Chinese
以意念的供养，令所有佛陀坛城欢喜。如是说，所有佛陀的坛城与自性的自明智慧无别，因此感到欢喜。对于三有的一切众生，如是说，诸佛欢喜的加持力，三有即欲界、色界、无色界三界，由此所摄的六道众生以及生起它们的种子阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无），让（藏文：ནྲྀ，梵文天城体：नृ，梵文罗马拟音：nri，汉语字面意思：男），苏（藏文：སུ，梵文天城体：सु，梵文罗马拟音：su，汉语字面意思：好），扎（藏文：ཏྲི，梵文天城体：त्रि，梵文罗马拟音：tri，汉语字面意思：三），贝（藏文：པྲེ，梵文天城体：प्रे，梵文罗马拟音：pre，汉语字面意思：爱），度（藏文：དུཿ，梵文天城体：दुःख，梵文罗马拟音：duhkha，汉语字面意思：苦），全部，被大乐所遍布。如是说，菩提心的安乐滋味被大乐所遍布而感到满足。以幻化网的稳固，如是说，幻化象征天母，幻化象征天父，网象征双运。以幻化网四十二坛城的禅定获得稳固，证悟的瑜伽士如何获得果位呢？于十方四时逝去者，所有佛陀坛城以及三界众生将现前。如是说，于十方和四时为了真实的处所或众生的利益而逝去的诸佛坛城，以及三界众生的界和想法全部在自明的现量中无二地显现。第八，开示火供：形状和颜色，完全布施。那里有这样说到。形状和颜色具足表征，如是说，火坛的形状，寂静的坛是圆形或四辐轮，增益的坛是四方形或八角宝，怀爱的坛是半月形或八瓣莲花，诛灭的坛是三角形或忿怒相或金刚交杵形。颜色按顺序，寂静的是白色，增益的是黄色，怀爱的是红色，诛灭的是蓝色或黑色。表征是，寂静的坛以白色轮和嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：om，汉语字面意思：嗡）字为标志，增益的坛以黄色宝和扎（藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：tram，汉语字面意思：扎）字为标志，怀爱的坛以红色莲花和舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrih，汉语字面意思：舍）字为标志，诛灭的坛以金刚或卡杖嘎和蓝色或黑色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hum，汉语字面意思：吽）字为标志。成为口之，如是说，成为所有火供本尊的口之火神，生起任何做四种事业的身色和手印具足的誓言尊，灌顶加持，火神说。
English
With the offering of mind, may all Buddha mandalas be pleased. As it says, all Buddha mandalas are inseparable from the self-aware wisdom of one's own nature, therefore they are pleased. To all beings of the three realms, as it says, by the blessing of the Buddhas' pleasure, the three realms are the three realms of desire, form, and formlessness, encompassing the six realms of beings and the seeds that generate them, A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: None), NRI (Tibetan: ནྲྀ, Sanskrit Devanagari: नृ, Sanskrit Romanization: nri, Literal meaning: Man), SU (Tibetan: སུ, Sanskrit Devanagari: सु, Sanskrit Romanization: su, Literal meaning: Good), TRI (Tibetan: ཏྲི, Sanskrit Devanagari: त्रि, Sanskrit Romanization: tri, Literal meaning: Three), PRE (Tibetan: པྲེ, Sanskrit Devanagari: प्रे, Sanskrit Romanization: pre, Literal meaning: Love), DUHKHA (Tibetan: དུཿ, Sanskrit Devanagari: दुःख, Sanskrit Romanization: duhkha, Literal meaning: Suffering), all, may be pervaded by great bliss. As it says, may the taste of the bliss of bodhicitta be pervaded by great bliss and be satisfied. With the stability of the net of illusion, as it says, illusion symbolizes the goddess, emanation symbolizes the god, the net symbolizes union. How does the yogi who has gained stability in the samadhi of the forty-two mandalas of the net of illusion, whose clarity is not stolen by objects, obtain the result? Those who have gone to the ten directions and four times, may all Buddha mandalas and beings of the three realms become manifest. As it says, the mandalas of the Buddhas who have gone to the ten directions and four times for the sake of the true place or the benefit of beings, and all the realms and thoughts of the sentient beings of the three realms, may be clearly manifest in the self-aware present moment, indivisibly. Eighth, the teaching on burnt offering: Shape and color, completely bestow. It is said there. With shape and color possessing signs, as it says, the shape of the fire pit, the peaceful one is round or a four-spoked wheel, the increasing one is square or an eight-cornered jewel, the subjugating one is crescent-shaped or an eight-petaled lotus, the wrathful one is triangular or wrathful-faced or vajra crossed. The colors, in order, are white for peaceful, yellow for increasing, red for subjugating, and blue or black for wrathful. The signs are, the peaceful altar is marked with a white wheel and the syllable OM (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: om, Literal meaning: Om), the increasing altar is marked with a yellow jewel and the syllable TRAM (Tibetan: ཏྲཾ, Sanskrit Devanagari: त्रं, Sanskrit Romanization: tram, Literal meaning: Tram), the subjugating altar is marked with a red lotus and the syllable HRIH (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrih, Literal meaning: Hrih), the wrathful altar is marked with a vajra or khatvanga and the syllable HUM (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hum, Literal meaning: Hum) in blue or black. Becoming the mouth of, as it says, the fire god who becomes the mouth of all the fire offering deities, generate the samaya being with the body color and hand implements of whichever of the four actions is being performed, empower and bless, the fire god says.
Chinese
萨。祈请智慧之火神降临倾听。以信心和誓言。（等等）这样召唤，将誓言之火神融入，进行供养和赞颂，然后祈愿四种事业中的任何一种。之后，生起誓言之护摩神，进行灌顶和加持。迎请、召唤、融入智慧之护摩神，以普贤供养、足浴、四交替的方式进行供养。以食物饮料美味之供品。（等等）通过这些，以食物和饮料等美味的供品，根据所做的四种事业，结合词语和咒语，供养四种事业，陈述真谛和愿望，然后以十方三世进行赞颂。之后，转化为忿怒尊，迎请、召唤、融入，以普贤供养、足浴、四交替的方式进行供养。极度布施四种事业的供品。（等等）如前一样，结合所做的四种事业，极度布施火供的供品，陈述真谛和愿望，然后进行猛烈的赞颂，并扩大舞蹈等事业的后续活动。这些只是在经文的上下文中添加了一些词语。如果结合经文详细解释，在金刚事业次第中说：火供有四种形式。地和加持两种，以及给予安乐之时。在形状、颜色和特征圆满的，殊胜的四种坛城中。对于化为口之火神，极度布施四种事业的供品。以四种仪轨等，按照四种本尊的数量。在四种场合中，广为供养。因此，在土地仪轨之时，如果土地的征兆不好，则进行息灾火供。在坛城加持之时，进行增益火供。在灌顶之时，进行怀爱火供。在弟子加持之时，如果梦兆不祥，则进行诛灭火供。此外，在火供根本中说：地点、供品、火炉的形状，真言和主尊、所调伏者，橛、本尊、时间、次第，以及其余十一种，应当知晓。因此，首先在指示地点时，息灾的地点是：在山峰汇聚的顶端，在水流和风柔和的地方，开始进行和平的事业。增益的地点是：森林、药草地、花丛，茂盛的山脉，进行增益。
English
Sa. Please listen to the wisdom fire deity. With faith and samaya. (Etc.) Thus summoning, merge the samaya fire deity, make offerings and praises, and then pray for any of the four activities. Then, generate the samaya homa deity, empower and bless. Invite, summon, and merge the wisdom homa deity, and make offerings with Samantabhadra offerings, foot washing, and four crossings. With the assembly of delicious food and drinks. (Etc.) Through these, with delicious offerings such as food and drinks, according to the four activities being performed, combine words and mantras, offer the four activities, state the truth and wishes, and then praise with the ten directions and three times. Then, transform into a wrathful deity, invite, summon, and merge, and make offerings with Samantabhadra offerings, foot washing, and four crossings. Utterly bestow the offerings of the four activities. (Etc.) As before, combine the offerings of the homa with the four activities being performed, state the truth and wishes, and then make fierce praises, and expand the subsequent activities of dances, etc. These are just adding some words in the context of the scripture. If explained in detail in conjunction with the scriptures, it is said in the Vajra Karma Sequence: There are four types of homa. The earth and the two consecrations, and at the time of giving happiness. In the four excellent mandalas with perfect shape, color, and characteristics. To the fire deity who has become a mouth, utterly bestow the offerings of the four activities. With the four rituals, etc., according to the number of four deities. In the four occasions, make extensive offerings. Therefore, at the time of the earth ritual, if the signs of the earth are bad, then perform a pacifying homa. At the time of the mandala consecration, perform an increasing homa. At the time of empowerment, perform a subjugating homa. At the time of the disciple's consecration, if the dream omens are inauspicious, then perform a wrathful homa. Furthermore, in the root of the homa, it says: The place, offerings, shape of the hearth, mantra and main deity, the one to be subdued, stake, deity, time, sequence, and the remaining eleven, should be known. Therefore, first, when indicating the place, the place of pacification is: At the top of the mountain peaks, in a place where the water and wind are gentle, begin to perform peaceful activities. The place of increase is: Forests, medicinal fields, flower gardens, lush mountains, perform increase.
Chinese
寂静的地点是，三岔河汇合处，四岔路口聚集空屋之处。 猛烈的地点是，在恶劣的墓地之处，特别努力必定成就。 如是说，四种事业的地点，因为具有自性能力，所以显示非常重要，显示非常需要。 如是说。 第二，关于物质的指示，第二，分为五种，如是说，物质有五种，即进行任何四种事业的柴木，药木，灵器的材料，食子，和焚烧物五种。 也就是，火的两种物质是柴木。 如是说。 第一，柴木如果是用一种树木，顶端用于寂静，树枝用于增益，树干用于怀柔，树根用于猛烈。 如果用不同的树木，白色黄色柔软的树木用于寂静和增益两种，红色黑色带刺的树木用于怀柔和猛烈两种的柴木，颜色要与事业相配合。 如是说。 第二，药木是，冷杉，白檀香，乌昙跋罗，瓦拉，牛奶树，要知道是寂静和增益的药木。 红色且香味浓郁的树木，以及毒树带刺的树木，涂上油脂点燃用于怀柔和猛烈。 如是说。 第三，灵器的材料是，要成就的誓言物，衣服等，受用也要如是知晓。 三种毒和热，以及大肉羊肉牛肉，最适合用于杀戮的，酸味的是怀柔的灵器材料。 如是说。 第四，食子是，牛奶米粉银粉，用白色花朵的食子息灾。 董若，青稞粉，酸奶葡萄干，用花朵金粉增益。 铜粉，红糖，米饭酥油粉，与红花莲花混合，是聚集一切的食子。 各种毒物，铁粉石粉，羊狗血和大肉，墓灰，骨灰粉等，是用于杀戮的食子。 如是说。 第五，焚烧物中，寂静的焚烧物是，白酥油，白芝麻，白米，三种甜味，白檀香木，一切都是智慧甘露，最后产生智慧之火。 增益的焚烧物是，酸奶，陈旧的酸奶，红糖蜂蜜，葡萄干，余甘子，大肉，香味浓郁的金粉是增益的。 怀柔的焚烧物是，檀香，麝香，枫香，热酥油等，用红色的树木和稻米等。
English
The place of pacification is where three rivers meet, and the place where four roads meet and empty houses gather. The place of wrathfulness is in a bad cemetery. If you practice diligently, you will surely succeed. Thus, it is shown that the places of the four actions are very important because they have the power of their own nature. It is shown that they are very necessary. Thus it is said. Secondly, regarding the indication of substances, secondly, it is explained in five ways. Thus, there are five substances: the firewood for performing any of the four actions, the medicinal wood, the material for the linga, the torma, and the five burnt offerings. That is, the two substances of fire are firewood. Thus it is said. First, if the firewood is made from one tree, the top is for pacification, the branches are for increase, the trunk is for subjugation, and the roots are for wrathfulness. If different trees are used, white, yellow, and soft trees are used for both pacification and increase. Red, black, and thorny trees are used for both subjugation and wrathfulness. The color should be combined with the action. Thus it is said. Second, the medicinal wood is fir, white sandalwood, udumbara, vara, and milk tree. Know that these are the medicinal woods for pacification and increase. Red and fragrant woods, as well as poisonous and thorny trees, are smeared with oil and burned for subjugation and wrathfulness. Thus it is said. Third, the material for the linga is the samaya substance to be accomplished, such as clothes, and the enjoyment should also be known as such. Three poisons and heat, as well as large meat, mutton, and beef, are most suitable for killing. Sourness is the material for the linga of subjugation. Thus it is said. Fourth, the torma is made of milk, rice flour, silver powder, and white flowers for pacification. Dongro, barley flour, yogurt, and raisins are used with flowers and gold powder for increase. Copper powder, brown sugar, rice, butter, and flour are mixed with ram and red lotus. This is the torma for gathering everything. Various poisons, iron powder, stone powder, sheep and dog blood, large meat, grave ashes, and bone ash powder are the tormas used for killing. Thus it is said. Fifth, among the burnt offerings, the burnt offerings for pacification are white butter, white sesame, white rice, three sweets, and white sandalwood. All are wisdom nectar, and finally, wisdom fire is generated. The burnt offerings for increase are yogurt, old yogurt, brown sugar, honey, raisins, amalaka, large meat, and fragrant gold powder for increase. The burnt offerings for subjugation are sandalwood, musk, storax, hot butter, red wood, and rice.