English
It is said that it should be recited many times in an increasing and decreasing manner, but now it is only done three times or once. This is the blessing of burnt offerings and offerings. This blessing ritual is not only used for fire offerings, but also for all offerings during practice. If you increase the splendor of the offerings during practice, it will be better to do these. Then, set up a fire pit in the southeast of the stove, or in any of the north and east directions. Light the fire while reciting Amrita and Jina Jik. Pour the ghee with a slightly tilted spoon, and recite "Svāhā (藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：Well said)" and the long "Ha" sound many times with a long tone, accompanied by swaying. Recite "Om (藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Aum)" and "Bhrūṃ (藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：Seed syllable)" many times. Fan with a fan. Spread bundles of green grass such as kusha grass in the eight directions in the usual way. Om, come here, come here, great beings. Sage of the gods, supreme Brahmin. For the sake of enjoying the burnt offerings and food. Please dwell here. Om Agnaye havyakavyavāhana ya svāhā (藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：Well said). This is the short mantra of the fire god. With both hands in fists, raise the middle finger, and in the third sentence, join the tips of the index fingers. The right hand points outward to the heart, and the left hand is placed on the waist. Invite by waving the thumb inward. Sprinkle with perfumed water and recite the mantra for all activities. Offer the burnt offerings three times with the same (mudra). In the center of the stove, the great sage, the fire god, is white in color. One of the two right hands bestows excellence, and the other holds a rosary. One of the two left hands holds a staff, and the other holds a bowl filled with offerings. The legs are seated in the vajra posture. Surrounded by all the sages. Om Vajra Keli Kila Vajra Bhima Roudri, etc., dispel obstacles. Then, with the above mantra and the thumb placed at the base of the index finger in the mudra, make a binding. Om Agnaye havyakavyavāhana ādibya ādibyāya svāhā (藏文，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：Well said). With the long mantra of the fire god, and ghee, firewood, and the same (mudra), or what will be explained below. Om Tistha Hari, etc., offer the five burnt offerings of the three whites and various grains in order. Again, as before, Om Agnaye, etc., offer three times of anointing with the short mantra, etc., offering as appropriate. If bad omens occur in these, use the nectar of skillful means.
Chinese
以咒语洒扫水可以遣除。如果仍然无法遣除，那么迎请甘露方便或者大威力者，以各自的本咒献上供养，可以平息作祟和障碍。如果没有出现不好的火光，则不需要这样做。之后，向火神祈祷三次：“祈请您使我的护摩事业没有障碍，并具有殊胜的果报。”然后，此时如果完成了下面将要讲到的对火神的供养、供品、妙欲、朵玛、供养、赞颂等，并进行送神，因为这是作续的自宗，所以这样的仪轨次第是好的。或者，此时火神随意安住在火炉的角落里，期间供养坛城尊众，之后再进行火神的后续仪轨等，按照通常的道理来做也没有冲突。即使如此，在所有上下部续的护摩中，供养坛城尊众时，火神并不是弯腰站立，因为火本身和火神是无二无别的。供养坛城尊众时，也是在供养火神。有些人认为，根据《文殊根本续》所说：“那时于火之心中，咒语七遍常念诵，火眼迎请智慧主，鲜花香气诸美味，奉献处所迎请后，常时念诵咒智者。”的意思，将坛城尊众迎请到火神的心间安住。这只是显示自己的无知而已。从“火眼迎请”到“智慧主”是迎请正士火神，从“智慧主”之后是迎请坛城尊众的词句，他们没有理解。认为“火眼迎请”就是迎请坛城尊众，这是非常愚蠢的表现，应该避免。所谓“于火之心中，咒语七遍念诵”是指，将心专注于火堆的中央，念诵火神自己的咒语七遍，然后迎请。但是他们却理解为迎请坛城尊众到火神的心间。如果是这样，那么就无法确定七遍念诵的咒语是什么了。如果说“火眼迎请”就是坛城尊众，那么迎请之后“常时念诵”必定也是坛城尊众了。
English
Sprinkling cleansing water with mantras will dispel obstacles. If it still doesn't work, invite either Ambrosia-Method or a powerful deity, and offer them individual self-mantra offerings, which will pacify disturbances and obstacles. If no bad fire omens occur, this is not necessary. Afterwards, pray to the fire god three times, saying, "Please make my homa activity free from obstacles and endowed with excellent results." Then, at this point, if you complete the offerings, libations, sensual pleasures, torma, offerings, praises, etc., to the fire god, which will be explained below, and then perform the farewell, this is good because it is the self-tradition of the Action Tantra. Alternatively, at this time, the fire god resides comfortably in the corner of the hearth. In the meantime, worship the mandala deities. Again, there is no conflict even if you cover the reasoning of the general procedure, such as performing the subsequent rituals of the fire god. Even so, in all the homas of the upper and lower tantras, when worshiping the mandala deities, the fire god does not stand bent over, because the fire itself and the fire god are inseparable. When worshiping the mandala deities, it is also worshiping the fire god. Some people think that according to the Manjushri Root Tantra, "At that time, in the heart of the fire, the mantra is always recited seven times, the fire eye invites the lord of wisdom, with fragrant flowers and delicious scents, offering the place after inviting, the wise always recite the mantra." They think that the mandala deities are invited and reside in the heart of the fire god. This only shows one's own ignorance. From "inviting the fire eye" to "lord of wisdom" is inviting the righteous fire god, and from "lord of wisdom" onwards are the words for inviting the mandala deities, which they do not understand. Thinking that "inviting the fire eye" is inviting the mandala deities is a very foolish expression and should be avoided. The so-called "in the heart of the fire, the mantra is recited seven times" means focusing the mind on the center of the fire pile, reciting the fire god's own mantra seven times, and then inviting. But they understand it as inviting the mandala deities into the heart of the fire god. If this is the case, then it is impossible to identify which mantra is recited seven times. If "inviting the fire eye" is the mandala deities, then after inviting, "always reciting" must also be the mandala deities.
English
After reciting the mantra, circumambulate the disciple's body once, and have the disciple make offerings seven times. If this cannot be done for many disciples, have them cultivate unwavering devotion and meditate on the visualization, and then it is sufficient for the master to make the offerings. Alternatively, the Karma Vajra can also perform the vase empowerment. Then, tie the disciple with an arm thread that recites the method and wisdom mantra. Purify and scatter at the heart with the action mantra. Again, the master offers the vase empowerment to the mandala three times. If the fire offering is done separately, then from Arghaṃ Pratīccha Svāhā to Mataṃgi Svāhā, the ritual of reciting again is the same as during the approach. In the case related to the mandala, from Arghaṃ to Naivedya Svāhā. Throw flowers at the mandala, move the flower container to the side of the mandala, and scatter a few flowers on the mandala. To the deities of the mandala residing in the fire, say: Please return, return to the place of the great mandala, return to your respective seats. After saying this, while burning the remaining offerings, recite: Oṃ tiṣṭha haripiṅgala lohita akṣa dehi dadāpaya hūṃ phaṭ phaṭ. Sarva vighnan nāśaya svāhā. Offer with this. The offering water and various offerings are also offered with this mantra, or by connecting Svāhā to the previous Arghaṃ to Āloke, and if there is a torma, offer it with the torma. Again, offer the vase empowerment seven times with the long mantra. Praise Brahma, Ishvara, the son of the protector of the world, etc., with appropriate praises. In the mudra of invocation, extend the thumbs outward. At the end of the short mantra such as Oṃ Agnaye, say "Gaccha, gaccha" to request the deities to depart. "Depart," this is the command of the master. Repeat and announce loudly, then depart. Immediately after the invocation, the secret mantra will gladly come forth. It is said that translating it as "Please come forth" and then saying the words of sending off the deities seems to be without contradiction. After that, recite the aspiration prayer and auspicious words. The method of making the activity invisible is the same as usual. This is a peaceful fire offering, and this alone is sufficient. It is possible to understand how the fire offering ritual of one's own lineage is. Now is the chapter on torma.
Chinese
又当如何讲述呢？据鸟部（Kriya）的自宗说，超世间的坛城没有朵玛，而且据说在克里亚瑜伽三部中也没有朵玛。世间的朵玛则说了许多种类。即便如此，在总续《善臂》的明示中，说了鬼神总朵玛和护方朵玛两种。次第也是如此，先向鬼神献供，然后向护方诸神献供。如是说。现在“无论何者夜晚游行”等等，虽然是那两者的结尾，显示利益，但也旁及了驱除障碍的朵玛。许多续部中也说了向障碍献朵玛，所以一般需要障碍朵玛。如五守护经中所说的四大天王朵玛，如果能做到也很好。特别是如果安放在坛城的门卫处，则必须要做。一般来说，如果这三种朵玛都做到了，即使没有做四大天王的朵玛，仪轨也不会中断。如果同时陈设这些，则将四大天王和护方首领的朵玛放在较高的台上，鬼神总朵玛放在中间，障碍朵玛放在较低的地方，或者如果与坛城有关，则放在坛城房屋的外面门口。如果作为外朵玛的方式来做，则从坛城房屋的西南方向拉开距离，在较高的台上放鬼神总朵玛，在较低的地方或地上陈设并抛掷障碍朵玛。在东北方向近处，在较高的台上放置护方朵玛，四大天王的朵玛如果不做方位朵玛，则从那里抛掷，或者从与事业和后续相符的方位抛掷。如果做方位朵玛，则从四个方位各自陈设并抛掷。如果向十方护方神做方位朵玛，则将其他诸神送到各自的方位，上下二方则东西拉开距离。虽然各自的誓言物有多种，但在修供等共同朵玛的场合，除了障碍朵玛之外，全部做成白朵玛。形状布置与现在的通常做法一致即可。无论如何，都要好好陈设，在一个地方陈设的都要同时加持。
English
How should it be explained? According to the Kriya lineage, it is said that there is no torma for the transcendent mandala, and it is also said that it is not explained in all three sections of Kriya Yoga. Worldly tormas are said to have many varieties. Nevertheless, in the explicit teachings of the general tantra 'Good Arm', two tormas are mentioned: the general torma for spirits and the torma for the guardians of the directions. The order is also as follows: first, offer to the spirits, and then offer to the guardians of the directions. It is said. Now, "whoever wanders at night," etc., although it is the conclusion of those two, showing the benefits, it also indirectly implies the throwing of obstacle-removing tormas. In many tantras, it is also said to give tormas to obstacles, so in general, obstacle tormas are necessary. As mentioned in the Five Raksha Sutras, the tormas of the Four Great Kings are also mentioned, so it would be good if that could also be accomplished. In particular, if they are placed at the gatekeepers of the mandala, it must be done. In general, if these three tormas are accomplished, the ritual will not be interrupted even if the torma of the Great Kings is not accomplished. If these are arranged together, the tormas of the Great Kings and the chief guardians of the directions are placed on a higher platform, the general torma for spirits in the middle, and the obstacle torma in a lower place, or if it is related to the mandala, it is placed outside the door of the mandala house. If it is done as an external torma, then stretch out from the southwest direction of the mandala house, place the general torma for spirits on a higher platform, and arrange and throw the obstacle torma on a lower place or on the bare ground. In the northeast direction, place the torma of the guardians of the directions on a higher platform, and if the torma of the Great Kings is not done as a directional torma, then throw it from there, or from the direction that is in accordance with the action and the subsequent. If a directional torma is done, then arrange and offer from each of the four directions. If a directional torma is done to the ten guardians of the directions, then send the other deities to their respective directions, and the upper and lower directions are separated by a long distance east and west. Although there are various samaya substances for each, in the case of common tormas such as sadhana offerings, all except the obstacle torma should be made into white tormas. The shape and arrangement can be the same as the current common practice. In any case, arrange them well, and bless those arranged in one place at the same time.