English
After praising the five offerings seven times, place them in a fish-washing vessel or a conch dharma vessel. Similarly, the wicks of the five lamps are also placed in that same vessel. "For purification" means what is to be practiced beforehand, for the sake of the seven empowerments. In all the tantras of fire offering rituals, this is the definitive statement of the Bhagavan. Now, starting with "one's own," etc., in order to stabilize the colored powder mandala, samadhi is taught, here "achieving the fire offering with one's own mantra" refers to what is said in many tantras such as the action tantra, yoga tantra, yoga subsequent tantra, and yogini tantra, which is the mantra spoken in one's own tantra, that is, with those own mantras, achieving the fire offering through the rituals spoken in one's own tantra, and at the beginning of the fire offering, after scattering colored powder on one's own mandala, the essential marks of the assembly of deities, arranged properly according to the rituals spoken in their respective tantras, then to the side, white crystal vases wrapped with five threads, should be properly placed, this is for pacification. The rest, according to the rituals spoken, are those wrapped with five threads and with their necks bound with cloth. Regarding the function of the five vases, outside the mandala in the eastern direction, is the victorious vase, and on top of it is the sixth, the supreme victorious conch. Regarding the function of the ten vases, also in the eight directions, are placed eight vases. The victorious vase and the supreme victorious vase are on the outside of the east and west vases, separated by two fingers' width, that is, on top of the eastern victorious vase, the eleventh, the great supreme victorious vase, is a conch, this is the definition of the vase. Like this, for a hundred or a thousand vases, the great supreme victorious vase is also a conch, this is for pacification, increase, and all activities. For wrathful activities, it is a skull cup. For empowerment and so on, it is a vessel of copper or gold. For stiffness and delusion and so on, it is an earthenware bowl. Place it there and bind it with thread that corresponds to the activity, bind the neck with cloth, and then the teacher should place the vessels with petals. After that, the teacher sits facing east, and according to the sadhana ritual that will be explained, performs confession of sins and so on, and then the mandala.
Chinese
作轮王灌顶和事业轮王灌顶，以及明点瑜伽和微细瑜伽。之后，从智慧和方便中生出的金刚莲花所生的极忿怒尊之王等，以具足成就法的方便的众“ཛཿཧཱུྃ་བྃ་ཧོཿ”（藏文，梵文天城体：जः हुं बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思： 扎 吽 榜 吼）等咒语之语，即以ཛཿ字勾招，以ཧཱུྃ་字安住，以བྃ་字系缚，以ཧོཿ字令喜悦，智慧之轮观想为彩粉坛城，彼与誓言坛城无别，为得灌顶之故。之后，作安住，以上述仪轨供养供品，念诵“ཨོྃ་ཨཱཿཧུྃ་ཧོཿཏྲཻ་དྷཱ་ཏུ་ཀེ་ཤྭ་ར་ཀཱ་ལ་ཙཀྲ་ཨརྒྷཾ་པྲ་ཏཱིཙྪ་ས་པ་རི་ཝཱ་ར་ཏྭཾ་བྷ་ག་ཝཱན་མེ་བ་ར་དོ་བྷ་ཝ་ཤི་ཥྱཱ་ཎཱཾ་ཙ་”，以此祈请之供品，于彩粉坛城之外作曼扎供养。之后，于尊胜瓶前，另作一肘之曼扎，于彼处极尽供养如前所说的香等和洗脚水。如是，于一切方与非方，亦当于各个本尊供养食子等，于一切方位的彩粉坛城之外。彩粉地上不应供养花等，若供养则彩粉将被抹去。作安住后的坛城之彩粉被抹去，即是佛塔被摧毁。因此，为遍察种姓之故，于坛城之外的东方门，于尊胜瓶上抛掷鲜花。另一种方式是，于空旷的坛城上，弟子所抛掷的鲜花避开东方的炽燃金刚，若落于何处，则炽燃金刚亦变为具足足部的百肘，除非是天神加持，否则越过它，鲜花如何能落于种姓的方位？因此，于尊胜瓶上作五种标志，于彼处抛掷将要解说的鲜花。因此，香等皆于彩粉坛城之外，而非彩粉地上。彩粉坛城乃是薄伽梵……
English
Perform the supreme royal empowerment and the karma royal empowerment, as well as the bindu yoga and the subtle yoga. Then, from wisdom and means, the wrathful kings who arise from the vajra lotus, etc., with the assembly possessing the means of accomplishment, by these words of the mantra "JAḤ HŪṂ BAṂ HOḤ" (藏文，梵文天城体：जः हुं बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思： JAḤ HŪṂ BAṂ HOḤ), namely, attracting with the syllable JAḤ, causing to abide with the syllable HŪṂ, binding with the syllable BAṂ, and pleasing with the syllable HOḤ, the wheel of wisdom is contemplated as the mandala of colored powders, and that is made inseparable from the samaya mandala, for the sake of empowerment. Then, having established it, offer the offering substances with the previously spoken ritual, and recite "OṂ ĀḤ HŪṂ HOḤ TRAI DHĀTU KEŚVARA KĀLA CAKRA ARGHAM PRATĪCCHA SAPARIVĀRA TVAṂ BHAGAVĀN ME VARADO BHAVA ŚIṢYĀṆĀṂ CA," and offer the offering substances of this supplication by making a mandala outside the mandala of colored powders. Then, in front of the victory vase, make another mandala of one cubit, and there offer the previously mentioned fragrances and so forth, and foot-washing water, exceedingly. Likewise, in all directions and non-directions, offer food offerings and so forth to the individual deities, outside the mandala of colored powders in all directions. Flowers and so forth should not be offered on the ground of colored powders, for if they are offered, the colored powders will be erased. Erasing the colored powders of the mandala that has been established is like destroying a stupa. Therefore, for the purpose of thoroughly examining the lineage, throw flowers on the victory vase at the eastern gate outside the mandala. Alternatively, on an empty mandala of one thousand cubits, the flower thrown by the disciple should avoid the blazing vajra of the east, and wherever it falls, that blazing vajra also becomes one hundred cubits with feet, and unless it is blessed by the gods, how can the flower fall in the direction of the lineage after crossing it? Therefore, make five signs on the victory vase, and throw the flower that will be explained there. Therefore, fragrances and so forth are all outside the mandala of colored powders, and not on the ground of colored powders. The mandala of colored powders is the Bhagavan...
Tibetan
་ཀྱི་གླུར་རིག་པར་བྱའོ་ཞེས་པ་ནི་ངེས་པའོ། །ད་ནི་ལྷ་དང་ཞེས་པ་ལ་སོགས་པས་སྔགས་ཀྱི་ངེས་པ་གསུངས་པ་འདིར་དཀྱིལ་འཁོར་གྱི་གཙོ་བོ་དང་གཙོ་བོའི་རྗེས་སུ་མཐུན་པ་རྣམས་ཐམས་ཅད་ཀྱི་མིང་གི་སྔགས་ཀྱི་སྔོན་དུ་ཨོྃ་དུ་འགྱུར་ཏེ་ཨོྃ་ཡིག་གོ་ཞེས་པའི་དོན་ཏོ། །མ་གསུངས་པའི་སྔགས་རྣམས་ལ་ཡང་ཐམས་ཅད་དུ་ཨོྃ་ཡིག་དང་པོར་རོ་ཞེས་རྣམ་པར་ཤེས་པར་བྱའོ། །སྦྱིན་སྲེག་ལ་ནི་སྭཱ་ཧཱའི་མཐའ་ཅན་གྱི་སྔགས་ཏེ་ཐམས་ཅད་ཀྱི་མིང་གི་སྔགས་ནི་སྙིང་པོར་བརྗོད་དོ། །དེ་ཉིད་སྦྱིན་སྲེག་གི་བྱ་བ་ལ་སྭཱ་ཧཱའི་མཐའ་ཅན་དུ་འགྱུར་རོ། །ལས་ཐམས་ཅད་པའི་མཆོད་པ་དག་ལ་ན་མཿའི་མཐའ་ཅན་དུ་འགྱུར་ཏེ་དེ་ཉིད་དོ་ཞེས་པ་ནི་ངེས་པའོ། །ཛཿཧཱུྃ་བྃ་ཧོཿལྕགས་ཀྱུ་ལ་སོགས་ཞེས་པ་ནི་འདིར་ལྷ་རྣམས་སྤྱན་དྲང་བ་ལ་ཛཿཡིག་གིས་ལྕགས་ཀྱུ་བྱའོ། །གཞུག་པ་ལ་ཧཱུྃ་ཡིག་གིས་རྡོ་རྗེའོ། །བཅིང་པ་ལ་བྃ་ཡིག་གིས་ཞགས་པའོ། །མཉེས་པ་ལ་ ཧོཿཡིག་གིས་རྡོ་རྗེ་དྲིལ་བུ་སྟེ་རིམ་པ་ཇི་ལྟ་བར་ཡོངས་སུ་བཀོད་པ་རྡོ་རྗེ་ལྕགས་ཀྱུ་ལ་སོགས་པ་རྣམས་སོ། །དེ་ནས་མཆོད་ཡོན་སྦྱིན་པ་ལ་ཡང་མིང་གི་སྔགས་ཀྱི་མཐར་འགྱུར་ཏེ་ཆེ་གེ་མོ་ཨི་དཾ་གྲྀཧྣ་གྲྀཧྣ་ཨརྒྷཾ་ཀཾ་མེ་པུ་ནཿཞེས་པ་ནི་ངེས་པའོ། །ད་ནི་རྒྱས་པ་ལ་ཞེས་པ་ལ་སོགས་པས་རྒྱས་པ་ལ་སོགས་པའི་ལས་ཀྱི་དབྱེ་བས་སྔགས་ཀྱི་ཆོ་ག་གསུངས་ཏེ། འདིར་རྒྱས་པ་ལ་ཐམས་ཅད་དུ་སྔགས་བཟླས་པའམ་སྦྱིན་སྲེག་ལ་ཨོྃ་ཡིག་དང་པོ་དང་སྭཱ་ཧཱའི་མཐའ་ཅན་སྔགས་སུ་འགྱུར་རོ། །མི་བདག་ཅེས་པ་ནི་བོད་པའོ། །ཞི་བ་ལ་སྔགས་འདི་ན་མཿའི་མཐའ་ཅན་ནོ། །དགུག་པ་ལ་དེ་ཉིད་གཽ་ཥ་ཊ་མཐར་འགྱུར་རོ། །དེ་ཉིད་བ་ཥ་ཊ་མཐའ་ནི་དབང་ལའོ། །དེ་བཞིན་ཉིད་དུ་ཧཱུྃ་ཡིག་མཐའ་ཅན་མངོན་སྤྱོད་ལ་སྟེ་དབྱེ་བ་དང་བསྐྲད་པ་དང་གསད་པ་ལའོ། །རང་བཞིན་ཡོན་ཏན་དབང་གིས་ཕུར་བུས་གདབ་པ་དང་རྨོངས་པ་དང་རེངས་པ་ལ་ཕཊ་ཡིག་གི་མཐའ་ཅན་དུ་འགྱུར་རོ། །འདིར་རང་བཞིན་ནི་རྒྱས་པ་ལ་རླན་དང་བཅས་པའི་སའི་རང་བཞིན་ཏེ་དེས་ན་སྭཱ་ཧཱའོ། །ཞི་བ་ལ་ཆུའི་རང་བཞིན་ན་མཿའོ། །དགུག་པ་ལ་མེ་དང་སའི་རང་བཞིན་གཽ་ཥ་ཊའོ། །དབང་ལ་མེའི་རང་བཞིན་བ་ཥ་ཊའོ། །གསད་པ་དང་བསྐྲད་པ་དང་དབྱེ་བ་ལ་རླུང་དང་མེའི་རང་བཞིན་ཧཱུྃ་ཡིག་གོ། །ཕུར་བུས་གདབ་པ་དང་རེངས་པ་ལ་ལྷུན་པོ་དང་སའི་རང་བཞིན་ཕཊ་ཡིག་གོ། །རྨོངས་པ་ལ་ཡང་རླུང་དང་སའི་རང་བཞིན་ནོ། །ཡང་ན་ཐམས་ཅད་དུ་གསད་པ་ལ་སོགས་པ་དང་རྨོངས་པ་ལ་སོགས་པའི་ལས་གསུམ
Chinese
被理解为歌，这是确定的。现在，从“神”等开始，讲述了真言的确定性，这里坛城的主尊和与主尊相符的所有神灵的名字真言前都会变成嗡（唵，梵文天城体：ओँ，梵文罗马拟音：oṃ，汉语字面意思：嗡），这是嗡字的意思。对于未讲述的真言，也要知道所有真言都以嗡字开头。火供时，真言以娑婆诃（སྭཱ་ཧཱ།，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：吉祥圆满）结尾，所有名字的真言都念诵为心髓。同样的，在火供的行为中，会变成以娑婆诃结尾。对于所有行为的供养，会变成以 नमः （ན་མཿ，梵文天城体：नमः，梵文罗马拟音：namaḥ，汉语字面意思：敬礼）结尾，这一定是这样的。 “招引、吽（ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）、 बंध （བྃ，梵文天城体：बन्ध，梵文罗马拟音：bandha，汉语字面意思： बंध）、 诃（ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：होः）钩”等，这里招请诸神时，用招引字（ཛཿ）做铁钩。进入时，用吽字（ཧཱུྃ）做金刚杵。束缚时，用 बंध 字（བྃ）做绳索。欢喜时，用 诃 字（ཧོཿ）做金刚铃，按照次第完全安立，即金刚铁钩等。然后，在供养沐浴水时，也在名字的真言后变化，如“某某，接受，接受，供养水，给我”。这是确定的。现在，从“增益”等开始，通过增益等事业的分类，讲述了真言的仪轨。这里，在增益时，所有念诵真言或火供都变成以嗡字开头和娑婆诃结尾的真言。 “人主”指的是藏族人。息灾时，此真言以 नमः 结尾。勾招时，它会变成以 गौःषट （གཽ་ཥ་ཊ，梵文天城体：गौःषट，梵文罗马拟音：gauḥṣaṭ，汉语字面意思： गौःषट）结尾。同样的，वश （བ་ཥ་ཊ，梵文天城体：वश，梵文罗马拟音：vaśa，汉语字面意思：वश）结尾是用于控制。同样地，以吽字结尾是用于降伏，即分离、驱逐和杀害。由于自性功德的力量，用橛钉刺、迷惑和僵直时，会变成以 ཕཊ （ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）字结尾。这里，自性是，增益时是带有湿气的土的自性，因此是娑婆诃。息灾时是水的自性， नमः 。勾招时是火和土的自性， गौःषट 。控制时是火的自性，वश 。杀害、驱逐和分离时是风和火的自性，吽字。用橛钉刺和僵直时是须弥山和土的自性， ཕཊ 字。迷惑时也是风和土的自性。或者，总而言之，对于杀害等和迷惑等三种事业
English
It is certain that it should be understood as a song. Now, starting with "deity" and so on, the certainty of mantras is explained. Here, the mantra of the name of the main deity of the mandala and all those who are in accordance with the main deity will be transformed into Om (ओँ, oṃ, meaning: Om) before the mantra, which is the meaning of the syllable Om. For the mantras that have not been spoken, it should be understood that all mantras begin with the syllable Om. For burnt offerings, the mantra ends with Svāhā (स्वाहा, svāhā, meaning: well said), and the mantra of all names is recited as the essence. The same applies to the act of burnt offering, which will be transformed into one ending with Svāhā. For all kinds of offerings, it will be transformed into one ending with Namaḥ (नमः, namaḥ, meaning: salutations), which is certain. "Jaḥ Hūṃ Baṃ Hoḥ Hook" and so on, here, when inviting the deities, the syllable Jaḥ is used to make a hook. When entering, the syllable Hūṃ is used to make a vajra. When binding, the syllable Baṃ is used to make a rope. When pleasing, the syllable Hoḥ is used to make a vajra bell, which is arranged in order, such as the vajra hook. Then, when offering bath water, it also changes at the end of the name mantra, such as "So-and-so, receive, receive, offer water, give me." This is certain. Now, starting with "increase" and so on, the rituals of mantras are explained by classifying the actions of increase and so on. Here, for increase, all mantra recitations or burnt offerings are transformed into mantras beginning with the syllable Om and ending with Svāhā. "Human master" refers to Tibetans. For pacification, this mantra ends with Namaḥ. For summoning, it will be transformed into one ending with Gauḥṣaṭ (गौःषट, gauḥṣaṭ, meaning: Gauḥṣaṭ). Similarly, Vaśa (वश, vaśa, meaning: Vaśa) ending is for control. Similarly, the syllable Hūṃ ending is for subjugation, that is, separation, expulsion, and killing. Due to the power of inherent qualities, when piercing with a phurba, bewildering, and stiffening, it will be transformed into one ending with the syllable Phaṭ (फट, phaṭ, meaning: Phaṭ). Here, the inherent nature is, for increase, the nature of earth with moisture, therefore Svāhā. For pacification, the nature of water, Namaḥ. For summoning, the nature of fire and earth, Gauḥṣaṭ. For control, the nature of fire, Vaśa. For killing, expulsion, and separation, the nature of wind and fire, the syllable Hūṃ. For piercing with a phurba and stiffening, the nature of Mount Sumeru and earth, the syllable Phaṭ. For bewilderment, also the nature of wind and earth. Or, in short, for the three actions of killing and so on, and bewilderment and so on.