English
May I have the power to accomplish the supreme object of attainment without hindrance. Om Ah Hum. Om Hum Svam Am Ham. Bless by reciting seven times. Then, focusing on the hearth, purify with Om Maha Krodheshvari, etc. Purify with Om Svabhava Shuddho. From emptiness, in front, from the syllable Bhrum, light radiates and gathers, completely transforming into a peaceful hearth, white and round, with an opening and tiers, emitting white light, located at the center of the wheel. Imagine that from your heart, the syllable Ram emanates into the hearth, transforming into the white light of the fire of wisdom. Recite Om Agnaye Jvala Jvala Hum Phat continuously, or ignite the fire from the rubbing wood. In the center of the hearth's fire, on the sun and deer skin seat arising from Ma and Diḥ, the white syllable Om radiates and gathers, completely transforming into Agni Deva Rishi Hum, the peaceful white fire god, peaceful and smiling, with the appearance of a sage, holding a kundika and a rosary. Marked with Om at his crown, Ah at his throat, and Hum at his heart, light radiates, and imagine that the fire god with his retinue arises from the southeast and northwest. Recite Agni Deva Samaya Hum Dza, and strike the hand drum in a crossed manner. Wave with a red arrow banner, and recite Hum, with faith and commitment, come here, come here, great being, fire god sage Brahmin, please come to this very place. Agni Deva Rishi Dza Dza, draw with the iron hook mudra. Absorb with Dza Hum Bam Hoh, and recite Om Agni Deva Rishi Argham Pratichchha Hoh. Likewise, offer with flowers, etc., and at the end, as much as has been praised. Recite Om Sarva Tathagata Abhi, etc., and sprinkle vase water. Imagine that from the hearts of all the Buddhas of the ten directions, the goddess of empowerment, holding a vase filled with bodhicitta, emanates and bestows empowerment. Recite Om Ratna Alamkara Svaha. Imagine that the adornments are complete. With the fire god smiling, slightly extending his tongue, and at the mouths of both the ladle and the vessel, the syllable Ram transforms into a mass of light, blazing, and imagine that the stream of nectar of burnt offerings is drawn and offered. With both hands holding the supreme bodhi mudra, holding a full ladle, recite Om Agnaye Svaha seven times, filling the ladle. Recite Om Agni Deva Rishi Ha Ya Ga Ya Di Ya, may we, the teacher and disciples,
Chinese
断除所有障碍、干扰和不利因素， शांतिम कुरु स्वाहा (藏文，梵文天城体：शान्तिं कुरु स्वाहा，梵文罗马拟音：śāntiṃ kuru svāhā，汉语字面意思：息灭，做，梭哈！)。如此念诵三遍，献上甘露。以同样的咒语，将燃木等其他供品，按各自的数量献上。 吽，梵天是世间怙主的儿子，火神是苦行者的形象，为了救护一切众生，以慈悲的力量化身，成就明咒的苦行者形象，焚烧烦恼，智慧之光，如劫末之火般光辉炽盛，具有神通和神变之足，方便的化身乘坐大乘，手持念珠，宣说明咒，怀有甘露精华的军持，将佛法的甘露洒向一切，远离罪过的过失，行持梵行，安住世间却已寂灭，获得寂静却具大慈悲，赞颂您并顶礼。如此赞颂后，祈请：那摩，明咒之王，您能成办一切事业，故将焚烧的供品献于天神之口，祈请将火加持为智慧之火，息灭我们师徒眷属修持菩提道上的所有障碍。如此祈愿所求之事。之后是供养超世间的火神：在火神宽广的腹部中央，由字母光芒聚集所化现，外为珍宝所成的大宫殿，四方形，四门，以四马厩装饰，一切尺度和特征都圆满具备。在环绕的尸林之中，有九个具备所有特征的无量宫，四方形，四门等。中央的主殿是金刚萨埜的坛城，中央是圆形，具有金刚外环。东方是不动佛的坛城，圆形，具有法轮外环。南方是黑汝嘎的坛城，半月形，一门朝东，具有颅骨墙和忿怒金刚外环。西方是歌咏自在的坛城，八瓣莲花形，柱子和外环都有莲花串。北方是金刚日坛城，八角形，具有珍宝外环。四隅是马头明王四部的坛城，具有各种金刚外环，由于四种事业的差别，东和东南，南和南
English
Cutting off all obstacles, hindrances, and unfavorable conditions, śāntiṃ kuru svāhā (藏文，梵文天城体：शान्तिं कुरु स्वाहा，梵文罗马拟音：śāntiṃ kuru svāhā，汉语字面意思：Pacify, do, svāhā!). Recite this three times, offering nectar. With the same mantra, offer the kindling wood and other substances in their respective quantities. Hūṃ, Brahma is the son of the protector of the world, the fire god is in the form of an ascetic. In order to save all beings, he emanates through the power of compassion, the ascetic who has accomplished the vidyā-mantra, the light of wisdom that burns away afflictions, blazing with the splendor of the fire at the end of an eon, possessing clairvoyance, miraculous feet, an emanation of skillful means riding the Great Vehicle, holding a rosary and reciting vidyā-mantras, carrying a kuṇḍī filled with the essence of nectar, sprinkling the nectar of Dharma upon all, free from the faults of wrongdoing, practicing celibacy, abiding in the world yet having passed into nirvāṇa, having attained peace yet possessing great compassion. Praising you and prostrating. After praising in this way, pray: Namo, King of Vidyā, you accomplish all actions, therefore, offering the burnt offerings into the mouth of the deity, please bless the fire as the fire of wisdom, pacifying all the obstacles on the path to enlightenment for us, the teachers, disciples, and retinue. Thus, pray for the desired purpose. Then, offering to the transmundane fire god: In the center of the fire god's wide and vast belly, from the gathering of letter rays, there arises a great palace of precious jewels, square, with four doors, adorned with four horse stables, complete with all measures and characteristics. In the surrounding charnel ground, there are nine immeasurable palaces, square, with four doors, etc., complete with all characteristics. The central main palace is the mandala of Vajrasattva, with a round center and a vajra outer ring. The east is the mandala of Vairochana, round, with a wheel outer ring. The south is the mandala of Heruka, crescent-shaped, with one door facing east, with skull walls and a wrathful vajra outer ring. The west is the mandala of Garwang, in the shape of eight lotus petals, with pillars and an outer ring of lotus garlands. The north is the mandala of Vajra Sun, octagonal, with a jewel outer ring. The four corners are the mandalas of the four families of Hayagriva, with various vajra outer rings, due to the differences in the four activities, east and southeast, south and south
Chinese
宣说如下：总而言之，中央坛城的中心是吉祥金刚萨埵大乐之本尊众；东方坛城的中央是胜者常恒遍照如来之本尊众；南方坛城的中央是吉祥大黑汝嘎之本尊众；西方坛城的中央是莲花舞自在之本尊众；北方坛城的中央是金刚日之本尊众；四隅坛城的中央是骏马嬉戏佛之本尊众，所有这些本尊众如明净之海中星辰般安住，其身放射出白色光芒，遍布虚空。在单独火供时，如前所述，从宫殿及座垫之后，从其下方的现观迎请安住开始，完成供养。顶礼：嗡，三千大千世界中，四方坛城中央的所有，如微尘般众生所居住的一切，趋入善逝本尊之坛城界，向从一切时处聚集的本尊，无二顶礼。嗡阿吽，阿底菩提吼，班达卡若弥古汝巴帝阿拉拉吼。如是顶礼。供养之初，幻化：嗡，所有大种生起，三千世界微尘数，所有色声香味触法，幻化所有天女众，花香灯明，所有殊胜香供养。嗡 巴那贝贝努苏惹达帝布瓦惹木 萨瓦达塔嘎达萨玛 यो gi सिద్ధి hum。如是幻化。其次，供养：嗡 班匝布贝，班匝度贝，班匝阿洛给，班匝根德，扎地扎 吼，希日巴嘎万，卡卡卡嘿。以及，班匝布贝 阿 吽，班匝德贝 阿 吽，班匝度贝 阿 吽，班匝根德 阿 吽，班匝内威德亚 阿 吽，班匝萨玛耶 梭哈，班匝夏布达 阿 吽。如是供养后，观想坛城本尊之舌为金刚光芒之管，从中引出火供甘露之流，享用之。嗡 玛哈苏卡 班匝萨埵 阿 扎 吽 班 吼 苏惹达 斯当。以七次充满甘露，萨瓦达塔嘎达玛哈姆扎 布扎 吼。愿我和所有众生，二障清净，二资粮迅速圆满。
English
It is explained as follows: In summary, at the center of the central mandala are the deities of glorious Vajrasattva Great Bliss; at the center of the eastern mandala are the deities of the victorious, eternal, and all-illuminating Vairocana; at the center of the southern mandala are the deities of glorious Mahā Heruka; at the center of the western mandala are the deities of Padma Garwang; at the center of the northern mandala are the deities of Vajra Sun; at the center of the four intermediate mandalas are all the deities of the Buddha, the Supreme Steed, appearing like stars rising in a clear sea, with their bodies radiating a multitude of white light rays pervading the sky. During the single fire offering, after the palace and seat are arranged as before, from the visualization and invitation of the deities downwards, and after the establishment of their presence and offerings, prostration is performed as follows: Oṃ! In the billion worlds of the three thousand worlds, in the central areas of the four mandalas, all beings residing like dust particles, enter the realm of the Sugata deities' mandala. To the deities assembled from all directions and times, I prostrate without duality. Oṃ Āḥ Hūṃ, Ati Bhū Hoḥ, Bandha Karo Mi Gu Ru Pa Ti A La La Hoḥ. Thus, prostrate. The first offering is the emanation: Oṃ, all great elements arise, the dust particles of the three thousand worlds, all forms, sounds, smells, tastes, tactile objects, and dharmas, emanate all the groups of goddesses, flowers, incense, lamps, and all supreme fragrances are offered. Oṃ Pana Pe Pe Nu Su Ra Ta Ti Pu Ba Ra Mu Sarva Tathāgata Samayogi Siddhi Hūṃ. Thus, emanate. Secondly, the offering: Oṃ Vajrapuṣpe, Vajradhūpe, Vajrāloke, Vajragandhe, Pratīccha Hoḥ, Śrī Bhagavān, Kha Kha Khāhi. And, Vajrapuṣpe Āḥ Hūṃ, Vajradīpe Āḥ Hūṃ, Vajradhūpe Āḥ Hūṃ, Vajragandhe Āḥ Hūṃ, Vajranaivedya Āḥ Hūṃ, Vajrasamaye Svāhā, Vajraśabda Āḥ Hūṃ. After offering thus, contemplate that the tongues of the deities of the mandala are like vajra light tubes, drawing the stream of nectar from the fire offering and partaking of it. Oṃ Mahāsukha Vajrasattva Āḥ Ja Hūṃ Vaṃ Hoḥ Suratastaṃ. Filling the ladle seven times, Sarva Tathāgata Mahāmudrā Pūccha Ho. May I and all sentient beings purify the two obscurations and quickly perfect the two accumulations.
Chinese
哦！在圆满了十地五道的功德之后，祈请赐予大手印至上的成就。如此祈愿三次。然后，将杨树、酥油等其他物品，以六轮的总咒：嗡 班匝 萨埵 嘛哈 萨嘛雅 阿 吽 梭哈。以此如理供养，每十份之后，如前祈愿。物品供养完毕后，观想诸佛身中发出如月亮水晶般的光芒，照触自身，清净烦恼和所知二障，圆满地和道的功德，获得大手印至上的成就。然后，献上颜色鲜艳、气味芬芳的上好衣物。嗡 班匝 瓦斯札 耶 梭哈。献上成双的衣服。嗡 班匝 丹布拉 耶 梭哈。献上漱口水。再次，以班匝 布贝 阿 吽等供养七支。嗡 舍利 班匝 萨巴热瓦热 嘛哈 巴陵达 卡嘿。嘛哈 萨瓦 班匝 阿弥利达 卡嘿。嘛哈 惹达 卡嘿。赞颂如下：诸佛皆为平等结合，空行幻化安乐之最，此乃自生薄伽梵，向伟大的本尊顶礼供养。未被轮回过患所染污，对众生怀有慈爱的身躯，如月般洁白，脉络鲜红挺拔，顶礼大乐金刚萨埵。非空亦非不空，善立于中道，平息愚痴大海，顶礼恒常的胜者。对于极难调伏的猛烈者，以寂静无法利益，如来皆化现为忿怒相，顶礼饮血诸尊。大欲金刚法身，为清净恶见，示现种种幻化之相，顶礼莲花舞自在。如意宝珠布施者，降伏悭吝，救度众生，圆满一切愿望，顶礼金刚日。金刚事业精进力大，摧毁嗔恚、傲慢和懈怠，压伏他者，极其强大，顶礼马王尊。如此赞颂，并如仪轨般，以会供轮令欢喜，然后轮流献上三份甘露。吽！加持之根本上师，为赐予成就之六轮本尊，解脱三门意之坛城
English
Oṃ! After perfecting the merits of the ten bhūmis and five paths, grant the supreme accomplishment of Mahāmudrā. Make this aspiration three times. Then, offer other substances such as elm wood and butter, with the general mantra of the six chakras: Oṃ Vajrasattva Mahāsamaya Āḥ Hūṃ Svāhā. Offer them appropriately, and after every ten items, repeat the previous aspiration. When all the substances are offered, imagine that rays of light like the moon and crystal emanate from the bodies of the deities and strike you, purifying the obscurations of afflictions and knowledge. Think that you have perfected the qualities of the bhūmis and paths and attained the supreme accomplishment of Mahāmudrā. Then, offer garments of well-transformed colors and extremely fragrant and pure. Oṃ Vajravastra Ye Svāhā. Offer a pair of clothes. Oṃ Vajratambūla Ye Svāhā. Offer mouthwash. Again, offer the seven branches with Vajrapuṣpe Āḥ Hūṃ, etc. Oṃ Śrī Vajrasaparivāra Mahābhālingta Khāhi. Mahāsarva Pañca Amṛta Khāhi. Mahārakta Khāhi. The praise is as follows: All Buddhas are united, the best of ḍākinī illusions and bliss. This is the self-born Bhagavan. I prostrate and offer to the great deity. Not stained by the faults of saṃsāra, a body that cherishes beings, white as the moon, with red veins standing tall. I bow to the great bliss Vajrasattva. Not empty, not non-empty, perfectly established on the Middle Way, pacifying the ocean of delusion. I prostrate to the eternal Victorious One. To the extremely difficult to tame, the fierce one, who cannot be helped by peace, all the Tathāgatas become wrathful. I prostrate to the assembly of blood-drinking deities. The great desire, the Vajra Dharmakāya, for the sake of purifying evil views, shows various illusory forms. I prostrate to Padma Garwang. The wish-fulfilling jewel, the giver, subduing miserliness, liberating beings, fulfilling all thoughts. I prostrate to Vajra Sun. Vajra activity is of great diligence, destroying anger, pride, and laziness, suppressing others, extremely powerful. I prostrate and praise the excellent Horse Lord. Thus praising, and generating joy with the assembly wheel according to the ritual text, then offering three rounds of filling and pouring. Hūṃ! The root of all blessings is the lama, the deity of the six chakras for granting accomplishments, the maṇḍala of the three doors of liberation