Chinese
由……制成的供品。洗脚水。花。焚香。光明。妙香。食物。音乐的声音等等，从菩萨普贤行愿品中产生的不可思议的供云。玛哈咕噜达吉尼 阿尔岗 扎地扎耶 梭哈。巴当。嗡 班扎 杜贝 阿 吽。布贝…… 阿洛…… 根德…… 奈维德耶…… 夏布达 阿 吽 梭哈。嗡 班扎 根德 冉尼达 扎冉尼达 桑扎冉尼达。萨瓦 布达 舍达。扎匝利地。扎嘉 巴冉弥达。纳达 桑巴威达。班扎 达玛 赫利 达亚尼。桑多 舍尼 吽 吽 吽。嘿 霍 霍 阿康 梭哈。第四，生起火神有两种：生起火炉和生起火神。第一种是：嗡 班扎 阿弥利达 滚扎利 哈纳 哈纳 吽 帕特。嗡 梭巴瓦…… 变成空性。从空性中，从班字生出莲花，从让字生出太阳。从吽字完全变成白色，从中生出寂静的圆形白色火炉，宽一肘，深半肘。从生出四指宽的边缘之上，有四指宽的唇缘。四个方向有金刚链，四个角有半月金刚标志。为了增长，是黄色的正方形。宽两肘，深一肘。边缘和唇缘是八指宽。用珍宝链装饰。为了怀柔，是红色的月牙形。宽一肘。深半肘。四指宽的边缘和唇缘上，用铁钩或莲花链装饰。为了降伏，是黑色的三角形，宽二十指。深十指。边缘和唇缘是三指宽，用金刚杵链装饰。用各自的柴木堆满，变得清澈且无始。在这样的火炉中，从空性中，从班字生出莲花，从让字生出太阳。从让字生出念珠，念珠上布满让字。从中生出火神，身体是白色，一面四臂。右边的两只手拿着供品和念珠。左边的两只手拿着三叉杖和盛满甘露的丸药。头发竖立。胡须下垂。有梵天线。坐在生羊皮的坐垫上。被持明者的眷属围绕。是成办四种事业的坛城，流淌着甘露之水。他们所有人的头顶有嗡字，喉咙有阿字。
English
Offerings made of... Foot washing water. Flowers. Incense. Light. Excellent fragrance. Food. Sounds of music, etc., inconceivable offering clouds arising from the conduct of the Bodhisattva Samantabhadra. Maha Guru Dakini Argham Pratidza Ye Svaha. Patyam. Om Vajra Dhupe Ah Hum. Puspe... Alo... Gandhe... Naivedye... Shabda Ah Hum Svaha. Om Vajra Ghante Ranita Praranita Sampraranita. Sarva Buddha Kshetra. Praceliti. Prajna Paramita. Nata Sambhaveti. Vajra Dharma Hri Dhayani. Santoshani Hum Hum Hum. He Ho Ho Akham Svaha. Fourth, there are two aspects to generating the fire deity: generating the fire pit and generating the fire deity. The first is: Om Vajra Amrita Kundali Hana Hana Hum Phet. Om Svabhava... It becomes emptiness. From emptiness, from the syllable Pam arises a lotus, from the syllable Ram arises a sun. From the syllable Hum, it completely transforms into white, from which arises a peaceful, round, white fire pit, one cubit wide and half a cubit deep. From the creation of a four-finger-wide edge, there is a four-finger-wide lip. The four directions are adorned with a vajra chain, and the four corners are marked with half-moon vajras. For increasing, it is a yellow square. Two cubits wide and one cubit deep. The edge and lip are eight fingers wide. Adorned with a jewel chain. For subjugating, it is a red crescent shape. One cubit wide. Half a cubit deep. The four-finger-wide edge and lip are adorned with an iron hook or a lotus chain. For wrathful activities, it is a black triangle, twenty fingers wide. Ten fingers deep. The edge and lip are three fingers wide, adorned with a vajra fence chain. Filled entirely by stacking with their respective firewood, it becomes clear and without beginning. Inside such a fire pit, from emptiness, from the syllable Pam arises a lotus, from the syllable Ram arises a sun. From the syllable Ram arises a rosary, marked with the syllable Ram. From this arises the fire deity, with a white body, one face, and four arms. The two right hands hold offerings and a rosary. The two left hands hold a trident and a pill filled with nectar. The hair is piled up. The beard hangs down. It has a Brahma thread. Seated on a seat of raw sheepskin. Surrounded by a retinue of sages. It is a mandala for accomplishing the four activities, with a stream of nectar flowing. All of them have Om at the crown of their heads and Ah at their throats.
English
HŪṂ at the heart. Thinking that the fire god and his retinue are invited from the east and south by its light. Holding the vajra bell, HŪṂ. With faith and commitment, Come here, come here, great being. King of the fire gods, supreme sage. In order to receive the burnt offerings, Please sit on the burning seat. Oṃ ehyehi bhagavan agnaye ākarṣaya samaya staṃ. (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) The wisdom being and the samaya being are blended into one. Then, offering the five external offerings: To the fire god, the sage and his retinue, Offering the external offerings of divine substances: Flowers, incense, butter lamps, fragrance, Clean food, pleasant sounds and music. May they dissolve into the eyes, nose, heart, body, mouth and ears. Recite agnaye arghaṃ etc. Offering the five internal offerings: Abundant oil, incense, abundant butter lamps, Naturally occurring great fragrance, food, sounds of the shinbone flute and skull drum. To the fire god, the sage and his retinue, I offer the offerings, please accept them. Grant me empowerment and siddhis. agnaye amrita pañca kharaṃ khahi. (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) Then, offer butter. Then, holding one part of the burnt offering, In the mandala of the wisdom fire, To the fire god, the sage and his retinue, I offer the desirable burnt offerings, the fire offering. Please accomplish the four activities. Oṃ agnaye jvala raṃ khīḥ. śāntiṃ puṣṭiṃ paśaṃ kuru rṇri tri śatrūṃ māraya hūṃ phaṭ. (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) Offer twenty-one or seven times, etc. Then, offer butter again. Offer the five external and internal offerings with mantras. Then, the praise: Son of the supreme lord of the world, Having been empowered as the king of the world, Burn all the afflictions of supreme wisdom. I prostrate to the fire god of the world. Then, the fire god of the world is gone. Fifth, generating the fire god of wisdom, there are five: First, the pacifying burnt offering in the east. Second, the increasing burnt offering in the south. Third, the subjugating burnt offering in the west. Fourth, the wrathful burnt offering in the north. Fifth, the spontaneously accomplished burnt offering in the center. The first is generating the fire god of wisdom in the belly of the fire god: Oṃ vajra amrita kuṇḍali. (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) Oṃ svabhava. (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) Transformed into emptiness. From the state of emptiness, from paṃ a lotus, from raṃ on top of the sun, from hūṃ a multicolored vajra, white in the east, yellow in the south, red in the west, green in the north, blue in the center, Hūṃ
Chinese
在其中，从埃字生出法生处，三角形外白内红，巨大的柱头朝上，细长的根向下扎入其中。从扬字生出风，从让字生出火，从旺字生出水，从朗字生出土坛城。在其上方，从桑字生出须弥山，在须弥山顶上，从仲字生出由各种珍宝组成的四方形四门四面的宫殿，从里面依次是黑色、绿色、红色、黄色、白色的四层墙壁。墙壁上方是黄色的珍宝半墙，悬挂着网和半网。用珍宝交错的箭楼和普舒佛塔的形状装饰。墙壁外面是红色的欲望锦缎，十六位供养天女手持各种供品供养薄伽梵母。内部由八根柱子支撑，四根金刚栋梁上绘制着众多眼睛的图案，并装饰着美丽的圆形凸起，上面装饰着半金刚和珍宝。四个门的正上方有四根柱子支撑的四层台阶，上面有莲花座上的法轮、伞、鹿、衣服、幡、花环、铃铛和牦牛尾拂尘等各种装饰品。在清净无染的外面，是由八大尸陀林环绕的宫殿，中央是蓝色，东面是白色，南面是黄色，西面是红色，北面是绿色，中央是四瓣莲花的中心，花瓣上是阿字化为月亮，让字化为太阳，在尸体座垫上，中央是蓝色的阿字，东面是白色，南面是黄色，西面是红色，北面是绿色，这些都完全转化，在中央是自己，金刚瑜伽母，身蓝色，手持各自颜色的弯刀，以阿字为标志。
English
Within this, from the syllable E arises the source of Dharma, a triangle white on the outside and red on the inside, with a large pillar pointing upwards and a slender root penetrating downwards. From the syllable YAM arises wind, from the syllable RAM arises fire, from the syllable BAM arises water, and from the syllable LAM arises the mandala of earth. Above this, from the syllable SUM arises Mount Meru, and on top of Mount Meru, from the syllable BHRUM arises a square mansion with four doors and four facades, made of various jewels. Inside, there are four layers of walls in the order of black, green, red, yellow, and white. On top of the walls, there is a yellow jewel parapet, with nets and half-nets hanging down. It is adorned with jewel-interspersed arrow-shaped battlements and stupas in the form of Pūšu shrines. Outside the walls, there is a red silk canopy of desires, and sixteen offering goddesses offer various substances to the Bhagavati. Inside, it is supported by eight pillars, and the four vajra beams are decorated with patterns of many eyes and a beautiful round dome on top, adorned with a half-vajra and a wish-fulfilling jewel. Directly above the four doors are four sets of four-tiered steps supported by four pillars each, and on top of these are Dharma wheels, umbrellas, deer, clothes, banners, garlands of flowers, tinkling bells, and yak-tail fans with jewel handles, among other ornaments. Outside, in a clear and unobstructed space, is the mansion surrounded by eight great charnel grounds. The center of the mansion is blue, the east is white, the south is yellow, the west is red, and the north is green. In the center is the heart of a four-petaled lotus, and on the petals are the syllable A transforming into the moon and the syllable RAM transforming into the sun. On the corpse seat, in the center is a blue syllable AH, the east is white, the south is yellow, the west is red, and the north is green. These are completely transformed, and in the center is oneself as Vajra Dakini, with a blue body and curved knives of their respective colors, marked with the syllable A.
Chinese
念诵：德瓦达吉尼 班哈日尼 萨匝拉让。阿格涅耶 布匝 吽。疾病、邪魔、罪障、八种怖畏全部，息灭，作，耶，梭哈。这样说。其观想是：观想智慧的甘露是白色的，供献给身色变成白色的诸天众，以令欢喜和喜悦的功德，诸天众的心间放射出白色光芒，观想我和施主所畏惧的八种怖畏得以平息。如果没有装满的容器，倾倒器和勺子，就观想自己的五根手指是五种欲妙天女，供养一百零八次。这样供养酥油，然后供养树枝。嗡，菩提，普里舍耶，梭哈。这样供养树枝。然后以酬谢来供养，以外内密三种供养如上供养。然后是赞颂：从“玛，法界清净无生母”开始，到“向慈母顶礼赞颂”结束。以“嘎雅 班匝 嗡。瓦嘎 班匝 阿。则达 班匝 悉地 吽”获得成就。然后，以“玛，未获得和衰损”祈求宽恕。然后以百字明来弥补增减。然后是祈愿：那摩，我等他众三世时，善根有为与无为，如是杂染与无染，于彼等皆随喜之。随喜回向大菩提，圆满道与加行道，见道以及修道等，无上殊胜之道等，无有阻碍愿趣入，无有阻碍趣入后，乃至轮回未空前，愿得胜义之空性。然后是吉祥：世尊释迦牟尼佛，发菩提心于无上，修行道已证菩提，如是吉祥愿安乐。无生之中现色身，安立众生于安乐，大母度母之吉祥。梵天帝释四大王，供养供品之胜供，日夜恒时作守护，如是吉祥愿安乐。这样说。第二，向南方作增长的火供：第一，划定界限。第二，加持供品。第三，生起增长的火炉。第四，明观世间火神。第五，生起智慧火神。
English
Recite: Dhewa Dakini Bam Harini Sazwala Ram. Agneye Putsa Hum. All diseases, demons, sins, and eight fears, pacify, do, ye, Svaha. Thus it is said. Its visualization is: Visualize the white nectar of wisdom, and offer it to the deities who have turned white in color. By the merit of pleasing and delighting, white rays of light radiate from the hearts of the deities. Visualize that the eight fears feared by oneself and the patrons are pacified. If there are no complete containers, pouring vessels, and spoons, then visualize one's five fingers as five desire goddesses and offer them one hundred and eight times. Thus, offer butter, and then offer firewood. Om, Bodhi, Prisaye, Svaha. Thus, offer firewood. Then, the offering of gratitude is to offer the outer, inner, and secret offerings as before. Then, the praise is to be done: From "Ma, Dharma realm, pure, unborn mother," to "I prostrate and praise the kind mother." Obtain accomplishment with "Kaya Vajra Om. Wakka Vajra Ah. Tsitta Vajra Siddhi Hum." Then, with "Ma, not obtained and deteriorated," ask for forgiveness. Then, use the Hundred Syllable Mantra to make up for excesses and deficiencies. Then, the aspiration is: Namo, in the three times of myself and others, the roots of virtue, conditioned and unconditioned, likewise defiled and undefiled, I rejoice in them all. Dedicate the rejoicing to great enlightenment. The path of accumulation and the path of joining, the path of seeing and the path of meditation, the unsurpassed and special path, may I enter without obstacles. Having entered without obstacles, until samsara is not empty, may I attain the emptiness of ultimate reality. Then, the auspiciousness is: The Bhagavan Shakyamuni Buddha, having generated the mind of supreme enlightenment, having practiced the path and attained supreme enlightenment, may that auspiciousness bring happiness and well-being today. In the unborn, a form appears, establishing beings in happiness, may the auspiciousness of the great mother, the Transcendent Perfection, be. Brahma, Indra, the Four Great Kings, offering the best of offerings, protecting day and night, may that auspiciousness bring happiness and well-being today. Thus it is said. Second, the fire offering that increases to the south: First, demarcate the boundary. Second, bless the offerings. Third, generate the increasing fire pit. Fourth, visualize the worldly fire god. Fifth, generate the wisdom fire god.