English
oṃ svāhā. By this, offer one hundred and eight libations. The method of combining the action mantras is to combine each mantra individually, or combine them in groups of about seven, or it is also acceptable to combine them only at the end of the one hundred and eight. For example: oṃ āḥ hūṃ hoḥ haṃ kṣaḥ, may all the sins, obscurations, diseases, evil spirits, obstacles, and harms of us, the teachers, disciples, patrons, offerings, and retinues, be pacified, śāntiṃ kuru svāhā. oṃ may all the sins, obscurations, diseases, evil spirits, obstacles, and harms of us, the teachers, disciples, patrons, offerings, and retinues, be pacified, śāntiṃ kuru svāhā. Like this. If there is a specific case, then add one's own name or the name of the person to be accomplished, and clearly state the name of the disease and misfortune. This can be applied analogously to all subsequent cases, this is the first category. Similarly, oṃ hrāṃ hrīṃ hraḥ svāhā. By this, offer one hundred yam twigs and one hundred burnt offerings as before. oṃ svāhā. By this, offer one hundred libations, this is the second category. oṃ a ā i ī ṛ ṝ u ū ḷ ḹ aṃ āḥ svāhā. By this, offer yam twigs and burnt offerings. Offer libations as before, this is the third category. oṃ a ā e ai ar ār o au al āl aṃ aḥ svāhā. By this, offer yam twigs and burnt offerings. Offer burnt offerings as before, this is the fourth category. oṃ ha hā ya yā ra rā va vā la lā haṃ hā svāhā. By this, offer yam twigs and burnt offerings. Offer burnt offerings as before, this is the fifth category. Thus, for each of these five categories, one hundred and eight yam twigs must be offered. If there are not enough burnt offerings and libations, then it should be done according to the circumstances. Although burnt offerings soaked in durva grass and milk are mainly for pacifying, it is not contradictory and good to offer other burnt offerings suitable for virtuous deeds, this is the oral instruction of the holy ones. Similarly, in brief, after offering five hundred and forty yam twigs, offer about one hundred burnt offerings for the sum of these five mantra sets, and offer the same amount of libations for the mantra of the Ten Powers. If you like elaboration, you can also make offerings and praises as before at the end of each category. Similarly, also offer torma to the fire god. These should also be applied to practice as appropriate to the circumstances, this is the word of the lama. Occasion
Chinese
此處務必如前以十二種供品供養。世間自在梵天怙主之子，火神之王由ཊཀྐི་（梵文天城體：टक्कि，梵文羅馬擬音：ṭakki，漢語字面意思：ཊཀྐི་）灌頂，以殊勝智慧焚燒一切煩惱，對執持者火神本身頂禮。梵天世間怙主之子，火神之王正士殊勝者，為救護一切有情故，以大悲之力的化身，焚燒煩惱的智慧之光，如劫末之火般光輝熾盛，具足神通神變之足，乘坐方便化現之乘，手持充滿甘露精華之甘第，持誦族姓真言之念珠，將法之甘露灑向一切，遠離罪過清淨行，安住世間亦涅槃，獲得寂靜然大悲，讚彼亦頂禮，賜勝妙金剛勝妙者，我敬禮您。等二十禮敬。若廣說，則作於彼無始無終無中等。 洲等為黑暗所覆者能遣除，草木花果等能令成熟，成為眾多有情近取之所依者，敬禮七曜之主家主火。如是讚頌。朵瑪加持可作增或攝，念誦 嗡啊吽 霍 瑪哈ra思彌 薩巴日哇ra 巴雅 依當巴鈴甘等六十護法的朵瑪咒語三遍獻供，或者於前述迎請咒語三者各自之後，加上朵瑪咒語亦善妙。六十護法等本尊護法其他的朵瑪若獻供，亦於此時獻供。其後弟子手持供水的器皿，上師手持食子與水後往外走，念誦 嗡 布ra 布哇 斯哇哈 拿摩 爹威 巴雅 斯哇思底 札雅 巴雅 斯哇哈 ra札 巴雅 斯哇達 威吹 巴雅 阿朗 布爹 巴雅 巴夏達 因札雅。以及上方菩提薩埵諸尊等，念誦種種吉祥語後向外拋灑。自己作清淨灑淨及碰觸後，再次進入壇城中，念誦 嗡 啊 吽 嘎雅 哇嘎 則大 梭巴哇 咻爹 梭哈。以此以茅草對火作清淨灑淨。再次如前作供養讚頌後，念誦百字明三遍並
English
Here, it is necessary to offer the twelve offerings as before. Son of the Lord of the World, Brahma, and Protector, the King of the Fire God, empowered by Ṭakki (Sanskrit Devanagari: टक्कि, Sanskrit Romanization: ṭakki, Chinese literal meaning: Ṭakki), burns all afflictions with supreme wisdom. I prostrate to the Fire God himself, the holder. Son of Brahma, Lord of the World, the King of the Fire God, the supreme Righteous One, for the sake of protecting all beings, an emanation of the power of compassion, the light of wisdom that burns afflictions, blazing with glory like the fire of the eon, possessing feet with clairvoyance and miraculous powers, riding the vehicle of skillful emanation, holding a Gandhe filled with the essence of nectar, holding a rosary of lineage mantras, showering the nectar of Dharma upon all, practicing purely, free from the faults of wrongdoing, abiding in the world yet transcending sorrow, having attained peace yet possessing great compassion. Praising him, I also prostrate. Giver of the supreme, Vajra supreme, I salute you. And so on, twenty prostrations. If elaborating, then do "to that which has no beginning, end, or middle," etc. He who dispels the darkness covering the continents, ripens plants, flowers, fruits, etc., and becomes the basis for the sustenance of many beings, I salute the Lord of the Seven Planets, the householder Fire. Thus praise. The blessing of the torma can be done either extensively or concisely. Recite the mantra of the sixty protectors, Oṃ Āḥ Hūṃ Hoḥ Mahārasmi Sapariwara Bhyaḥ Idaṃ Baliṃ Gandhaṃ, etc., three times to offer the torma. Or, it is also good to add the torma mantra after each of the three aforementioned invocation mantras. If offering tormas to the sixty protectors and other yidam protectors, offer them at this time as well. Then, the disciple holds the vessel for offering water. The master, holding the torma and water, goes outside and recites Oṃ Bhūra Bhuvaḥ Svāhā. Namo Deve Bhyaḥ Svasti Prajā Bhyaḥ Svāhā Rāja Bhyaḥ Svādhā Vitri Bhyaḥ Alaṃ Bhūte Bhyaḥ Vaṣaḍa Indrāya. And, "Above, whatever Bodhisattvas," etc., and after reciting various auspicious words, throws it outside. After purifying and touching oneself, one enters the mandala again and recites Oṃ Āḥ Hūṃ Kāya Vāka Citta Svabhāva Śuddhe Svāhā. With this, one purifies the fire with kusha grass. Again, after making offerings and praises as before, recite the hundred-syllable mantra three times and
Chinese
寂静为罗睺，增盛为时火极清净。如是说，以及火坛外遍布吉祥草等是差别。另外，诛杀的火坛形状为半肘，驱逐的为五角形一肘，怀摄的为三角二十指，勾招的为七角四十指，迷惑的为六角三十指，僵直的为八角六十指，这些各自也有供养的器皿，供养品，受用，橛，火坛的标志，坛口高度的标志，其外围的边沿，方位，颜色，时间，坐姿，火神，时舌，咒语的结尾和连接词等，各自都有差别。必须各自确定，全部都要从《内除暗》中理解，大智慧者也要从大续释中理解。这里按照其他火供的仪轨，在火神心间等处生起坛城是不需要的，但如果认为供品的五类，需要观想为各个本尊的体性吗？这也是不一定需要的，五音的长短，功德，增益，以及雅纳拉的转换长短等，依赖于清净结合的其他众多差别，以及成就事业和悉地的各种差别，众多必要都是在于权力的，不是仅仅专注于心间坛城本尊的种子字。因此，智慧火神本身就是坛城诸尊的总集之体性，何必需要其他的繁琐呢？然而，凭借上师的口诀和自己的信心的差别，如果印度阿阇黎们所造的火供仪轨在此应用，以及在火神心间观修坛城轮等也努力去做，那这里又有什么可阻止的呢？因此，如果不喜欢将光之穗和此续所说的仪轨混合，那么后来的许多时轮师都造了，特别是这个教规中，也要像法王ཕྱོགས་ལས་རྣམ་རྒྱལ（Chokle Namgyal）和他的心子们所造的那样理解。如是说，吉祥时轮火供。
English
For pacification, it is Rahu, and for increase, it is the perfectly pure Time Fire. Thus it is said, and the spreading of Kusha grass outside the fire pit is a distinction. Furthermore, for killing, the shape of the fire pit base is half a cubit, for expulsion it is a five-sided one cubit, for subjugation it is a triangle of twenty fingers, for attraction it is a seven-sided forty fingers, for bewilderment it is a six-sided thirty fingers, and for stiffening it is an eight-sided sixty fingers. Each of these also has offering vessels, offerings, enjoyments, pegs, fire pit symbols, altar height symbols, and outside of that, edges, directions, colors, times, postures, fire gods, time tongues, mantra endings, conjunctions, etc., each having its own differences. It is necessary to determine each individually, and all should be understood from the 'Inner Darkness Removal,' and the greatly wise should also understand from the great commentary on the tantra. Here, according to other fire offering traditions, it is not necessary to generate mandalas in the heart of the fire deity, etc. But if one wonders whether the five categories of offerings need to be regarded as the essence of each deity, this is also not absolutely necessary. The length of the five vowels, qualities, increase, and the transformation of Ya Na Ra, lengths, etc., depend on many other differences of pure combination, and the many necessities for accomplishing various differences of actions and siddhis are due to power, not just focusing on the seed syllables of the deities in the heart mandala. Therefore, since the fire deity of wisdom itself is the essence of the assembly of all the deities of the mandala, why would other elaborations be needed? However, due to the difference of the guru's instructions and one's own faith, if the fire offering rituals composed by the Indian masters are applied here, and if one diligently meditates on the mandala wheel in the heart of the fire deity, etc., then what is there to prevent here? Therefore, if one does not like to combine the Spike of Light and the rituals spoken of in this tantra, then many later Kalachakra masters have composed them, and especially in this tradition, it should be understood as composed by Chokle Namgyal and his spiritual sons. Thus it is said, the glorious Kalachakra fire offering.