English
Like perfection, because it is the basis for generating all qualities. The second instruction is like the perfection of the teacher, because that itself is the main thing. The third instruction is like the perfection of time, because it dispels obstacles and increases, time is the most excellent. The fourth instruction is like the perfection of the retinue, because it is the retinue of the second. The fifth instruction is like the perfection of the Dharma, because it is to be experienced by both the main and the retinue. Thus, the reason why this is called the instruction with five perfections is these. This was spoken by Gyal Kham Pa Tara Natha, urged by the great holder of the Pitaka, Palden Shakya Tenzin, the lord of speech, Lodro Palzang, and the learned Kunga Lodro. Om! Auspicious! A concise fire offering ritual of Vajrabhairava. Here is a concise fire offering ritual: On a square platform that is half a cubit in length, set up a triangular fire pit, the width of the inside of which, if large, is one cubit; if medium, twenty fingers; if small, one span. The height is half the width, and the thickness at the top is three fingers. In front of oneself, inside the fire pit, place a lingam smeared with blood. The red torma is triangular, and the offerings are the same as usual, and also arrange blood, inner offerings, and so on. Inside the stove, for wrathful ones, place thorny ones, and for peaceful ones, fill it with heavy, dry, or virtuous wood. For wrathful ones, fill it with thorny wood and rotten wood, etc. Place a copper pot inside the stove. Pile up firewood similar to the fuel inside the stove on one's left side. Likewise, for increasing, pacifying, and subjugating, use white butter, and for wrathful ones, use human oil butter. Other grain butter, as appropriate, can be offered to both. Other fire offering substances include various kinds of grains, kusha grass roots, excellent food for increasing, pacifying, and subjugating, and various kinds of flesh and blood for wrathful ones, as well as donkey dung, hair, combs, and bones from the cemetery, etc. Whatever is suitable for burning in the fire, gather it and offer it. Then, first perform the preliminary torma, the blessing of the place, and the self-generation. Bless the inner offering torma. Om (Tibetan: ཨོཾ, Devanagari: ॐ, Romanized Sanskrit: oṃ, Chinese literal meaning: Om), Ah (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Chinese literal meaning: Ah), Hum (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Chinese literal meaning: Hum), and...
English
Yamantaka etc., recite many times. For the substances to be burned: Om Om Svaha. Om Ah Svaha. Om Hrim Svaha. Om Kuru Kuru Svaha. Recite these three times each. Om Jvala Jvala Hum. Thus, the brave blazing one ignites the fire, igniting the lamp inside the mandala. Hum Hum, fan with a wind fan. Generally, the fire of the burnt offering is fanned with a wind fan. It is permissible to blow with bellows, but do not blow with your mouth. Om Amrite Hum Phat. Om Svabhava purifies. From emptiness, within the vast and extensive mandala arising from Bhrum, from Ram arises a heap of fire, namely the great sage Agni. For pacifying, increasing, and subjugating, holding a rosary and a ladle. For wrathful, black, enraged like a Rakshasa, holding a curved knife. Again, purify with Yamantaka, purify with Svabhava. In the very vast center of the heart of Agni, the great Vajrabhairava, generate completely as if generating oneself as the deity. Adorn the blazing halo with a crown. Alternatively, it is also permissible to generate in an instant. Offer from Argham to Shabda. State from form, sound, etc., to smoky darkness. At the end of Hrih Shti, Om Agnaye Svaha. Pacify all my obstacles. Or, the enemy named this, Maraya Hum Phat. Thus, offer ghee. At the end of Hrih Shti, Om Vajra Ataya Hum Phat. Apply the preceding words repeatedly. Offer arrow wood. Then, for the other substances to be burned, Om Hrih Shti Vikritanana, Chage Mo Maraya Hum Phat. Offer only with this addition. For peaceful, use Mama Shanti Kuru instead of Chage Mo Maraya. For wrathful actions, during this period, from hooking the linga to the words of liberation, perform as described in the sixty-fold Torma ritual. The linga corpses are as above, offer with the repeated killing mantra. Afterwards, focusing on the Torma, perform the complete Torma ritual as described in the Abhisamaya. Pray for desired aims, recite the Hundred Syllable Mantra. Incomplete and damaged, etc. May you accomplish all the benefits of sentient beings, etc. Make whatever prayers and auspicious wishes can be accomplished. This is an even more condensed version from the condensed Vajrabhairava burnt offering ritual. Spoken by Taranatha, urged by Chos bzang nyi ma. || Mangalam || The wrathful mandala generation, extracted separately from the general secret ritual is completed.
Chinese
吉祥圆满！ 嗡 阿弥利塔 衮扎利 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)。念诵一百零八遍加持。加持内供。然后，阿弥利塔，念诵并用香水洒在住所和所有物品上。如果是滋养类的内供，也用它洒。嗡 阿 吽 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。多次念诵。然后，如前加持供品。用独股金刚手印加持焚烧物。嗡 嗡 梭哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。观想用三道净化不净。嗡 阿 梭哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。用三遍加持杨树。嗡 什利姆 梭哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。用三遍加持酥油灯。嗡 兹林 梭哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。用三遍加持所有谷物。嗡 咕噜咕噜 梭哈 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。用三遍加持其他物品，从吉祥草开始，专注于香水。此吉祥草，清净且吉祥，乃从地而生的精华之最。此乃诸佛之净物，愿成梵天之真实行。愿瑜伽士我等师徒施主眷属，无有障碍且得寂静。祈请赐予所有猛厉事业之成就。嗡 阿 吽 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)取火。点燃灯。嗡 阿弥利塔用香水洒。念诵阿弥利塔，绕火炉右旋。嗡 扎 瓦吉拉 扎拉 扎拉 吽 啪 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。以此火灯进入火炉中。念诵吽 吽，用风匣扇火。用阿弥利塔净化火炉口。用梭巴瓦净化。火炉不可见，化为空性。从空性中，从吽 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)中生出猛厉的火炉，三角形黑色，二十指宽，开口红色，以半截金刚杵之链装饰。外围蓝色，闪耀着兵器的光芒。外侧燃烧着五种颜色的智慧之火，高度为一半，清澈无碍。在火炉中央，从邦 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)中生出莲花，从让 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)中生出日轮，在日轮之上，让 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)完全变化，成为三角形的火焰轮。轮上装饰着嗡 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，莲花装饰着阿 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，金刚杵装饰着吽 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，完全变化。从中生出极度猛烈的忿怒尊，令所有忿怒和恐怖者也感到恐惧。头发棕红色向上竖立。以百千光明装饰。三面六臂。根本面黑色，右面白色，左面红色。前两只手拿着金刚杵和铃
English
Auspicious and complete! Om Amrita Kundali Hana Hana Hum Phet. Bless by reciting one hundred and eight times. Bless the inner offering. Then, Amrita, recite and sprinkle incense water on the residence and all objects. If it is a nourishing inner offering, also sprinkle it. Om Ah Hum. Recite many times. Then, bless the offering as before. Seal the burning substances with the one-pointed vajra mudra. Om Om Svaha. Visualize cleansing the impurities with three paths. Om Ah Svaha. Bless the willow branches with three times. Om Shrim Svaha. Bless the butter lamp with three times. Om Dzrim Svaha. Bless all grains with three times. Om Kuru Kuru Svaha. Bless other substances with three times, starting from the kusha grass, focusing on the incense water. This kusha grass is pure and auspicious, the supreme essence born from the earth. This is the purifier of all Buddhas, may it become the true act of Brahma. May the yogi, our teachers, patrons, and retinue be free from obstacles and attain peace. Grant us the complete accomplishment of all fierce activities. Om Ah Hum take the fire. Light the lamp. Om Amrita sprinkle incense water. Recite Amrita and circumambulate the stove clockwise. Om Jwa Vajra Jwala Jwala Hum Phet. The fire lamp enters the stove. Recite Hum Hum and fan the fire with bellows. Purify the stove opening with Amrita. Purify with Svabhava. The stove becomes invisible and transforms into emptiness. From emptiness, from Hum arises a fierce triangular black stove, twenty fingers wide, with a red opening, adorned with a chain of half vajras. The outer circumference is blue, radiating the light of weapons. Outside, the fire of wisdom burns with five colors, half the height, clear and unobstructed. In the center of the stove, from Pam arises a lotus, from Ram arises a sun disc, and on top of the sun disc, Ram completely transforms into a triangular wheel of fire. The wheel is adorned with Om, the lotus is adorned with Ah, the vajra is adorned with Hum, completely transformed. From this arises the extremely fierce wrathful deity, who makes even the wrathful and terrifying ones afraid. The hair is reddish-brown and stands upright. Adorned with hundreds of thousands of lights. Three faces and six arms. The main face is black, the right face is white, and the left face is red. The first two hands hold a vajra and a bell.
English
Holding: The second on the right holds a full ladle, the third gives refuge. The second on the left holds a staff, and from the third, meditate on holding a rosary. Second, inviting: Holding a full ladle and a vajra in the hand, the left hand holding a pouring ladle and a bell, rays of light emanate from one's heart. Inviting the fire god and his retinue from the southeast, they will come. Waving the three tips of the staff as a mudra near the ears, reciting: Om, come here, come here, great being. King of the fire gods, venerable sage. For the sake of consuming burnt offerings and food, please come to this burning place. Ṭakki ni hūṃ jaḥ. Oṃ ehya hi mahāśuddhe pariśuddhe sattva amala hude rasmi sani hedo bhava krodha agne mama mama śatruṃ māraya hūṃ phaṭ. Like a stove, generate it and place it on the right and left. Jaḥ hūṃ vaṃ hoḥ. Attract, dissolve, bind, and control. Third, with both hands in prayer, the tips of the little finger and ring finger touching, reciting: Oṃ agne ya samaye stvaṃ. Think of not transgressing the vows. Fourth: It is good that the fire god has come here. We have the fortune and good karma. This offering that I have made, please accept it and be pleased with me. Oṃ agne ya arghaṃ pratīccha svāhā. Offer arghaṃ with a full ladle and a pouring ladle. Just as at the time of birth, the king of the gods bathes, with pure water from the realm of the gods, I bathe you. Oṃ agne ya pravara sadakara pratīccha svāhā. Pray that the sage will abide from me and beings until the end. Oṃ agne ya padma kama stvaṃ. Offer a lotus seat with this and invite him to sit in the center of the stove. Fifth, offer three ladles of butter, a full ladle and a pouring ladle, and make offerings. Oṃ agne ya devata dgrabho māraya phaṭ. Offer this to the mouth, and mix the other burnt offerings together, thinking of the burnt offerings as the flesh and blood of the enemy and offering them. Sixth: Oṃ oṃ agne ya devata. Add the five offerings to this and offer them. Seventh: Lord of the world, son of Brahma and the protector, king of the fire gods, empowered by Ḍakki, burning all afflictions with supreme wisdom, I prostrate to the holder, the fire god himself. Praise with this. Oṃ vajra anala mahābhūta jvāla jvāla sarva bhasmi kuru duṣṭa na hūṃ phaṭ. Drisya