English
Om Mahabalaya Svaha! Abundant strength is complete. (Offering:) Grass. Om Vajra Gha Smari Svaha! Freedom from illness is complete. (Offering:) Durva. Om Vajra Ayushe Svaha! Longevity is complete. (Offering:) Kusha. Om Apratihata Vajra Ye Svaha! Protection is complete. (Offering:) Offer each substance three times each. By offering the cleansing torma with the action mantra, contemplate the fire deity transforming into a burning form. Then, the offering to the deceased fire deity is to join the vajra fists and rotate them like a torch, and by reciting "Om Vajra Hetu Bam," in the middle of the fire of the hearth, a celestial palace is transformed, along with the seats of the individual deities. Recite the mantras of all the deities of the mandala, and invite them with flowers as symbols, and by scattering flowers into the hearth, all the deities are in their respective places in the celestial palace. Om Sarva Tathagata Pushpe Puja Megha Samudra Spharana Samaye Hum! Likewise, in the place of Pushpe, offer Dhupe, Aloke, Gandhe, Naivedye, and Shabda, and add Om Vajra to the beginning of everything. Lasyé Hum! Male Tram! Giti Hrih! Nritye Ah! Dhupe Hum! Pushpe Tram! Aloke Hrih! Gandhe Ah! Offer with these. From "Dharmadhatu wisdom is completely pure" to "I prostrate to all places," praise as in the vase generation of the sadhana. Then, contemplate that the tongues of the deities of the mandala are slightly smiling and marked with the letter Om at the mouths of the libation vessels. Fill the libation vessels by reciting three times "Om Sarva Tathagata Maha Yogishvari Hum!" At the end of that mantra, add "May all diseases, evil spirits, and sins of us, the teachers, disciples, and retinue, be pacified, Svaha!" and offer three or seven libation vessels. In the hand offerings, from the sandalwood to the kusha grass, offer all the substances, along with the heart mantra and additional words just mentioned, as much as possible, such as one hundred and eight. Alternatively, it is also acceptable to mix all the offerings together except for the sandalwood, butter, durva, and kusha grass. Finally, offer the libation vessels as before. Contemplate that the stream of white nectar arising from the hearts of the deities of the mandala empowers the practitioners, filling their entire bodies, and that all diseases, evil spirits, and sins are purified. Then, enjoy the
Chinese
然后，用“嗡 丹布拉雅 梭哈”供养槟榔，用“嗡 班杂 瓦斯札 耶 梭哈”供养衣服，以嬉戏等八供供养。以应赞颂者赞颂，祈祷所求之事。念诵百字明，祈求宽恕过错。如前一样，用鲜花迎请诸神，观想他们安住在坛城中各自的位置上。如果坛城与修法供养无关，那么将世间火神转化为燃烧的形态后，以金刚轮的咒语和手印，将包含所依和能依的坛城圆满变幻出来。以金刚收摄的咒语和手印，迎请智慧尊，然后按照灌顶的修法，从供养赞颂降临到祈求宽恕过错之间，按照刚才所说的那样做。然后，以“嗡，您的有情”等语劝请，以“嗡 班杂 萨埵 穆”解开手印，请他们返回各自的处所，这些是不同的地方。再次，念诵“嗡 阿格纳耶 匝拉 然”，供养酥油，观想火神如前一样显现。如前一样供养焚烧物和三根木柴，以近行和嬉戏等供养，献上槟榔和衣服。世间自在、梵天、怙主之子，火神之王，被札吉灌顶者，以殊胜的智慧焚烧一切烦恼，对执持者火神本身顶礼膜拜。以此赞颂。以金刚夜叉和火的咒语和手印净化食子，以阿字加持，在阿格纳耶上加上阿字供养，说“供养食子”等，祈祷所求之事。念诵百字明忏悔过错。念诵“嗡 班杂 萨埵 穆”解开手印，请他们返回各自的处所。然后，当单独进行火供时，在完成如修法般的本尊生起、迎请、收摄、自身守护后，用水或牛奶熄灭火焰，将事业的残余物不明显地收摄起来。这是瑜伽的息灾火供仪轨。 ༈ 嗡 索斯德！现在是第二个，合集经的火供有四部分：必要、地点、时间和如何做的次第。第一，一般来说，任何瑜伽士为了取悦诸佛，净化罪障，弥补违犯等，迅速成就自他二利的奇妙事业就是火供的事业。根本续部中说：金刚
English
Then, offer betel nut with "Om Tambulaya Svaha," and offer clothes with "Om Vajra Vastraye Svaha." Offer with the eight kinds of beauty, etc. Praise with what is worthy of praise. Pray for what is desired. Recite the Hundred Syllable Mantra and ask for forgiveness of faults. As before, invite the deities with flowers and contemplate them residing in their respective places in the mandala. If the mandala is not related to the practice of offering, then after transforming the worldly fire deity into a burning form, transform the complete mandala, including the support and supported, with the mantra and mudra of the Vajra Wheel. With the mantra and mudra of the Vajra Gathering, invite the wisdom beings, and then follow the method of accomplishment up to the empowerment. After offering praise and libation, and asking for forgiveness of faults, do as just explained. Then, urge with "Om, your sentient beings," etc., and release the mudra with "Om Vajrasattva Muh," and ask them to return to their respective places. These are the differences. Again, offer ghee by reciting "Om Agnaye Jvala Ram," and contemplate the fire deity appearing as before. Offer the burnt offerings and the three fuel sticks as before. Offer with the near offerings and the eight kinds of beauty, etc. Offer betel nut and clothes. Lord of the World, Brahma, Son of the Protector, King of the Fire Deities, empowered by Takkis, burns all afflictions with supreme wisdom. I prostrate to the holder, the Fire Deity himself. Praise with this. Purify the torma with the mantra and mudra of Vajra Yaksha and fire. Bless with A-kara. Offer by adding A-kara to Agnaye. Say "This offering torma," etc., and pray for what is desired. Confess faults by reciting the Hundred Syllable Mantra. Release the mudra by reciting "Om Vajrasattva Muh," and ask them to return to their respective places. Then, when performing a simple homa, after completing the self-generation, invitation, gathering, and self-protection as in the practice manual, extinguish the fire with water or milk. Inconspicuously gather the remnants of the activity. This is the ritual of the pacifying homa of Yoga. ༈ Om Svasti! Now, the second, the homa of the Sutra of the Gathering, has four parts: necessity, place, time, and the order of how to do it. First, in general, the wonderful activity that quickly accomplishes the two benefits of oneself and others, such as pleasing the Buddhas, purifying sins and obscurations, and making up for transgressions, is the activity of homa for any yogi. In the root tantra, it says: Vajra
Chinese
以这殊胜之事业，瑜伽方便结合安乐，令诸佛欢喜，圆满一切焚烧，是成就事业之最胜。如是说。具体而言，若将所作之事之境 अलग पृथक् 分开，出自《嘿茹嘎集合续》：平息疾病与痛苦，增益寿命与福报，制伏暴戾傲慢之女，断除怨敌魔障之凶猛。是为所需之目的果。如是观待所作之四境，以四事业之区分，成就彼彼之义，是为所需。第二，处所：一般而言，息增二业于吉祥之所，怀诛二业于凶险之所行事为佳。特别是，于此之中：雪山之麓与水洲，森林药草地鲜花苑，岩洞与峡谷险地，尸林独树朽败屋。如是每一句依次揭示息增怀诛之所。第三，时间：于此之中：夏秋冬春，早晨中午与傍晚，以及午夜皆为时。如是揭示观待一年与一日之息增怀诛之时序。若观待一月，则白分行息增，黑分行怀诛为佳，总的来说，这些是时间。特别是，想要平息疾病等等，彼彼即是成办事情之时。第四，如何行事之次第：总的来说，于根本续中，有五种，即见、智慧、自性、三摩地、影像火供。此处依凭影像火供而成就四事业，有三：预备，宣说四事业之共同陈设；正行，分别宣说仪轨之次第；后行，共同揭示四事业而作结尾。第一，预备：根本续云：以四事业各自之差别，方向与颜色形状与物，如何存在即如是预备。如是分为三，第一，方向：于此之中：东西南北。如是说，于不关联坛城修供之单独火供之时，以东方守护神帝释天不和之方向息灭等等之差别，与世间之方向相合，息业向东，增业向北，怀业向西，诛业向南。
English
With this supreme activity of bliss, combining yoga with ease, pleasing all the Buddhas, fulfilling all burnings, it is said to be the supreme of accomplished activities. Thus it is said. Specifically, if the object of action is separated, from the Hevajra Samgraha: Pacifying disease and suffering, increasing life and prosperity, subduing violent and arrogant women, cutting off the ferocity of enemies and obstacles, it is said to be the desired purpose and fruit. Thus, looking at the four objects of action, the distinction of the four activities is that the accomplishment of each of them is what is needed. Second, the place: In general, it is auspicious to perform peaceful and increasing activities in auspicious places, and forceful and wrathful activities in dangerous places. In particular, from that: The foot of a snowy mountain and an island in the water, a forest, a medicinal field, a flower garden, a cave and a dangerous valley, a cemetery, a single tree, a ruined house. Thus, each line shows the places for pacifying, increasing, subjugating, and destroying activities in order. Third, the time: From that: Summer, autumn, winter, and spring, morning, noon, and evening, and midnight are the times. Thus, it shows the order of the times for pacifying, increasing, subjugating, and destroying activities in relation to each year and each day. If you look at each month, it is auspicious to do pacifying and increasing activities in the white part and subjugating and destroying activities in the black part, so in general, these are the times. In particular, if you want to pacify diseases, etc., that is the time to do things. Fourth, the order of how to do it: In general, in the root tantra, there are five: view, wisdom, nature, samadhi, and homa of the image. Here, relying on the homa of the image to accomplish the four activities, there are three: preparation, explaining the common arrangement of the four activities; the main part, explaining the order of the rituals separately; and the conclusion, showing the four activities together. First, the preparation: From the root tantra: According to the differences of the four activities, direction, color, shape, and substance, prepare as they are. Thus, there are three parts. First, the direction: From that: East, south, west, north. It is said that at the time of a single fire offering that is not related to the mandala accomplishment and offering, the god Indra, who protects the east, pacifies the unfavorable direction, etc., and in accordance with the worldly direction, the pacifying activity faces east, the increasing activity faces north, the subjugating activity faces west, and the destroying activity faces south.
Chinese
观看，又，如果与修法供养相关，则在坛城的四个门上，各自以吉祥物与坛城的方向相符。坛城的东方是息，南方是增，西方是怀，北方是诛的火炉，都要面向坛城观看。第二，火炉的形状颜色是，从前面继续说，白色黄色红色，蓝色或者黑色混合灰色。圆形莲花是息，轮、四方形、八角形是增，半月形、缺角方形、弓形是怀，三角形、bhaga、显现享用是诛。三层楼，光彩和图纹装饰。所谓的诛业的口是忿怒相，虽然说了四种事业各自有三种火炉的做法，但现在实际采用的是，嘿汝嘎续部中说：息业是圆形，增业的火坑是四方形，怀业的坛城是半月形，诛业是三角形，形状像天空。轮、宝、莲花和金刚装饰。如是所说，台子是四方形，每一面两肘高，高度半肘，可以砌也可以不砌。在那基础上，用香和牛粪涂抹。火坑，息业是圆形白色，增业是四方形黄色，怀业是半月形红色，诛业是三角形黑色。全部都是宽度一肘，高度半肘。口朝上的三层，里面的光芒与事业相应的颜色。中间一层，息业是白色铁钩，增业是黄色绳索，怀业是红色铁链，诛业是蓝色铃铛。最外面一层，息业是白色轮，增业是黄色宝，怀业是红色莲花，诛业是蓝色金刚，用三个尖角向上翘起的穗子环绕。火炉的中央放置标志，息业是白色轮的中心有嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），增业是黄色宝的中心有 藏（藏文：ཏྲཱཾ，梵文天城体：त्राम्，梵文罗马拟音：trāṃ，汉语字面意思：藏），怀业是红色莲花的中心有舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍），诛业是蓝色金刚的中心有吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字样。全部都是四指的尺寸。火炉的内部，堆积着将要讲到的杨树的材料和同类的，与事业相应的木柴，形状与火炉的形状相同，高度一庹，在东、南方向设置火膛。台子的四个角上，放置与事业相应的颜色的箭，用四根与箭同色的绳子连接。