English
Holding a long-life vase, with a peaceful smile and possessing seven wisdom eyes, adorned with silk and jewels, with both feet in the vajra full lotus posture, seated on a lotus and moon cushion, one's own light is the master of the supreme method dance, embracing a lotus long-life vase, on the lotus moon cushion in the heart, the wisdom being Amitayus, white and clear, in equipoise, holding a long-life vase, from the light of the jewel on the crown of the head, arises White Tara with an iron hook, and clouds holding long-life vases. On the four petals of the moon cushion, in the east is blue Vajra Tara, holding the boon-granting gesture and a blue lotus vajra, in the south is yellow Ratna Tara, holding the boon-granting gesture and a blue lotus jewel, in the west is red Padma Tara, holding the boon-granting gesture and a blue lotus hook, in the north is black Karma Tara, holding the boon-granting gesture and a blue lotus sword, all adorned with silk and jewels, possessing the qualities of pacifying, increasing, magnetizing, and wrathful, with both feet in a half-lotus posture on a lotus moon, outside of that in the four directions, on lotus sun and moon cushions, are the Taras of vajra, hook, lasso, chain, and bell, white, yellow, red, and green, with peaceful and wrathful countenances, holding their own emblems and blue lotuses, subduing the four maras with extended and contracted dances, adorned with silk and ratna jewels, in the intermediate spaces are the Three Roots and Dharma Protectors, from the Dharmadhatu, the self-arisen wisdom, in the form of a great magical net, like the sun and its rays, each with their own retinue of their lineage, manifesting the basis of existence as a great deity, appearing in the manner of unborn and primordially complete, all in common, At the throat and heart, marked with the letters of the three vajras, from which radiate rays of light, inviting the wisdom beings to descend, thus visualizing, abiding, inviting, and praising, the ritual can be performed in detail or abbreviated as appropriate, performing the filling and pouring, in the precious and auspicious palace, the assembly of long-life deities appears clearly, all the streams of burnt offerings and nectar, are consumed by the precious tongues, rejoicing and from the light radiating from the navel, gathering all the life essence of samsara and nirvana, dissolving into my body, speech, and mind, may life, merit, and wisdom increase greatly, may I attain the vajra body, thus reciting and contemplating, recite: om tare tuttare ture hrih bhrum vajra jnana ayushe svaha (Tibetan: ཨོཾ་ཏཱ་རེ་ཏུཏྟཱ་རེ་ཏུ་རེ་ཧྲཱིཿབྷྲཱུྃ་བཛྲ་ཛྙཱ་ན་ཨཱ་ཡུ་ཥེ་སྭཱ་ཧཱ༔, Sanskrit Devanagari: ॐ तारे तुत्तारे तुरे ह्रीः भ्रुं वज्र ज्ञान आयुषे स्वाहा, Sanskrit Romanization: oṃ tāre tuttāre ture hrīḥ bhrūṃ vajra jñāna āyuṣe svāhā, Literal Chinese meaning: Om, Tare, Tuttare, Ture, Hrih, Bhrum, Vajra, Jnana, Ayushe, Svaha), use only butter, rhododendron, puffed substances, etc., one hundred and eight times, and special substances.
Chinese
供养食子、朵玛等力所能及之物。总而言之，如同伏藏法和直接显现的经典一样。在珍宝光辉的宫殿中，连接长寿佛众等，即使没有完成广大的生起次第仪轨和迎请等也可以。无论如何，当物品齐全时，进行酬谢的供赞，忏悔。不 смерти的圣母坛城者，祈愿您息灭我和无边众生非时死亡的恐惧，增长寿命、福德和智慧。火坛的坛城融入自身。成就无死金刚之命。如此念诵并观想。回向、发愿、收摄、起立、吉祥等，按照事业次第结束。这说的是单纯火供的仪轨。如果与修供相结合，则进行事业念诵，护法的朵玛供养，直到会供，在享用会供的时刻进行火供。也就是从修持香水开始，到供养火神为止，按照之前的仪轨进行。火神化为燃烧的形象。在这个时候需要迎请会供物。以自己心间的光芒，迎请智慧尊者。念诵“舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）！各各皆能通达”等，从事业仪轨中念诵迎请文，并演奏音乐。金刚上师按照仪轨迎请会供物。念诵安住祈请咒并进行观想，即从“光芒遍布的中央”等，到“观想为不生而圆满的法性”为止。从事业仪轨的供养到赞颂之间，以及从灌顶供养到后续仪轨祈请事业之间进行。念诵“嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）！您成办一切有情之利益，赐予随顺的成就。祈请您返回坛城处所后，再次降临。班杂 穆（藏文：བཛྲ་མུ，梵文天城体：वज्र मु，梵文罗马拟音：vajra mu，汉语字面意思：金刚 穆）！”念诵后再次迎请会供物。进行回向和吉祥祈愿。在内部享用会供，直到布施残食为止，结束仪轨。༈ 第二，如果是为了圆满念修等，需要寂静的火供，那么改变方式如下：在白色的火炉底座上，用黄色等颜色的线条划分，绘制带有边缘和围墙的圆形坛城，中央画金刚杵，边缘画金刚杵链，外围四个角用金刚杵装饰。在上面用羊毛等堆积成圆形的，含有乳汁的木柴。白色覆盖的台
English
Offer torma, droma, and other things to the best of your ability. In short, like treasure teachings and directly revealed scriptures. In the palace of precious splendor, connect the assembly of longevity deities, etc., even if the extensive generation stage ritual and invitation, etc., are not completed. In any case, when the substances are complete, perform the thanksgiving offering and praise, and confession. By the mandala of the Immortal Holy Mother, may the fear of untimely death be pacified for myself and limitless sentient beings, and may life, glory, and wisdom be increased. The mandala of the hearth dissolves into oneself. May the life of the immortal vajra be accomplished. Say and contemplate this. Conclude the dedication, aspiration, gathering, rising, and auspiciousness according to the activity. This is explained as the method of a simple fire offering. If it is connected with accomplishment and offering, then perform the activity recitation, the torma offering to the protectors, and go up to the tsok offering, and at the time of enjoying the tsok, engage in the fire offering. That is, from the practice of cleansing water to the worship of the fire god, proceed as before. The fire god transforms into a burning form. At this point, it is necessary to invite the tsok offering. With the rays of light from your own heart, invite the wisdom being. Say "Hrih! Each and every one completely understands," etc., recite the invitation from the activity ritual, and perform music. The vajra master invites the tsok offering according to the ritual. Recite the dwelling supplication mantra and visualize, that is, from "In the center of the swirling light," etc., to "Visualize as the unborn and spontaneously perfect dharma nature." Proceed from the offering to the praise in the activity ritual, and from the pouring offering to the subsequent ritual of requesting activity. Say "Om! You accomplish all the benefits of sentient beings, grant the corresponding accomplishments. After departing to the mandala abode, please come again. Vajra Mu!" and invite the tsok offering again. Perform the dedication and auspicious prayers. Enjoy the tsok internally, and conclude the ritual until the offering of leftovers. ༈ Secondly, if it is necessary to perform a peaceful fire offering to complete the recitation, etc., then the method of changing the procedure is as follows: On the white base of the fire pit, divide it with yellow-like lines, and draw a circular mandala with edges and walls, with a vajra in the center, a vajra chain on the edges, and the outer four corners decorated with vajras. On top of that, pile up round firewood containing milk, such as wool. A white-covered stand
Chinese
盖子遮盖的右边放置焚烧物酥油，十二指长的木柴顶端涂抹牛奶和酥油，芥菜籽、小麦、吉祥草、药材等所有能得到的息灭物混合成堆，特别的物品芝麻大量积攒。左边放置供品，朵玛是圆形白色莲花瓣状，所有都用白色改变颜色，其他如前。修行者身穿白衣，具有海螺、水晶等白色装饰，在黎明或早晨面向东方，以寂静的意念和金刚跏趺坐姿安坐。仪轨如广大的火供一样，念诵“白色བྷྲཱུྃ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）”等语，以及“火神 白色金刚持，寂静微笑具光彩，安住于月亮之上”，并改为“成为行持所有寂静事业者”。咒语也念诵“ཨོཾ་ཨཱཿཧཱུྃ་ཨགྣི་རཱ་ཛ་སརྦ་པཱ་པཾ་ཀརྨ་ཨཱ་བ་ར་ཎ་ཤཱནྟིཾ་ཀུ་རུ་སྭཱ་ཧཱ༔（藏文，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ agnirāja sarvapāpaṃ karma āvaraṇa śāntiṃ kuru svāhā，汉语字面意思：嗡啊吽，火自在，息灭一切罪业、业障，成办，梭哈）”，并用芝麻计数。在生起坛城本尊和灌顶时，念诵“珍宝吉祥纹，月亮水晶宫殿中”，以及“珍宝舌头等，以金刚舌祈祷后，欢喜心间的光芒，汇集所有胜者的加持，融入我的身语意，罪障衰损全部清净，成就为智慧身”，咒语结尾也如火神时一样加上十字明咒。祈愿时，念诵“以长寿圣母坛城力，我与无边众生之，罪障衰损诸违缘，祈愿寿命福德智增长”。其他一切都如广大的仪轨一样行持就能成就。以此也能息灭违缘罪过的黑暗，寿命自在智慧光明得以增长，以圣母欢喜的三密加持力，愿三门不坏成就金刚三身。
English
On the right side covered with a lid, place the offering substance of ghee for burning. The firewood, twelve finger-widths long, should have its tip smeared with milk and ghee. Accumulate a pile of substances mixed with white mustard seeds, wheat, kusha grass, medicinal herbs, and any other available peaceful substances. In particular, gather a large amount of sesame seeds as a special substance. On the left side, place the offerings. The torma should be a white, round torma with lotus petals. Transform the color of everything to white. Otherwise, keep it as before. The practitioner, adorned with white clothes, conch shells, crystals, and other white ornaments, should face east at dawn or in the morning. Sit with a peaceful mind and in the vajra posture. The ritual should be like the extensive fire offering. Recite "White BHRUM (藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：seed syllable)" and "Fire God, White Vajra Holder, With a peaceful smile and radiance, Residing on the moon." Then, change it to "May I become the one who accomplishes all peaceful actions." Also, recite the mantra "Oṃ Āḥ Hūṃ Agnirāja Sarvapāpaṃ Karma Āvaraṇa Śāntiṃ Kuru Svāhā (藏文，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ agnirāja sarvapāpaṃ karma āvaraṇa śāntiṃ kuru svāhā，汉语字面意思：Om Ah Hum, Fire King, pacify all sins, karmic obscurations, accomplish, Svaha)" and count the sesame seeds. During the generation of the mandala deity and the pouring of the vase, recite "In the precious auspicious palace, In the moon-like crystal palace." And for the precious tongue, etc., "Through the vajra tongue's supplication, Rejoicing, with the light rays of the heart, Gathering all the blessings of the Victorious Ones, May they dissolve into my body, speech, and mind. May all sins, obscurations, and impairments be purified, And may I be accomplished as the body of wisdom." Also, add the ten-syllable mantra at the end, as in the case of the Fire God. During the aspiration, recite "By the mandala of the Immortal Noble Mother, For myself and limitless sentient beings, May sins, obscurations, impairments, and obstacles be pacified, I pray for the increase of life, glory, and wisdom." By doing everything else as in the extensive ritual, it will be accomplished. By this, may the darkness of adverse conditions and faults be pacified, May the light of life, power, and wisdom greatly increase, By the blessings of the three secrets that please the Noble Mother, May the three doors become indivisible and the three vajras be accomplished.", "note": "The above is also based on the vajra words and practices of the omniscient lama rinpoche, the master of this profound secret. It was clearly written for easy reference by the wise assembly at Tashi Chime Drubpai Gatsal, the residence of the lord himself. May virtue and auspiciousness increase! The Fire Offering Ritual of the Heart Drop of the Immortal Noble Mother, Greatly Increasing Wisdom. Written by Lodro Thaye (Blo-gros Mtha'-yas).