English
Clarify from "Examining the four directions and center of wisdom" to "Sun, moon, lotus, precious jewel." Om. May the accumulation of merit and wisdom be complete, In the mandala of self-awareness without beginning or end, The form of the wheel radiating four wisdoms, I invite the supreme assembly of the mandala to come. Om EHYEHI ĀNAYA JAḤ HŪṂ VAṂ HOḤ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). With this, all the deities of the accomplished mandala are invited by the action vajra, reciting their respective mantras and symbolized by mandala flowers, circumambulating the teacher to the right, and offering from the left side, simultaneously with throwing the flowers into the hearth. Om JINAJIK (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). LĀṂ DVEṢARATI. HŪṂ VAJRADHṚK (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). By reciting their respective mantras, all the forty-two peaceful deities of the mandala of the Victorious Ones, including the Bhagavan Vairochana, with white bodies, holding a wheel in their right hands and their own symbols in their left hands, seated on their respective seats, radiating white light from their bodies like a chain, pervading the sky, contemplate that they are performing the peaceful activity. Clarify from "The form of completeness and bodhisattva on the seat" to "The inconceivable mandala is spontaneously accomplished," omitting the two verses showing the body color. Samantabhadra. Foot washing water. Offer with four crossings. Contemplate that the tongues of the mandala deities, with vajra light pores, draw the stream of nectar from the burnt offerings and enjoy it. Om JINAJIK (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Close the offering vessel filled with seven portions. The general mantra of the forty-two peaceful deities mentioned in the scriptures. Om BODHICITTA MAHĀSUKHAJÑĀNADHĀTU ĀḤ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), after this, add the additional words as before, and offer three times. Then, offer other burnt substances such as yam wood and butter, with the mantras of each deity, in the order of the main deity and retinue, or if unable, generally recite the Bodhicitta mantra one hundred or twenty-one times, adding the additional words as before after every ten recitations. After that, offer the torma with Om JINAJIK SAPARIVĀRA MAHĀBALIṂTA KHĀHI (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), and offer medicine and blood with MAHĀRAKTA KHĀHI. MAHĀPAÑCA AMṚTA KHĀHI (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), then, Om. Perfect in the ten directions and four times, and praise with such words. Scatter mustard seeds into the hearth, Om. In the homa pit, the expanse of vast wisdom, Offer the burnt offering of the burning nectar of samaya substances. May the peaceful activity I have done be completely fulfilled.
Chinese
在莲花的中心，装满并盖上提炼过的酥油。在前面的花瓣上，放置一段像木柴一样的扬木，高一拃，厚两指，并涂上酥油。在剩下的七个花瓣上，放置甜、酸、涩三种食物，以及酸奶、酥油蜂蜜、青稞面糊等食物，还有红枣、葡萄等水果，以及稻米等各种谷物，以及黄色香料，以及杜尔瓦草等，通过自然或加工变成黄色的，以内外两层的区别，以及用于激发誓言的芥菜籽。在左侧的供台上，莲花的中心放置金粉、黄色花朵、青稞和葡萄粉末，用乳酪将酥油变成黄色并混合，制成四方形的已逝供品，周围环绕着四个花瓣，放置在矮桌上，矮桌前也放置了形状和颜色与之前相似的世间供品。在前面的花瓣上卷起草。在其左右两侧的花瓣上放置药酒。在剩下的五个花瓣上，顺时针摆放冷水和四交的供品，这些供品通过自然或加工变成黄色。并将事业宝瓶也安放在适当的位置。接下来是仪轨的程序：上师身穿黄色服装，佩戴黄色宝石装饰品，以平等的跏趺坐姿面向吉祥的方向坐下。领悟到意义的心坛城三者无别的大乐，并具有菩提心。以空性的心，欢喜和愉悦地扩展自己和他人的和谐，以清晰而闪耀的方式念诵咒语，从而开始仪轨的事业。通过念诵“སྭཱཾ་རཏྣ་དྷྲིཀ྄་ཕཊ་ཛཿ (藏文，svāṃ ratna dhṛk phaṭ jaḥ，梵文天城体，svam ratna dhrik phat jah，梵文罗马拟音，我，宝，持，啪ṭ，扎ḥ，汉语字面意思)”，自己从坛城的轮中，像一盏灯变成两盏灯一样，以珍宝生源黄色，一面二臂的形象出现，并认为坛城转向南方，开始焚烧的事业。金刚是方便的自性，五种智慧的本体。铃是智慧的自性，空性，宣说法的声音。两者都认为是胜义菩提心的自性。以“ༀ་མ་ཧཱ་བཛྲ་ཧཱུཾ་ (藏文，oṃ mahā vajra hūṃ，梵文天城体，om mahā vajra hum，梵文罗马拟音，嗡，大，金刚，吽，汉语字面意思)”摇动金刚杵并置于心间。以“ༀ་བཛྲ་གྷཎྜེ་ཨཿ (藏文，oṃ vajra ghaṇḍe āḥ，梵文天城体，om vajra ghante ah，梵文罗马拟音，嗡，金刚铃，啊，汉语字面意思)”摇动铃铛并置于腰间。以“ༀ་སརྦ་ཏ་ཐཱ་ག་ཏ་མ་ཧཱ་ཨ་ནུ་རཱ་ག་ཎ་བཛྲ་སྭཱ (藏文，oṃ sarva tathāgata mahā anurāgaṇa vajra svā，梵文天城体，om sarva tathagata maha anuragana vajra sva，梵文罗马拟音，嗡，一切，如来，大，爱，金刚，梭哈，汉语字面意思)”，
English
In the center of the lotus, fill and cover with clarified butter made from sesame oil. On the front petal, place a piece of yam wood resembling firewood, one span high and two fingers thick, smeared with clarified butter. On the remaining seven petals, place three sweets, yogurt, butter-honey, barley flour paste, and other foods, as well as fruits such as jujubes and grapes, various grains such as rice, yellow fragrances, and durva grass, etc., made yellow by nature or processing, with the distinction of past and not past in two layers, and mustard seeds to stimulate the vows. On the left side of the offering table, in the center of the lotus, place gold powder, yellow flowers, barley and grape flour, and yogurt mixed with clarified butter turned yellow, making a square deceased offering surrounded by four petals, placed on a low table, in front of which is also placed a worldly offering with the same shape and color as before. Roll up grass on the front petal. Place medicine and alcohol on the petals to its left and right. On the remaining five petals, arrange cool water and four-crossed offerings clockwise, made yellow by nature or processing. And place the action vase in a suitable place. Next is the procedure of the ritual: The master wears yellow clothes, adorned with yellow gemstone ornaments, and sits in an equal lotus posture facing the auspicious direction. Realizing the great bliss of the mind mandala, the three being inseparable, and possessing the mind of enlightenment. With a mind of emptiness, rejoicing and delighting in the expansion of harmony for oneself and others, reciting the mantras clearly and brightly, thereby engaging in the activity of the ritual. By reciting "སྭཱཾ་རཏྣ་དྷྲིཀ྄་ཕཊ་ཛཿ (Tibetan, svāṃ ratna dhṛk phaṭ jaḥ, Devanagari, svam ratna dhrik phat jah, Romanized Sanskrit, svam ratna dhrik phat jah, Literal Chinese meaning: I, jewel, hold, phaṭ, jaḥ)", oneself emerges from the wheel of the mandala, like one lamp becoming two, in the form of a yellow Jewel Source, with one face and two arms, and considering that the mandala turns to the south, begins the activity of incineration. The vajra is the nature of skillful means, the essence of the five wisdoms. The bell is the nature of wisdom, emptiness, proclaiming the sound of the Dharma. Both are considered to be the nature of ultimate bodhicitta. By "ༀ་མ་ཧཱ་བཛྲ་ཧཱུཾ་ (Tibetan, oṃ mahā vajra hūṃ, Devanagari, om mahā vajra hum, Romanized Sanskrit, om mahā vajra hum, Literal Chinese meaning: Om, great, vajra, hum)", shake the vajra and hold it at the heart. By "ༀ་བཛྲ་གྷཎྜེ་ཨཿ (Tibetan, oṃ vajra ghaṇḍe āḥ, Devanagari, om vajra ghante ah, Romanized Sanskrit, om vajra ghante ah, Literal Chinese meaning: Om, vajra bell, ah)", ring the bell and lean it against the hip. By "ༀ་སརྦ་ཏ་ཐཱ་ག་ཏ་མ་ཧཱ་ཨ་ནུ་རཱ་ག་ཎ་བཛྲ་སྭཱ (Tibetan, oṃ sarva tathāgata mahā anurāgaṇa vajra svā, Devanagari, om sarva tathagata maha anuragana vajra sva, Romanized Sanskrit, om sarva tathagata maha anuragana vajra sva, Literal Chinese meaning: Om, all, tathagata, great, love, vajra, svaha)",
English
"bhāva ātmako 'haṃ (Tibetan, bhāva ātmako 'haṃ, Devanagari: भाव आत्माकोऽहं, meaning: the nature of existence is me)" embrace in this way, and remember the three samayas. Then, bless the outer offerings according to the sadhana. Bless the medicine and alcohol with just the mantra. Sprinkle water from the action vase on the action torma and the substances for burning. Purify by sweeping with "hūṃ bighnānta kṛta phaṭ (Tibetan, hūṃ bighnānta kṛta phaṭ, Devanagari: हुं विघ्नान्त कृत फट्, meaning: Hūṃ, obstacle, destroy, phaṭ)" and "svabhāva (Tibetan, svabhāva, Devanagari: स्वभाव, meaning: self-nature)". From emptiness, say "ma a," and from one's own heart, emanate a yellow trāṃ, its rays radiating and gathering, completely transforming into an increasing action torma, a precious offering tree radiating yellow light. Think that the substances for burning transform into clouds of immaculate wisdom nectar, appearing in all forms, filling the vast sky, possessing the power to accomplish increasing actions without obstruction. Then, purify the method. From emptiness, say "bhrūṃ," and in front, a yellow, square-shaped increasing fire pit appears, with its opening facing outward, having three tiers, radiating yellow light. Think that from one's own heart, the syllable raṃ emanates into the fire pit, transforming into a yellow flame of wisdom fire. Light the fire of the noble family or the smokeless fire produced from jewels, saying "oṃ agnaye jvāla jvāla hūṃ phaṭ (Tibetan, oṃ agnaye jvāla jvāla hūṃ phaṭ, Devanagari: ओम् अग्नये ज्वाल ज्वाल हुं फट्, meaning: Oṃ, Agni, blaze, blaze, Hūṃ, Phaṭ)". In the center of the fire in the pit, on a sun and ram-born seat, say "agne deva ṛṣi hūṃ (Tibetan, agne deva ṛṣi hūṃ, Devanagari: अग्ने देव ऋषि हुं, meaning: Agni, deva, ṛṣi, Hūṃ)", and visualize the yellow fire god of increase, beautiful and radiant, dressed as a sage, holding a precious box and a rosary. Consecrate and bless with samatā, etc. Think that rays of light radiate from one's own heart, and the fire god with his retinue arises from the southeast. Strike the cymbals crossed, saying "agne deva samaya hūṃ jaḥ (Tibetan, agne deva samaya hūṃ jaḥ, Devanagari: अग्ने देव समय हुं जः, meaning: Agni, deva, samaya, Hūṃ, Jaḥ)". Wave the red arrow banner, saying: "Hūṃ! By faith and samaya, come here, come here, great being! Fire god, sage, supreme Brahmin, please come to this very place! With the hook mudra, agne deva ṛṃ ṣi jaḥ jaḥ (Tibetan, agne deva ṛṃ ṣi jaḥ jaḥ, Devanagari: अग्ने देव ऋं षी जः जः, meaning: Agni, deva, ṛṃ, ṣi, Jaḥ, Jaḥ)" invite. Jaḥ hūṃ baṃ hoḥ, dissolve. Offer water for washing feet, offer the four-crossed. Say: "Hūṃ! King of the fire gods, sage, supreme, born from the precious family, act as witness to all activities! I prostrate and praise the god who holds the reins!" Praise in this way. Think that the fire god slightly opens his mouth, drawing the stream of nectar from the burnt offerings and enjoying it. Fill the offerings with a precious fist.
Chinese
从勺中倒入酥油。嗡 阿格涅 耶 梭哈。（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）念诵此咒，用七个右倾的勺子装满左手的勺子，然后将勺子口对口合上，不要超过膝盖，向右旋转。嗡 阿格涅 德瓦 瑞希 哈 嘉 嘎 嘉 迪 嘉 玛哈 纳耶 迪 嘉，祈愿我们师徒眷属一切的寿命、福德和智慧都增长，布什廷 咕噜 嗡。（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）念诵三遍，献上装满的勺子。以此咒语，依次献上杨木和酥油等预先准备好的焚烧物，每个五次或七次等，数量视情况而定。然后将芥子撒入火炉中。顶礼！智慧之王，您行持一切事业，将焚烧物献于诸神之口，愿火本身被智慧加持，使我们师徒眷属一切的寿命、福德和智慧都增长广大。如此祈愿所求之事。然后是祭祀逝去之火神：嗡 班杂 嘉纳 扎拉 然。（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）念诵此咒。火神自身处于慈悲智慧之火燃烧的状态中。从婆伽秘密的光芒中，显现出安乐逝者居住的宫殿。如虚空之边际般不可估量。三世诸佛的法界。布隆 比湿瓦 比殊提 嘎巴拉 布隆。（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）通过此声音的缘起，观想上层是智慧珍宝之宫殿，下层是燃烧的宫殿，内外九层的神殿，各自带有各自的坐垫，明亮清晰。吽！法身自显之理智，金刚界之诸神众，调伏三界一切有情者，饮血尊坛城及其眷属，获得金刚持果位之，大瑜伽士持明者们，依循誓愿与誓句，祈请降临于此地。扎 吽 班 霍 诶 嘿 嘿 汝汝 汝汝 吽 彪 扎 扎。（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）以此，从修供之坛城中，所有本尊都以金刚杵念诵各自的咒语，并以曼达花为代表迎请，献给上师，上师将花朵投入火中。斯瓦 然那 德热 玛 摩哈 然提。（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）嗡 济那 济 啦 德威沙 然提。（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）吽 班杂 德热 姆 达帖什瓦瑞。（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）嗡 阿若利 等寂静咒语，以及嗡 然那 希 嘿汝嘎 然那 卓提什瓦瑞 吽。（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）同样地，佛陀...金刚...莲花 希 嘿汝