T18n0909_金剛頂瑜伽護摩儀軌
大正藏第 18 冊 No. 0909 金剛頂瑜伽護摩儀軌
No. 909
金剛頂瑜伽護摩儀軌
特進試鴻臚卿大興善寺三藏沙門大廣智不空奉 詔譯
我今說護摩 由此速成就 由護摩業儀 相應不間斷 如是一切事 隨明當應作 隨類作護摩 無上成就業 護摩說多種 略說有五種 廣說大瑜伽 于秘密教說 我今則略說 持明之遊戲 由護摩儀軌 成就於族壇 護摩五種事 一一有多種 息災及增益 第三為降伏 鉤召為第四 第五是敬愛 如是五護摩 敬愛為最勝 我今說軍荼 依瑜伽相應 息災爐正圓 應當如是作 增益應正方 三角作降伏 金剛形軍荼 鉤召為最勝 長作蓮華形 敬愛為相應 已說五種類 軍荼業無上 息災初夜起 增益初日分 中日分應作 降伏猛利法 鉤召一切時 后夜作敬愛 如是五瑜伽 作業為等引 面北作息災 增益向東方 應面南而住 以作降伏事 仰視遍諸方 是為鉤召儀 若敬愛相應 應住面向西 息災結佛印 增益寶標幟 金剛怒降伏 金剛鉤鉤召 大召而相應 敬愛蓮華部 如是五瑜伽 應作護
【現代漢語翻譯】 現代漢語譯本 我今宣說護摩（Homa，火供），通過此法可迅速獲得成就。 通過護摩的儀軌，相應地持續不斷地修行。 像這樣的一切事情，都應當按照所修的本尊法門來進行。 根據不同的目的進行護摩，可以成就無上的事業。 護摩的種類有很多，簡略來說有五種。 廣義來說，屬於大瑜伽（Mahāyoga），在秘密教法中有所闡述。 我現在簡略地說明，這是持明者（Vidyādhara）的遊戲。 通過護摩的儀軌，可以成就本尊的壇城。 護摩這五種事業，每一種又有很多種。 第一種是息災，第二種是增益，第三種是降伏。 第四種是鉤召，第五種是敬愛。 這五種護摩中，敬愛最為殊勝。 我現在宣說軍荼利（Kuṇḍali，甘露軍荼利明王），依據瑜伽相應的修法。 息災的火爐應為正圓形，應當這樣做。 增益的火爐應為正方形，降伏的火爐應為三角形。 金剛杵形狀的火爐，鉤召最為殊勝。 長形的蓮花形狀的火爐，與敬愛相應。 已經說了五種型別的火爐，軍荼利的事業無上。 息災在初夜時分開始，增益在初日分開始。 降伏這種猛烈的法，應該在中午時分進行。 鉤召可以在任何時間進行，敬愛在後夜時分進行。 像這樣的五種瑜伽，作業時要達到等引（Samādhi，三摩地）。 面向北方進行息災，增益面向東方。 應該面向南方而住，來進行降伏的事情。 仰視遍及各個方向，這是鉤召的儀軌。 如果與敬愛相應，應該面向西方而住。 息災時結佛部的手印，增益時結寶部的手印。 降伏時結金剛部的忿怒手印，鉤召時結金剛鉤的手印。 大召請相應，敬愛屬於蓮花部。 像這樣的五種瑜伽，應該進行護摩。
【English Translation】 English version I now speak of Homa (fire offering), through which one can quickly attain accomplishment. Through the ritual of Homa, practice continuously and correspondingly. All such matters should be performed according to the specific deity's practice. Perform Homa according to different purposes, and you can accomplish supreme deeds. There are many kinds of Homa, but briefly speaking, there are five types. Broadly speaking, it belongs to Mahāyoga, which is elaborated in the secret teachings. I will now briefly explain, this is the play of Vidyādharas (knowledge holders). Through the ritual of Homa, one can accomplish the mandala of the deity. These five activities of Homa, each has many variations. The first is pacifying disasters, the second is increasing benefits, and the third is subduing. The fourth is summoning, and the fifth is love and respect. Among these five Homas, love and respect are the most supreme. I now speak of Kuṇḍali (Amrita Kuṇḍali Vidyārāja), according to the practice corresponding to Yoga. The fire pit for pacifying disasters should be perfectly round, and it should be made like this. The fire pit for increasing benefits should be square, and the fire pit for subduing should be triangular. The fire pit in the shape of a vajra (diamond scepter), summoning is the most supreme. The long, lotus-shaped fire pit corresponds to love and respect. The five types of fire pits have been described, and the activity of Kuṇḍali is unsurpassed. Pacifying disasters begins in the early part of the night, and increasing benefits begins in the early part of the day. This fierce practice of subduing should be performed at noon. Summoning can be performed at any time, and love and respect are performed in the later part of the night. These five yogas, when performing activities, one should attain Samādhi (concentration). Face north to perform pacifying disasters, and face east to increase benefits. One should dwell facing south to perform the act of subduing. Looking up and throughout all directions, this is the ritual of summoning. If it corresponds to love and respect, one should dwell facing west. When pacifying disasters, form the mudra (hand gesture) of the Buddha family, and when increasing benefits, form the mudra of the Jewel family. When subduing, form the wrathful mudra of the Vajra family, and when summoning, form the mudra of the vajra hook. Great summoning corresponds, and love and respect belong to the Lotus family. These five yogas should perform Homa.
摩事 息災燒甘木 增益用果木 苦木降伏業 刺木為鉤召 花木說敬愛 如是五種木 瑜伽者應用 息災爐作輪 增益三股杵 降伏一股杵 鉤召應作鉤 敬愛作蓮華 息災爐應量 橫全豎半肘 增益兩肘量 深量應用半 降伏軍荼相 三角各一肘 鉤召長一肘 橫深各減半 敬愛亦一肘 橫深如鉤召 五種軍荼壇 應畫作三重 中院羯磨杵 四隅畫蓮華 第二院四契 謂四波羅蜜 四隅內供養 第三院應畫 八方天眷屬 四隅於四門 外供養四攝 中安遍照尊 此息災軍荼 餘四軍荼相 三院皆如是 增益於中院 應畫羯磨寶 第二院應畫 寶生佛眷屬 第三院及門 亦如前所說 降伏于中院 獨股羯磨杵 四隅畫蓮華 第二院應畫 降三世眷屬 四種忿怒相 第三院及門 亦如前所說 而皆忿怒相 鉤召于中院 應畫金剛鉤 四隅畫蓮華 第二院應畫 不動佛眷屬 第三院四隅 八方及四門 如初軍荼知 敬愛于中院 畫蓮華羯磨 四隅三股杵 第二院應畫 無量壽眷屬 應畫四種尊 第三院四隅 八方及四門 所說亦如前 此是五護摩 瑜伽經所說
修行者應知
其爐緣高兩指闊四指。緣內爐口本地闊兩指。于中契印高兩指。其爐近身開豎項。闊四指長兩指。次闊十指長四指。次作蓮華形令大小相稱。從豎項至葉末都十二指。高下並與緣齊。五種爐並同。其治地如大曼荼羅。
法掘地持鍬等印。金剛縛豎禪智進力。並真言二十一遍。真言曰。
oṃ ni kha na va su de svā hā 唵 你 佉 那 嚩 蘇(上) 提 婆嚩(二合引) 訶(引)
加持泥及瞿摩夷涂香等印。二手合掌屈進力戒方二節相合。禪智並豎。去進力如口形。真言二十一遍。真言曰。
oṃ a mṛ tu dbha va hūṃ pha ṭ 唵 阿 蜜哩(二合) 都 納婆(二合) 嚩 吽 發 吒 svā hā 娑嚩(二合) 訶(引)
加持五色粉印。及真言並如瑜伽經所說。加持蘇蜜酪乳及木五種谷香華等。並以金剛羯磨菩薩真言。各各加持七遍。印二手各以禪智捻戒方甲。餘三度開豎如金剛杵形。即相交右押左。真言曰。
oṃ va jra ka rmma kaṃ 唵 嚩 日羅(二合) 羯 磨 撿(平引)
【現代漢語翻譯】 現代漢語譯本 修行者應當瞭解： 火爐邊緣高兩指寬，四指厚。邊緣內的爐口，其本地寬度為兩指。在爐口中心，契印的高度為兩指。火爐靠近身體的一側，開口呈豎直狀，寬度為四指，長度為兩指。接下來，寬度為十指，長度為四指。然後製作蓮花形狀，使其大小相稱。從豎直項到葉子末端總共十二指。高度和寬度都與邊緣齊平。五種火爐都相同。其處理場地的方式如同大型曼荼羅（maṇḍala，壇城）。 修法時，挖掘土地需要持鍬等工具，並結印。結金剛縛印，豎起禪智指（中指和食指），並唸誦真言二十一遍。真言如下： 唵（oṃ） 你（ni） 佉（kha） 那（na） 嚩（va） 蘇（vasu，上聲） 提（de） 婆嚩（dbhava，二合，長音） 訶（svāhā，長音） 加持泥土以及牛糞、涂香等，需要結印。雙手合掌，彎曲進力戒方（無名指和小指）的第二節，使其相互貼合。禪智指並豎直。去除進力指，使其形狀如口。唸誦真言二十一遍。真言如下： 唵（oṃ） 阿（a） 蜜哩（amṛ，二合） 都（tu） 納婆（dbha，二合） 嚩（va） 吽（hūṃ） 發（pha） 吒（ṭ） 娑嚩（svā，二合） 訶（hā，長音） 加持五色粉末的印，以及真言，都如瑜伽經所說。加持酥油、蜂蜜、凝乳、牛奶以及木頭、五種穀物、香、花等等。都以金剛羯磨菩薩（Vajrakarma Bodhisattva）真言，各自加持七遍。結印時，雙手各自以禪智指捻戒方指的指甲。其餘三指打開豎立，如金剛杵（vajra）的形狀。然後雙手相交，右押左。真言如下： 唵（oṃ） 嚩（va） 日羅（jra，二合） 羯（ka） 磨（rmma） 撿（kaṃ，平聲，長音）
【English Translation】 English version The practitioner should know: The edge of the furnace should be two fingers high and four fingers wide. The local width of the furnace opening inside the edge is two fingers. In the center of the furnace opening, the height of the mudra (契印) is two fingers. The side of the furnace close to the body has a vertical opening, four fingers wide and two fingers long. Next, it is ten fingers wide and four fingers long. Then make a lotus shape, making its size proportionate. From the vertical item to the end of the leaf is a total of twelve fingers. The height and width are flush with the edge. All five types of furnaces are the same. The way to prepare the ground is like a large mandala (曼荼羅). When practicing, digging the ground requires holding tools such as hoes and forming mudras. Form the Vajrabandha mudra (金剛縛印), raise the wisdom fingers (禪智指, middle and index fingers), and recite the mantra twenty-one times. The mantra is as follows: oṃ ni kha na va su de svā hā To bless the mud, cow dung, scented ointment, etc., a mudra is required. Place the hands together, bend the second joints of the ring and little fingers (進力戒方), so that they touch each other. The wisdom fingers are raised straight. Remove the ring and little fingers, making their shape like a mouth. Recite the mantra twenty-one times. The mantra is as follows: oṃ a mṛ tu dbha va hūṃ pha ṭ svā hā The mudra for blessing the five-colored powders, and the mantra, are as described in the Yoga Sutra. Bless ghee, honey, curd, milk, wood, five kinds of grains, incense, flowers, etc. Bless each of them seven times with the Vajrakarma Bodhisattva (金剛羯磨菩薩) mantra. When forming the mudra, each hand should pinch the fingernails of the ring and little fingers with the wisdom fingers. The remaining three fingers are opened and raised straight, like the shape of a vajra (金剛杵). Then cross the hands, with the right hand pressing on the left. The mantra is as follows: oṃ va jra ka rmma kaṃ
所燒護摩枝皆安右邊蘇于蓮葉臺上。蜜酪乳飯糜近爐右邊安。左邊應置二香水器。其器金銀熟銅白瓷商佉並通用。香白檀香郁金龍腦等。二器一用灑火及供養物等。一用聖眾火天漱口。灑凈印。禪捻檀甲。三度豎開。真言曰。
oṃ a mṛ te hūṃ pha ṭ 唵 阿 蜜哩(二合) 諦 吽 發 吒
漱口印。右手金剛拳舒進度。攪水加持七遍訖。右手作掬抄水。垂手向身右旋灑火。真言曰。
oṃ va ra da va jra dhaṃ 唵 嚩 啰 娜 嚩 日啰(二合) 曇
息災本尊火天。及爐衣服飯食花皆用白。作吉祥坐。兩腳交豎膝右押左。與慈心相應。增益皆用黃全跏坐。降伏皆用黑蹲踞坐。以左足大指而履右足大指甲上。鉤召皆用赤半跏坐。敬愛同鉤召色賢坐跂物垂腳坐。迎請從三昧耶至迎請皆依本法。或隨五種護摩。隨部部主五相成身。迎請已誦讚歎以四攝安立聖眾。圍繞爐壇。然後獻閼伽。各結本羯磨印安立。示本三昧耶。誦護摩真言一百八遍。然後取一花。以火天真言加持三遍或七遍擲火中。然後結火天印。以左手握右手腕。右手舒掌向外。屈禪度撗在掌中。進度如鉤。來去招獻已。以禪度捻進度。即成發遣
【現代漢語翻譯】 現代漢語譯本： 所燒的護摩枝都安放在右邊，酥油放在蓮葉臺上。蜜、酪、乳、飯、粥放在靠近爐子的右邊。左邊應該放置兩個香水器。這些器皿可以用金、銀、熟銅、白瓷或商佉（śaṅkha，海螺）製成。香料可以用白檀香、鬱金、龍腦等。兩個器皿，一個用來灑火及供養物等，一個用來給聖眾和火天（Agni-deva，火神）漱口。灑凈印：禪指捻檀甲，三次豎起打開。真言曰： 唵（oṃ） 阿（a） 蜜哩（amṛ）(二合) 諦（te） 吽（hūṃ） 發（pha） 吒（ṭ） 漱口印：右手作金剛拳，舒展進度（指）。攪水加持七遍后，右手掬水，垂手向自身右側旋轉灑向火。真言曰： 唵（oṃ） 嚩（va） 啰（ra） 娜（da） 嚩（va） 日啰（vajra）(二合) 曇（dhaṃ） 息災護摩，本尊火天（Agni-deva，火神），以及爐子的衣服、飯食、花都用白色。採用吉祥坐姿，兩膝豎起，右膝壓在左膝上，與慈心相應。增益護摩都用黃色，採用全跏坐姿。降伏護摩都用黑色，採用蹲踞坐姿，用左腳大拇指踩在右腳大拇指的指甲上。鉤召護摩都用紅色，採用半跏坐姿。敬愛護摩與鉤召護摩顏色相同，採用賢坐跂物垂腳坐姿。迎請從三昧耶（samaya，誓言）至迎請都依照本法。或者隨五種護摩，隨部部主五相成身。迎請完畢后，誦讚歎，用四攝安立聖眾，圍繞爐壇。然後獻閼伽（argha，供水），各自結本羯磨印安立，示本三昧耶（samaya，誓言）。誦護摩真言一百零八遍，然後取一朵花，用火天（Agni-deva，火神）真言加持三遍或七遍，擲入火中。然後結火天（Agni-deva，火神）印，用左手握住右手腕，右手舒掌向外，屈禪指和度指橫在掌中，進度指如鉤。來去招獻完畢后，用禪指捻進度指，即成發遣。
【English Translation】 English version: The homa sticks to be burned should all be placed on the right side, and the ghee should be placed on a lotus leaf platform. Honey, curd, milk, cooked rice, and porridge should be placed near the right side of the furnace. Two incense water vessels should be placed on the left side. These vessels can be made of gold, silver, refined copper, white porcelain, or conch shells (śaṅkha). The incense can be white sandalwood, turmeric, borneol, etc. One of the two vessels is used for sprinkling the fire and offerings, and the other is used for the holy assembly and Agni-deva (fire god) to rinse their mouths. The purification seal: the meditation finger touches the nail of the sandalwood finger, raised and opened three times. The mantra is: oṃ a mṛ te hūṃ pha ṭ The mouth-rinsing seal: the right hand forms a vajra fist, extending the progress finger (index finger). After stirring the water and blessing it seven times, the right hand scoops up water, lowers the hand, and rotates it to the right side of the body, sprinkling it towards the fire. The mantra is: oṃ va ra da va jra dhaṃ For pacifying homa, the principal deity Agni-deva (fire god), as well as the furnace's clothes, food, and flowers, should all be white. Adopt the auspicious sitting posture, with both knees raised and the right knee pressing on the left knee, corresponding to loving-kindness. For increasing homa, use yellow and adopt the full lotus posture. For subduing homa, use black and adopt the squatting posture, with the big toe of the left foot pressing on the nail of the big toe of the right foot. For summoning homa, use red and adopt the half-lotus posture. For love and respect homa, use the same color as summoning homa, adopting the virtuous sitting posture with the feet dangling. The welcoming, from samaya (vow) to welcoming, should all follow the original method. Or, according to the five types of homa, follow the five aspects of the body of the chief deity of each department. After the welcoming is completed, recite praises and establish the holy assembly with the four means of attraction, surrounding the furnace altar. Then offer argha (water offering), each forming and establishing their respective karma seal, showing their respective samaya (vow). Recite the homa mantra one hundred and eight times, then take a flower, bless it three or seven times with the Agni-deva (fire god) mantra, and throw it into the fire. Then form the Agni-deva (fire god) seal, grasping the wrist of the right hand with the left hand, extending the palm of the right hand outward, bending the meditation finger and the progress finger across the palm, with the progress finger like a hook. After the coming and going of the summoning and offering is completed, touch the progress finger with the meditation finger, thus completing the dismissal.
真言曰。
oṃ e hye e hi ma hā bhū ta de va ri 唵 翳 呬 翳 呬 摩 訶 部 多 泥(上) 嚩 哩 si nvi ja sa ta ma gṛ sa 使 你尾(二合) 惹 薩 哆 摩 孽哩(二合) 呬 ddha hu te ma hā la ma sdi sa 怛嚩(二合) 虎 諦 摩 訶 羅 摩 悉泥(平) 珊 ni tu bha va a gna ye hā vya 你 都 波 嚩 阿 哦那(二合) 曳 呵 微也(二合) ha vya da ha da ya svā 迦 微也(二合) 娜 訶 娜 耶 娑嚩(二合引) hā 訶(引)
迎已以香水三灑三漱口。然後用本真言。以大杓酌滿三杓蘇投火。想投火天口中至於心蓮華。真言曰。
oṃ a gna ye svā hā 唵 阿 哦那(二合) 曳 娑嚩(二合引) 訶(引)(加持亦用此)
即以此真言小杓三投蜜酪乳。及木乃至香花等。想火天四臂。右手無畏。第二手持珠。左手仙杖。第二手執
【現代漢語翻譯】 現代漢語譯本： 真言曰： oṃ e hye e hi ma hā bhū ta de va ri (唵 翳 呬 翳 呬 摩 訶 部 多 泥(上) 嚩 哩)：唵，來，來，偉大的，元素，神，光輝。 si nvi ja sa ta ma gṛ sa (使 你尾(二合) 惹 薩 哆 摩 孽哩(二合) 呬)：使，你尾，生，真實，最，抓住。 ddha hu te ma hā la ma sdi sa (怛嚩(二合) 虎 諦 摩 訶 羅 摩 悉泥(平) 珊)：真實，呼，爲了你，偉大的，羅，摩，悉泥，珊。 ni tu bha va a gna ye hā vya (你 都 波 嚩 阿 哦那(二合) 曳 呵 微也(二合))：你，都，波，嚩，阿，火神，爲了，呼，微也。 ha vya da ha da ya svā hā (迦 微也(二合) 娜 訶 娜 耶 娑嚩(二合引) 訶(引))：迦，微也，給予，燃燒，給予，爲了，梭哈。 迎請之後，用香水三次灑凈，三次漱口。然後用本真言，用大勺舀滿三勺酥油投入火中，觀想投入火中，進入火天（Agnideva）的口中，到達心蓮花。真言曰： oṃ a gna ye svā hā (唵 阿 哦那(二合) 曳 娑嚩(二合引) 訶(引)) (加持亦用此)：唵，火神，梭哈。（加持時也用這個真言） 然後用這個真言，用小勺三次投入蜜、酪、乳，以及木頭乃至香花等。觀想火天（Agnideva）四臂，右手無畏印，第二手持珠，左手仙杖，第二手執...
【English Translation】 English version: The mantra says: oṃ e hye e hi ma hā bhū ta de va ri: Om, come, come, great, element, god, splendor. si nvi ja sa ta ma gṛ sa: Make, you-vi, born, true, most, grasp. ddha hu te ma hā la ma sdi sa: True, call, for you, great, Ra, Ma, Siddhi, San. ni tu bha va a gna ye hā vya: You, all, Pa, Va, A, Agni, for, call, Viya. ha vya da ha da ya svā hā: Ka, Viya, give, burn, give, for, Svaha. After welcoming, sprinkle three times with scented water and rinse the mouth three times. Then use this mantra, use a large spoon to scoop three spoons of ghee and throw it into the fire, visualize throwing it into the fire, entering the mouth of Agnideva (Fire God), reaching the heart lotus. The mantra says: oṃ a gna ye svā hā (also used for blessing): Om, Agni, Svaha. (This mantra is also used for blessing) Then use this mantra, use a small spoon to throw honey, curd, milk, and wood, and even fragrant flowers, etc., three times. Visualize Agnideva (Fire God) with four arms, the right hand in Abhaya Mudra (fearless gesture), the second hand holding beads, the left hand holding a fairy staff, the second hand holding...
軍持。想從心遍身中。流出無量涂香云花云燒香云。飲食燈明種種供養。供養一切佛菩薩緣覺聲聞及一切世天。於火天真言娑嚩訶上。稱所求事投之。然後以大杓三滿杓供養。加持一花置本方坐處。請出爐還本座。然後三凈火。以四字明迎請佛菩薩。各坐本座三獻漱口。以三大杓滿杓獻。然後以小杓三酌蜜酪乳糜酪飯。及木五穀香花等各三投。想投聖尊口中至心。若息災法。五穀中須十倍加油麻。木用百八或五十四或二十一。真言曰。
oṃ sa rva pā pa da hā na va jra 唵 薩 嚩 播(引) 婆 娜 訶 那 嚩 日啰(二合) ya svā hā 耶 娑嚩(二合引) 訶(引)
或有教中說。用部母為息災。或本尊真言或毗盧遮那真言。皆娑嚩訶上。為自他愿除一切災。心專注于爐中聖眾。想聖眾皆從心外。遍身毛孔。流出供養雲海。至無邊世界供養一切佛。及除一切三惡趣苦惱。護摩已。以滿三杓獻聖眾。所殘五穀香花等。聚一器中獻十方世天。若作增益。先如前迎請火天。即獻聖眾三大杓並木香花等燒粳米。若欲延命燒屈蔞草。其延命爐如前增益爐。外作甲冑形。其粳米屈蔞草。比余物。挍十倍多。
增益真言曰。
【現代漢語翻譯】 現代漢語譯本 軍持（kuṇḍikā，一種水瓶）。觀想從心中遍及全身，流出無量的涂香云、花云、燒香云、飲食燈明等種種供養，供養一切佛、菩薩、緣覺、聲聞及一切世天。在火天真言『娑嚩訶（svāhā，意為『成就』）』之上，稱念所求之事並投入火中。然後用大杓盛滿三杓供養。加持一朵花，放置於本方坐處。請出爐，返回本座。然後以三凈火，用四字明迎請佛菩薩，各坐本座，三獻漱口水。以三大杓盛滿供養。然後以小杓酌取蜜、酪、乳糜、酪飯，以及木、五穀、香花等，各投三次。觀想投入聖尊口中，至誠懇切。若是息災法，五穀中須加入十倍的油麻。木柴用一百零八根、或五十四根、或二十一根。真言如下： 唵（oṃ，種子字） 薩（sa） 嚩（rva） 播（pā，引） 婆（pa） 娜（da） 訶（hā） 那（na） 嚩（va） 日啰（vajra，二合，金剛） 耶（ya） 娑嚩（svā，二合，引） 訶（hā，引） 或者有的教法中說，用部母作為息災法。或者用本尊真言，或者毗盧遮那（Vairocana）真言，都在『娑嚩訶』之上，為自己或他人祈願，消除一切災難。專心專注于爐中的聖眾，觀想聖眾都從心中向外，遍及全身毛孔，流出供養雲海，到達無邊世界，供養一切佛，並且消除一切三惡趣的苦惱。護摩完畢后，用盛滿的三杓獻給聖眾。剩餘的五穀、香花等，聚集在一個器皿中，獻給十方世天。如果作增益法，先如前面一樣迎請火天，然後獻給聖眾三大杓，並燒粳米等木香花。如果想要延命，燒屈蔞草。延命爐如前面的增益爐，外形作成甲冑形。粳米和屈蔞草，比其他物品，要多十倍。 增益真言如下：
【English Translation】 English version Kuṇḍikā (a water bottle). Visualize immeasurable clouds of scented paste, flower clouds, incense clouds, food, lamps, and various other offerings flowing from your heart, pervading your entire body, and offered to all Buddhas, Bodhisattvas, Pratyekabuddhas, Śrāvakas, and all worldly devas. Upon the Agni (fire deity) mantra 『Svāhā (meaning 『accomplishment』)』, recite the desired matter and cast it into the fire. Then, offer three full ladles with a large ladle. Consecrate a flower and place it at the seat in your direction. Request the deity to leave the furnace and return to its original seat. Then, purify the fire with the three purifications, and invite the Buddhas and Bodhisattvas with the four-syllable mantra, each seated on their original seat, offering mouthwash three times. Offer three large ladles full. Then, with a small ladle, offer honey, ghee, milk gruel, ghee rice, and wood, five grains, incense, and flowers, each three times. Visualize offering them into the mouths of the revered deities with utmost sincerity. If performing a pacification ritual, ten times the amount of sesame seeds must be added to the five grains. Use one hundred and eight, fifty-four, or twenty-one pieces of wood. The mantra is as follows: Oṃ (seed syllable) sa rva pā pa da hā na vajra (two syllables combined) ya svāhā Or, some teachings say to use the alphabet of the division for pacification. Or use the mantra of the principal deity, or the Vairocana mantra, all upon 『Svāhā』, to wish for oneself or others to remove all disasters. Focus your mind on the holy assembly in the furnace, visualizing that the holy assembly flows out from your heart, pervading every pore of your body, forming a sea of offering clouds, reaching the boundless world, offering to all Buddhas, and eliminating the suffering of all three evil realms. After the homa, offer three full ladles to the holy assembly. Gather the remaining five grains, incense, flowers, etc., into a vessel and offer them to the worldly devas of the ten directions. If performing an increase ritual, first invite the Agni deity as before, then offer three large ladles to the holy assembly, and burn glutinous rice, wood, incense, and flowers. If you wish to prolong life, burn couch grass. The longevity furnace is like the previous increase furnace, but shaped like armor. The glutinous rice and couch grass should be ten times more than the other items. The mantra for increase is as follows:
oṃ va jra pu ṣṭa ye svā 唵 嚩 日啰(二合) 補 瑟吒(二合) 曳(平) 娑嚩(二合引) hā 訶(引)
延命真言曰。
oṃ va jra yu ṣai svā hā 唵 嚩 日啰(二合) 喻 曬 娑嚩(二合引) 訶(引)
于娑嚩訶上加心中所愿之語。心專注于爐中聖眾。想從聖眾心外遍身毛孔中。流出供養雲海。至無邊世界供養一切佛菩薩。及照觸一切有情六道四生。皆獲榮盛富貴延命。即以此光明。想自宅中雨七寶及所資用物。又想天甘露灌注自我遍於毛孔。若作降伏。先如前迎請火天。用蔓菁或芥子油或水牛蘇。或用嚕地啰。先獻聖眾三大杓已。用無香花或臭花安悉香。鹽毒藥等。或唯用鐵末或作么努曬。前人形段段截投之。投火天時。想從火天心外遍身中。流出器杖投彼人上。想火天及本尊皆作忿怒形。真言曰。
hūṃ va jra sa tva ya pha ṭ 吽 嚩 日羅(二合) 薩 怛嚩(二合) 耶 發 吒
于發吒上加彼人名。或用本法或用不動尊或降三世或文殊師利六足尊等真言。想忿怒尊身中流出器杖雲海。供養盡虛空一
【現代漢語翻譯】 現代漢語譯本： 唵(oṃ) 嚩(va) 日啰(vajra，二合：金剛) 補(pu) 瑟吒(ṣṭa，二合) 曳(ye，平) 娑嚩(svā，二合引) 訶(hā，引)
延命真言曰：
唵(oṃ) 嚩(va) 日啰(vajra，二合) 喻(yu) 曬(ṣai) 娑嚩(svā，二合引) 訶(hā，引)
于娑嚩訶(svāhā)上加心中所愿之語。心專注于爐中聖眾。想從聖眾心外遍身毛孔中，流出供養雲海，至無邊世界供養一切佛菩薩，及照觸一切有情六道四生，皆獲榮盛富貴延命。即以此光明，想自宅中雨七寶及所資用物。又想天甘露灌注自我遍於毛孔。若作降伏，先如前迎請火天(Agni Deva)。用蔓菁或芥子油或水牛蘇，或用嚕地啰(rudhira，血)。先獻聖眾三大杓已，用無香花或臭花安悉香，鹽毒藥等，或唯用鐵末或作么努曬(manuṣya，人)。前人形段段截投之。投火天(Agni Deva)時，想從火天(Agni Deva)心外遍身中，流出器杖投彼人上。想火天(Agni Deva)及本尊皆作忿怒形。真言曰：
吽(hūṃ) 嚩(va) 日羅(vajra，二合) 薩(sa) 怛嚩(tattva，二合) 耶(ya) 發(pha) 吒(ṭ)
于發吒(phaṭ)上加彼人名。或用本法或用不動尊(Acala)或降三世(Trailokyavijaya)或文殊師利(Mañjuśrī)六足尊等真言。想忿怒尊身中流出器杖雲海，供養盡虛空一切
【English Translation】 English version: oṃ va jra pu ṣṭa ye svā hā
The longevity mantra says:
oṃ va jra yu ṣai svā hā
After 'svāhā', add the words of your heart's desire. Focus your mind on the holy assembly in the hearth. Imagine that from outside the hearts of the holy assembly, from every pore of their bodies, flows a sea of clouds of offerings, reaching to the boundless world to make offerings to all Buddhas and Bodhisattvas, and illuminating all sentient beings in the six realms and four births, so that they all obtain glory, prosperity, wealth, and extended life. Then, with this light, imagine that from your own home rains down the seven treasures and all the things you need. Also, imagine that heavenly nectar pours down on you, permeating every pore. If performing subjugation, first invite Agni Deva as before. Use turnips or mustard oil or buffalo ghee, or use rudhira (blood). After first offering three large ladles to the holy assembly, use unscented flowers or foul-smelling flowers, benzoin, salt poison, etc., or only use iron powder, or make a 'manuṣya' (human) figure. Cut the figure into sections and throw them in. When throwing them into Agni Deva, imagine that from outside the heart of Agni Deva, from his entire body, flows forth weapons and implements, throwing them onto that person. Imagine that Agni Deva and the principal deity both take on wrathful forms. The mantra says:
hūṃ va jra sa tva ya pha ṭ
After 'phaṭ', add the name of that person. Or use the original method, or use the mantra of Acala (Immovable One), or Trailokyavijaya (Conqueror of the Three Worlds), or the six-legged form of Mañjuśrī, etc. Imagine that from the body of the wrathful deity flows a sea of clouds of weapons and implements, making offerings to all of empty space.
切忿怒尊。即此器杖落彼家及身上。若作鉤召皆如增益。唯花用有刺木赤花。或用本法中所燒物。真言曰。
hūṃ va jra ka rṣa ya jaḥ 吽 嚩 日羅(二合) 羯 哩灑(二合) 耶 弱
於弱上加彼人名。即想從本尊心外遍身。流出無量金剛鉤。供養盡虛空一切佛賢聖。即以此眾鉤鉤召三惡趣有情。安置人天善處。即以此眾鉤入彼人心召來。若作敬愛法並同上。唯花用赤色花。或用本法中所用物。真言曰。
hūṃ va jra ve śa ya jaḥ 吽 嚩 日羅(二合) 吠 舍 野 弱
於弱上加彼人名。即想從本尊身中流出花箭。遍無量世界。供養一切佛賢聖。及射緣覺聲聞厭離心。及六道四生互憎恚心。即以此眾箭射彼人五處。所謂額兩乳心及下分(謂隱密處)。
次說三摩波多法。安所成物于蘇器前。或物大即安於左右邊。隨便處行人身。蘇器盛物爐聖眾。如是五集應巡環次第安立。取小杓滿杓蘇。加於所盛物上。誦真言至娑縛(二合)訶字。即舉杓投火。與訶聲俱下。便長引訶聲令杓卻至物上。訶聲方絕。如加持人。即安杓頭上。若用本尊真言。無娑縛(二合)訶字者。當加而誦。若遙加持
【現代漢語翻譯】 現代漢語譯本 切忿怒尊（Krodha），即用此器杖擊打對方的家或身體。若作鉤召法，皆如增益法一般。唯獨花供需用有刺的木本紅色花朵，或用本法中所燒之物。真言曰： hūṃ va jra ka rṣa ya jaḥ 吽 嚩 日羅(二合) 羯 哩灑(二合) 耶 弱 于『弱』字上加上對方的名字。即觀想從本尊心間向外遍滿全身，流出無量金剛鉤，供養盡虛空一切佛賢聖。即以此眾鉤鉤召三惡趣有情，安置於人天善處。即以此眾鉤進入對方的心中，將其召來。若作敬愛法，也與上述相同。唯獨花供需用紅色花朵，或用本法中所用之物。真言曰： hūṃ va jra ve śa ya jaḥ 吽 嚩 日羅(二合) 吠 舍 野 弱 于『弱』字上加上對方的名字。即觀想從本尊身中流出花箭，遍滿無量世界，供養一切佛賢聖，及射緣覺、聲聞的厭離心，及六道四生互相憎恨的心。即以此眾箭射對方的五個部位，即額頭、兩乳、心及下身（指隱秘處）。 其次說三摩波多法（Samapata）。將所要加持之物安放在蘇器（盛放酥油的器皿）前，若物品太大，則安放在左右兩邊。隨便安放修行人的身體。蘇器、盛物器皿、火爐、聖眾，如此五者應巡迴依次安立。取小杓，盛滿一杓酥油，加在所盛之物上，誦真言至『娑縛(二合)訶』字，即舉起杓子投向火焰，與『訶』聲一同落下，便拉長『訶』聲，令杓子回到物品之上，『訶』聲方才停止。如加持人，即將杓子安放在頭上。若用本尊真言，沒有『娑縛(二合)訶』字，應當加上而誦。若遙加持。
【English Translation】 English version Cut Krodha (Wrathful Deity). That is, use this weapon to strike their home or body. If performing the hook summoning ritual, it is all like the increasing benefit ritual. Only the flower offerings should use thorny woody red flowers, or use things burned in this method. The mantra says: hūṃ va jra ka rṣa ya jaḥ Add the person's name to 'jaḥ'. Then visualize countless vajra hooks flowing out from the heart of the principal deity, pervading the entire body, and offering them to all Buddhas and sages throughout the empty space. Then use these hooks to summon sentient beings from the three evil realms and place them in the good realms of humans and gods. Then use these hooks to enter their hearts and summon them. If performing the love and respect ritual, it is the same as above. Only red flowers should be used for flower offerings, or things used in this method. The mantra says: hūṃ va jra ve śa ya jaḥ Add the person's name to 'jaḥ'. Then visualize flower arrows flowing out from the body of the principal deity, pervading countless worlds, offering them to all Buddhas and sages, and shooting the mind of aversion of Pratyekabuddhas and Sravakas, and the mind of mutual hatred of the six realms and four types of birth. Then use these arrows to shoot the five places of that person, namely the forehead, both breasts, heart, and lower part (referring to the secret place). Next, explain the Samapata method. Place the object to be empowered in front of the ghee container. If the object is large, place it on the left and right sides. Freely place the practitioner's body. The ghee container, the container holding the object, the stove, and the holy assembly should be arranged in a circular order. Take a small ladle, fill it with ghee, add it to the object being empowered, and recite the mantra until the word 'svāhā'. Then lift the ladle and throw it into the fire, and the sound 'hā' falls together. Then lengthen the sound 'hā' so that the ladle returns to the object, and the sound 'hā' stops. If empowering a person, place the ladle on their head. If using the principal deity's mantra and there is no 'svāhā', then add it and recite it. If empowering from a distance.
人。或抄名或著前人衣。標心而加持。若無蘇即用乳亦得。供養了。用大杓滿杓三獻聖眾。並三灑三漱。取小杓誦滅惡趣真言。為一切有情護摩七遍。或二十一遍。心奉送聖眾還本座。以四字明引十方世天入爐中。依前灑漱。即以所殘香花蘇蜜等投。各誦本真言一遍或三遍。各于娑嚩訶上加所求事。即結聖眾羯磨及三昧耶。契誦讚歎發願。結降三世印左旋解界。即奉送如唸誦法。即出道場外。于道場八隅敷茅草或蓮葉或余青草。或涂圓壇為十位。于東方帝釋左右置梵天地天。若道場內無置處。即于道場前別為方界。即于中作八方。于中作兩位置梵天地天。
東方帝釋。乘白象住五色雲中。身作金色。右手持三股當心。左手托左𦜮。左腳垂下。三天女各手持蓮華。盤盛青蓮華。或以盤盛雜華等。真言曰。
na maḥ sa ma nta bu ddhā nāṃ i ndra 南 莫 三 漫 多 沒 馱 南 印 捺啰(二合) ya svā hā 耶 娑嚩(二合) 訶(引)
東南方火天。乘青羊赤肉色。遍身火焰。右二手。一持青竹。一持軍持。左二手。一揚掌。一持念珠。有二天女持天花。左右置苦行仙。垂左腳蹉右足。真言曰。
na
【現代漢語翻譯】 現代漢語譯本：
人。或者抄寫（聖眾的）名字，或者穿著前人的衣服，以標明心意而加以加持。如果沒有酥油，就用牛奶也可以。供養完畢后，用大勺盛滿（供品），向聖眾獻上三次，並灑水三次，漱口三次。取小勺，誦唸滅惡趣真言，為一切有情眾生護摩七遍，或者二十一遍。心中恭敬地奉送聖眾返回本座。用四字明咒引導十方世間諸天進入爐中，依照前面的方法灑水漱口。然後將剩餘的香、花、酥油、蜂蜜等投入爐中，各自誦唸本尊真言一遍或三遍，在『娑嚩訶』（svāhā）之上加上所求之事。然後結聖眾羯磨（karma，行為）及三昧耶（samaya，誓言）手印，誦讚歎詞，發願。結降三世印，左旋解界。然後依照唸誦法奉送（聖眾），離開道場。在道場的八個角落鋪上茅草、蓮葉或者其他青草，或者塗成圓形壇，作為十個方位。在東方帝釋（Indra，天神）的左右，安置梵天（Brahmā，創造神）和地天。如果道場內沒有安置的地方，就在道場前另外設定方形的界限，在其中設定八個方位，在其中設定兩個位置給梵天和地天。
東方帝釋，乘坐白象，住在五色雲中，身體呈現金色。右手持三股金剛杵當胸，左手托著左膝，左腳垂下。三位天女各自手持蓮花，用盤子盛著青蓮花，或者用盤子盛著各種花等。真言曰：
那 莫 三 漫 多 沒 馱 南 印 捺啰(二合) 耶 娑嚩(二合) 訶(引) na maḥ sa ma nta bu ddhā nāṃ i ndra ya svā hā
東南方火天（Agni，火神），乘坐青羊，身體呈現赤肉色，遍身火焰。右邊兩隻手，一隻手持青竹，一隻手持軍持（kuṇḍikā，水瓶）。左邊兩隻手，一隻手揚掌，一隻手持念珠。有兩位天女持著天花。左右安置苦行仙。垂下左腳，右腳稍微抬起。真言曰：
【English Translation】 English version:
One may either transcribe the names (of the holy assembly) or wear the clothes of predecessors, marking the intention and adding blessings. If ghee (clarified butter) is unavailable, milk can be used instead. After the offering, use a large ladle to offer a full ladle three times to the holy assembly, and sprinkle water three times, rinsing the mouth three times. Take a small ladle and recite the 'Mantra for Eradicating Evil Destinies', performing homa (fire offering) seven times or twenty-one times for all sentient beings. Reverently escort the holy assembly back to their original seats in your mind. Use the four-syllable mantra to guide the deities of the ten directions into the furnace, sprinkling water and rinsing the mouth as before. Then, cast the remaining incense, flowers, ghee, honey, etc., into the furnace, each time reciting the respective mantra once or three times, adding the desired request upon 'svāhā'. Then, form the mudrās (hand gestures) of the karma (action) and samaya (vow) of the holy assembly, recite praises, and make vows. Form the mudrā of subduing the three realms, and dissolve the boundary by turning counterclockwise. Then, escort (the holy assembly) according to the method of recitation, and exit the altar. At the eight corners of the altar, spread thatch, lotus leaves, or other green grass, or paint round mandalas (sacred diagrams) to represent the ten directions. To the east of Indra (the king of gods), place Brahmā (the creator god) and the Earth deity. If there is no space within the altar, set up a separate square boundary in front of the altar, dividing it into eight directions, and place two seats within it for Brahmā and the Earth deity.
To the east is Indra, riding a white elephant, dwelling in five-colored clouds, his body golden in color. His right hand holds a three-pronged vajra (thunderbolt) at his heart, his left hand rests on his left knee, and his left leg hangs down. Three celestial maidens each hold a lotus flower in their hands, with plates holding blue lotus flowers, or plates holding various flowers, etc. The mantra is:
na maḥ sa ma nta bu ddhā nāṃ i ndra ya svā hā
To the southeast is Agni (the god of fire), riding a blue goat, his body reddish-flesh in color, flames covering his body. His two right hands, one holds a green bamboo, one holds a kuṇḍikā (water bottle). His two left hands, one raises the palm, one holds prayer beads. Two celestial maidens hold celestial flowers. To the left and right are placed ascetic sages. His left leg hangs down, his right foot slightly raised. The mantra is:
maḥ sa ma nta bu ddhā nāṃ a gna 南 莫 三 漫 多 沒 馱 南 阿 哦那(二合) ye svā hā 曳 娑嚩(二合) 訶
南方焰魔天。乘水牛右手執人頭幢左手仰掌。有二天女侍。二鬼使者持刀持戟。赤黑色垂右腳。真言曰。
na maḥ sa ma nta bu ddhā nāṃ yaṃ ma ya svā 南 莫 三 漫 多 沒 馱 南 焰 摩 耶 娑嚩(二合) hā 訶
西南方羅剎主天。乘白師子身著甲冑。右手持刀令豎。左手大指押中小二指赤肉白。二天女侍左右。二羅剎鬼持三股戟。真言曰。
na maḥ sa ma nta bu ddhā nāṃ drī tyai 南 莫 三 漫 多 沒 馱 南 乃哩(二合) 底曳(二合) svā hā 娑嚩(二合) 訶
西方水天。住於水中乘龜淺綠色。右手執刀。左手持龍索。頭冠上有五龍。四天女持妙華。真言曰。
na maḥ sa ma nta bu ddhā nāṃ va ru ṇa ya
【現代漢語翻譯】 現代漢語譯本： 南無 三曼多 沒馱喃 阿 哦那(二合) 曳 娑嚩(二合) 訶
南方焰魔天（Yama Deva，掌管南方的焰摩天），乘坐水牛，右手拿著人頭幢，左手仰掌。有兩位天女侍奉，兩位鬼使者拿著刀和戟，赤黑色，右腳垂下。真言曰：
南無 三曼多 沒馱喃 焰 摩 耶 娑嚩(二合) 訶
西南方羅剎主天（Rakshasa Lord Deva，掌管西南方的羅剎主天），乘坐白色獅子，身穿甲冑，右手持刀豎立，左手大拇指壓著中指和小指，赤肉色和白色。兩位天女侍奉左右，兩位羅剎鬼拿著三股戟。真言曰：
南無 三曼多 沒馱喃 乃哩(二合) 底曳(二合) 娑嚩(二合) 訶
西方水天（Varuna Deva，掌管西方的水天），住在水中，乘坐烏龜，淺綠色。右手拿著刀，左手拿著龍索，頭冠上有五條龍，四位天女拿著美妙的鮮花。真言曰：
南無 三曼多 沒馱喃 嚩 嚕 拏 耶
【English Translation】 English version: namaḥ samanta buddhānāṃ a gna ye svāhā
The Yama Deva (Yama Deva, the deity guarding the South) of the South rides a water buffalo, holding a human-head banner in his right hand and his left hand in a palm-up gesture. He is attended by two celestial maidens, and two demon messengers holding swords and halberds. He is reddish-black in color with his right foot hanging down. The mantra is:
namaḥ samanta buddhānāṃ yaṃ ma ya svāhā
The Rakshasa Lord Deva (Rakshasa Lord Deva, the deity guarding the Southwest) of the Southwest rides a white lion, wearing armor. His right hand holds a sword upright, and his left hand has the thumb pressing the middle and little fingers, with reddish-white flesh. Two celestial maidens attend on either side, and two Rakshasa demons hold three-pronged halberds. The mantra is:
namaḥ samanta buddhānāṃ drī tyai svāhā
The Water Deva (Varuna Deva, the deity guarding the West) of the West dwells in water, riding a turtle, light green in color. His right hand holds a sword, and his left hand holds a dragon lasso. There are five dragons on his crown, and four celestial maidens hold wonderful flowers. The mantra is:
namaḥ samanta buddhānāṃ varuṇāya
南 莫 三 漫 多 沒 馱 南 縛 嚕 拏 野 svā hā 娑嚩(二合) 訶
西北方風天。雲中乘獐著甲冑。左手托𦜮。右手執獨股頭創。創上有緋幡。二天女侍之並藥叉眾。真言曰。
na maḥ sa ma nta bu ddhā nāṃ va ya ve 南 莫 三 漫 多 沒 馱 南 嚩 耶 吠(微先反) svā hā 娑嚩(二合) 訶
北方毗沙門天。坐二鬼上身著甲冑。左手掌捧塔。右手執寶棒。身金色。二天女持寶華等。真言曰。
na maḥ sa ma nta bu ddhā nāṃ vai śra 南 莫 三 漫 多 沒 馱 南 吠 室啰(二合) va ṇa ya svā hā 嚩 拏 野 娑嚩(二合) 訶
東北方伊舍那天。舊云摩醯首羅天。亦云大自在天。乘黃豐牛。左手持劫波壞盛血。右手持三戟創。淺青肉色。三目忿怒二牙上出。髑髏為瓔珞。頭冠中有二仰月。二天女持花。真言曰。
na maḥ sa ma nta bu ddhā nāṃ i śa na ya 南 莫 三
【現代漢語翻譯】 現代漢語譯本 南 莫 三 漫 多 沒 馱 南 縛 嚕 拏 野 svā hā (娑嚩，二合) 西北方風天：在雲中乘坐獐，身穿甲冑。左手托著𦜮（一種器物），右手拿著獨股頭創（一種武器），創上有緋色旗旛。兩位天女侍立在旁，還有藥叉（一種神）眾。真言（mantra）曰： 南 莫 三 漫 多 沒 馱 南 嚩 耶 吠（微先反） svā hā (娑嚩，二合) 北方毗沙門天（Vaiśravaṇa）：坐在兩個鬼的身上，身穿甲冑。左手掌心托著塔，右手拿著寶棒。身體是金色。兩位天女拿著寶華等物。真言（mantra）曰： 南 莫 三 漫 多 沒 馱 南 吠 室啰（二合） 嚩 拏 野 svā hā (娑嚩，二合) 東北方伊舍那天（Īśāna）：舊時稱為摩醯首羅天（Maheśvara），也稱為大自在天。乘坐黃色的肥牛。左手拿著劫波壞（kapala，盛血的容器），右手拿著三戟創（triśūla，一種武器）。身體是淺青肉色。有三隻眼睛，憤怒地睜著，兩顆牙齒向上突出。用骷髏作為瓔珞（一種裝飾品）。頭冠中有兩個仰月。兩位天女拿著花。真言（mantra）曰： 南 莫 三
【English Translation】 English version Namo Samanta Buddhanam Varunaya svāhā The Wind God of the Northwest direction: Riding a roe deer in the clouds, wearing armor. The left hand holds a 𦜮 (a type of vessel), and the right hand holds a single-pronged spear, with a scarlet banner on the spear. Two celestial maidens attend him, along with a host of yakshas (a type of spirit). The mantra is: Namo Samanta Buddhanam Vayave svāhā Vaiśravaṇa (毘沙門天), the Heavenly King of the North: Sitting on two ghosts, wearing armor. The left palm holds a pagoda, and the right hand holds a jeweled staff. The body is golden in color. Two celestial maidens hold jeweled flowers, etc. The mantra is: Namo Samanta Buddhanam Vaiśravaṇāya svāhā Īśāna (伊舍那天) of the Northeast direction: Formerly known as Maheśvara (摩醯首羅天), also known as the Great自在天. Riding a yellow, stout bull. The left hand holds a kapala (劫波壞, a skull cup filled with blood), and the right hand holds a trident (三戟創). The body is light blue-flesh colored. With three eyes, glaring angrily, and two teeth protruding upwards. Skulls serve as necklaces. There are two upturned moons in the crown. Two celestial maidens hold flowers. The mantra is: Namo Sam
漫 多 沒 馱 南 伊 舍 那 耶 svā hā 娑嚩(二合) 訶
上方梵天真言曰。
na maḥ sa ma nta bu ddhā nāṃ vra hma 南 莫 三 漫 多 沒 馱 南 沒啰(二合) 序-予+含 ne svā hā 摩(二合) 寧(尼奚反) 娑嚩(二合) 訶
中心置四臂不動尊。青肉色。二手各別作金剛拳。頭指小指各曲如鉤形。安口兩角想如牙。右手持刀令豎。左手持索。半跏右押左坐盤石上。威焰光明遍身如火。
下方地天真言曰。
na maḥ sa ma nta bu ddha nāṃ dri ṭi 南 莫 三 漫 多 沒 馱 南 畢哩(二合) 體(地以反) vyai svā hā 微曳(二合) 娑嚩(二合) 賀
十方天供養雜粥。所謂粳米油麻菉豆。相和煮盛一器中。每座置凈葉。先以凈瓶盛香水。寫少許置葉上獻。次涂香以指彈獻。次花燒香。次樂一杓粥。各以本真言加持三遍。即用小蠟燭或紙燭便插粥上。其燭作意令獻。未遍來不得令滅。于娑嚩(二合)訶上加所求愿語。
七曜真
【現代漢語翻譯】 現代漢語譯本： 漫 多 沒 馱 南 伊 舍 那 耶 svā hā 娑嚩（二合） 訶
上方梵天真言曰：
na maḥ sa ma nta bu ddhā nāṃ vra hma 南 莫 三 漫 多 沒 馱 南 沒啰（二合） [序-予+含]（敢心反） ne svā hā 摩（二合） 寧（尼奚反） 娑嚩（二合） 訶
中心安置四臂不動尊（Acalanātha）。其身青肉色。兩手分別結金剛拳（vajra-muṣṭi）。頭指和小指各自彎曲成鉤狀。安放在口的兩角，想像成牙齒。右手持刀使其豎立。左手持索。半跏趺坐，右腿壓在左腿上，坐在盤石上。威嚴的光焰遍佈全身，如同火焰。
下方地天真言曰：
na maḥ sa ma nta bu ddha nāṃ dri ṭi 南 莫 三 漫 多 沒 馱 南 畢哩（二合） 體（地以反） vyai svā hā 微曳（二合） 娑嚩（二合） 賀
用十方天供養的雜粥。就是用粳米、油麻、綠豆，混合煮在一個器皿中。每個座位上放置乾淨的葉子。先用凈瓶盛裝香水，倒少許在葉子上獻供。然後涂香，用手指彈獻。然後獻花和燒香。然後用勺子舀一勺粥。各自用本真言加持三遍。就用小蠟燭或紙燭插在粥上。將蠟燭想像成獻供。在未供養完畢之前不要讓蠟燭熄滅。在娑嚩（二合）訶上加上所求的願望。
七曜真言
【English Translation】 English version: 漫 多 沒 馱 南 伊 舍 那 耶 svā hā 娑嚩(two combined) 訶
The mantra of Brahmā Deva in the upper direction says:
na maḥ sa ma nta bu ddhā nāṃ vra hma 南 莫 三 漫 多 沒 馱 南 沒啰(two combined) 序-予+含 ne svā hā 摩(two combined) 寧(ni xi fan) 娑嚩(two combined) 訶
In the center, place the Four-Armed Acalanātha (immovable尊). His body is blue-flesh colored. The two hands separately form the vajra-muṣṭi (diamond fist) mudrā. The index finger and little finger are each bent into a hook shape. Place them at the two corners of the mouth, imagining them as teeth. The right hand holds a knife, making it stand upright. The left hand holds a rope. He sits in the half-lotus position, with the right leg pressing on the left leg, seated on a rock. The majestic flames of light pervade his body like fire.
The mantra of the Earth Deity in the lower direction says:
na maḥ sa ma nta bu ddha nāṃ dri ṭi 南 莫 三 漫 多 沒 馱 南 畢哩(two combined) 體(di yi fan) vyai svā hā 微曳(two combined) 娑嚩(two combined) 賀
Use mixed porridge offered to the gods of the ten directions. That is, use japonica rice, sesame, and mung beans, mixed and cooked in a vessel. Place clean leaves on each seat. First, use a clean bottle to hold fragrant water, pour a little on the leaves for offering. Then apply incense, offering by flicking the fingers. Then offer flowers and burning incense. Then use a spoon to scoop a spoonful of porridge. Each is blessed three times with its respective mantra. Then use a small candle or paper candle and insert it on the porridge. Imagine the candle as an offering. Do not let the candle go out before the offering is completed. Add the desired wish to svā hā (two combined).
The mantra of the Seven Luminaries
言曰。
na maḥ sa ma nta bu ddhā nāṃ nāṃ ke 南 莫 三 漫 多 沒 馱 南 孽啰(二合) 醯 śva ri ya pra pa ta jyo 濕嚩(二合) 哩 耶 缽啰(二合) 跛 哆 而渝(二合) ti ra ma ya svā hā 底(丁以反) 羅 摩 耶 娑嚩(二合) 訶(引)二十八宿真言曰
na maḥ sa ma nta bu ddhā nāṃ na kṣa 南 莫 三 漫 多 沒 馱 南 諾 乞灑(二合) tra pri jo na ni ye svā 怛啰(二合) 濕(寧吉反) 儒 那 你 曳 娑嚩(二合) hā 訶
於八方中兩位與上下天相對。諸獻並同。若別有所愿獨用亦得。若護摩壇中。各依方標心令住。
我今次應說 注杓寫杓相 於此作成就 持誦者速獲 注杓一肘量 佉木令堅密 無孔穴應作 口應妙端嚴 闊狹四指量 深當用一指 如吉祥子相 于中三股杵 應作妙端嚴 粗應足一把 寫杓一肘量 木如前所說 或佉陀
【現代漢語翻譯】 現代漢語譯本： 說： 『na maḥ sa ma nta bu ddhā nāṃ nāṃ ke』（皈命一切諸佛，孽啰(二合)，醯） 『śva ri ya pra pa ta jyo』（濕嚩(二合)，哩，耶，缽啰(二合)，跛，哆，而渝(二合)） 『ti ra ma ya svā hā』（底(丁以反)，羅，摩，耶，娑嚩(二合)，訶(引)）二十八宿真言說： 『na maḥ sa ma nta bu ddhā nāṃ na kṣa』（皈命一切諸佛，諾，乞灑(二合)） 『tra pri jo na ni ye svā』（怛啰(二合)，濕(寧吉反)，儒，那，你，曳，娑嚩(二合)） 『hā』（訶） 於八個方位中，兩個方位與上方和下方的天相對。所有供品都相同。如果另有願望，也可以單獨使用。如果在護摩壇中，各自按照方位標明心意使其安住。 我現在接下來應該說注杓和寫杓的形相 在此作成就，持誦者迅速獲得 注杓的長度為一肘，使用堅密的佉木 不應有孔穴，口部應該精妙端正 寬度為四指，深度應當用一指 如吉祥果的形狀，中間有三股杵 應該製作得精妙端正，粗細應該足夠一把抓 寫杓的長度為一肘，木材如前面所說 或者使用佉陀木
【English Translation】 English version: Said: 『na maḥ sa ma nta bu ddhā nāṃ nāṃ ke』 (Homage to all Buddhas, nryah) 『śva ri ya pra pa ta jyo』 (shva, ri, ya, pra, pa, ta, jyo) 『ti ra ma ya svā hā』 (ti, ra, ma, ya, svā hā). The mantra of the Twenty-Eight Constellations says: 『na maḥ sa ma nta bu ddhā nāṃ na kṣa』 (Homage to all Buddhas, na ksha) 『tra pri jo na ni ye svā』 (tra, pri, jo, na, ni, ye, svā) 『hā』 (hā). In the eight directions, two positions are opposite to the upper and lower heavens. All offerings are the same. If there is another wish, it can also be used alone. In the Homa altar, each according to the direction, mark the mind and let it dwell. I should now speak of the forms of the pouring ladle (注杓, zhù sháo) and writing ladle (寫杓, xiě sháo) By accomplishing this, the one who holds and recites will quickly obtain results The pouring ladle is one cubit in length, using solid Khadira wood It should have no holes, and the mouth should be exquisitely upright The width is four fingers, and the depth should be one finger Like the shape of a auspicious fruit, with a three-pronged vajra in the middle It should be made exquisitely upright, and the thickness should be enough to grasp with one hand The writing ladle is one cubit in length, the wood is as previously described Or use Khadira wood
羅木 口旋一指量 深量應半之 于中作蓮華 亦用金剛杵 如是大仙說 求悉地應作 護摩速成就
金剛頂瑜伽護摩儀軌
八家祕錄云。金剛頂瑜伽護摩儀軌一卷不空譯 貞元新入目錄海仁運珍。
護摩儀軌一卷 師子國三藏沙門阿目伽跋折羅譯奉敕改名智藏 睿與前稍廣。
后智藏譯既在明藏。然彼有爛脫無八天形像。此即不然。又文有具略。存兩本可也。是故依寶曆六丙子年。野山妙瑞師。于東寺四本校正之本。更校小池坊經庫。康和五年之本。壽梓。時享和改元辛酉年五月。豐山偶居沙門 快道志。
【現代漢語翻譯】 現代漢語譯本： 羅木（一種木材）的口旋（圓形截面）一指寬的量。 深度應該是這個量的一半，在其中製作蓮花。 也使用金剛杵（vajra），正如偉大的仙人所說。 爲了求得悉地（siddhi，成就），應該這樣做護摩（homa，火供），迅速獲得成就。
《金剛頂瑜伽護摩儀軌》
《八家祕錄》記載：《金剛頂瑜伽護摩儀軌》一卷，不空（Amoghavajra）譯。貞元新入目錄，海仁運珍。
《護摩儀軌》一卷，師子國（Simhala，斯里蘭卡古稱）三藏沙門阿目伽跋折羅（Amoghavajra）譯，奉敕改名智藏。睿與前譯本稍廣。
後來的智藏譯本已經在明藏中。然而那個版本有殘缺，沒有八天形像。這個版本則不然。而且文字有詳略之分。儲存兩個版本都可以。因此，依據寶曆六年丙子年，野山妙瑞師在東寺校正的四本，再校對小池坊經庫康和五年的版本。進行刊印。時值享和改元辛酉年五月，豐山偶居沙門快道志。
【English Translation】 English version: The mouth circumference of the Ro wood (a type of wood) should be the measure of one finger's width. The depth should be half of this measure, and a lotus flower should be made within it. Also use a vajra (diamond scepter), as the great sage said. To seek siddhi (accomplishment), one should perform homa (fire ritual) in this way, and swift accomplishment will be attained.
Vajrasekhara Yoga Homa Ritual Manual
The 'Hakkya Hiroku' records: 'Vajrasekhara Yoga Homa Ritual Manual,' one volume, translated by Amoghavajra. Newly entered into the Zhenyuan catalog, treasured by Hai Ren Yun.
'Homa Ritual Manual,' one volume, translated by the Tripitaka monk Amoghavajra from Simhala (ancient Sri Lanka), renamed Zhizang by imperial decree. Rui's version is slightly more extensive than the previous one.
The later translation by Zhizang is already in the Ming Tripitaka. However, that version is incomplete and lacks the images of the Eight Devas. This version is not like that. Moreover, the text has both detailed and abbreviated sections. It is acceptable to preserve both versions. Therefore, based on the four copies corrected by Master Myosui of Noyama at Todaiji in the year Bingzi of the sixth year of the Horeki era, and further collated with the version from the Koikebo Sutra Repository of the fifth year of the Kowa era, it was printed. At the time, in May of the year Xinyou of the first year of the Kyoho era, the monk Kaido Shi, who happened to reside at Buzan.