English
When there is no pouring and stinginess, at that time, the Vajra Acarya abides in the posture mentioned earlier, with the left hand upturned and the thumb of the right hand in the Varada mudra moving the offering substances, performing the fire offering into the open mouth of the fire, and also contemplating that it is being enjoyed. The so-called "Vajra," etc., means burning one hundred and eight out of the five hundred firewood sticks with these mantras: "Om (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, literal Chinese meaning: Om), Ah (Tibetan: ཨཱཿ, Devanagari: आ, Romanized Sanskrit: āḥ, literal Chinese meaning: Ah), Hum (Tibetan: ཧུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum), Ho (Tibetan: ཧོཿ, Devanagari: हो, Romanized Sanskrit: hoḥ, literal Chinese meaning: Ho), Ham (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, literal Chinese meaning: Ham), Ksha (Tibetan: ཀྵཿ, Devanagari: क्षः, Romanized Sanskrit: kṣaḥ, literal Chinese meaning: Ksha), Svaha (Tibetan: སྭཱ་ཧཱ་, Devanagari: स्वाहा, Romanized Sanskrit: svāhā, literal Chinese meaning: Svaha)." Then, the so-called "with limbs," etc., means reciting the limb mantra one hundred and eight times with "Hri (Tibetan: ཧྲླྀ, Devanagari: ह्रि, Romanized Sanskrit: hrī, literal Chinese meaning: Hri), Hum (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum), Hrim (Tibetan: ཧྲཱྀཾ, Devanagari: ह्रीं, Romanized Sanskrit: hrīṃ, literal Chinese meaning: Hrim), Hrim (Tibetan: ཧྲཱིཾ, Devanagari: ह्रीं, Romanized Sanskrit: hrīṃ, literal Chinese meaning: Hrim), Hrim (Tibetan: ཧྲཱིཾ, Devanagari: ह्रीं, Romanized Sanskrit: hrīṃ, literal Chinese meaning: Hrim), Hrah (Tibetan: ཧྲཿ, Devanagari: ह्रः, Romanized Sanskrit: hraḥ, literal Chinese meaning: Hrah), Svaha (Tibetan: སྭཱ་ཧཱ་, Devanagari: स्वाहा, Romanized Sanskrit: svāhā, literal Chinese meaning: Svaha)." Also, the word "kyang" represents the six realms and the aggregates, that is, reciting these mantras one hundred and eight times with "A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: A), A (Tibetan: ཨཱ, Devanagari: आ, Romanized Sanskrit: ā, literal Chinese meaning: A), I (Tibetan: ཨི, Devanagari: इ, Romanized Sanskrit: i, literal Chinese meaning: I), I (Tibetan: ཨཱི, Devanagari: ई, Romanized Sanskrit: ī, literal Chinese meaning: I), Ri (Tibetan: རྀ, Devanagari: ऋ, Romanized Sanskrit: ṛ, literal Chinese meaning: Ri), Ri (Tibetan: རཱྀ, Devanagari: ॠ, Romanized Sanskrit: ṝ, literal Chinese meaning: Ri), U (Tibetan: ཨུ, Devanagari: उ, Romanized Sanskrit: u, literal Chinese meaning: U), U (Tibetan: ཨཱུ, Devanagari: ऊ, Romanized Sanskrit: ū, literal Chinese meaning: U), Li (Tibetan: ལྀ, Devanagari: लृ, Romanized Sanskrit: ḷ, literal Chinese meaning: Li), Li (Tibetan: ལཱྀ, Devanagari: ऌ, Romanized Sanskrit: ḹ, literal Chinese meaning: Li), Am (Tibetan: ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, literal Chinese meaning: Am), Ah (Tibetan: ཨཿ, Devanagari: अः, Romanized Sanskrit: aḥ, literal Chinese meaning: Ah), Svaha (Tibetan: སྭཱ་ཧཱ་, Devanagari: स्वाहा, Romanized Sanskrit: svāhā, literal Chinese meaning: Svaha)." Similarly, for the ayatanas as well, that is, reciting one hundred and eight times with "A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: A), A (Tibetan: ཨཱ, Devanagari: आ, Romanized Sanskrit: ā, literal Chinese meaning: A), E (Tibetan: ཨེ, Devanagari: ए, Romanized Sanskrit: e, literal Chinese meaning: E), Ai (Tibetan: ཨཻ, Devanagari: ऐ, Romanized Sanskrit: ai, literal Chinese meaning: Ai), Ara (Tibetan: ཨ་ར་, Devanagari: अर, Romanized Sanskrit: ara, literal Chinese meaning: Ara), Ara (Tibetan: ཨཱ་ར་, Devanagari: आर, Romanized Sanskrit: āra, literal Chinese meaning: Ara), O (Tibetan: ཨོ, Devanagari: ओ, Romanized Sanskrit: o, literal Chinese meaning: O), Au (Tibetan: ཨཽ, Devanagari: औ, Romanized Sanskrit: au, literal Chinese meaning: Au), Ala (Tibetan: ཨ་ལ་, Devanagari: अल, Romanized Sanskrit: ala, literal Chinese meaning: Ala), Ala (Tibetan: ཨཱ་ལ་, Devanagari: आल, Romanized Sanskrit: āla, literal Chinese meaning: Ala), Am (Tibetan: ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, literal Chinese meaning: Am), Ah (Tibetan: ཨཿ, Devanagari: अः, Romanized Sanskrit: aḥ, literal Chinese meaning: Ah), Svaha (Tibetan: སྭཱ་ཧཱ་, Devanagari: स्वाहा, Romanized Sanskrit: svāhā, literal Chinese meaning: Svaha)" for the twelve ayatanas. Then, for the sense faculties of action and their objects as well, that is, reciting one hundred and eight times with "Ha (Tibetan: ཧ, Devanagari: ह, Romanized Sanskrit: ha, literal Chinese meaning: Ha), Ha (Tibetan: ཧཱ, Devanagari: हा, Romanized Sanskrit: hā, literal Chinese meaning: Ha), Ya (Tibetan: ཡ, Devanagari: य, Romanized Sanskrit: ya, literal Chinese meaning: Ya), Ya (Tibetan: ཡཱ, Devanagari: या, Romanized Sanskrit: yā, literal Chinese meaning: Ya), Ra (Tibetan: ར, Devanagari: र, Romanized Sanskrit: ra, literal Chinese meaning: Ra), Ra (Tibetan: རཱ, Devanagari: रा, Romanized Sanskrit: rā, literal Chinese meaning: Ra), Va (Tibetan: ཝ, Devanagari: व, Romanized Sanskrit: va, literal Chinese meaning: Va), Va (Tibetan: ཝཱ, Devanagari: वा, Romanized Sanskrit: vā, literal Chinese meaning: Va), La (Tibetan: ལ, Devanagari: ल, Romanized Sanskrit: la, literal Chinese meaning: La), La (Tibetan: ལཱ, Devanagari: ला, Romanized Sanskrit: lā, literal Chinese meaning: La), Ham (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, literal Chinese meaning: Ham), Hah (Tibetan: ཧཿ, Devanagari: हः, Romanized Sanskrit: haḥ, literal Chinese meaning: Hah)." Thus, the five hundred that exceed forty should be counted as five hundred. Recite the mantra one hundred and eight times separately; the thirty-two major marks and eighty minor marks are one hundred and twelve. For these, abandoning the places of body, speech, mind, and wisdom, the remaining one hundred and eight are recited on the rosary; Mount Meru has four faces. Therefore, in all, for the fire offering of all activities, for the sake of the accumulation of merit, there is a fixed quantity of one hundred and eight. Then, for the offering substances of grains, etc., also use this ritual, that is, the so-called "grains and durva grass, butter, and milk"; these vajras, etc., should be offered in the category of one hundred and eight, mixing firewood and grains with butter, and burning the durva grass after soaking it in milk. Then, pour the ladle filled with the essence mantra, fill the ladle with butter, and the secret mantra vidyadhara, the embodiment of mantra, who abides in the vajra posture, is extremely peaceful, and has an unwavering mind. The Acarya, the one with the karma vajra, must pour the fire offering into the fire again, that is, pour the butter fire offering with the mantra "Om (Tibetan: omitted), Hum (Tibetan: omitted), Lang (Tibetan: omitted), La (Tibetan: omitted), Barya (Tibetan: omitted)."
Chinese
然后拿着糌粑和水，念诵吉祥颂：嗡 菩惹 菩哇 梭哈（藏文：ཨོཾ་བྷཱུ་ར་བྷུ་བཿ་སྭཱ་ཧཱ།，梵文天城体：，梵文罗马拟音：oṃ bhūra bhuvaḥ svāhā，汉语字面意思：嗡，大地，空间，梭哈！）。顶礼诸天！梭，愿众生吉祥！梭哈！愿国王吉祥！梭，愿持地者吉祥！愿一切众生吉祥！念诵“那扎雅”，然后到火炉外面，将水和糌粑洒到外面，在那里进行扫洒和供养，然后再次进入坛城房间，用古夏草水对火进行扫洒和供养，念诵：嗡 阿 吽 嘎雅 瓦嘎 资达 梭 巴哇 秀达 梭哈（藏文：ཨོཾ་ཨཱཿ་ཧཱུཾ་ཀཱ་ཡ་བཱ་ཀ་ཙི་ཏྟ་སྦ་བྷཱ་བ་ཤུད་དྟ་སྦཱ་ཧཱ་，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ kāya vāka citta svabhāva śuddha svāhā，汉语字面意思：嗡，啊，吽，身语意，自性清净，梭哈！）这个咒语。在这里，在使火燃烧的时候，为了使火完全燃烧，不要用嘴吹气，而是用风扇等的风来吹。像这样依次进行火供，然后像那样对火和自身进行祭祀和供养。像以前一样献上香等，然后将气息导入自己的心莲中，迎请智慧火返回：嗡 扎 恰 恰 玛哈 惹斯米 梭 斯纳南 桑 德瑞 朵 吼 普纳 惹嘎 米 秀 斯 德 帕 亚 达 阿 瓦哈纳 亚米 梭哈（藏文：ཨོཾ་ཛཿགཙྪ་གཙྪ་མ་ཧཱ་ར་སྨི་སྭཱ་སྣཱ་ནཾ་སཾ་ཏྲྀ་པྟོ་ཧོཿཔུ་ན་རཱ་ག་མི་ཥྱ་སི་དེ་པཱ་སྱ་ཡ་ད་ཨཱ་ཧྭཱ་ན་ཡཱ་མི་སྭཱ་ཧཱ་，梵文天城体：，梵文罗马拟音：oṃ jaḥ gaccha gaccha mahārasmi svāsnānaṃ saṃtṛpto hoḥ punarāga miṣyasi de pā sya yada āhvānayāmi svāhā，汉语字面意思：嗡，扎，去，去，大光芒，梭哈，沐浴，满足，吼，再次，来，你将，彼，饮，当，召唤，我，梭哈！），以此迎请智慧火返回。之后，为弟子灌顶，所有上师将以功德之藏来讲解。为了灌顶，首先用诸佛之顶严金刚加持五甘露，念诵：嗡 阿 吽 吼 杭 啥（藏文：ཨོཾ་ཨཱཿཧུཾ་ཧོཿཧཾ་ཀྵཿ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ hoḥ haṃ kṣaḥ，汉语字面意思：嗡，啊，吽，吼，杭，啥！），以此对五甘露赞颂七遍，然后放入鱼皮容器或海螺法器中。同样，将五种灯丸也放入该容器中。为了清净，这是以前要修持的，是为了七种灌顶的缘故。火供的仪轨是所有续部中薄伽梵的定论。现在，从“自己的”开始，为了使彩粉坛城安住，宣说了三摩地，这里说用自己的咒语使火供成就，这是在事部、瑜伽部、瑜伽后续部和瑜伽母续部等众多续部中所说的，是用自己续部中所说的咒语，即用自己的咒语，以自己续部中所说的仪轨使火供成就，在火供的开始，在自己的坛城上撒上彩粉之后，是诸佛菩萨心咒的名称。
English
Then, taking zanba and water, recite the auspicious verses: Om Bhura Bhuva Svaha (藏文：ཨོཾ་བྷཱུ་ར་བྷུ་བཿ་སྭཱ་ཧཱ།，梵文天城体：，梵文罗马拟音：oṃ bhūra bhuvaḥ svāhā，汉语字面意思：Om, Earth, Space, Svaha!). Homage to the gods! Svasti to the people! Svaha! Svasti to the kings! Svaha! Svasti to the earth-holders! May all beings be auspicious! Recite "Nadraya," then go outside the stove, sprinkle the water and zanba outside, perform sweeping and offering there, then re-enter the mandala room, and sweep and offer water with kusha grass to the fire, reciting: Om Ah Hum Kaya Vaka Citta Svabhava Shuddha Svaha (藏文：ཨོཾ་ཨཱཿ་ཧཱུཾ་ཀཱ་ཡ་བཱ་ཀ་ཙི་ཏྟ་སྦ་བྷཱ་བ་ཤུད་དྟ་སྦཱ་ཧཱ་，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ kāya vāka citta svabhāva śuddha svāhā，汉语字面意思：Om, Ah, Hum, Body, Speech, Mind, Self-nature Pure, Svaha!). Here, when making the fire burn, in order to make the fire burn completely, do not blow air with the mouth, but blow with the wind of a fan, etc. In this way, perform the fire offering in order, and then perform the sacrifice and offering to the fire and oneself in the same way. Offer incense, etc., as before, then introduce the breath into one's own heart lotus, and invite the wisdom fire to return: Om Jah Gaccha Gaccha Maharasmi Svasnanam Samtripito Hoh Punaraga Mishyasi De Pa Sya Yada Avahanayami Svaha (藏文：ཨོཾ་ཛཿགཙྪ་གཙྪ་མ་ཧཱ་ར་སྨི་སྭཱ་སྣཱ་ནཾ་སཾ་ཏྲྀ་པྟོ་ཧོཿཔུ་ན་རཱ་ག་མི་ཥྱ་སི་དེ་པཱ་སྱ་ཡ་ད་ཨཱ་ཧྭཱ་ན་ཡཱ་མི་སྭཱ་ཧཱ་，梵文天城体：，梵文罗马拟音：oṃ jaḥ gaccha gaccha mahārasmi svāsnānaṃ saṃtṛpto hoḥ punarāga miṣyasi de pā sya yada āhvānayāmi svāhā，汉语字面意思：Om, Jah, Go, Go, Great Ray, Svaha, Bathing, Satisfied, Hoh, Again, Come, You Will, That, Drink, When, Invocation, I, Svaha!), with this, invite the wisdom fire to return. Afterwards, for the disciple's empowerment, all the lamas will explain with the treasure of merits. For the sake of empowerment, first bless the five amritas with the vajra of the supreme victors, reciting: Om Ah Hum Hoh Ham Kshah (藏文：ཨོཾ་ཨཱཿཧུཾ་ཧོཿཧཾ་ཀྵཿ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ hoḥ haṃ kṣaḥ，汉语字面意思：Om, Ah, Hum, Hoh, Ham, Kshah!), with this, praise the five amritas seven times, and then put them in a fish skin container or conch dharma vessel. Similarly, put the five lamp pills in the same container. For the sake of purification, this is what was practiced before, for the sake of the seven empowerments. The ritual of fire offering is the definitive conclusion of the Bhagavan in all the tantras. Now, starting from "one's own," in order to make the colored powder mandala abide, the samadhi is proclaimed, here it says that the fire offering is accomplished with one's own mantra, this is what is said in many tantras such as the Action Tantra, Yoga Tantra, Yoga Subsequent Tantra, and Yoga Mother Tantra, it is the mantra said in one's own tantra, that is, with one's own mantra, the fire offering is accomplished with the ritual said in one's own tantra, at the beginning of the fire offering, after sprinkling colored powder on one's own mandala, it is the name of the essence of the assembly of deities.