English
Therefore, these are the practices spoken by the Chakrasamvara. If one considers them to be similar in purpose to the practices of non-Buddhists and the tantras, that is not permissible, as slandering mantras and tantras is extremely sinful. Here, by showing the vows of the practices, the other (vows) are also indirectly included. Having understood this, do not merely wander about with the practices, nor generate the fault of disrespect by thinking that these are superficial meanings and therefore nothing can be done. Thus, in this tantra, having received empowerment, kept the vows without violation, strive in the two stages until one can clearly visualize the deity. After that, begin the common practice. Its practice and application to activities should be done like the first chapter and the Black Tantra and Red Tantra. If one only desires the supreme accomplishment, then starting from the previous (practice), merge the appearances of bliss-emptiness co-emergent into one, and if warmth is obtained. By practicing, the desired accomplishment will eventually be achieved without much delay. Through common recitation, the generation stage becomes stable. First is practice, then is the sadhana. Here, the painted image of the vow, the recitation, the sadhana, and the practices should not be known by anyone. All the ways of the tantra say that it is very important to keep secrets from those who are not vessels. For places that meet the qualifications, violent activities are prohibited except for compassion. For the sake of the supreme and the benefit of Buddhism and beings, therefore, attraction can be done, otherwise only strive for pacifying and increasing. In this tantra, it is said to practice with four companions, the so-called companions are: mudra women, having obtained power, possessing the pride of Candali etc. (women), are those who have the same vows. The lamas are explained as four yogis who have obtained power. Such people are difficult to find, and it is not permissible to be seen by others, therefore one should practice alone. Thus, the two kinds of accomplishments will surely be achieved. If one puts all the abilities of one's body, speech, and mind into this path, then the leisure and endowment will become meaningful, because one can become a Buddha in this very life. Here it is said: It has transcended the realm of speculation, and the gods and sages are also bewildered. In this place, the Buddhas know how wonderful this mantra and tantra are. The King of Tantras is the realm of activity of the Buddhas, and the ignorant mind has fallen into the net of ignorance.
Chinese
摆设：将焚烧物整理在自己的右侧，或者除了酥油和木柴之外，混合在一个容器中。在自己的左侧放置供养水的容器和洗浴水的容器。然后在它的旁边摆设供品。朵玛放置一个或两个，怎么方便怎么放。酥油和木柴也放在方便的地方。第六，修持洗浴水等：拿一根吉祥草，念诵“嗡 班匝 阿弥利达 滚扎利 哈纳哈纳 吽 啪 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”，念诵一百零八遍。如仪轨般加持内供。念诵阿弥利达，洒洗浴水。如坛城仪轨或朵玛仪轨般加持处所和物品。将独股金刚手印指向焚烧物，念诵“嗡 嗡 梭哈(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)！嗡 阿 梭哈(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)！嗡 希瑞 梭哈(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)！嗡 扎仁 梭哈(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)！嗡 咕如咕如 梭哈(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)！”三次，加持物品。第七，点火：以“嗡 阿 吽(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)！嗡 班匝 扎拉扎拉 吽”点火。第八，生起火炉：以阿弥利达清洗，以自性清净。从空性中，由吽字生起寂静的白色圆形火炉。周围环绕着火焰。台阶的边缘以半月金刚杵为标志。呈莲花盛开的形状。清澈且无阻碍。在其中心，由让字生起的火焰，化为火神。第九，迎请火神：从自己的心间发出光芒。从东南方迎请火神及其眷属全部降临。摇动三股杖的手印在耳边，念诵：“嗡 降临 降临 大种！天之仙人 婆罗门至尊！为享用焚烧供品食物故，于此处请真实谛听！嗡 扎吉 吽 匝！”以阿弥利达和洗浴水洒之。匝 吽 班 霍！第十，供养火神：念诵“嗡 阿格纳耶 阿迪比亚 阿比夏 阿比夏！玛哈希瑞耶 哈比亚 嘎比亚 瓦哈纳亚，愿我的罪障、障碍、疾病、邪魔、不吉祥的违缘全部寂静，咕如耶 梭哈(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)！”七次，献上灌顶。以此咒语献上各种木柴。第十一，生起对生：再次清洗净化。在燃烧的火焰中，从名为法源的三角形开始。从让字生起的太阳轮之上。从吽字生起的金刚杵
English
Arrangement: Arrange the combustibles on your right side, or mix them in one container except for butter and firewood. Place the containers for offering water and bathing water on your left. Then arrange the offerings next to it. Place one or two tormas as convenient. Place butter and firewood in a convenient place as well. Sixth, practice bathing water and so on: Hold a kusha grass and recite "Om Vajra Amrita Kundali Hana Hana Hum Phet (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)", recite one hundred and eight times. Bless the inner offering as in the Abhisambodhi. Recite Amrita and sprinkle bathing water. Bless the place and objects as in the mandala ritual or torma ritual. Point the single-pointed vajra mudra towards the combustibles and recite "Om Om Svaha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)! Om Ah Svaha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)! Om Shri Svaha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)! Om Jrim Svaha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)! Om Kuru Kuru Svaha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)!" three times to bless the objects. Seventh, ignite the fire: Ignite the fire with "Om Ah Hum (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)! Om Vajra Jwala Jwala Hum". Eighth, generate the stove: Cleanse with Amrita, purify with Svabhava. From emptiness, from the Hum syllable arises a peaceful white circular stove. Surrounded by flames. The edge of the platform is marked with a half-moon vajra. In the shape of a blooming lotus. Clear and unobstructed. In its center, the flames arising from the Ram syllable, transform into the fire god. Ninth, invite the fire god: Rays of light emanate from your heart. Invite the fire god and all his retinue from the southeast to come. Wave the three-pronged staff mudra near the ears and recite: "Om Come hither, come hither, great element! Divine sage, supreme Brahmin! For the sake of enjoying burnt offerings and food, Please listen attentively here! Om Takki Hum Jah!" Sprinkle with Amrita and bathing water. Jah Hum Bam Hoh! Tenth, offer to the fire god: Recite "Om Agnaye Adibya Abisha Abisha! Maha Shriye Habya Kabya Vahanaya, May all my sins, obstacles, diseases, demons, inauspicious unfavorable conditions be pacified, Kuru Ye Svaha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)!" seven times, offering the empowerment. Offer various kinds of firewood with this mantra. Eleventh, generate the front generation: Cleanse and purify again. In the midst of the blazing fire, starting from the triangle called Dharma Source. Above the sun disc arising from the Ram syllable. The vajra arising from the Hum syllable.
Chinese
以吽字为标志，从“薄伽梵金刚怖畏”到“嗡 班杂 刚德 吽”如修法仪轨。第十二，供养赞颂：若喜广，如坛城仪轨之供养鬘；若喜略，则供嗡 舍等之外供，心咒后加三字为内供，色声等六者，等为意供，以尸林庄严等赞颂。第十三，献供焚烧物：嗡 舍 比格日达那那 吽 啪，一遍。嗡 阿格纳耶 梭哈，七遍。我之罪障病魔不祥皆息灭 梭哈，念诵一遍，献酥油。嗡 阿格纳之替代为 嗡 菩提 布日格叉亚 梭哈，献杨树枝。嗡 萨瓦 巴巴 达哈那 班杂亚 梭哈，献芝麻。嗡 班杂 阿玉尔谢 梭哈，献杜尔瓦草。嗡 班杂 布什达亚 梭哈，献稻米。嗡 萨瓦 桑巴德 梭哈，献酸奶。嗡 阿布拉底哈达 班杂耶 梭哈，献吉祥草。嗡 班杂 比杂耶 梭哈，献稻谷。嗡 班杂 贝嘎亚 梭哈，献青稞。嗡 班杂 玛哈 巴拉亚 梭哈，献豆类。嗡 班杂 嘎斯玛日 梭哈，献小麦。嗡 班杂 阿塔 悉达耶 梭哈，献白芥子之咒语。若彼等皆具足，则为上等；若不具足，则随所具足而如理献供即可。若焚烧物全部混合，则念诵彼等咒语一遍而献供。以上仅为最初献供焚烧物之方式，其后计数者，仅念诵心咒而献供，每百遍之间，念诵“我之罪障”等咒语，以此计数。焚烧物亦随力所及。第十四，献供食子：如修法仪轨中所述可知。第十五：念诵百字明随力所及。第十六，祈请宽恕：无论我因愚昧，所作之任何罪过，无论何者，您是众生之怙主，祈请怙主您宽恕一切。未得、未圆满，以及无力所致，于此处所作之任何行为，祈请您宽恕一切。第十七，祈请降临：请赐予我殊胜成就，请赐予一切禅定之果实，请利益一切有情。
English
Marked with Hūṃ, from "Bhagavan Vajrabhairava" to "Oṃ Vajra Gaṇḍe Hūṃ" as in the sadhana. Twelfth, Offering and Praise: If you like elaborate, like the offering garland of the mandala ritual; if you like brief, then offer the outer offerings of Oṃ Hrīḥ etc., add the three syllables after the heart mantra as inner offerings, the six such as form and sound, etc. are mental offerings, and praise with charnel ground ornaments etc. Thirteenth, Offering of Incense: Oṃ Hrīḥ Vikṛtānana Hūṃ Phaṭ, once. Oṃ Agnaye Svāhā, seven times. May all my sins, obscurations, diseases, demons, and inauspiciousness be pacified Svāhā, recite once, offer ghee. Oṃ Bodhi Vṛkṣaya Svāhā instead of Oṃ Agne, offer poplar branches. Oṃ Sarva Pāpaṃ Dahana Vajraya Svāhā, offer sesame seeds. Oṃ Vajra Āyurṣe Svāhā, offer Durva grass. Oṃ Vajra Puṣṭaya Svāhā, offer rice. Oṃ Sarva Saṃpate Svāhā, offer yogurt. Oṃ Apratihata Vajraye Svāhā, offer kusha grass. Oṃ Vajra Vijaye Svāhā, offer rice grains. Oṃ Vajra Vegaya Svāhā, offer barley. Oṃ Vajra Mahābalaya Svāhā, offer beans. Oṃ Vajra Ghasmari Svāhā, offer wheat. Oṃ Vajra Artha Siddhaye Svāhā, the mantra for white mustard seeds. If all of these are complete, it is excellent; if not, then offer whatever is available as appropriate. If all the incense is mixed together, then recite those mantras once and offer. The above is only the method of offering incense at the beginning, and then the counter only recites the heart mantra and offers, and in between every hundred times, recite the mantra "My sins" etc., and count with this. The incense is also as available. Fourteenth, Offering of Torma: As described in the sadhana. Fifteenth: Recite the Hundred Syllable Mantra as much as possible. Sixteenth, Request for Forgiveness: Whatever sins I have committed due to ignorance, whatever it may be, you are the protector of beings, please forgive all of them. Whatever actions have been done here due to lack of attainment, incompleteness, and inability, please forgive all of them. Seventeenth, Request to Depart: Please grant me supreme accomplishment, please grant the fruits of all samādhis, please benefit all sentient beings.
Chinese
对于忿怒法，不需要宰杀林伽的林伽尸体，以及带有血肉酒和荆棘的树木和毒物等。供品摆放在左边，也主要用左手供奉。吉祥！ 皈敬上师！ 增法的火供的差别是：火坛大则两肘，小则十六指之间。供品主要以杜尔瓦和酸奶残渣为主。火坛的水和边缘等，火坛两肘则八指，一肘则四指，十六指则不到三指等，根据道理裁定。一切形状四方形，颜色黄色。火坛内八瓣莲花的中央有燃烧的珍宝，没有完成则黄色团。边缘也用珍宝串装饰，没有完成则用意念观想。裁定都用红色或白色都可以。生起火坛时，省略念诵“从嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡）中生起的黄色四方火坛”。在火坛内的智慧尊者供养之后，观想身色手印不变，发出黄色光芒，面带微笑，欢喜的样子。事业咒语时，省略念诵“我的”或者“这个”的“或者”，念诵“我们师徒等的寿命、福德、智慧、光辉和财富一切，पुष्टिं कुरु ओཾ（藏文：པུཥྚིཾ་ཀུ་རུ་ཨོཾ，梵文天城体：पुष्टिं कुरु ओम्，梵文罗马拟音：puṣṭiṃ kuru om，汉语字面意思：增长作 嗡）”。其他一切和息法相同，但供品也各自供奉才好。如果是增益受用，则观想降下珍宝和食物财物牲畜三种的雨，如果是增长寿命，则观想降下甘露的雨。也供奉黄色花朵和各种水果，以及各种食物和财物等。对于水果，念诵ཨོཾ་ཤྟི་ཕ་ལ་ཡེ་སྭཱཧཱ（藏文：ཨོཾ་ཤྟི་ཕ་ལ་ཡེ་སྭཱཧཱ，梵文天城体：ओम् श्टि फल ये स्वाहा，梵文罗马拟音：om śṭi phala ye svāhā，汉语字面意思：嗡，什提，果实，耶，梭哈）的咒语。对于其他，念诵ཨོཾ་མཧཱ་ཤྲཱི་ཡེ་སྭཱཧཱ（藏文：ཨོཾ་མཧཱ་ཤྲཱི་ཡེ་སྭཱཧཱ，梵文天城体：ओम् महा श्री ये स्वाहा，梵文罗马拟音：om mahā śrī ye svāhā，汉语字面意思：嗡，大，吉祥，耶，梭哈）的咒语。吉祥！ 嗡，梭哈斯底！ 如果做怀法的火供，和息法不同的差别是：在象征的四方台上，火坛口为半月形，朝向自己。其大小为二十指，非常小则八指。火坛的嘴或边缘三指。台子也是围绕三指。内外一切都涂成红色，或者台子是黄色，连边缘都做成红色也可以。裁定都随意用白色或黄色。火坛