English
Thus, by transforming the stove into a palace with vaṃ (藏文, Devanagari, vam, literal meaning: वं) and raṃ (藏文, Devanagari, ram, literal meaning: रं), it is made into a seat. There, generate the fire deity of power, invite the wisdom fire deity, make it compatible with the wrathful one, and thus begin the fire offering. After finishing, for the sake of making burnt offerings, such as "all the mandala of the wrathful one," etc. In the belly of the fire deity, generate the palace of power, and there generate all the deities as the lotus family. Then, let the mandala of wisdom enter into it. Thus, the path of offering is that oneself becomes the deity of the lotus. From "as such" to "the number is as mentioned above," visualize the pills belonging to the burnt offerings as the deity, recite the words of praise, and add "pa shi man ye ba sham kuru svāhā" to the end of each mantra, and offer it in this way. Furthermore, the mantra is the letter itself and hrīḥ (藏文, Devanagari, hrīḥ, Romanized Sanskrit, hrīḥ, literal meaning: ह्रीः). This is the fundamental nature, or the place of hrīḥ (藏文, Devanagari, hrīḥ, Romanized Sanskrit, hrīḥ, literal meaning: ह्रीः). This is not to say that the generation mantra is not needed. The color is reddish-brown, these are the colors of the letters, and one should observe it like this during recitation. Offer with joyful songs and dances, perform dances with words of praise and decorations, and make offerings with items. In order to offer the linga, one should make offerings to the mandala, this is for the offering to satisfy the three poisons, including purpose and merit. Therefore, in order to universally show the merits of offering, always make offerings, it is said three times. The merit of power is that hrīḥ (藏文, Devanagari, hrīḥ, Romanized Sanskrit, hrīḥ, literal meaning: ह्रीः) the vajra lotus is blazing. From "as such" to "what need is there to say more," it commonly shows the words of praise. The words for performing subjugation are hrīḥ (藏文, Devanagari, hrīḥ, Romanized Sanskrit, hrīḥ, literal meaning: ह्रीः) desire vajra and its retinue, etc., in accordance with the thought, thereby changing the occasion. Then, combine the mandala into the heart, etc., accordingly. This is the commentary on chapter ten. In order to show the activity of increasing, the content of chapter eleven will be explained. Then, from the mandala of the Tathāgata Wrathful King Vairochana, extract and specifically proclaim this verse. Thus, life, merit, splendor, and majesty, as methods of various manifestations of auspicious qualities, the blessing of the increasing deity's mandala appears to the trainees. In order to begin the sequence of oral instructions, tram (藏文, Devanagari, tram, Romanized Sanskrit, tram, literal meaning: तरं) wisdom, the four directions and center blazing with light, etc., when performing the ground ritual at the place of increasing.
Chinese
为了无误地获得四种智慧，坛城制作成正方形，高一肘，共三层。内层是珍宝，中层是金刚或框架，外层用绳索环绕。其他方面，绘制四箭，用黄色绳索等。内部放置用黏土制成的八角形，上面写着种子字ཏྲཾ་（藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：珍宝）。此外，根据工匠的技艺和意愿，可以这样制作。另外，坛城桑耶寺是，珍宝形状，金刚燃烧。这些是。与正方形不同，珍宝坛城制作成八角形。在霍孔，只有一个台阶，周围环绕着金刚。就像之前描述的用丝绸等装饰一样。在那里，像炉子一样的洞口，林伽的边缘用四个橛子环绕。为了使事业坛城正直，从自身珍宝光芒四射开始，白色种子字ཏྲཱཾ་（藏文：ཏྲཱཾ，梵文天城体：त्रं，梵文罗马拟音：trāṃ，汉语字面意思：珍宝）的文字光芒四射等等，在供奉护法神之后，生起宫殿，然后观想自身为珍宝黑汝嘎，在心间珍宝的中心，ཏ་མ་（藏文：ཏ་མ་，梵文天城体：तम，梵文罗马拟音：tama，汉语字面意思：黑暗）光芒四射，周围环绕着念诵的文字。忿怒坛城也是圆形的，观想为珍宝部的本尊众，完成所有供养和念诵后，进行会供轮，为了勾招，从显现的坛城中，到观想光芒四射。通过清晰的本尊观想，以四手印加持，勾招誓言尊融入林伽中，用束缚橛固定，等等，所有功德融入自身的心间，观想自身具有光辉和威严。然后，按照仪轨制作火供，进行烧施，所有忿怒尊都欢喜踊跃，发出巨大的白色光芒。通过一句解释，在火神腹中，生起所有忿怒尊，珍宝黑汝嘎及其眷属，以及宫殿和座垫。迎请并融入，使其稳固。为了进行火供，从各种供品开始，到布施。圆形的增益烧施物，以及白色的杨木，光与寂静交织，这里是黄色。通过供养的财富，融入诸神。在赞颂词和自身咒语之后，念诵पुस्तिं कुरु स्वाहा（梵文天城体：पुस्तिं कुरु स्वाहा，梵文罗马拟音：pustiṃ kuru svāhā，汉语字面意思：增长，行动，梭哈）进行烧施。此外，从诸神和天女开始，到用歌舞进行供养，在供养时，从增益坛城中扩展的供养，也供养给十方诸佛。
English
To flawlessly obtain the four wisdoms, construct the mandala as a square, one cubit high, in three layers. The inner layer is of precious jewels, the middle layer is of vajra or a frame, and the outer layer is surrounded by ropes. For the rest, draw four arrows, using yellow ropes, and so on. Inside, place an eight-sided clay figure inscribed with the seed syllable traṃ (藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：Jewel). Furthermore, according to the skill and desire of the craftsman, it can be constructed in this way. Also, the mandala of Samye is, in the shape of jewels, with blazing vajras. These are. Unlike the square, the precious mandala is constructed as an octagon. In Hokong, there is only one tier, surrounded by vajras. It is like the description of decorating with silk and so on. There, the opening like a furnace, the edge of the linga is surrounded by four pegs. To straighten the purpose of the karma mandala, starting from oneself as a blazing mass of jewels, the white seed syllable trāṃ (藏文：ཏྲཱཾ，梵文天城体：त्रं，梵文罗马拟音：trāṃ，汉语字面意思：Jewel) letters blazing with light, and so on, after cutting off the offerings to the protectors, generate the palace, and then visualize oneself as Ratna Heruka, in the heart the center of the jewel, tama (藏文：ཏ་མ་，梵文天城体：तम，梵文罗马拟音：tama，汉语字面意思：Darkness) blazing with light, surrounded by the recited letters. The wrathful mandala is also round, meditate on it as the assembly of deities of the Ratna family, after completing all offerings and recitations, perform the tsok offering, and for the purpose of summoning, from the manifested mandala, to meditating on the radiating light. Through the clear visualization of the deity, seal with the four mudras, summon the samaya being and dissolve it into the linga, fix it with binding pegs, and so on, all the qualities dissolve into one's heart, and visualize oneself as having splendor and majesty. Then, construct the fire offering according to the ritual, and perform the burnt offering, all the wrathful deities rejoice and leap, emitting great white light. Through one explanation, in the belly of the fire god, generate all the wrathful deities, Ratna Heruka and his retinue, as well as the palace and seat. Invite and dissolve, making it stable. For the purpose of offering the fire offering, from various offerings to giving. The round enriching burnt offerings, and white sandalwood, light and peace intertwined, here it is yellow. Through the wealth of offerings, dissolve into the deities. After the praises and one's own mantra, recite pustiṃ kuru svāhā (梵文天城体：पुस्तिं कुरु स्वाहा，梵文罗马拟音：pustiṃ kuru svāhā，汉语字面意思：Increase, Action, Svaha) and burn. Furthermore, from the gods and goddesses to making offerings with songs and dances, at the time of offering, the offerings expanded from the enriching mandala are also offered to the Buddhas of the ten directions.
Chinese
因此是第二种情况。功德是供养。怛朗（藏文：ཏྲཱྂ་，梵文天城体：त्रं，梵文罗马拟音：tram，汉语字面意思：Trahm）是种子字。与歌舞相符。为了显示功德增长。大乐的坛城燃烧。从光芒四射众多涌动到平等。增长的坛城与光芒一起，为了两个目的而交错出现，如此观修是功德的唯一原因，即开始极度增长的事业，就会成为胜利者。那么，没有得到的可以得到吗？一切与佛土平等。不是从其他地方来的。幻化的智慧是坚定的。因为圆满果实的自性，因果无别。完全没有遗漏，证悟坚定的觉性显现为果实，即一切事业都一致。为了共同显示歌词和功德。所有佛的净土。供养珍宝等等。以充满虚空界的增长供养来献上，请享用并欢喜。 吽（藏文：ཧྲཱཾ་，梵文天城体：ह्रां，梵文罗马拟音：hrāṃ，汉语字面意思：吽）慢心金刚等是心识的作用，以三摩地召请到中央，降下黄色的光芒，使其增长。这些是利益的前奏。然后进行坛城的收放，进行火神逝去等等。第十一章的眼睛的解释。为了显示寂静殊胜的形象和三摩地的作用。将要撰写第十二章的解释。然后宣说如来光明照耀大忿怒尊。与此相连。为了什么，为了两个眷属的缘故，将一切坛城作为寂静的坛城来显现。第六导师也因时机而显现为光明照耀。以无边无际、自然成就的智慧坛城。所有胜者的坛城。不是从善逝本身之外，寂静的意义是这样解释的。因为口诀的次第容易理解，所以没有结合。自生智慧是智慧丸的精华，超越三边，因为自己寂静的缘故，是火炉的意义。正因为如此，众多胜者的坛城自然成就。忿怒寂静诸神都是第六胜者本身
English
Therefore, it is the second case. Merit is offering. Trahm (Tibetan: ཏྲཱྂ་, Sanskrit Devanagari: त्रं, Sanskrit Romanization: tram, Literal meaning: Trahm) is the seed syllable. It is in accordance with song and dance. In order to show the increase of merit. The mandala of great bliss blazes. From the many surging rays of light to equality. The increasing mandala with rays of light appears intertwined for two purposes, and such meditation is the sole cause of merit, that is, if one undertakes the work of extreme increase, one will become a victor. Then, can what has not been obtained be obtained? Everything is equal to the Buddha-field. It does not come from elsewhere. Illusory wisdom is firm. Because of the nature of the complete fruit, cause and effect are inseparable. There is no omission at all, and the realization of firm awareness appears as the fruit, that is, all actions are consistent. In order to jointly show the lyrics and merit. All the Buddha's pure lands. Offerings of precious things, etc. Having offered with the increasing offerings that fill the space, please accept and rejoice. Hraum (Tibetan: ཧྲཱཾ་, Sanskrit Devanagari: ह्रां, Sanskrit Romanization: hrāṃ, Literal meaning: Hraum) the prideful vajra, etc., are the actions of the mind, and by samadhi, having summoned to the center, one should cast down yellow light and increase it. These are the prelude to the benefits. Then, having done the gathering and scattering of the mandala, one should perform the departure of the fire god, etc. The explanation of the eyes of the eleventh chapter. In order to show the image of supreme peace and the action of samadhi. The explanation of the twelfth chapter will be written. Then, the Tathagata Illuminating Great Wrathful One will be proclaimed. Connect to this. For what purpose, for the sake of the two retinues, all mandalas should be made to appear as peaceful mandalas. The sixth teacher also appears as Illuminating according to the occasion. With the immeasurable and spontaneously accomplished wisdom mandala. All the mandalas of the victors. Not from the Sugata himself, the meaning of peace is explained in this way. Because the order of the oral instructions is easy to understand, it is not combined. Self-born wisdom is the essence of the wisdom pill, and because it transcends the three limits, it is the meaning of the hearth because of its own peace. Precisely because of this, many mandalas of victors are spontaneously accomplished. All the wrathful and peaceful deities are the sixth victor himself
Chinese
为了他者而显现寂静之神。因此，那本身不是他者，而是自性觉悟之面寂静本身显现为神。嗡，在坛城圆满燃烧时，被燃烧的轮子完全围绕后，光芒是黄色的，非常燃烧。如是说。火炉做成圆形，深度一肘，宽度一半一半，做成三层。内层是轮子，中间层是金刚杵，外层是黄色光芒增长并混合白色。内部放入泥土做的轮子上写的东西。南方放置炉子形状的滴水嘴，周围用六根白色橛子围绕。炉子里堆柴，用四支箭白色绳索画线，用白色火焰旗帜覆盖。之后，为了供养事业坛城，从奇妙的身像等，到转变。之后，供养本尊，内外隔断，观想自身为光明照耀，以相好特征超胜，或者观想为布达嘿汝嘎等四续部的坛城，观想智慧的幻化为自显现。如果做供养、赞颂、念诵和会供轮，就能获得寂静的成就。之后，用于勾招、安立、降伏的事业。为了做火供，种子字嗡是黄色的。迎请火神如前。如是说。用炉子向上建造宫殿，在金刚石岩上，从顶阿中生出日月，并观想具备这些，其上从白色嗡字种子中，生起四续部的火神，具有寂静的姿态，具有光辉和鬘，具备肢体。之后，迎请智慧火神，融入，供养供品，使其一致。为了做烧施，所有忿怒坛城，一切都是愚痴金刚杵。如是说，到法界本身。神的腹部观想为寂静的宫殿。以布达嘿汝嘎为主的忿怒尊，一切都与寂静的仪轨和主尊相符。也就是一切身相放射五种光芒，手持轮，主尊被四部种姓的父母到门母自在母等围绕。神的坐垫和宫殿也观想为只是寂静的仪轨。那些胜者的坛城中，十方安住等，到变为寂静，显示勾招、安立的事业和功德。以前的事业轮的观想，那些那些以寂