English
Through the empowerment and blessings of accomplishments, may your five afflictions be exhausted into self-purification. May the five aggregates and eight consciousnesses be clear as body and wisdom, and may you obtain the empowerment and accomplishment of the five families and five wisdoms. May you obtain the five bodies, five speech, five minds, five qualities, and five kinds of activities, as well as the five pure realms. Thus it is said. Seventh, then the five kinds of meat. Eighth, the five desirable qualities and so on are combined with the disciple's continuum, and empowerments are bestowed accordingly. In one way, empowerment is done with fifty-one methods of empowerment. In general, the lama's conduct, one's own awareness, and the combination of instructions, these three are combined with instructions, blessing the disciple, and bestowing empowerment accordingly. This is the meaning. 8) The end of the eighth general meaning. There are twelve points in teaching the remaining activities of karma. If one wonders what that is, it is easy to understand by stating the text itself: Giving 1, burning, the activity of Heruka, recitation 2, dakinis 3, protecting. Burying treasures 4, collecting mandalas 5. Vows 6, auspiciousness 7, dancing and drumming 8. Dedication 9, confessing impurities 10. Constant meditation 11, diligent practice. All are dedicated for the benefit of sentient beings 12. Thus it is said. If one wonders how to perform the order of activities, then on the great accomplishment of the torma, together with the palace of the wisdom deity, gathering the blessings of body, speech, and mind, and the remaining substance of obtaining accomplishment is also the true substance of accomplishment, so it is divided into three parts. The first part 1), teaching to perform the fire offering, is divided into two parts: teaching the order of activities of the fire offering and teaching the dedication of the roots of virtue. 1). Among them, teaching the order of activities of the fire offering has four aspects: preparing the fire altar, accumulating materials, offering to the fire god, and the order of offering to the deity. Among them, 1) when preparing the fire altar, whichever of the four activities one prefers, here, in the center of the red crescent-shaped fire pit, draw a pattern marked with the sun vajra, and mark the center with the syllable Hūṃ with a vajra. Draw vajras and fire mountains on the edge of the fire pit, and there stack purple sandalwood wood in the shape of the fire pit. 2) Accumulating materials has four
Chinese
吽！从莲花部所生者，火神之王正士尊，请作一切事业之证人，向具控制之神敬礼！嗡 阿格涅 雅 阿拉拉 吽 阿底布 吽 札底布 吽，如是敬礼。 第四，供养。之后展示供养之物，献上五种供养，如前寂静时所展示般献供。 第五，献上大量油脂和朵玛。献供朵玛之物时，吽！火神之王正士尊，骑乘山羊其速如闪电，圆满成办一切焚烧之事，令满足，向您献供。嗡 纳玛 萨曼达 布达南 维玛拉 阿格涅 梭哈，如是念诵，并倾注大量油脂。 之后献上朵玛之物，吽！火神之王正士尊，虽从平等之性中显现一切，然未动摇于法性之性，向智慧身敬礼赞叹。于智慧广阔浩瀚之护摩坛城中，献供此充满誓言物甘露之熊熊燃烧之火供，供养正士火神之口，祈请赐予我身语意之成就。纳玛 萨曼达 布达南 萨瓦 班杂 阿弥利达 巴林达 阿格纳耶 梭哈。 第六，之后献上使火燃烧之物，木柴。嗡 哲德 哈纳 班杂耶 梭哈。 第七，之后念诵净化罪业之物芝麻。嗡 萨瓦 巴巴 达哈纳 班杂耶 梭哈。如是念诵，祈请净化我等金刚阿阇黎，以及兄弟姐妹秘密名号所摄持者，由业及烦恼所生之一切罪障。如是作已，投入火炉中。 第八，之后念诵芥子，向所作诛法之方向抛洒，勾招怨敌魔障，使其降临于形像之上，再以金刚橛击打，降下兵器之雨，斩为碎片而献供。 第九，于一切之末尾赞颂，吽！火神之王正士尊，具足摧毁四魔之四臂，四面成办四种事业，向成办一切事业者敬礼赞叹。念诵之后，智慧之王正士大火神，您成办一切事业，焚烧之物献于神之口，火即是智慧之
English
Hum! Born from the lotus family, Supreme Fire God Sage, Be the witness of all activities, I prostrate to the controlling deity! Om Agneye Ala La Ho Ati Pu Ho Prati Pu Ho, thus I prostrate. Fourth, offering. Then, showing the offering substances, offer the five types of offerings. Offer as shown above during the peaceful practice. Fifth, offering a large amount of fat and torma. At the time of offering the torma substance, Hum! Supreme Fire God Sage, Riding a goat, swift as lightning, Perfectly accomplishing all burning actions, Satisfying, I offer to you. Om Nama Samanta Buddhanam Vimala Agneye Svaha, thus reciting, pour a large amount of fat. Then offer the torma substance, Hum! Supreme Fire God Sage, Although all appear from the state of equality, Yet not moving from the nature of Dharma, I prostrate and praise the wisdom body. In this vast expanse of the wisdom homa pit, I offer this blazing fire offering filled with the nectar of samaya substances, Offering to the mouth of the Fire God Sage, Grant me the siddhi of body, speech, and mind. Nama Samanta Buddhanam Sarva Pancha Amrita Balimta Agnaye Svaha. Sixth, then offer firewood, the substance to make the fire blaze. Om Kret Hana Vajraye Svaha. Seventh, then recite the mantra over sesame seeds, the substance for purifying sins. Om Sarva Papam Dahana Vajraye Svaha. Thus reciting, I beseech you to purify all the sins and obscurations arising from karma and afflictions of us, the Vajra Acharya, and all those included by the secret names of brothers and sisters. Having done this, throw it into the hearth. Eighth, then recite the mantra over mustard seeds, and scatter them in the direction of the one to be subjugated, summoning the enemy and obstacle, causing them to descend upon the image, and then striking it with a phurba, raining down weapons, cutting it into pieces and offering it. Ninth, at the end of all this, offer praise, Hum! Supreme Fire God Sage, With four arms destroying the four maras, With four faces accomplishing the four actions, I prostrate and praise the one who performs all actions. After reciting this, King of Knowledge, Great Fire God Sage, since you perform all actions, Offering the burnt substances to the mouth of the deity, Fire itself is the wisdom of
Chinese
对于中间部分的食子，进行黑汝嘎（藏文）的念诵，并将剩余的食物混合，供养空行母，进行剩余供养的仪轨，可详可略。这要从事业次第中了解。对于最后部分的食子，是埋藏不尽之宝藏：有九种。第一种是：将轮回的显现为世俗之量的所有事物，都埋藏于母界富饶的法界中。第二种：将誓言物甘露埋藏。第三种：将父尊的菩提心埋藏于母界中。第四种：将大手印的坛城埋藏于身体中。第五种：将物质的坛城埋藏于色究竟天。第六种：将显现世间埋藏于母界中。第七种：将一切法埋藏于法性中。第八种：将黑汝嘎的面容埋藏于智慧的火供中。第九种：对此，祈愿三时无有聚散。出自黑汝嘎之要： 吽。于尸陀林秘密胜妙之坛城中，殊胜身融入菩提心中，所有显现世间皆是无常时，从无尽不竭之宝藏前迎接，愿与无生无死之寿命相遇。三时将身语意埋藏为宝藏，三时清净为三身，三身不变明点之宝藏，于自性中，大圆满明点大乐界，唯一明点埋藏于大乐界中，所有显现世间皆安立于大乐地，道中近道圆满安乐，方法中无谬圣妙。以无漏菩提心埋藏为宝藏，三时佛与有情无二无别，将获得不尽宝藏之成就。如是说。其中“收摄坛城”，所说是指：收摄禅定的坛城和收摄影像的坛城两种。第一，收摄禅定的坛城，以及祈请宽恕。其中，收摄坛城是： 吽。智慧萨埵的，从心间的吽字中，发出光芒照耀坛城诸尊，诸尊菩提心化为光芒，诸尊各自心咒之音声，发出吽哈嘿啪的声响，融入菩提心中成为一体。吽吽吽。如是念诵，十忿怒尊自
English
For the middle part of the torma, perform the recitation of Heruka (Tibetan), and mix the remaining food, offering it to the Dakinis, performing the remaining offering ritual, which can be elaborate or concise. This should be understood from the order of activities. For the last part of the torma, it is burying the inexhaustible treasure: there are nine types. The first is: burying all phenomena that appear as the measure of worldly existence in the rich realm of the mother's sphere. The second: burying the samaya substance nectar. The third: burying the father's Bodhicitta in the mother's sphere. The fourth: burying the mandala of Mahamudra in the body. The fifth: burying the material mandala in Akanishta. The sixth: burying the phenomenal world in the mother's sphere. The seventh: burying all dharmas in the nature of dharma. The eighth: burying the face of Heruka in the wisdom homa. The ninth: for this, pray that the three times are without gathering and scattering. From the essence of Heruka: Hūṃ. In the supreme secret mandala of the charnel ground, the supreme body is fully absorbed into the Bodhicitta, all phenomena of the world are impermanent, from the front of the inexhaustible treasure, may we meet with the life of no birth and no death. By burying the body, speech, and mind as treasure in the three times, the three times are purified as the three bodies, the treasure of the unchanging thigle of the three bodies, in oneself, the Great Perfection thigle, the Great Bliss realm, the single thigle buried in the Great Bliss realm, all phenomena of the world are established on the ground of Great Bliss, the near path in the path is complete bliss, the method is the unerring sacred. By burying the stainless Bodhicitta as treasure, the Buddhas and sentient beings of the three times are inseparable, one will attain the accomplishment of the inexhaustible treasure. Thus it is said. Among them, "gathering the mandala," it is said that there are two types: gathering the mandala of samadhi and gathering the mandala of images. First, gathering the mandala of samadhi, and asking for forgiveness. Among them, gathering the mandala is: Hūṃ. Of the wisdom sattva, from the Hūṃ syllable in the heart, light emanates and shines on the deities of the mandala, the deities' Bodhicitta transforms into light, the sound of the deities' respective mantras, emitting the sound of Hūṃ Hā He Phat, dissolving into the Bodhicitta and becoming one. Hūṃ Hūṃ Hūṃ. Reciting thus, the ten wrathful ones from
Chinese
如此成办之后，说道：请您也忆念您之最胜誓言，祈请迅速再次降临。说完之后，收起并藏好坛城之物，也擦拭掉地上的彩粉。之后，进行第六，发愿，分为两种：父亲1）手持班扎发愿，这也是经续中所说的： 吽。不住智慧心之坛城中，不变化任运成就，获得无边胜者之教权，愿成为一切有情之吉祥。如是口诀教导之，大恩德善知识，誓言性命所系的兄弟姐妹们，于密严任运成就之宫殿中，愿与三时无离地相伴，于大秘密心之坛城中，愿与三时无离地相伴。如此发愿。之后，母亲2）手持灯，发灯之愿： 吽。于尸林秘密殊胜之坛城中，由金刚上师亲眷所摄持，胜者之嗣子兄弟姐妹们，何时步入菩提道之时，不堕入轮回之大悬崖，不堕入地狱之铜锅中，不生于深涧幽谷之处，不生于胎中之虫，不闻猛兽恶毒之音声，不被锋利恶毒之兵器所伤，不堕入轮回之大黑暗中，不离恩德慈爱之善知识怙主，不离性命相连之兄弟姐妹们，从今生至生生世世无论生于何处，不离一心相伴之三摩地，次第行于十地之差别，何时死亡迁转之时到来，由于可能堕入轮回之大悬崖，以此开启显现光明之灯油，作为我等修行者之足迹象征，胜者如海之法身从前方迎接，本尊胜者之天神作为性命之依，母众如海之眷属从后方护送，八大菩萨作为边际之依，菩萨母众则献上乐器，具鬘之
English
After accomplishing this, say: Please also remember your supreme vow, and pray for a swift return. After saying this, collect and hide the objects of the mandala, and also wipe away the ground colors. After that, there are two ways to make aspirations: Father 1) holds the Bhanda and makes aspirations, which is also stated in the tantra: Hūṃ. In the mandala of the non-abiding wisdom mind, unchanging and spontaneously accomplished, having obtained the authority over the teachings of the infinite victors, may it become the auspiciousness of all beings. Such a teaching of the oral instructions, the great kindness of the virtuous spiritual friend, the brothers and sisters bound by vows and life, in the Akaniṣṭha spontaneously accomplished palace, may we be accompanied without separation in the three times, in the great secret mind mandala, may we be accompanied without separation in the three times. Thus make aspirations. After that, Mother 2) holds the lamp and makes the aspiration of the lamp: Hūṃ. In the charnel ground, the secret and supreme mandala, held by the Vajra Master and relatives, the heirs of the victors, brothers and sisters, when they enter the path of enlightenment, may they not fall into the great precipice of samsara, may they not fall into the copper pot of hell, may they not be born in the deep ravine, may they not be born as worms in the womb, may they not hear the sounds of ferocious beasts, may they not be struck by sharp and venomous weapons, may they not fall into the great darkness of samsara, may they not be separated from the kind and loving virtuous spiritual friend, the brothers and sisters connected by the bond of life, from this life to life after life, wherever they are born, may they not be separated from the samadhi of single-pointed companionship, may they gradually traverse the distinctions of the ten bhūmis, when the time of death and transference comes, because of the possibility of falling into the great precipice of samsara, with this lamp oil that opens the appearance of clarity, as a symbol of the footprints of us practitioners, may the Dharma body of the ocean of victors greet us from the front, may the deity of the yidam victors be the support of life, may the assembly of mothers like the ocean protect us from behind, may the eight great bodhisattvas be the support of the boundaries, may the bodhisattva mothers offer music, the one with garlands