Chinese
从白色吽字中，金刚光芒四射，各自的本尊或大威力者再次生起，以咒语和手印将花朵置于顶轮，进行灌顶。第二，在彩绘坛城中抛掷供品之花，进行灌顶，学生们写下祈请文，在彩绘坛城中陈述：“在此殊胜秘密的坛城中……”等语，然后抛掷。之后，折断学生手中所持的金刚杵的一半，陈述“彩绘坛城秘密……”等语，给予允许布施实物的许可。然后，上师取来班扎和甘露碗，念诵使之显现为本尊的词句，通过塔嘎惹拉的光芒，将所有善逝之身和所有有情之智慧光彩以及容器之精华全部汇集，融入班扎和灌顶物中，观想智慧的加持如雨般降下，充满光明和光辉。首先，如前进行瓶灌顶。然后，进行班扎和甘露碗的灌顶。吽。以“无相离戏班扎之妙物……”等语，首先进行大威力父尊的灌顶。之后，如前进行身秘密坛城加持和五种智慧的灌顶。然后，转向眷属们，分别进行灌顶。之后，进行灯的灌顶、铃的灌顶以及八吉祥物的灌顶，然后取来修法物甘露之瓶。观想从自己的吽字中，放射出五勇士，降临于瓶中甘露，使甘露成为五甘露和五勇士，五勇士成为五法器，并由此化为五部饮血尊之星宿，将各自圆满的身色融入五处，观想成为五部。念诵“嗡，妙食大香金色持命者……”等语，进行五甘露的灌顶，并将其他五肉和五妙欲等与学生的相续相结合，进行各种灌顶。将上师的行持、自己的智慧和口诀的结合，三者结合起来，加持学生，并进行各种灌顶。如此行持，即已讲述完毕获得两种利益之准备，即大修之实物准备之仪轨。之后，第三是后续之事：火供念诵，供养空行母，埋藏宝藏，收摄坛城，发愿，吉祥，舞蹈，顶礼，回向善根，忏悔罪业，以及精勤于庄严之禅定。
English
From the white Hūṃ, vajra rays emanate, and one's own deity or the great powerful one is generated again. With mantra and mudrā, place a flower on the crown of the head and empower. Second, throw the flower of offerings in the painted mandala and empower. The students write a petition, stating in the painted mandala, "In this extraordinary secret mandala..." and then throw it. Then, break the half-vajra held in the student's hand, stating "Painted mandala secret..." and grant permission to give the actual substances. Then, the teacher takes the vaṃśa and the nectar cup, reciting words that manifest them as deities. Through the light of the ṭhakāra-rāla, all the kāyas of the Sugatas and the radiance of the wisdom of all sentient beings, as well as all the essence of the vessels, are gathered and dissolved into the vaṃśa and the empowerment substances. Contemplate that the blessings of wisdom rain down, filled with light and splendor. First, perform the vase empowerment as before. Then, perform the empowerment of the vaṃśa and the nectar cup. Hūṃ. With "The supreme substance of the vaṃśa, free from the elaborations of signs..." and so on, first perform the empowerment of the great powerful father. After that, perform the blessings of the kāya, secret mandala, and the five wisdoms as before. Then, turn to the retinue and empower each one individually. After that, perform the lamp empowerment, the bell empowerment, and the empowerment of the eight auspicious symbols. Then, take the vase of amṛta, the substance of accomplishment. Visualize that from one's own Hūṃ, five heroes emanate, descending upon the amṛta in the vase, transforming the amṛta into five amṛtas and five heroes. The five heroes become five implements, and from them arise the constellations of the five blood-drinking families. Each complete body color is absorbed into the five places, visualizing them as becoming the five families. Recite "Oṃ, supreme food, great fragrance, golden life-holder..." and so on, performing the empowerment of the five amṛtas. Furthermore, combine the other five meats and five desirable qualities, etc., with the student's continuum and perform whatever empowerments are appropriate. Combine the teacher's conduct, one's own wisdom, and the instructions of the oral tradition, bless the student, and perform whatever empowerments are appropriate. By acting in this way, the preparation for obtaining the two benefits is completed, that is, the ritual for preparing the substances for the great accomplishment is explained. Then, thirdly, the subsequent activities are: fire offering recitation, propitiating the ḍākinīs, concealing treasures, dissolving the mandala, making aspirations, auspiciousness, dancing, prostrations, dedicating merit, confessing misdeeds, and diligently engaging in the samādhi of adornment.
Chinese
也。全部为了众生的利益而回向。这表明，这样圆满完成修法之后，对于修法，在大的朵玛上安立智慧本尊的宫殿来进行修法，对于那个大修的荟供，从身语意的加持中摄集，并且取受实修的剩余，那也是修法的真实物质，因此分为三份。第一份用于火供，中间一份用于黑汝嘎事业的念诵，并且供养空行母，第三份需要埋藏在无尽的宝藏中。因此，进行火供，可以随意选择四种事业中的任何一种，或者用红色的月亮形方法，堆积檀木，然后聚集五种供品和朵玛，事业准备的物质，任何要做的名字形象，以及清净罪障的物质芝麻，誓言稳固的物质黑芥子，火焰燃烧的物质或者木柴檀木等。用大油涂抹杨木，从酥油灯中取火，放入炉灶中，观想自身为大威德金刚，在炉灶中显现红色和黄色的光芒，成为一个火球，从中生起誓言的火神。进行迎请、安住、供养、顶礼等，像寂静时一样投入五种供品等。然后用各自的咒语投入大油的酥油、朵玛、杨木和芝麻。然后，向敌人和障碍的方向，广阔的地方，念诵咒语并抛洒，对于任何要做的形象进行遮止，用手印击打，用兵器威胁，然后投入。最后，赞颂火神，祈愿焚烧的供品成为本尊的力量，并且成办事业。智慧火神前往东南方的花园，或者观想誓言火神为燃烧的形象，从中生起本尊，或者在那火神的坛城中生起智慧本尊，或者供养赞颂无别于生起之火、誓言之火和智慧火神，从智慧之火燃烧的形象中生起智慧本尊，以上三种方式中，无论哪种都可以，像之前一样供养等，在不往生的智慧等本尊各自的劫末。加入智慧虚空等，然后抛洒。也就是从生起之火中观看，观看火神自在，依靠它观看供养的本尊们为能仁，观看供品为食物。以此供养使本尊欢喜，也是酬谢的供养，也是积累资粮，清净罪障和实修。
English
Also. Dedicate everything for the benefit of sentient beings. This shows that, after completing the practice in this way, for the practice, establishing the palace of the wisdom deity on the great Torma to perform the practice, for that great practice's Tsok, gathering the blessings of body, speech, and mind, and taking the remainder of the actual practice, that is also the true substance of the practice, so divide it into three parts. The first part is for the fire offering, the middle part is for the recitation of Heruka's actions, and offering to the Dakinis, the third part needs to be buried in an inexhaustible treasure. Therefore, performing the fire offering, you can choose any of the four actions at will, or use the method of the red moon shape, pile up sandalwood, and then gather the five offerings and Torma, the substance prepared for the action, any name image to be done, and the substance for purifying sins, sesame, the substance for firm vows, black mustard seeds, the substance for burning flames, or firewood sandalwood, etc. Smear the Yang wood with great oil, take fire from the butter lamp, put it in the stove, visualize yourself as the Great Glorious One, in the stove, red and yellow light appears, becoming a ball of fire, from which the fire deity of vows arises. Perform welcoming, abiding, offering, prostration, etc., and throw in the five offerings etc. as in the peaceful time. Then, with their respective mantras, throw in the butter of great oil, Torma, Yang wood and sesame. Then, towards the direction of enemies and obstacles, in a wide place, recite the mantra and scatter it, for any image to be done, block it, strike with mudras, threaten with weapons, and then throw it in. Finally, praise the fire deity, and pray that the burnt offerings become the power of the deity, and accomplish the actions. The wisdom fire deity goes to the garden in the southeast, or visualize the vow fire deity as a burning image, from which the deity arises, or in that mandala of the fire deity, generate the wisdom deities, or offer praise to the fire of arising, the fire of vows, and the wisdom fire deity, which are inseparable, from the image of the wisdom fire burning, generate the wisdom deity, whichever of the above three methods is appropriate, offer as before, etc., at the end of the kalpa of the non-abiding wisdom etc. deities themselves. Add wisdom space etc., and then scatter. That is, look from the fire of arising, look at the fire deity as the powerful one, relying on it, look at the offering deities as the Sugatas, look at the offerings as food. This offering pleases the deity, and it is also a thanksgiving offering, and it is also accumulating merit, purifying obscurations and actual practice.
Chinese
这也应该是稳定的。焚烧完毕后，绕着厨房转，用伟大的言语或像劫火般燃烧的火焰赞美诸神。收摄禅定的坛城，在厨房里跳四种事业的舞蹈。然后，进行黑汝迦的业之念诵，混合剩余物，供养空行母，要知道这就像完成剩余供施朵玛的业一样。埋藏无尽的宝藏，即将修法朵玛的最后一部分，以及其他装满珍贵谷物等的良好容器，埋藏在修法处等不消耗土地的地方。在法界虚空中，加持成为无尽智慧的宝藏，埋藏宝藏后，要像从三昧无间断的祈愿中产生一样地进行祈祷。以此为例，还要将轮回的法、有寂的广大显现的一切都埋藏在法界空性的界中，将一切誓言物都埋藏在甘露的自性中，将父的菩提心埋藏在虚空中，将大手印的坛城埋藏在业中，将物质的坛城埋藏在密严刹土中，将显有埋藏在法界的界中，将一切法都埋藏在法性中，也要知道将黑汝迦的面容埋藏在智慧的火供中，要在空性与智慧无二的虚空中，具备无尽的宝藏。然后，收摄坛城有两种方式：收摄禅定和收摄形象。首先，以自己心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的光芒，将诸神连同各自种子的自声一起融入菩提心的光中，融入四忿怒门母。四门母辛哈、德卡日等融入到命根之间，观想融入到不可见、无生的法界中。然后，再次升起大吉祥。然后，进行忏悔，在念诵收摄形象的词语的最后，收摄物质，埋藏起来，并将颜色擦拭干净。然后，进行祈愿，手持父的班杂，以及不滞留的智慧等，手持虚空的灯，进行灯的祈愿，如达措桑瓦等。然后，念诵吉祥颂，所有修行者都穿上好衣服，拿着食物盘和会供品，念诵菩提心、殊胜智慧、禅定等吉祥颂。然后
English
It should also be stable. After the fire offering is completed, circumambulate the kitchen and praise the deities with great words or flames that burn like the fire of the eon. Gather the mandala of meditation and dance the four actions in the kitchen. Then, perform the recitation of the action of Heruka, mix the leftovers, and nourish the Dakinis, knowing that this is like completing the action of offering the remaining offerings. Bury the inexhaustible treasure, that is, the last part of the practice offering cake, and other good containers filled with precious grains, etc., bury them in the practice place and other places that do not consume land. In the space of the Dharma realm, bless it as a treasure of inexhaustible wisdom, and after burying the treasure, pray as if it arises from the uninterrupted prayer of Samadhi. As an example, also bury all the phenomena of samsara, the vast manifestation of existence and peace, in the realm of the Dharma realm emptiness, bury all the pledged substances in the nature of nectar, bury the father's Bodhicitta in the sky, bury the mandala of Mahamudra in action, bury the material mandala in Akanishta, bury the existence in the realm of the Dharma realm, bury all dharmas in the Dharmata, and also know that the face of Heruka is buried in the wisdom homa, and in the emptiness where emptiness and wisdom are non-dual, one should possess inexhaustible treasures. Then, there are two ways to gather the mandala: gathering meditation and gathering images. First, with the light of the Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) syllable in one's own heart, the deities, together with the self-sound of their respective seeds, dissolve into the light of Bodhicitta and into the four wrathful gatekeepers. The four gatekeepers, Singha, Dekari, etc., dissolve into the life force, and contemplate dissolving into the invisible, unborn Dharma realm. Then, again, the great auspiciousness should arise. Then, perform confession, and at the end of reciting the words of gathering the images, gather the substances, bury them, and wipe off the colors. Then, perform the prayer, holding the father's Vajra in hand, as well as non-abiding wisdom, etc., holding the lamp of emptiness in hand, perform the lamp prayer, such as Dartso Sangwa, etc. Then, recite the auspicious verses, all practitioners should wear good clothes, hold food plates and tsok offerings, and recite auspicious verses such as Bodhicitta, supreme wisdom, meditation, etc. Then