English
"ྲངས་པའོ་" means approaching fire. "Om" (Tibetan: ཨོཾ, Devanagari: ओम्, Romanized Sanskrit: oṃ, literal Chinese meaning: Om) means the wisdom of the indivisibility of the three vajras. "Agnaye" (Tibetan: ཨགྣ་ཡེ་, Devanagari: अग्नये, Romanized Sanskrit: agnaye, literal Chinese meaning: To Fire) means the wisdom of Vajradhara, which is the nature of the five wisdoms like a mirror, the three kayas, and skillful means and wisdom. "Mahateja" (Tibetan: མ་ཧཱ་ཏེ་ཛ་, Devanagari: महातेज, Romanized Sanskrit: mahāteja, literal Chinese meaning: Great Light) means that because of that, it is the nature of being extremely bright. "Sarvakarma Prasadhaka" (Tibetan: སརྦ་ཀརྨཱ་པྲ་སཱ་དྷ་ཀཿ, Devanagari: सर्वकर्म प्रसाधक, Romanized Sanskrit: sarvakarma prasādhakaḥ, literal Chinese meaning: Accomplishing all actions) means that it is because it possesses the qualities of the six superknowledges. "Karunyakrita Satvartha" (Tibetan: ཀཱ་རུ་ཎྱཱ་ཀྲྀ་ཏ་ས་ཏྭཱརྠ་, Devanagari: कारुण्याकृतसत्वार्थ, Romanized Sanskrit: kāruṇyākṛtasatvārtha, literal Chinese meaning: Acting with compassion for beings) means that it continuously engages in doing the benefit of beings. "Asmin Sannihito Bhava" (Tibetan: ཨསྨིནྶ་ནྣི་ཧི་ཏོ་བྷ་བ་, Devanagari: अस्मिन् सन्निहितो भव, Romanized Sanskrit: asmin sannihito bhava, literal Chinese meaning: Be present here) means that it is truly focused and without a place to dwell. "Inviting the Fire God" means that it is the meaning of blessing with true wisdom. Because of that, even if it appears from walls and so on, the forms of wood, stone, clay, and so on do not truly abide. The scriptures say to place the mandala in a purified place: Goddess, you have become empowered, in the place that holds various jewels, the wrathful one rejoices, offering vajra, so-and-so I request the mandala. You refers to the inseparability of body, speech, and mind. Goddess refers to the nature of the five wisdoms. Empowered refers to being completely situated at the end of the central channel. The wrathful one rejoices, offering vajra, refers to the definitive understanding of the wisdom of Vajradhara, which is the inseparability of skillful means and wisdom. In the place that holds various jewels, this refers to becoming the nature of all wisdoms. In the place, this refers to the wisdom that engages in doing the benefit of all beings. So-and-so I, refers to the nature of the inseparability of the letters A and HA. Drawing the mandala of such true wisdom is the meaning of continuously and truly establishing it. Or "You are" and so on, has already been said. However, making all of this a characteristic of the selfless mother, it means abiding in the form of Vajradhara with that nature on that. So-and-so I request the mandala, is what has already been said. The scriptures say that the Fire God is satisfied and rejoices after being invited: My benefit and the benefit of others, after enjoying the offerings, you accomplish and depart. Sa.
Chinese
再次如是及时享用，赐予我一切成就。供养食子是焚烧，因为吃酥油等，所以是供养食子。无论对何物的本体，以所缘之物，彼即以彼之自性安住于自性，是为供养食子。因此，为了自利和他利，成办之后，以彼自性之物，以享用之自性而安立。所谓“逝”，是证悟和领会之安立。为了宣说彼，而说“享用”，即以一切方式。何处有之？如是及时，呀是风，语金刚。塔是金刚持，普遍显现之相。阿是无我母，意金刚。如是如是，是三金刚无别。彼如何？时即是时，嘎是嘎丽，阿是阿丽，如是嘎。二者皆取且持，故为时，即方便与智慧无别，于彼处有之三金刚不分离，何者之时的智慧，即彼时。享用是真实智慧之决定。因此，赐予一切成就，即生起金刚持之成就。所谓“于我”，是玛菩提心。诶，无我母，二者无别，是而非他之义。所谓“火喜之咒”，火是指无自性之智慧。喜是指成办有情之事的欢喜之智慧。此二者无别即是咒，是金刚持之义。宣说供养之咒，嗡 匝 吽 班 霍 康 然，是供养之咒。嗡是指三金刚无别之智慧。匝是指身金刚，不空成就，空性十六之自性。吽是指方便与智慧无别之智慧。班，哇是指菩提心。昂是空行母自性之菩提心。霍是指方便与智慧也是空性十六之自性。康是指珍宝主，也是空行母所...
English
Again, enjoy it as it is in due time, grant me all accomplishments. Offering Torma is burning, because it eats butter and so on, so it is offering Torma. Whatever the entity of something is, with the object of focus, that itself abides in its own nature with its own nature, that is offering Torma. Therefore, for the sake of self and others, after accomplishing, with the nature of enjoying all things of that nature. "Gone" means the establishment of realization and comprehension. To show that, it is said, "Enjoy," that is, in every way. Where is it? As it is in time. Ya is wind, speech vajra. Tha is Vajradhara, the characteristic of universal appearance. A is the selflessness mother, mind vajra. Thus, as it is, the three vajras are inseparable. How is that? Time is time. Ka is Kali. A is Ali. Thus, Ka. Both of them take and hold, so it is time, that is, the three inseparable vajras that are there without distinction between method and wisdom, the wisdom of whose time, that is the time. Enjoying is the determination of true wisdom. Therefore, grant all accomplishments, that is, generate the accomplishment of Vajradhara. "To me" is Ma Bodhicitta. Eh, the selfless mother, the two are inseparable, it is the meaning of not being other. The so-called "fire joy mantra," fire refers to the wisdom of no self-nature. Joy refers to the wisdom of joy in accomplishing the affairs of beings. The inseparability of these two is the mantra, which is the meaning of being Vajradhara. The mantra of offering is said, Om JAH HUM BAM HOH KHAM RAM, is the mantra of offering. Om refers to the wisdom of the three inseparable vajras. JAH refers to the body vajra, Amoghasiddhi, the nature of the sixteenfold emptiness. HUM refers to the wisdom of the inseparability of method and wisdom. BAM, wa refers to Bodhicitta. Ang is the Bodhicitta of the nature of the Dakini. HOH refers to the fact that method and wisdom are also the nature of the sixteenfold emptiness. KHAM refers to the jewel chief, also by the Dakini...
Chinese
已经加持过了。让(藏文：རཾ，梵文天城体：，梵文罗马拟音：raṃ，汉语字面意思：让)是指与无我母无二无别的阿(藏文：ཨཾ，梵文天城体：，梵文罗马拟音：aṃ，汉语字面意思：阿)空行母，是七字真言。供养是价值高且稀有，不是享用之物，所以是供养的真言。宣说了洗脚的真言。嗡 尼 哩 吽 喀 嗡(藏文：ཨོཾ་ནཱི་རཱི་ཧཱུཾ་ཁ་ཨོཾ，梵文天城体：，梵文罗马拟音：oṃ nī rī hūṃ kha oṃ，汉语字面意思：嗡 尼 哩 吽 喀 嗡)是指教义的意义。纳(藏文：ནཱ)是指无量光。伊(藏文：ཨི་)是指名为水母，是受蕴的自性。这样，纳达二者无二无别，就是无量光菩提心。哩(藏文：རཱི་)中的ra是指无我母，这也是纳达的两个花环无二无别。吽(藏文：ཧཱུཾ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽)是指这两个纳达的花环无二无别的方便和智慧无别。喀(藏文：ཁ་)是指所有感官和对境的空性，是十六自性清净。这是五字真言。洗脚的真言是指真实智慧的意义。宣说了食物的真言。嗡 德瓦姆 德瓦姆(藏文：ཨོཾ་དྷྭཱཾ་དྷྭཱཾ，梵文天城体：，梵文罗马拟音：oṃ dhvāṃ dhvāṃ，汉语字面意思：嗡 德瓦姆 德瓦姆)。嗡(藏文：ཨོཾ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡)是之前所说的意义。德(藏文：དྷ)是指珍宝之主。瓦(藏文：བ)是指无量光。这两个也都是到空行母阿(藏文：ཨཾ，梵文天城体：，梵文罗马拟音：aṃ，汉语字面意思：阿)为止，所以是德瓦姆。再次，德瓦姆是指智慧也如出生一样，是俱生。这是三字真言。食物的真言是指食物是以确定的意义来品尝，对确定认知的事物，确定认知本身就是食物，是确定智慧的意义。像这样形成的真言是食物的真言，是三金刚无二无别。三是指与无我母无二无别的主尊，九金刚持的自性坛城。七字、五字和三字真言是十五字的自性，十五空行母的自性，自性本身就是证悟真实智慧。次第分开的第一（部分）是指无二智慧。《吉祥喜金刚释续光明疏》中结合之因广大解释的第二品第一章节。 第二，成就的决定之章节。 像这样，以无二无别加持墙壁等，所以能完全安住。
English
It has been blessed. Raṃ (Tibetan: རཾ, Sanskrit Devanagari:, Sanskrit Romanized: raṃ, Chinese literal meaning: Raṃ) refers to the Aṃ (Tibetan: ཨཾ, Sanskrit Devanagari:, Sanskrit Romanized: aṃ, Chinese literal meaning: Aṃ) Dakini, which is inseparable from the selflessness mother, and is the seven-syllable mantra. Offering is valuable and rare, not something to be enjoyed, so it is the mantra of offering. The mantra of washing feet was spoken. Oṃ Nī Rī Hūṃ Kha Oṃ (Tibetan: ཨོཾ་ནཱི་རཱི་ཧཱུཾ་ཁ་ཨོཾ, Sanskrit Devanagari:, Sanskrit Romanized: oṃ nī rī hūṃ kha oṃ, Chinese literal meaning: Oṃ Nī Rī Hūṃ Kha Oṃ) refers to the meaning of the teachings. Nā (Tibetan: ནཱ) refers to immeasurable light. Ī (Tibetan: ཨི་) refers to the one called Water Mother, which is the nature of the aggregate of consciousness. Thus, the two Nādas are inseparable, which is the immeasurable light Bodhicitta. Ra in Rī (Tibetan: རཱི་) refers to the selfless mother, which is also the two garlands of Nāda inseparable. Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari:, Sanskrit Romanized: hūṃ, Chinese literal meaning: Hūṃ) refers to the inseparable means and wisdom of these two garlands of Nāda. Kha (Tibetan: ཁ་) refers to the emptiness of all senses and objects, which is the purity of the sixteen natures. This is the five-syllable mantra. The mantra of washing feet refers to the meaning of true wisdom. The mantra of food was spoken. Oṃ Dhvāṃ Dhvāṃ (Tibetan: ཨོཾ་དྷྭཱཾ་དྷྭཱཾ, Sanskrit Devanagari:, Sanskrit Romanized: oṃ dhvāṃ dhvāṃ, Chinese literal meaning: Oṃ Dhvāṃ Dhvāṃ). Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari:, Sanskrit Romanized: oṃ, Chinese literal meaning: Oṃ) is the meaning mentioned before. Dha (Tibetan: དྷ) refers to the lord of jewels. Va (Tibetan: བ) refers to immeasurable light. Both of these are up to the Dakini Aṃ (Tibetan: ཨཾ, Sanskrit Devanagari:, Sanskrit Romanized: aṃ, Chinese literal meaning: Aṃ), so it is Dhvāṃ. Again, Dhvāṃ refers to wisdom also being co-emergent, just like how it is born. This is the three-syllable mantra. The mantra of food refers to food being tasted with definite meaning, and for things that are definitely known, definite knowledge itself is food, which is the meaning of definite wisdom. The mantra formed in this way is the mantra of food, which is the three Vajras inseparable. Three refers to the main deity inseparable from the selfless mother, the mandala of the nature of the nine Vajradharas. The seven-syllable, five-syllable, and three-syllable mantras are the nature of the fifteen syllables, the nature of the fifteen Dakinis, and the nature itself is the realization of true wisdom. The first (part) divided in order refers to non-dual wisdom. The first chapter of the second section of the extensive explanation of the cause of union in the "Luminous Commentary on the Hevajra Tantra". Second, the chapter on determining accomplishment. In this way, by blessing the walls and so on with inseparability, they can be fully established.