Chinese
扎 吽 邦 霍 萨玛雅 斯当！萨玛雅 霍！如是念诵三遍，立誓。于火神心间，吽字，舌尖上有一股金刚杵，以让字标帜，灌顶瓶口亦以吽字标帜。 嗡 阿格内亚 阿底雅 阿底雅 阿比夏 阿比夏 玛哈 希日雅 哈雅 嘎雅 瓦哈纳雅。 我之罪障、违缘、疾病、邪魔、不吉祥、不顺之方，一切寂静 咕噜 耶 梭哈。 念诵此七遍，供养灌顶。 如是，以彼咒语供养杨木三次。 再次，将彼咒语与所有适合的焚烧物混合，然后如理供养。 嗡 阿格内耶 梭哈。 如是倾倒酥油，将满勺倒入炉中。 此乃供养世间火神。 彼火神融入光中，化为燃烧之火性。 再次进行清扫净化。 于燃烧之火中央，从名为法生三角处起。 让字化为日轮，其上吽字化为金刚杵，以吽字标帜，化为薄伽梵金刚怖畏金刚。 如是，直至 嗡 班杂 嘎那 德 霍，如修法仪轨。 仅焚烧心咒，计数所需之数量，是为善妙。 焚烧物圆满之际，从各自之证悟中生起之朵玛供养、赞颂、祈愿等皆已作讫。 其后，加持朵玛： 嗡 阿 比格南达 哥日 等，直至 变为伟大。 嗡 阿 吽 哈哈 霍 舍！诸天之舌中来！ 嗡 因扎 中来！ 嗡 嘎拉 汝巴 中来！ 嗡 阿 吽 霍 班杂 扎给尼 赐予！ 嗡 阿 吽 哈哈 霍 舍 拍 班杂 阿 惹里 中来！ 至此。 其后，清扫净化仪轨之供品。 从空性中，阿字化为颅器广大，直至 今晚汝驱逐。 至此。 其后，后行之事业为： 从供水起，嗡 希日 班杂 贝若瓦，从阿刚至夏巴，以供养。 从色声等六者起，最胜施金刚，最胜汝敬礼。 至敬礼二十，以赞颂。 祈请文百字明，尽力念诵，弥补增减。 未及与衰损， 何者我愚昧， 所作与所施， 彼亦祈怙主，宽恕之。 何者我智
English
Dza Hum Bam Hoh Samaya Stam! Samaya Hoh! Thus, taking the vow three times. In the heart of the fire deity, the syllable Hum, and on the tongue, a single-pointed vajra marked with the syllable Ram, and the mouth of the pouring vessel also marked with the syllable Hum. Om Agnaya Ati Bya Ati Bya Abisha Abisha Maha Shriya Hah Bya Kah Bya Vahanaya. May all my sins, obstacles, diseases, evil spirits, inauspiciousness, and unfavorable circumstances be pacified, Shantim Kuru Ye Svaha. Recite this seven times, offering the pouring. Likewise, offer the Yam stick three times with the same mantra. Again, mix the same mantra with all the appropriate burnt offerings, and then offer them accordingly. Om Agnaye Svaha. Pour the melted butter into the hearth with a full ladle. This is the offering to the worldly fire deity. That fire deity dissolves into light and becomes the nature of burning fire. Cleanse and purify again. In the center of the burning fire, from the triangular Dharma origin, Ram transforms into a solar mandala, and on top of it, Hum transforms into a vajra marked with Hum, becoming the Bhagavan Vajrabhairava. Thus, up to Om Vajra Ghande Hoh, according to the sadhana method. It is good to count how many times the essence mantra alone is to be burned. At the end of the burnt offerings, offer the torma, praise, and make requests arising from each individual's realization. Then, bless the torma: Om Ah Vighnantakrit, etc., until it becomes great. Om Ah Hum Ha Ho Hrih! Come from the tongues of all the deities! Om Indra, come! Om Kala Rupa, come! Om Ah Hum Hoh Vajra Dakini, grant! Om Ah Hum Ha Ho Hrih Phet Vajra Arali, come! Up to this point. Then, cleanse and purify the offerings of the text. From emptiness, the syllable Ah transforms into a vast skull cup, until Tonight you expel. Up to this point. Then, the subsequent actions are: Starting with the offering of water, Om Shri Vajra Bhairava, from Argham to Shabda, make offerings. From the six, such as form and sound, Supreme Giving Vajra, Supreme One, I prostrate. Up to twenty prostrations, with praise. Recite the hundred-syllable mantra as much as possible to make up for any deficiencies. Whatever is lacking or diminished, Whatever I, in my ignorance, Have done or offered, May the Protector forgive it. Whatever my mind
English
O, due to ignorance, whatever sins have been committed, since you are the protector of beings, I pray that you, the protector, forgive all of that. Not having found, not knowing completely, and also having no ability, whatever actions have been done here, may you forgive all of that. Om, your sentient beings, grant me supreme accomplishment, grant the fruit of all samadhi, to all sentient beings whatever they desire, also grant the unsurpassed accomplishment. Furthermore, in order to return, return to your own abode, Vajra Muh! Om Jaya Jaya! etc., follow the scriptures. The wisdom being departs to its natural abode, the samaya being dissolves into oneself. Seal with the syllables Om from the forehead to Sam at the navel. All conceptualizations, grasping and being grasped, etc., gather into one's heart. This is the offering to the fire god who transcends the world. The fire god himself becomes as he was in his previous form. Om Agnaye Svaha! In between, pour and fill wherever you offer. Offerings from offering water to music are offered as before. Son of the protector of the Brahma world, King of the fire gods, supreme sage, in order to protect all beings, incarnated by the power of compassion, in the form of a sage who has accomplished the mantra, the light of wisdom that burns afflictions, blazing with glory like the fire at the end of an eon, possessing feet with clairvoyance and miraculous powers, riding the vehicle of the emanation of the hearth, holding a rosary of mantra speech, carrying a vase filled with the essence of nectar, showering the nectar of Dharma upon all, free from the faults of wrongdoing, practicing celibacy, abiding in the world yet transcending sorrow, having attained peace yet possessing great compassion, praise and prostrate to him. Purify the fire god's torma. From emptiness, it transforms into a great ocean of nectar arising from Om Ah Hum. Om Ah Hum Ha Ho Hrih! Om Agnaye Ati Bhya to Vahanaya, with Om A Karo recited seven times. Offer the torma. Offer with offering water to music. Fire, the god who eats what is to be burned, Sage King, Lord of demons, To the fire god and his retinue, I offer, praise, and prostrate. Accept this offering of the sacrificial cake, and may all desires of the mind be fulfilled, thus engage in activity. Offer water as before. Recite praises. Forgive whatever ignorance is in my mind.
Chinese
顶礼！吉祥！四座根本坛城，依怙主智慧自在母十三尊之修法，名为甘露明点。顶礼 गुरु(梵文， गुरु，guru，上师)。智慧自性安乐藏，法界虚空等同自在母，赐予一切成就之殊胜者，金刚天女祈赐吉祥。于解脱胜妙之都，具缘者进入之百门，从中一一分辨于此，此胜者之道非共同。于此，欲修持出自瑜伽母续之大王，四座金刚之根本坛城，至尊智慧自在母十三尊之依怙主者，修持真实之次第，与后座间断之法。初者，生起次第与圆满次第。初者有二，即生起次第真实与支分念诵。初者有四，即瑜伽，随瑜伽，极瑜伽，大瑜伽。又或分三种，即初为结合，坛城胜王，事业胜王之
English
Please grant your attention. For the sake of oneself and others, those who accomplish, burn, and consume, please return. Just as before, please come at the appointed time, and I shall accomplish all siddhis. Oṃ Āḥ Vajra Muḥ. May the wisdom fire deity return to its natural abode. May the burning samaya being dissolve into the fire. May auspiciousness and wishes be fulfilled. Do not stir the fire until it has turned into its natural ashes. If it is necessary to collect the ashes suddenly, then with milk and fragrant water, recite "Oṃ Ruru Sphuru Nasa Dhani Svāhā" about a hundred times and pour it into the fire. For extensive and other practices, explain the ritual in a similar manner. For mandalas of few deities, concise rituals, and subtle methods of accomplishment, this brief summary is sufficient in connection with this, and others are as before. During the main practice, omitting the separate offering substances and mantras belongs to the category of extreme brevity. Separating the fierce method of generation from the general secret ritual. This brief general secret homa ritual was also spoken by Gyal Khampa Tāranātha. May there be auspicious goodness! Namo Guru. The practice of the thirteen-deity mandala of the glorious Four Seats Root Mandala Yeshe Wangchukma, called the Nectar Drop. Homage to the Guru. Treasure of wisdom nature bliss, Dharma realm equal to space, sovereign mother, Bestower of the supreme of all accomplishments, Vajra goddess, grant auspiciousness. In the city of supreme liberation, the hundred gates through which fortunate ones enter, from which each is distinguished here, this path of the victors is not common. Here, wishing to practice the lord of the yoga mother tantra, the root mandala arising from the Four Vajra Seats, the lord of the venerable Yeshe Wangchukma, the thirteen-deity mandala, the order of actual practice, and the dharma of subsequent sessions. The first is the generation stage and the completion stage. The first has two, the actual generation stage and the limb recitation. The first has four: yoga, subsequent yoga, extreme yoga, and great yoga. Or there are three divisions: first, union, supreme mandala king, and supreme king of karma.
Chinese
是为三三摩地。彼等之差别总集为： 净依供养勤修与， 守护魔障积聚资粮， 此等即是瑜伽也。 劝请起立并加持， 灌顶供赞随瑜伽。 生起所依生起依处与， 加持即是极瑜伽。 迎请遣送手印印持与， 供赞品尝甘露即， 说为大瑜伽也。 如是十四支分者， 四瑜伽所摄持也。 又或三三摩地摄， 主母生起乃至此， 认为最初即结合。 所依与依处生起二者， 名为坛城胜王也。 何为大瑜伽所宣说， 彼即事业胜王也。 现证誓言虽有二， 然与十四支分同。 彼之十四支分者， 净依，供养，勤修，守护魔障，积聚资粮，劝请后起立，加持，灌顶，供养且赞颂，生起所依坛城，生起依处本尊众，披甲加持，迎请遣送手印印持，供赞品尝甘露等是也。 其中，首先在绘画像等之前，陈设红旃檀等的曼扎，连同宝堆。前方陈设供水，右方陈设受用，左方陈设密水。念诵皈依、发心和百字明等，尽力而为。首先，净依者，自身刹那间观想为智慧空行母，于心间水生木之八瓣莲花开放之莲心上，有月轮。其上，从（ཧཱུྃ，hūṃ，吽，种子字）中生出蓝色五股金刚，以（ཧཱུྃ，hūṃ，吽，种子字）字为印记，是为净心。右手掌心中，从（ཨ་，ā，阿，种子字）字中生出日轮。拇指等五指上，有（ཨཱཿ，āḥ，阿，种子字）（སུཾ，suṃ，苏木，种子字）（ཀྵུཾ，kṣuṃ，克苏木，种子字）（ཡུཾ，yuṃ，玉木，种子字）（ཧཱུྃ，hūṃ，吽，种子字）等五股金刚。左手掌心中，从（སོཾ，soṃ，索木，种子字）字中生出月亮。拇指等五指上，从（སཾ，saṃ，萨木，种子字）等生出五瓣莲花。是为加持手。于颈间，从（ཧྲཱིཿ，hrīḥ，赫利，种子字）字中生出红色八瓣莲花。于舌之莲瓣上，有安住于月亮上的（ཧཱུྃ，hūṃ，吽，种子字）字中生出金刚，以（ཧཱུྃ，hūṃ，吽，种子字）字为印记。（ཨོཾ་ཨཱཿཛི་ཧ་སཾ་བརྟ་ནི་ཧཱུྃ་ཕཊ，oṃ āḥ ji ha saṃ bṛta ni hūṃ phaṭ，嗡 阿 哲 萨 木 布 日 达 呢 吽 啪， 嗡阿舌增上 吽 啪）念诵三遍。左手持三旗帜的
English
These are the three samādhis. The summary of their distinctions is: Purifying the support, offering, diligent practice, And protecting against obstacles, accumulating merit, These are yoga. Arousing and blessing, Empowerment, offering praise, following yoga. Generating the support, generating the dependent, And blessing are supreme yoga. Inviting and sending back, sealing with mudras, And offering praise, tasting nectar, Are said to be great yoga. Thus, the fourteen branches Are gathered by the four yogas. Or gathered by the three samādhis. Up to generating the main consort, It is considered the first union. The support and the generating of the dependent, Are called the supreme king of the mandala. Whatever is taught as great yoga, That is the supreme king of action. Although there are two kinds of realization vows, They are the same in the fourteen branches. These fourteen branches are: Purifying the support, offering, diligent practice, protecting against obstacles, accumulating merit, arousing and rising, blessing, empowerment, offering and praising, generating the mandala of the support, generating the dependent deity assembly, armoring and blessing, inviting and sending back the wisdom wheel, sealing with mudras, offering praise, and tasting nectar. Among them, first, in front of a painted image or the like, arrange a maṇḍala of red sandalwood and the like, together with a heap of jewels. In front, arrange offering water, to the right, arrange consumables, and to the left, arrange secret water. Recite refuge, bodhicitta, and the hundred-syllable mantra as much as possible. First, purifying the support is: Instantly visualizing oneself as a wisdom ḍākinī, in the center of an open eight-petaled lotus flower of the water-born tree in the heart, there is a moon disc. On top of that, from (ཧཱུྃ, hūṃ, Hung, seed syllable) arises a blue five-pronged vajra, marked with (ཧཱུྃ, hūṃ, Hung, seed syllable), which is the purification of the mind. In the palm of the right hand, from the syllable (ཨ་, ā, A, seed syllable) arises a sun disc. On the five fingers, including the thumb, are the five-pronged vajras of (ཨཱཿ, āḥ, Ah, seed syllable), (སུཾ, suṃ, Sum, seed syllable), (ཀྵུཾ, kṣuṃ, Kshum, seed syllable), (ཡུཾ, yuṃ, Yum, seed syllable), (ཧཱུྃ, hūṃ, Hung, seed syllable). In the palm of the left hand, from the syllable (སོཾ, soṃ, Som, seed syllable) arises the moon. On the five fingers, including the thumb, from (སཾ, saṃ, Sam, seed syllable) and others arise five-petaled lotuses. This is the blessing of the hands. At the throat, from (ཧྲཱིཿ, hrīḥ, Hrih, seed syllable) arises a red eight-petaled lotus. On the lotus petal of the tongue, there is a vajra arising from (ཧཱུྃ, hūṃ, Hung, seed syllable) residing on the moon, marked with (ཧཱུྃ, hūṃ, Hung, seed syllable). (ཨོཾ་ཨཱཿཛི་ཧ་སཾ་བརྟ་ནི་ཧཱུྃ་ཕཊ, oṃ āḥ ji ha saṃ bṛta ni hūṃ phaṭ, Om Ah Ji Ha Sam Brita Ni Hum Phat, Om Ah tongue increase Hum Phat) Recite three times. The left hand holds the three banners of