English
In the powerful mandala, the ablution arising from the Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) syllable. May it become endowed with all the power of offerings that please the water and fire deities. Focusing on the ablution water, recite as much "Sumbha" as possible, and recite the seven-syllable mantra twenty-one times for the offerings. The second step is: sprinkle the ablution water on the stove and all the items, reciting "Sumbha" etc., and the ablution of "Om Svāhā," purifying by Svabhāva. From emptiness, from the Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) syllable arises a peaceful white circular stove, one cubit wide. Half a cubit deep, the mouth of the stove is adorned with a garland of white lotuses. The edge has a garland of curved knives, and the edge of the working mouth is adorned with a garland of vajras. Possessing the edge of the working mouth. The outer square platform is adorned with half-moon vajras. Clear and unobstructed, the inside is filled with divine firewood. The offerings and burnt offerings are invisible, from emptiness, from the A syllable arises a wisdom skull cup, in the vast skull cup, from the melting of the Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: om, Chinese literal meaning: Om), Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: Āḥ), and Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) syllables arise the offerings. Foot washing water, flowers, incense, lamps, perfume, food, music, and burnt offerings are all accomplished by the merit of worldly and transcendental deeds. The essence is good and vast, the place pervades the sky, the time until samsara is not empty, like a cloud of offerings arising from the vows of the Bodhisattva Samantabhadra. May it become endowed with the perfect ability to accomplish various actions. Recite from "Om Vajra Argham" to "Akham Svāhā," and play loud instruments. Smear butter with three "Om Ah Svāhā," smear small pieces of firewood three times, smear butter and grains with three "Om Shri Svāhā," smear grains with "Om Jihram Svāhā," smear other items with three "Om Kuru Kuru Svāhā," and bless them. Then light the flame, form the gesture of joined palms, recite "Sumbha," and circle the stove three times counterclockwise, then place the fire in the stove. Recite "Om Heruka Mahā Vajra Jvala Jvala Hūṃ Hūṃ," and pour three small spoonfuls of butter into it to make the fire burn. Then sprinkle ablution water with kusha grass, adding the ablution of "Om Svāhā" to the end of "Sumbha," purifying by Svabhāva. From emptiness, from the Raṃ syllable arises a mass of wisdom fire, in the center of the blazing fire.
Chinese
从嗡字生出白色圆形水坛的座垫上，从让字生出三尖杖，以让字为标志，从中生出火神帕帕卡，身色白色，一面四臂，三眼，发髻高耸，手持供品，右两手持三尖杖和施无畏印，左两手持念珠和净瓶，身体的所有部分都流淌着白色甘露，放射着白色光芒。在其心间，从邦字生出各种莲花八瓣的中心，在邦字生出的水坛上，从让字生出红色火坛的前方角落里，无色界和地神清净，从吽字生出金刚杵，以吽字为标志。右侧角落里，色界和地上清净，从阿字生出莲花，以阿字为标志。左侧角落里，欲界和地下清净，从嗡字生出轮，以嗡字为标志。中央是邦字和让字生出的三尖杖，以让字为标志。所有这些融为一体，从三界之主，名为吉祥黑鲁嘎的火神，身色白色……直到“放射”为止，如上所述。在莲花的八瓣和上下方：嗡 恩扎耶 (藏文：ཨོཾ་ཨེནྡྲ་ཡེ།，梵文天城体：ओम् इन्द्राय，梵文罗马拟音：Om Indrāya，汉语字面意思：嗡，因陀罗)，嗡 阿格纳耶 (藏文：ཨགྣ་ཡེ།，梵文天城体：ओम् अग्नये，梵文罗马拟音：Om Agnaye，汉语字面意思：嗡，阿耆尼)，嗡 亚玛耶 (藏文：ཡ་མཱ་ཡེ།，梵文天城体：ओम् यमाय，梵文罗马拟音：Om Yamāya，汉语字面意思：嗡，阎摩)，嗡 奈瑞提耶 (藏文：ནཻ་རི་ཏི་ཡེ།，梵文天城体：ओम् निरृतये，梵文罗马拟音：Om Nirṛtaye，汉语字面意思：嗡， নৈऋत)，嗡 瓦茹纳耶 (藏文：ཝ་རུ་ཎ་ཡེ།，梵文天城体：ओम् वरुणाय，梵文罗马拟音：Om Varunāya，汉语字面意思：嗡，伐楼那)，嗡 瓦亚瓦耶 (藏文：ཝ་ཡ་ཝེ།，梵文天城体：ओम् वायवे，梵文罗马拟音：Om Vāyave，汉语字面意思：嗡，伐由)，嗡 库贝拉耶 (藏文：ཀུ་བཻ་ར་ཡེ།，梵文天城体：ओम् कुबेराय，梵文罗马拟音：Om Kuberāya，汉语字面意思：嗡，俱毗罗)，嗡 伊夏纳耶 (藏文：ཨི་ཤྭ་ན་ཡེ།，梵文天城体：ओम् ईशानाय，梵文罗马拟音：Om Īśānāya，汉语字面意思：嗡，伊舍那)，嗡 乌当 布拉玛 (藏文：ཨུདྷཾ་བྲ་ཧྨ།，梵文天城体：ओम् उर्ध्वं ब्रह्म，梵文罗马拟音：Om Ūrdhvaṃ Brahma，汉语字面意思：嗡，上方，梵天)，嗡 阿克肖 普里提维 (藏文：ཨ་ཀྵོ་པྲི་ཐི་ཝི།，梵文天城体：ओम् अधः पृथिवी，梵文罗马拟音：Om Adhaḥ Pṛthivī，汉语字面意思：嗡，下方，地)。念诵这些，刹那间，东方是白色帝释天，骑着大象，手持金刚杵。南方是蓝色阎魔，骑着水牛，手持棒。西方是白色水神，骑着摩羯鱼，手持蛇索。北方是黄色财神，骑着马，手持鼬鼠。东北方是白色自在天，骑着牛，手持三尖铁钩。东南方是红色火神，骑着山羊，右两手持念珠和供品，左两手持三尖杖和丸药净瓶。西南方是青黑色罗刹，骑着僵尸，手持宝剑。西北方是烟色风神，骑着尸体，手持旗帜。上方是黄色梵天，骑着天鹅，手持犍椎。下方是黄色地神，骑着猪，手持宝瓶。所有这些都以各自的装饰和服饰而美丽。所有这些内外诸神的头顶是白色嗡 (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：Om，汉语字面意思：嗡)，喉咙是红色阿 (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：Āḥ，汉语字面意思：阿)，心间是吽 (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：Hūṃ，汉语字面意思：吽)。
English
From Oṃ arises a white, round mandala of water as a seat. From Raṃ arises a trident marked with Raṃ, from which emerges the fire deity Pāpaka, white in color, with one face and four arms, three eyes, and matted hair piled high. Holding offerings, the two right hands hold a trident and grant fearlessness, while the two left hands hold a rosary and a water pot. From all parts of the body flows a stream of white nectar, radiating white light. At its heart, from Paṃ arises a lotus with eight petals of various colors. On the mandala of water arising from Vaṃ, in the front corner of the red fire mandala arising from Raṃ, the formless realm and the earth above are purified, from Hūṃ arises a vajra marked with Hūṃ. In the right corner, the form realm and the earth above are purified, from Āḥ arises a lotus marked with Āḥ. In the left corner, the desire realm and the earth below are purified, from Oṃ arises a wheel marked with Oṃ. In the center, from Vaṃ and Raṃ arises a trident marked with Raṃ. All of these merge into one taste, from which emerges the fire deity, the lord of the three realms, named Glorious Heruka, white in color... up to "radiating," as above. On the eight petals of the lotus and above and below: Oṃ Indrāya, Oṃ Agnaye, Oṃ Yamāya, Oṃ Nirṛtaye, Oṃ Varunāya, Oṃ Vāyave, Oṃ Kuberāya, Oṃ Īśānāya, Oṃ Ūrdhvaṃ Brahma, Oṃ Adhaḥ Pṛthivī. By reciting these, in an instant, in the east is white Indra, riding an elephant, holding a vajra. In the south is blue Yama, riding a buffalo, holding a staff. In the west is white Varuna, riding a makara, holding a snake noose. In the north is yellow Kubera, riding a horse, holding a mongoose. In the northeast is white Īśāna, riding a bull, holding a three-pronged iron hook. In the southeast is red Agni, riding a goat, the two right hands holding a rosary and offerings, the two left hands holding a trident and a pellet water pot. In the southwest is bluish-black Rakshasa, riding a corpse, holding a sword. In the northwest is smoky-colored Vayu, riding a corpse, holding a banner. Above is yellow Brahma, riding a swan, holding a ghaṇṭā. Below is yellow Prithvi, riding a pig, holding a vase. All of them are beautiful with their own ornaments and attire. On the crown of the head of all these outer and inner deities is white Oṃ, at the throat is red Āḥ, and at the heart is Hūṃ.
Chinese
吽 蓝色。于诸处月轮之上。心间嗡嗡哈白色。至。如旃扎丽迦之体性般修持。自心间放光。从东南方以金刚萨玛扎迎请火神仙人眷属。摇动五股杵手印于耳旁。嗡，来，来，大种生。火神之王，仙人胜。为受焚供食，于此处祈请住。嗡 哎嘿亚嘿 玛哈布达 德瓦瑞希。德威扎 萨塔玛哈 格里 斯瓦姆 阿胡瑞 玛嘿瑞 阿什米纳 萨尼嘿托 巴瓦。嗡 嘿汝嘎 玛哈班扎 巴巴嘎 阿格纳耶 玛玛 辛丹 咕汝 梭哈。以此迎请。莲花 卡玛拉 亚 斯瓦姆。以此奉献座。嗡 嘿汝嘎 玛哈班扎 巴巴嘎 阿格纳耶 萨帕瑞瓦拉 阿尔嘎姆 普拉提扎 梭哈。至。夏帕达之间的供养。嗡 阿格纳亚 梭哈。以七次充满甘扎。希日 嘿汝嘎 玛哈班扎 巴巴嘎。嗡 阿格纳耶。阿迪比亚。阿迪比亚。阿比夏 阿比夏 希日耶 哈比亚 嘎比亚 瓦哈纳亚 梭哈。我与一切有情之罪障一切 贤迪 咕汝耶 梭哈。以此三次供养乃为食子。扎 吽 邦 霍。复次三处加持。 披甲如前。又自心间放光。迎请六十二自在天之坛城 呸。嗡 班扎 萨玛扎。以五种妙欲供养。祈请一切如来于此作大灌顶。如是祈请后。自在天心间。幻化八门母。作灌顶之意 嘿汝嘎百字明末尾加主尊父母心咒及。四空行母心咒而念诵。嗡 萨瓦 达塔嘎达 阿比谢嘎达 萨玛雅 希日 吽。又于八门母之咒末尾。嗡 班扎日 巴瓦 阿比辛扎 吽。如是说而灌顶。身满净垢之残水向上涌出。四空行母作头饰。嗡 巴扎拉姆 巴 阿比辛扎 班扎 杜什提亚。嗡 冉纳 玛拉 阿比辛扎 扎姆。如前清净。于空性中由吽字生出之青绿俱舍草，根尖未损。成为守护与清净之殊胜能力。
English
Hūṃ, blue. On the moon mandalas in all places. Oṃ Oṃ Hā white in the heart. Up to. Practice as the nature of Caṇḍikā. Light radiates from one's heart. From the southeast, invite the fire god ṛṣi assembly with Vajra Samājaḥ. Waving the five-pronged vajra mudrā near the ears. Oṃ, come, come, great bhūta. King of the fire gods, supreme ṛṣi. For the sake of consuming burnt offerings, please reside here. Oṃ Ehyehi mahābhūta devariṣi. Dvija sattamahā gṛhī stvaṃ ahuri maheri aṣmina sannihito bhava. Oṃ Heruka mahāvajra pāpaka agnaye mama śintaṃ kuru svāhā. Invite with this. Padma kāmalaya stvaṃ. Offer the seat with this. Oṃ Heruka mahāvajra pāpaka agnaye saparivāra arghaṃ pratīccha svāhā. Up to. Offerings up to Śapta. Oṃ Agnaya svāhā. Fill the ladle seven times. Śrī Heruka mahāvajra pāpaka. Oṃ Agnaye. Adibya. Adibya. Ābiśa ābiśa śrīye habya kabyavāhanāya svāhā. May all the sins and obscurations of myself and all sentient beings be Śanti kuru ye svāhā. Offering this three times is the burnt offering. Jaḥ hūṃ baṃ ho. Again, bless the three places. Putting on armor as before. Again, light radiates from one's heart. Invite the mandala of the sixty-two deities of power, Pheiṃ. Oṃ Vajra Samājaḥ. Offer with the five desirable qualities. I request all the Tathāgatas to empower this greatly. Having prayed thus. From the heart of the deities of power. The eight gate mothers emanate. Make the intention of empowerment, at the end of the hundred-syllable mantra of Heruka, recite the heart mantra of the main father and mother and. The heart mantra of the four ḍākinīs. Oṃ sarva tathāgata abhiṣekata samaya śrī hūṃ. Again, at the end of the mantra of the eight gate mothers. Oṃ vajrī bhava abhiṣiñca hūṃ. Speaking thus, empower. From the remaining water that fills the body and purifies impurities, the four ḍākinīs make headdresses. Oṃ padralampa abhiṣiñca vajra tuṣṭya. Oṃ ratna mālā abhiṣiñca traṃ. Purify as before. From emptiness, the green kuśa grass that arises from the syllable hūṃ, with its root tips intact. May it become an excellent power of protection and purification. Oṃ Vajra