Chinese
将花朵从炉膛中抛入，念诵“嗡 班杂 希日 嘿热嘎 吽 班杂 卓地 效瓦热 斯瓦”，从这句开始，到“班杂 蓝 玻达 惹 效”结束。这样念诵后，观想世尊大乐金刚嘿热嘎等五十八位饮血尊众嬉戏的坛城中的所有本尊，身色深蓝黑色，右手持金刚杵，左手持各自的标志，安住在各自的座垫上，从他们的身体中散发出黑色光芒的链条，遍布虚空，行持猛烈的事業。从“紫黑色、蓝黑色、黄黑色”开始，到“做什么呢，已经准备就绪”结束，以此来显现。普贤供，足浴供，以四交错供养。观想坛城诸神的舌头是具有金刚光芒管道，从中引来焚烧供养的甘露之流，并享用。念诵“嗡 班杂 希日 嘿热嘎 吽”，将七份装满的供品倒入口中，将“嗡 汝汝 汝汝 吽 效 吽”的结尾，像之前一样加上重复的词语，供养三次。之后，将紫檀木和黑油等其他焚烧物品，也只用汝汝，对主尊和眷属总体上供养一百或二十一等，像十个一组那样，根据情况加上重复的词语来供养。之后，在汝汝的结尾，加上“玛哈 巴林达 卡嘿”，用于超度亡灵的食子，加上“玛哈 惹达 卡嘿”，用“玛哈 班杂 阿姆日达 卡嘿”来增加药和血。吽！猛烈如末劫之火般燃烧。等等赞颂后，向炉膛中撒播黑芥子，吽！在智慧广阔的坛城之中，供养燃烧的誓言物甘露的焚烧供养。我所作的猛烈事业已经圆满，祈愿获得身语意的成就。这样祈祷后，观想诸神的身体中散发出黑色光芒，如火焰般，从中降下武器的雨，摧毁所有的邪魔。之后，进行酬谢供赞和忏悔，像之前一样用鲜花迎请，坛城中的诸神返回修法的坛城。观想宫殿和座垫都融入自身。再次念诵“嗡 阿格纳耶 扎拉 扎拉 吽 啪”，用勺子供养黑油，使火焰复燃，观想世间火神像之前一样显现。嗡 阿格涅 德瓦 热 效 索哈。
English
Throwing flowers into the hearth, reciting from "Om Vajra Shri Heruka Hum Vajra Krodheshvari Tvam," to "Vajra Lam Bhodara Bhyo." By saying this, contemplate that all the deities of the mandala of the Blessed One, the Great Blissful Vajra Heruka, and the fifty-eight blood-drinking revelers, are dark blue-black in color, holding a vajra in their right hand and their own emblems in their left, seated on their respective seats. From their bodies, chains of black light radiate, pervading the sky, performing fierce actions. Clarify from "dusky black, blue-black, yellow-black," to "What to do, it is ready." Offer Kunsang, foot washing. Offer with four crossings. Contemplate that the tongues of the mandala deities, with vajra light tubes, draw the stream of nectar from the burnt offerings and partake of it. Recite "Om Vajra Shri Heruka Hum," and join the filled offering vessels mouth to mouth. Offer three times, adding the repetition of words as before to the end of "Om Rulu Rulu Hum Bhyo Hum." Then, offer other burnt substances such as sandalwood and black oil, using only Rulu, generally to the main deity and retinue, a hundred or twenty-one times, or in intervals like sets of ten, adding the repetition of words as appropriate. After that, at the end of Rulu, add "Maha Balimta Khahi," for the offering cake for the deceased, and increase the medicine and blood with "Maha Rakta Khahi," "Maha Pancha Amrita Khahi." Hum! Burning fiercely like the fire at the end of time. After praising with these and other words, scatter black mustard seeds into the hearth, Hum! In the vast expanse of wisdom, offer the burnt offering of the burning nectar of the pledged substances. Having perfected the fierce action by me, may you grant the attainments of body, speech, and mind. Having prayed in this way, contemplate that from the bodies of the deities, black light radiates like flames, and from it, a rain of weapons falls, destroying all enemies and obstacles. Then, make celebratory offerings and praises, and ask for forgiveness. Invite the mandala deities as before with flowers, and the deities of the mandala depart to the mandala of practice. Contemplate that the palace and seat dissolve into oneself. Again, recite "Om Agnaye Jvala Jvala Hum Phat," and offer black oil with a ladle, reviving the fire, and contemplate that the worldly fire god appears as before. Om Agne Deva Risha Habya Soha.
Chinese
大地献上剩余的焚烧物，普贤等众供养。 嗡 阿格涅 德瓦 瑞希 玛哈 巴林 达 卡嘿，玛哈 惹达 卡嘿，玛哈 班杂 阿姆日达 卡嘿。 献上事业食子和血药，以火焚烧赞颂，以百字明忏悔过失。班杂 穆。 智慧火神返回自处，观想誓言者化为炽燃之相，随后收集事业之果，以回向吉祥圆满结尾。 如此焚烧完毕后，结束事业的方法是：四种事业都一样，让火焰自然熄灭，或者，如果没有时间，息法用牛奶和白色香料，增法用黄色香料，怀法用烈酒和毒血作为基底，按照仪轨，将各自的事业压在吉祥之处，或者，按照通常做法，息法和怀法的灰烬倒入流水，增法埋入宝库，诛法压在基石之下。 现在应当思考仪轨繁简的取舍和意义差别的疑惑之处。也就是说，对于这种依赖传承口诀的焚烧之法，前辈们的做法是，除了显宗和幻网各自的特殊必要之处外，大多内容相同，结合比玛拉的第二条论证总结，归纳为十一个要点来讲解。但在这里，舍弃了《心要》第二十章和《释续广释》等所说的物质和血脉传承等事业，仅作为修供的补充，这样做没有违背誓言的过失，而且简便易行，因此以方便为重。《心要》第九章说：“形状和颜色具足，以化为口之火炉，以美味的饮食会供，施予四种事业的供养。”因此，按照所显示的意义，只采用单纯焚烧的方式。如果喜欢广大的仪轨，可以采用幻网的仪轨，即至尊上师的语化身莲花变化海所著的《如意显现》，或者按照我所著的《随笔增补如意穗》中的集经部的仪轨来修持即可。同样，对于真实来说，虽然在黑汝嘎总续中，可以看到四种事业各自的长咒，但由于在秘密注释的焚烧仪轨中没有阐释，所以这里也保持中立。
English
The earth offers the remaining burnt substances. Kunsang and others make offerings. Oṃ Agne Deva Ṛiṣi Mahā Baliṃta Khāhi, Mahā Rakta Khāhi, Mahā Pañca Amṛta Khāhis. Offer the karma torma and medicine rakta. Praise by burning with fire. Confess transgressions with the Hundred Syllable Mantra. Vajra Muḥ. The wisdom fire deity departs to its own place. Thinking that the samaya being has transformed into a blazing form, gather the results of the karma and adorn the end with dedication and auspiciousness. Thus, after the fire offering is completed, the method of concluding the karma is as follows: In all four karmas, let the fire extinguish naturally. Or, if there is no time, for pacifying, use milk and white incense; for increasing, use yellow incense; for subjugating, use strong alcohol and poison blood as a base. According to the text, press each karma into an auspicious place, or, according to the general practice, the ashes of pacifying and subjugating are carried to flowing water, the ashes of increasing are buried in a treasury, and the ashes of wrathful are pressed under a foundation. Now, one should consider the points of doubt regarding the adoption and rejection of elaborate and concise rituals, and the differences in meaning. That is, for this method of fire offering based on continuous oral transmission, the practice of the former masters was to combine the summaries of the two tantras, Sutra and Illusion, with the second argument of Vimala, which are mostly the same except for their respective special necessities, and explain them by condensing them into eleven points. However, here, the substances and lineage practices mentioned in the twentieth chapter of the Essence and the Extensive Explanatory Tantra are abandoned, and it is done only as a supplement to the accomplishment offering. There is no fault of breaking vows in doing so, and it is easy and convenient, so it is done for the sake of convenience. The ninth chapter of the Essence says: "With shapes and colors that are complete, with the fire pit transformed into a mouth, with delicious food and drink gatherings, offer the offerings of the four karmas." Therefore, according to the meaning shown, it is done only as a simple burning practice. If one prefers an elaborate ritual, one can adopt the method of the Net of Illusion, the Wish-Fulfilling Manifestation composed by the supreme son of the body, speech, and mind of the venerable Lama, Padma Gyurme Gyatso, or the method of the Collected Sutras, which I have written in the Supplementary Wish-Fulfilling Ear of Corn. Similarly, for the authentic, although the long mantras for each of the four karmas can be seen in the Hevajra General Tantra, they are not explained in the secret commentary's fire offering ritual, so here too, neutrality is maintained.
Chinese
就这样做了。此外，在进行修法供养时，不生起已逝世的誓言火神，而是迎请安住在坛城中的本尊，这种方式不仅在所有密宗行者中广为人知，而且莲花生大师的《真实秘密释》中，关于祭祀已逝世火神的方法，也分为了三种口诀，其中第一种口诀中这样说道：火神在火焰中燃烧，在灶中智慧之火燃烧的境界中，将坛城中的诸本尊迎请到那里进行供养，这是经续和教言一致的说法。全知麦彭仁波切在《遣除十方黑暗》中也说：在火神的腹中，对于息增二法，是息法的本尊；对于怀诛二法，可以生起或不生起忿怒尊，迎请后使其安住。在《阿姜玛》中也有记载。在开光的时候，也将诸本尊迎请到灶中，通过焚烧供养来使他们喜悦，这种方式广为人知，因此也可以推断出这一点。虽然这样的写作方式不是智者的方式，但如果能够阐明深奥的要点，那么它就可以被称为论典。比丘达玛师利这样想，为了让读者容易理解而撰写了此文。如此，愿此依经续四种事业的火供仪轨，这随心所欲赐予的自在之王，使一切众生都成为无上佛法的法器，获得吉祥金刚萨埵的果位。 শুভমস্তু (Śubhamastu)。
English
Thus it was done. Furthermore, not only is this custom of inviting the deities residing in the mandala without generating the deceased fire deity of samaya well-known among all secret mantra practitioners when engaging in accomplishment offerings, but also in the Great Teacher Padmasambhava's "True Secret Commentary," regarding the method of offering to the deceased fire deity, it is explained in three divisions of oral instructions. In the first of these, it is said: "The fire deity blazes in flames, and in the realm where the wisdom fire blazes in the hearth, invite the deities of the mandala there and make offerings," as stated in a single stream of tantras and agamas. Furthermore, the Omniscient Great One also said in "Dispelling Darkness in the Ten Directions": "In the belly of the fire deity, for pacifying and increasing, it is the deity of pacification; for subjugation and wrath, one may or may not generate a wrathful deity, but having invited them, they remain." This is also found in Adhamakara. Also, at the time of consecration, the custom of inviting the deities into the hearth and pleasing them with burnt offerings is generally known, so one can infer this as well. Although this style of writing is not the way of the wise, if it elucidates profound key points, then it is called a treatise. The monk Dharmashri thought, "I have written this so that it may be easily understood by the readers." Thus, may this homa ritual of the four activities based on tantras and agamas, this king of granting desires, transform all beings into vessels of the supreme Dharma, and may they attain the state of glorious Vajrasattva. Shubhamastu.