwards is marked with a vajra, in the center of the seat, various vajras or dharma origins. These are a brief account of the necessary items. For details, see "The Dispeller of Darkness Within" by the Dharma Lord Omniscient Great One, and the treatises written by the heart sons such as Panchen Lodro Gyaltsen and, Khenchen Chogle Namgyal. For simple pacifying, the mouth facing outwards and the seat are three, and in the center is a lotus. For simple increasing, place a wheel, and on the petals place the emblems of the four families and the four mothers. On the height of the mouth facing outwards, draw white lotus petals. For all activities, the two are the same as the sign of the heart mandala, in the center is a vajra, and on the outside of the mouth facing outwards are green lotus petals. In short, it seems that it is also acceptable to pile up colored powders, etc. If a mud fire pit cannot be built, then draw a mandala. If that also cannot be done, then just draw lines. If it is very simplified, then draw lines up to the inside of the fence. After that, it is acceptable to just imagine it in the mind without actually drawing it, in order to accomplish the main purpose of what is needed, and because it is the same as other rituals and vidyas.
Chinese
若，因为经续和注释中特别说明，在机会宽裕、有空闲且资具丰足的情况下，应该绘制广大的火坛城。可以用面粉绘制，也可以用水彩绘制，无论哪种方式都可以，都会变成彩粉的种类。所有事业中，包括“口诀”在内的一切都用绿色，息增用白色。其中，首先是单纯息法的火供：供品包括吉祥草，白色檀香的香水，白色鲜花的香气，清凉的熏香，酥油灯的光明，牛奶和米饭的食物。此外，还有丝绸等白色供品，以及牛奶树的树枝，粗细不超过小指，不粗于拇指，长度为一个手掌高，五百四十根，每百根分为一组。还有用牛奶浸泡过的燃烧物，以及其他各种白色燃烧物，酥油、木柴等都准备齐全。时间也说是息法要在巨蟹座和狮子座的时候进行，这是针对必须完成的特殊事业而言。对于念诵的补充和供养本尊等日常修持，则没有规定。还在火坛中放入木柴，自己也换上白色衣服，在火坛的南方，以跏趺坐姿坐下，从金刚诵开始，到供养地方神和村庄神灵的朵玛，以及焚烧魔食等，直到用金刚橛降伏障碍之间，都和修法的前行一样。如果不能完成六十护法的生起等，仅仅修持十忿怒尊也可以。可以按照心间坛城的修法中所说的那样做。在降伏时，实际安放十根金刚橛，仅仅观想是榕树的金刚橛。为了守护金刚橛，念诵嗡 吽 卓达等。对所有这些都仅仅做供养和赞颂，然后将自己观修的守护轮收摄到自身。在此期间，也可以观修自生本尊坛城的广略，如果收摄，就观想自己刹那间变成时轮金刚，念诵“月亮之身和双足”等三颂。稍微念诵十相自在。清净供品。嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），霍。
English
If, as specifically stated in the tantras and commentaries, when there is ample opportunity, leisure, and abundant resources, one should draw a vast fire mandala. It can be drawn with flour or with watercolors; either way is fine, and it will become a type of colored powder. In all activities, everything, including the "oral instructions," is green, and for pacifying and increasing, it is white. Among these, the first is the fire offering of purely pacifying activity: offerings include kusha grass, white sandalwood perfume, the fragrance of white flowers, cooling incense, the light of ghee lamps, and food of milk and rice. In addition, there are white offerings such as silk, and branches of milk trees, no thinner than a little finger and no thicker than a thumb, a span high, five hundred and forty in number, divided into groups of one hundred each. There are also combustibles soaked in milk, and various other white combustibles, ghee, firewood, etc., all prepared. The time is also said to be when the pacifying activity should be performed during the Cancer and Leo constellations, which is in the context of a special activity that must be completed. There are no requirements for supplementing recitations and offering to deities, etc., in daily practice. Also, place firewood in the fire pit, and change into white clothes. Sit in the lotus position to the south of the fire pit, starting from the Vajra recitation, up to offering tormas to the local and village deities, and burning demon food, etc., until subduing obstacles with the vajra dagger, it is the same as the preliminary practices of the sadhana. If one cannot complete the generation of the sixty protectors, it is sufficient to practice only the ten wrathful deities. It can be done as described in the sadhana of the heart mandala. During the subduing, actually place ten vajra daggers, and merely visualize them as banyan tree vajra daggers. To protect the vajra daggers, recite Om Hum Krodha, etc. Make offerings and praises to all of these, and then gather the protective wheel that you have visualized into yourself. During this time, one can also visualize either the elaborate or abbreviated self-generation deity mandala. If gathering, visualize yourself instantly becoming Kalachakra, and recite the three verses beginning with "The body of the moon and the pair of feet." Recite the Ten Powerful Ones mantra slightly. Purify the offerings. Om（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）, Ah（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）, Hum（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）, Ho.
English
Recite "Hum Kshah" about a hundred times. Take from the offering with the tip of a Kusha grass and sprinkle it on yourself, the hearth, and all the utensils. Recite "Om Ah Hum Hrih Phat" many times. Bless the offerings as in the mandala ritual. Recite "Om Ah Hum Hoh" many times and bless the substances to be burned as nectar. Om Shunyata, etc. From emptiness, a peaceful white round fire pit appears, one cubit wide and half a cubit high. In the center is a white eight-petaled lotus with nine marks. The edge has a garland of lotuses. The height of the edge has a garland of lotus petals with the tips facing down. The ground outside is covered with cemeteries. Outside of that is an immeasurable palace with one door, complete with all characteristics. Inside the hearth and in your own heart, on a lotus and moon, is a white fire deity with one face and four arms. The two right hands hold a lotus and a crystal rosary. The two left hands hold a container filled with pills and a white conch shell. He has white ornaments and clothes. His hair is yellowish-brown and his eyes are reddish-yellow. He sits in the lotus posture. After the offerings are prepared, from now on, as you please. Light the fire, and it is said to take it from a Brahmin's house and light it with wood containing milk, so believe accordingly. The nature of the moon is completely pure, and in the hearts of those two fire deities, the letter Ja (藏文，梵文天城体：ज，梵文罗马拟音：ja，汉语字面意思：Born) residing on the moon is completely transformed, and from it, a vajra hook radiates light, and the wisdom being is invited. Recite three times: "Om Ehyehi Maha Bhuta Deva Rishi Dveja Sattama Grihi Dvayurdham Maha Rasmin Sannihito Bhava Vajradhara Ajnapayati Svaha." "Om Come hither, come hither, great being, Divine sage, twice-born supreme, Holding weapons, great radiance, Here truly grant benefit, As commanded by Vajradhara, Svaha." Invite with the mudra of supreme generosity. Visualize attracting, abiding, binding, and pleasing by reciting "Jah Hum Vam Hoh" (藏文，梵文天城体：जः हुं वं होः，梵文罗马拟音：jah hum vam hoh，汉语字面意思：Born Hum Vam Hoh). That is the inviter of the fire deity who eats the burnt offerings, the fire deity of the sacrificial offering, the fire deity who eats flesh. With the vajra fist mudra, with the thumb pressing on it, recite three times: "Om Sarva Papam Dahana Vajra Agni Vajra Sattva Sarva Papam Daha Daha Svaha." "Om Vajra fire that burns all sins, Vajrasattva burns all sins."
English
Sa shig sreg svaha. The primordial wisdom fire deity residing in one's heart is exhaled with the breath, and together they come outside, merging into one with the fire deity in the hearth. Jah Hum Bam Hoh, this is called the fire of desire or the unbearable fire, which is invited. Om Vajra Anala Sarva Bhutana Jwala Sarvan Bhasmi Kuru Sarva Zana Dushtan Hum Phet Svaha. And, Om, the Vajra fire desires to burn all beings, turning all malicious people into ashes. Hum Phet Svaha. With this, the lord of the seven planets, riding the chariot of seven horses, possessing the seven tongues of the seven planets, descends. Jah Hum Bam Hoh. (《ཛཾ》（Tibetan seed syllable, Sanskrit Devanagari: जं, Sanskrit Romanization: jaṃ, Literal Chinese meaning: seed syllable）+ In the Kalachakra it says: The southern fire electricity and the householder's fire (sun) and the ordinary fire that consumes what is burned are these. The lord of the seven planets is the tongue of the moon, the tongue of the sun, the tongue of Saturn, the tongue of Venus, the tongue of Jupiter, the tongue of Mars, and the tongue of the red eye. These three are mundane fires, while the ultimate fire is the primordial wisdom fire that arises from one's own heart.) Thus, the householder's fire and the fire that devours what is burned, and the fire of true wisdom, all possess the Dharma nature of universal joy, and the aggregates without obscuration, etc., are the nature of the great mandala of the Vajra realm. Then, offering the offerings: Om Pravara Sata Karam Maha Rasmin Argham Pratitza Svaha. With this, offer the offering water etc. seven times into the mouth. From Om Vajra Gandham Pratitza Svaha. to Om Vajra Kamam Pratitza Svaha. In between, offer with the twelve offerings. The pure wisdom flame blazes fiercely, the firewood of obscuration such as aggregates and elements, burns and consumes in an instant, I prostrate to the Bhagavan fire deity. This is sufficient, if there is interest, then praise with the extensive praise that follows. Offering the willow branches, burning substances, and burning projectiles to the tongue of the moon, all the wheels of the mandala are satisfied with uncontaminated bliss. Om Ah Hum Hoh Ham Ksh Svaha. With this, offer one hundred and eight willow branches smeared with ghee, optionally taking Udumbara and other trees. Similarly, offer one hundred and eight Durva grasses smeared with milk, also with the same mantra. Om Ah Hum Hoh Ham Ksh Svaha. Offer with this. Then, various burning substances should be offered.