English
Therefore, through the compassionate gaze, wisdom will become clearly manifest. Eighth is the fire offering: Shape and color, etc., are one chapter. In the Vajra Karma Sequence, it says: "Earth and consecration are two, it is the time to bestow bliss." Therefore, in the earth ritual, if the signs are bad, do pacification; at the time of consecration, do increase; before empowerment, do subjugation; when preparing the disciple, if the dreams are bad, do wrathful deeds. Furthermore, in the root of fire offering, it says: "Place, substances, the shape of the hearth, mantra and main mind, what is to be accomplished, phurba, deity time, the order of actions, and the remaining eleven, should be known." There are eleven meanings in total. First, the place: Generally, pacification and increase are in auspicious places, and subjugation and wrathful deeds are in dangerous places. Specifically, pacification is at the peak where mountains converge; increase is in forests; subjugation is at the confluence of rivers; wrathful deeds are in cemeteries. Second, the substances: The firewood for the four actions, yam wood, the material for the linga, torma, and the substances to be burned in the fire offering are all burned. Third, the shape of the hearth: The shape of the hearth located in the center of the wheel, jewel, lotus, and crossed vajra is the same as the general shape, such as the round shape for pacification. The width of all four hearths is one cubit, the height is half a cubit, and there are three tiers. The colors are white, yellow, red, and blue. The signs in the center of each hearth are: for pacification, a wheel and (Tibetan: ༀ，Sanskrit Devanagari: ओ，Sanskrit Romanization: oṃ，Literal Chinese meaning: om); for increase, a jewel and (Tibetan: ཏྲཾ，Sanskrit Devanagari: त्रं，Sanskrit Romanization: traṃ，Literal Chinese meaning: tram); for subjugation, a lotus and (Tibetan: ཧྲཱིཿ，Sanskrit Devanagari: ह्रीः，Sanskrit Romanization: hrīḥ，Literal Chinese meaning: hrih); for wrathful deeds, a vajra and (Tibetan: ཧཱུྃ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ，Literal Chinese meaning: hum). Fourth, the consorts are: the conch-holder, the cow-holder, the lotus-holder, and the pattern-holder. Fifth, the main mind: In general, understanding the view of the indivisibility of reality and having bodhicitta. Specifically, the mind of emptiness, the motivation for each action, is: pacification is a peaceful and clear mind, increase is a joyful and happy mind, subjugation is an attached and clinging mind, and wrathful deeds are an angry and wrathful mind. Sixth, what is to be accomplished are: harmful ones, sinful ones, poor ones, heretical ones, and malicious ones. Write the location and letters of these objects on the linga and place them in the hole corresponding to the action. Seventh, the vajra pegs are: four vajra pegs, etc., corresponding to the material shape and action, in the order of six, four, five, and three. Rotate them around the opening of their respective holes. Eighth, the deity is: the deity of the action, whether peaceful or wrathful, on whom one relies.
Chinese
是这样的。火供之神有两种，供养神是具有苦行者装束，居住在羊身上的四种事业中的任何一种的颜色和手印。焚烧神是，寂静的为毗卢遮那佛和布达赫鲁嘎，增益的为宝生佛和宝，怀爱的为无量光佛和莲花，猛厉的为不动佛和金刚赫鲁嘎等为主的寂静和忿怒诸神中的任何一种的颜色来观想。第九，时间是，寂静等依次以年和日为主分为两种，即夏天或早晨，秋天或中午，冬天或傍晚，春天或午夜。第十，事业次第是，外面布施三份，里面以四事业的坐姿面向吉祥的方向，校正寂静和忿怒所做的仪轨。各自四事业的念诵的剩余部分集中起来，激发本誓。然后与最后的荟供相连，对灵噶进行勾招和融入，各自以激发的前行来降伏食子，并钉橛。降伏于武器上，用刀切割后，与焚烧物混合放置。 火供的实际事业次第是，例如食物使身体的元素增长，因此依赖于它的感官和意识也增长一样，通过火使火神喜悦，通过它使坛城的诸神喜悦。因为火神的自性是变成供养祈请的口，所以首先应该供养世间的火神，点燃火，在炉灶中念诵嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、扎（藏文：ཏྲཱཾ，梵文天城体：त्राम्，梵文罗马拟音：trāṃ，汉语字面意思：扎）、舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）四字，生起并迎请、降临所做的火神。以信心等来迎请并融入。献上供养焚烧的物品和灌顶，并祈愿。然后，在火神的腹中，生起所做的四事业的焚烧神，迎请、念诵、降临、引导、融入后进行供养，以饮食美味的荟供焚烧物和灌顶等，以所做的仪轨与四事业各自的情况相结合，极度布施供养，并陈述谛实语和祈愿，并赞颂。以这种方式，首先供养寂静的坛城，然后再次转变为忿怒坛城，像以前一样献上焚烧物和灌顶后，进行所做事业的品尝。第十一，剩余的事业是，收集荟供剩余和焚烧物剩余，进行剩余仪轨，并念诵坚牢母，弥补剩余。
English
It is like this. There are two types of deities in fire offerings: the offering deity, who is in the form of an ascetic, residing on a goat, with the color and hand gestures of any of the four activities. The burning deity is visualized as the color of any of the peaceful and wrathful deities, mainly Vairochana and Buddha Heruka for pacifying, Ratnasambhava and Ratna for increasing, Amitabha and Padma for subjugating, and Akshobhya and Vajra Heruka for wrathful activities. Ninth, the time is that pacifying and so on are divided into two, based on years and days respectively, i.e., summer or morning, autumn or noon, winter or evening, spring or midnight. Tenth, the order of activities is that three parts are given outside, and inside, facing the auspicious direction with the posture of the four activities, the ritual of pacifying or wrathful is corrected. The remaining parts of the mantras of each of the four activities are gathered together, and the samaya is stimulated. Then, connected with the final tsok, the linga is summoned and integrated, and the torchen is subdued with the preliminary of stimulation, and the phurba is nailed. After subduing it on the weapon and cutting it with a knife, it is mixed with the burnt offerings and placed. The actual order of activities for the fire offering is, for example, just as food increases the elements of the body, and therefore the senses and consciousness that depend on it also increase, so by pleasing the fire deity through fire, the deities of the mandala are pleased through it. Because the nature of the fire deity is said to be transformed into the mouth of offering and supplication, first the worldly fire deity should be worshiped. Light the fire, and in the hearth recite the four syllables oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), trāṃ (藏文：ཏྲཱཾ，梵文天城体：त्राम्，梵文罗马拟音：trāṃ，汉语字面意思：扎), hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍), and hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), generate and invite and invoke the fire deity of whatever activity is being performed. Invite and integrate with faith and so on. Offer the items for offering and burning and the libations, and make aspirations. Then, in the belly of the fire deity, generate the burning deity of the four activities being performed, and after inviting, reciting, invoking, guiding, and integrating, make offerings. With the tsok burnt offerings and libations of delicious food and drink, offer offerings extremely, combining the rituals with the respective situations of the four activities, and state the truth and aspirations, and praise. In this way, first worship the peaceful mandala, then transform it again into the wrathful mandala, and after offering the burnt offerings and libations as before, perform the tasting of whatever activity is being done. Eleventh, the remaining activity is to gather the tsok remnants and the burnt offering remnants, perform the remaining ritual, and recite the Tenma, and make up for the deficiencies.
Chinese
足上烧施神和火神智慧者逝去。誓言者聚集等事业的次第全部详尽地做。第九，进入坛城是：金刚事业次第中说：“灌顶入和忍请，沐浴遮盖香和身施，驱魔作神赐誓言，彼降和水验和，宣告和珍宝抛和，降神和殷重和，开眼坛城善示和，会供胜供和十八种。”这十八法如果归纳起来有两种：上师进入的两种法，以及弟子进入的十六种法。第一种是：一切都做等等，像这样坛城建造修持 的事业次第一切都做完后，以灌顶而富足且了知灌顶意义的金刚上师自己像弟子进入一样进入坛城，对弟子灌顶多少，以仪轨详细或简略的任何方式接受，或者仅仅抛掷智慧之花，也足以进入坛城。无论如何，都是为了让弟子进入而祈请和接受给予忍许等等，这是上师进入的两种法。第二种是：从那之后弟子等等，上师进入之后，以十六法让弟子进入坛城，首先弟子沐浴，第二遮面，双手合十充满鲜花而祈请，第三询问想要的意义后引导到上师面前，第四对三世诸佛做身施，第五守护弟子的寿命而驱魔，第六分离障碍后作神，穿袍戴甲守护身体，第七给予金刚三誓言，第八以语言降下那誓言本身，第九从利害的角度做水验，第十宣告要像没有恐惧和疑惑的苦行一样如法行持殊胜的誓言。第十一为了检验与神的关系而抛花，第十二将那花绑在头顶，从色究竟天迎请本尊神，与之前水验的神无二无别地融合，这是外在的降神，出现降临的征兆并使其稳固。内在的降神是给予秘密名称并作神。
English
The wisdom beings of the burning offering deity and the fire deity depart on the feet. The subsequent activities, such as gathering the samaya beings, should be done in full detail. Ninth, entering the mandala is: In the Vajra Karma Sequence, it says: "Empowerment entry and forbearance request, Bathing, covering, incense, and body offering, Expelling obstacles, making into a deity, bestowing samaya, That very descent and water test, Proclamation and precious throwing, Deity descent and diligence, Eye-opening, mandala well-shown, Gathering supreme offering and eighteen kinds. The limbs of this will be perfected." These eighteen dharmas, if summarized into categories, are two: the two dharmas of the teacher entering, and the sixteen dharmas of the disciple entering. The first is: All done, etc. Thus, after all the activities of mandala construction and accomplishment have been completed, the Vajra Master, who is rich in empowerment and knows the meaning of empowerment, enters the mandala himself as if a disciple were entering. To whatever extent empowerment is bestowed upon the disciple, it is accepted through rituals, whether elaborate or concise, or even just by throwing the flower of wisdom, it is sufficient for entering the mandala. In any case, it is to request and receive the granting of forbearance for the disciple to enter, etc. These are the two dharmas of the teacher entering. The second is: From then on, the disciple, etc. After the teacher has entered, the disciple should be made to enter the mandala through the sixteen dharmas. First, the disciple should bathe. Second, the face should be bound, the palms filled with flowers, and a request made. Third, after asking and answering about the desired meaning, lead them to the presence of the teacher. Fourth, offer the body to the Buddhas of the three times. Fifth, protect the disciple's life and expel obstacles. Sixth, separate obscurations and make them into a deity, put on armor and protect the body. Seventh, give the three vajra vows. Eighth, descend that very vow with words. Ninth, do a water test from the perspective of profit and loss. Tenth, proclaim that one should practice the extraordinary samaya according to the scriptures, like an ascetic without fear or doubt. Eleventh, throw flowers to examine the connection with the deity. Twelfth, tie that flower on the crown of the head and invoke the yidam deity from Akanishta, merging it indissolubly with the deity of the previous water test, which is the external deity descent. Signs of arrival should appear and be made stable. The internal deity descent is to bestow a secret name and make into a deity.