Chinese
放射白色光芒。其心间，从邦（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：水种子字）中生出各种八瓣莲花，在莲花中心，从邦（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：水种子字）中生出水之坛城。从让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火种子字）中生出红色火之坛城，在前方角落里，清净无色界和上层土地，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生出金刚，以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为标志。在右侧角落里，清净色界和上层土地，从阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）中生出莲花，以阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）字为标志。在左侧角落里，清净欲界和下层土地，从嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）中生出轮，以嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字为标志。在中央，从邦（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：水种子字）和让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火种子字）中生出三叉杖，以让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火种子字）字为标志。所有这些融为一体，从中生出三界之主，名为吉祥黑汝嘎的火神，身色白色……直到“放射”之间，如上所述。在八瓣莲花和上下方，念诵：嗡 恩扎耶，嗡 阿格纳耶，雅玛耶，内日底耶，瓦如纳耶，瓦亚威，库贝拉耶，伊夏纳耶，乌当 布拉玛，阿克肖 普里提威。瞬间，东方生出白色帝释天，骑着大象，手持金刚杵。南方生出蓝色阎魔，骑着水牛，手持棍棒。西方生出白色水神，骑着摩羯鱼，手持蛇索。北方生出黄色财神，骑着马，手持吐宝鼬。东北方生出白色自在天，骑着牛，手持三叉铁钩。东南方生出红色火神，骑着山羊，右手持念珠和供施，左手持三叉杖和盛满丸药的容器。西南方生出青黑色罗刹，骑着僵尸，手持宝剑。西北方生出烟色风神，骑着夏瓦拉，手持旗幡。上方生出黄色梵天，骑着天鹅，手持甘达。下方生出黄色地神，骑着猪，手持宝瓶。所有这些都以各自的装饰和服饰而庄严。所有这些内外诸神，头顶有白色嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字，喉咙有红色阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）字，心间有蓝色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。在各处，在月轮之上，心间有白色嗡嗡哈。直到恰迪嘎的自性，如修法仪轨所述。从自己的心间放射出光芒，从东南方迎请来火神和仙人的眷属，以班杂萨玛扎迎请。摇动五股金刚杵手印在耳边，念诵：嗡，来此来此，大种，火神之王，大仙人。以班杂萨玛扎迎请。所有这些都返回各自的住所。
English
Radiating white light. In its heart, from Vaṃ (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：seed syllable of water) arises a variegated eight-petaled lotus. In the center of the lotus, from Vaṃ (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：seed syllable of water) arises a mandala of water. From Raṃ (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：seed syllable of fire) arises a red mandala of fire. In the front corner, purifying the formless realm and the upper earth, from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) arises a vajra marked with Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). In the right corner, purifying the form realm and the upper earth, from Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ) arises a lotus marked with Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ). In the left corner, purifying the desire realm and the lower earth, from Oṃ (藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) arises a wheel marked with Oṃ (藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ). In the center, from Vaṃ (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：seed syllable of water) and Raṃ (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：seed syllable of fire) arises a three-pronged staff marked with Raṃ (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：seed syllable of fire). All of these merge into one taste, from which arises the lord of the three realms, the fire god named Glorious Heruka, with a white-colored body... up to "radiating," as described above. On the eight lotus petals and above and below, recite: Oṃ Indrāya, Agnaye, Yamāya, Nairṛtaye, Varuṇāya, Vāyave, Kuverāya, Īśānāya, Ūrdhva Brahmā, Adhaḥ Pṛthivī. Instantly, in the east arises white Indra, riding an elephant, holding a vajra. In the south arises blue Yama, riding a buffalo, holding a club. In the west arises white Varuna, riding a makara, holding a snake noose. In the north arises yellow Kubera, riding a horse, holding a mongoose. In the northeast arises white Īśāna, riding a bull, holding a three-pronged iron hook. In the southeast arises red Agni, riding a goat, the two right hands holding a rosary and offering spoon, the two left hands holding a three-pronged staff and a bowl filled with pills. In the southwest arises bluish-black Rakshasa, riding a corpse, holding a sword. In the northwest arises smoky-colored Vayu, riding a shavala, holding a banner. Above arises yellow Brahma, riding a swan, holding a gandi. Below arises yellow Prithvi, riding a pig, holding a vase. All of them are adorned with their respective ornaments and attire. On the crown of the head of all these outer and inner deities is a white Oṃ (藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ), in the throat is a red Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ), in the heart is a blue Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). In the places, on the mandala of the moon, in the heart is a white Oṃ Oṃ Hā. Up to the nature of Caṇḍikā, as in the sadhana. From one's own heart, rays of light radiate, and from the southeast, the retinue of Agni and sages is summoned with Vajra Samājaḥ. Waving the five-pronged vajra mudra near the ears, recite: Oṃ, come hither, come hither, great being, king of the fire god, great sage. Summoned with Vajra Samājaḥ. All of them return to their respective abodes.
English
O Supreme One! Please reside here for the sake of consuming the burnt offerings and food. Om Ehyahi Mahābhūta Devarishi. Dvi Ja Satta Mahā Gri Stvaṃ Ahuri Mahe Ri Ashmi Na Sannihito Bhava. Om Heruka Mahāvajra Pāpaka Agnaye Mama Shintaṃ Kuru Svāhā. By this, invite. Padmā Kāmalāya Stvaṃ. By this, offer the seat. Om Heruka Mahāvajra Pāpaka Agnaye Saparivāra Arghaṃ Pratichcha Svāhā. From here to the offerings up to Shabda. Om Agnaye Svāhā. Fill the ladle seven times. Śrī Heruka Mahāvajra Pāpaka. Om Agnaye. Adi Bya. Adi Bya. Āvi Sha Āvi Sha. Śrī Yeha Bya Ka Bya Vaha Naya Svāhā. May all the sins and obscurations of myself and all sentient beings be pacified, Kuru Ye Svāhā. Offering this three times is the offering of food. Jaḥ Hūṃ Baṃ Ho. Again, bless the three places and apply the armor as before. Again, as light radiates from one's heart, the mandala of the sixty-two deities of empowerment, Pheiṃ. Om Vajra Samājaḥ. Offer with the five desirable objects. I beseech all the Tathāgatas to bestow empowerment upon this. Having made this supplication, from the hearts of the empowerment deities, emanate the eight gate mothers. With the intention of bestowing empowerment, at the end of the hundred-syllable mantra of Heruka, recite the essence of the main father and mother, and the essence of the four Ḍākinīs. Om Sarva Tathāgata Abhiṣeka Ta Samaya Śrī Hūṃ. Again, at the end of the mantra of the eight gate mothers, Om Vajrī Bhava Abhiṣiñca Hūṃ. Thus speaking, bestow empowerment. The body is filled, impurities are cleansed, and from the residue of the water, the four Ḍākinīs adorn the crown. Om Padra Laṃpa Abhiṣiñca Vajra Tuṣṭya. Om Ratna Mālā Abhiṣiñca Traṃ. Purify as before. From emptiness, from the syllable Hūṃ, arises green Kuśa grass, with roots and tips intact, becoming the supreme power of protection and purification. Om Vajrasattva Āḥ. Recite eight times, visualizing the Kuśa grass spread out. Om, this Kuśa is good and auspicious. It is the purifier of Brahmā. It is the purifier of the Three Jewels. It is the supreme essence born from the earth. Offer the Kuśa grass with this. May this, together with my retinue, be without obstacles and be peaceful, Svāhā. Recite Sumba eight times, adorned with a net of arrows, and completely surrounded by a string of mirrors and so forth.
English
Along with the retinue. Engage in the activities of offering and giving Torma, etc. Again, in the manner of farewell drinks. Om Agnaye Svaha. Fill the ladle seven times. Om Heruka, etc., along with the previous mantras, offer three times the ghee filling, and recite the hundred-syllable mantra three times. Those who have not received, etc. Extend the mudra of invitation outwards near the ears. For the benefit of myself and others, please do the offering that you consume. Having been satisfied and pleased, please return to your own abode in peace. Om Agnaye Ya Hi Vajra Muh. If previously the pegs were actually inserted relying on fifteen pegs, then remove them with the mantra and mudra for removing each peg. If it was just inserted in the mind, then just think of removing the peg, there is no need for mantra and mudra. After that, protect yourself with the three armors, then make aspirations and auspiciousness, etc. Do not stir the fire before it goes out. When it is about to go out, put it in a vase and invite it to the river. It is like inviting colored powder to the river. The practice and final decisions of those should be looked at in others. The summary of those is: preparing the ground ritual and stove, accumulating materials and making vases, blessing the Torma and objects, generating oneself and the two waters, blessing the substances and lighting the fire, generating the fire god inside and outside the stove, blessing, inviting, offering seats and offerings, offering food, putting on armor, empowering, straightening and binding the Kusha arrow, examining the fire's radiance and making praises and offerings, offering burnt offerings, praising and offering fillings, purifying, blessing, protective circles, generating immeasurable palaces and deity assemblies, inviting, praising, offering, offering food, putting on armor and empowering, generating the peaceful form of the three-layered Bodhisattva, praising, offering, burning offerings, praising and offering, saying auspicious words, reciting the hundred-syllable mantra, asking for forgiveness, sending off, closely gathering vows, offering fillings, burning offerings, praising and offering, offering fillings to the fire god and protectors of the directions, offering Torma, farewell drinks, filling gaps, asking for forgiveness, sending off, removing pegs, gathering closely, making aspirations and auspiciousness, inviting ashes to the river, this is the general outline of the fire offering activity. Thus, for the sake of supreme and common attainments, all activities
Chinese
作供养后，念诵：嗡 班杂 达卡 额芒 巴林 哲那 哲那 吽 啪（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。嗡 扎 吽 班 霍 萨玛 斯瓦 哲夏 霍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），念诵五遍。嗡 嘎ra 嘎ra等念诵三遍作供养。金刚空行之真实开示中，虽有先念诵 恰姆 恰姆（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之咒语，然于应用根本续之坛城时，如常仪轨而行。阿甘等及内供，并以嗡 贝尼 班杂 尼 吽 吽 啪（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等十六明妃作供养。念诵传承之赞颂文，并以有寂等祈请。清净坛城，于空性中，从吽字所生之防护轮中央，从吽字所生之护世八尊，及三十二空行母，以及从恰姆字所生之二十四处守护神及守护母等眷属成就。从自身心间放出之光芒，迎请处守护神等眷属。嗡，一树以及尸陀林，山与岩石以及洞穴处，村落之边缘以及道路与田野，特别是空屋以及容器与空地，特别是安住于水中者，黑者猛者大猛者，与天施一同依止者，黑者严厉者与怖畏者，超越喜乐者与邪引者等，老母明及猛母，怖畏天女乌玛赞颂，胜者与极胜者，不可胜者他人不能胜者，黑女善女大黑女，黑胖母乃瑜伽母，自在母以及月亮母，极忿怒者与悬挂母，十三自在母以及夺取母与灯母，吸取母村落瑜伽母，猛母之身形大身形，獠牙严厉颅骨母，颅骨鬘者卡章嘎母，大蛇宝剑敌箭者，金刚如是弓箭母，五空行之自性大，一切事业皆随成，结合之坛城大王，如是金刚自在主，如是如来之大身，无垢瑜伽赐予母，以金刚自在母之教令，一切皆于此处降临。嗡 嘎嘎 达那，巴巴 达那，卡卡 达那，萨瓦 杜斯达 南 哈哈。