T18n0912_建立曼荼羅護摩儀軌
大正藏第 18 冊 No. 0912 建立曼荼羅護摩儀軌
No. 912
建立曼荼羅護摩儀軌(法全)
初日以如來性加持自身。及供養警地神。擇地中諸惡物。筑令堅實。第二日于壇內掘一肘。不動明加持五寶等。定聖尊位。五佛四菩薩白檀點位。第三日置瓶不動明加持一百八遍。第四日暮次香水真言一百八遍然後灑凈。第五日護身供養。以不動或降三世一百八遍。次持地明。第六日夜師弟子沐浴。凈衣詣壇如法供養。與印相應手按中胎。持明一遍一按乃至七遍。諸尊位亦準。第七日次教弟子。三歸懺悔發菩提心。
稽首歸命禮 一切薄伽梵 及法諸菩薩 密跡大忿怒 為利修瑜伽 速成大悉地 遠離於諸過 建立曼荼羅 並陳護摩法 善住瑜伽者 先以凈法界 安立器世間 觀妙菩提心 身同於薩埵 色如碧頗梨 住于羯磨輪 以大真言王 遍滿身支分 暗字在於頂 欠暗左右耳 在額名為惡 糝索在兩肩 唅鶴作咽心 㘕𡀩為臍腰 鑁嚩為髀足 三處弟師壇 如法以加持 普遍成焰鬘 遇良日時分 宿曜悉相應 食前吉祥相 當揀擇于地 除去諸過惡 先禮諸如來 警發於地神 應說如是偈
【現代漢語翻譯】 現代漢語譯本 《建立曼荼羅護摩儀軌》
第一天，用如來性加持自身，以及供養警地神（守護土地的神祇）。選擇土地，清除其中的各種不潔之物，並夯實土地。第二天，在壇內挖掘一肘深的坑，用不動明王（Acalanātha）的真言加持五寶等物，確定聖尊的位置。用白檀在五佛（Pañcabuddha）、四菩薩（Bodhisattva）的位置點位。第三天，安置寶瓶，用不動明王的真言加持一百零八遍。第四天傍晚，唸誦香水真言一百零八遍，然後灑凈。第五天，進行護身供養，用不動明王或降三世明王（Trailokyavijaya）的真言唸誦一百零八遍，然後持誦地神真言。第六天晚上，師父和弟子沐浴，穿乾淨的衣服來到壇前，如法供養。手結與本尊相應的印契，按在中胎（身體的中心部位），持誦真言一遍按一次，乃至七遍。諸尊的位置也按照這個方法進行。第七天，依次教導弟子三歸依、懺悔、發菩提心。
稽首歸命禮敬 一切薄伽梵（Bhagavan，世尊） 以及法和諸菩薩 密跡金剛大忿怒 爲了利益修習瑜伽者 迅速成就大悉地（Mahāsiddhi，大成就） 遠離各種過失 建立曼荼羅（Maṇḍala，壇城） 並陳述護摩（Homa，火供）之法 善於安住瑜伽者 首先用清凈法界 安立器世間（outer world） 觀想妙菩提心 身同於薩埵（Sattva，有情） 顏色如同碧玉 安住在羯磨輪（Karma-cakra，事業輪） 用大真言王 遍滿身支分 『暗』字在頭頂 『欠』和『暗』在左右耳 在額頭名為『惡』 『糝』和『索』在兩肩 『唅』和『鶴』在咽喉和心 『㘕』和『𡀩』為臍和腰 『鑁』和『嚩』為腿和腳 三處弟師壇 如法加以持誦 普遍成為火焰鬘 遇到良辰吉日 星宿和曜（星體）都相應 食前有吉祥之相 應當選擇土地 除去各種過失和邪惡 首先禮敬諸如來 警覺並告知地神 應當說這樣的偈頌
【English Translation】 English version Establishing the Mandala Homa Ritual
On the first day, bless yourself with the nature of Tathagata (Tathāgata), and make offerings to the guardian earth deities (Bhūmi-devatā). Choose the land, remove all impurities from it, and make it solid. On the second day, dig a hole one cubit deep inside the altar, bless the five treasures (pañcaratna) and other items with the mantra of Acalanātha (Immovable Wisdom King), and determine the positions of the holy deities. Use white sandalwood to mark the positions of the Five Buddhas (Pañcabuddha) and Four Bodhisattvas (Bodhisattva). On the third day, place the vase and bless it one hundred and eight times with the mantra of Acalanātha. On the fourth day, in the evening, recite the incense water mantra one hundred and eight times, and then purify the area by sprinkling. On the fifth day, perform self-protection offerings, reciting the mantra of Acalanātha or Trailokyavijaya (Conqueror of the Three Worlds) one hundred and eight times, and then recite the earth mantra. On the sixth night, the teacher and disciples bathe, put on clean clothes, and come to the altar to make offerings according to the Dharma. Form the mudra (hand gesture) corresponding to the deity, press it on the central womb (center of the body), and recite the mantra once while pressing, up to seven times. The positions of the deities should also be done in this way. On the seventh day, teach the disciples the Three Refuges, repentance, and the generation of Bodhicitta (the aspiration for enlightenment).
I bow in reverence and take refuge in All the Bhagavan (Blessed Ones) And the Dharma and all the Bodhisattvas Vajrapāṇi (Vajrapani), the great wrathful one For the benefit of those who practice yoga To quickly achieve Mahāsiddhi (Great Accomplishment) To be free from all faults To establish the Mandala (sacred enclosure) And to present the Homa (fire offering) method Those who dwell well in yoga First, with the pure Dharma realm Establish the outer world Visualize the wonderful Bodhicitta The body is the same as a Sattva (sentient being) The color is like beryl Residing in the Karma-cakra (wheel of action) With the great mantra king Fill all parts of the body The syllable 'Ah' is on the crown of the head 『Kham』 and 『Ah』 are in the left and right ears On the forehead is called 'Ah' 『Sam』 and 『Sa』 are on both shoulders 『Ham』 and 『Hah』 are in the throat and heart 『Lam』 and 『Ksu』 are the navel and waist 『Vam』 and 『Vah』 are the thighs and feet The three places are the disciple's altar Bless them according to the Dharma Universally become a garland of flames When encountering an auspicious day and time The constellations and planets are all in harmony Before the meal, there are auspicious signs One should choose the land Remove all faults and evils First, pay homage to all the Tathagatas Alert and inform the earth deities One should speak this verse
(梵文如胎藏) 汝天親護者 于諸佛導師 修行殊勝行 凈地波羅蜜 如破魔軍眾 釋師子救世 我亦降伏魔 我畫曼荼羅 長跪舒右手 按地頻誦偈 以涂香華等 供養佛菩薩 及地神眷屬 灑以凈香水 然復治其地 地神持次第
真言曰。
oṃ bhuḥ khaṃ 唵 部(引入) 欠
金剛縛開掌 仰按習三七 覆按亦復然 即成堅牢地 掃灑及涂拭 (先七日前) 日暮持香華 獨入置壇處 面東執香爐 誦啟請地偈
諸佛慈愍有情者 唯愿存念於我等 我今請白諸賢聖 堅牢地天並眷屬 一切如來及佛子 不捨悲願悉降臨 我授此地求成就 為作證明加護我(三遍)
慇勤奉請已 聖眾普雲集 大日清凈身 周遍於法界 十方佛亦然 三業至誠禮 雙膝而長跪 定持金剛杵 當心直堅之 慧手舒五輪 平掌按于地 如前警地神 每誦已每按 習於本真言(一百八遍) 應至誠啟告 仰啟諸如來 諸大菩薩眾 聲聞及緣覺 天龍並八部 此處靈祇等 我某甲(隨求事告白之) 依持明藏教 持某尊真言 為求無上道 欲於此地中 建立曼
【現代漢語翻譯】 現代漢語譯本 （梵文如胎藏） 您是天人的親近守護者，對於諸佛導師，修行殊勝的菩薩行，達到清凈之地的波羅蜜（Paramita，到彼岸）。 如同釋迦獅子（釋迦牟尼佛）摧破魔軍大眾，救度世間，我也要降伏內心的魔障，所以我繪製曼荼羅（Mandala，壇城）。 我長跪于地，伸出右手，按在地上，頻繁誦唸偈頌，用涂香、鮮花等供養佛菩薩，以及地神及其眷屬，並灑以清凈的香水。 然後整治這塊土地，地神會按照次第守護。
真言（Mantra）曰：
唵（Om） 部（Bhu，引入） 欠（Kham）
結金剛縛印（Vajra-bandha-mudra），然後打開手掌，向上按壓地面，練習三遍或七遍，再反過來向下按壓，同樣如此，這樣就形成了堅固的土地。 在清掃和塗抹地面之前（最好提前七天），在日落時分，拿著香和鮮花，獨自進入設定壇城的地方。 面向東方，手持香爐，誦唸啟請地神的偈頌：
諸佛慈悲憐憫一切有情眾生，唯愿憶念我們這些修行者。我現在啟請諸位賢聖，堅牢地天（Prithvi，地神）及其眷屬，一切如來（Tathagata）以及佛子（Buddha-putra），不捨棄慈悲誓願，全部降臨於此。 我依靠這塊土地，祈求成就，請為我作證明，加持護佑我。（重複三遍）
慇勤奉請之後，聖眾普遍雲集於此。大日如來（Mahavairocana）的清凈之身，周遍于整個法界。十方諸佛也是如此，以身、口、意三業至誠禮敬。 雙膝跪地，長跪于地，堅定地手持金剛杵（Vajra），將其豎直於心前，用智慧之手舒展五輪（五指），平放手掌按在地上，如前一樣警覺地神。 每誦唸一遍就按壓一次，練習這個根本真言（一百零八遍）。 應該至誠地啟告，仰啟諸位如來，諸位大菩薩眾，聲聞（Sravaka）以及緣覺（Pratyekabuddha），天龍（Naga）以及八部眾，此處的靈祇等等。 我某甲（在此處隨所求之事告白），依靠持明藏的教法，持誦某尊的真言，爲了求證無上菩提道，想要在這塊土地中建立曼荼羅。
【English Translation】 English version (Sanskrit as in Garbhadhatu) You, the protector close to the Devas, towards all Buddha-teachers, cultivate the supreme practice, the Paramita (to the other shore) of the pure land. Like Shakya-lion (Shakyamuni Buddha) destroying the armies of Mara, saving the world, I too shall subdue the demons within, therefore I draw the Mandala (sacred diagram). I kneel on the ground, extend my right hand, press it on the earth, frequently reciting verses, using scented paste, flowers, etc., to make offerings to the Buddhas and Bodhisattvas, as well as the earth deity and its retinue, and sprinkle with pure fragrant water. Then prepare the ground, the earth deity will uphold the order.
The Mantra is:
Om Bhu (introducing) Kham
Form the Vajra-bandha-mudra (Diamond Binding Mudra), then open the palms, press upwards on the ground, practice three or seven times, then turn over and press downwards, likewise, thus forming a firm ground. Before sweeping and smearing the ground (preferably seven days in advance), at dusk, holding incense and flowers, enter alone into the place where the Mandala is to be set up. Facing east, holding the incense burner, recite the verses invoking the earth deity:
The Buddhas are compassionate to all sentient beings, may they remember us practitioners. I now invite all the virtuous sages, Prithvi (the steadfast earth deity) and its retinue, all the Tathagatas (Thus Come Ones) and Buddha-putras (Buddha's sons), not abandoning their vows of compassion, may they all descend here. I rely on this land, seeking accomplishment, please bear witness for me, and grant me protection. (Repeat three times)
After earnestly inviting, the holy assembly universally gathers here. The pure body of Mahavairocana (Great Sun Buddha) pervades the entire Dharma realm. The Buddhas of the ten directions are also like this, with body, speech, and mind, sincerely paying homage. Kneeling on both knees, holding the Vajra (diamond scepter) firmly, holding it upright in front of the heart, with the wisdom hand extending the five wheels (five fingers), placing the palms flat on the ground, alerting the earth deity as before. Each time after reciting, press down once, practice this root mantra (one hundred and eight times). One should sincerely announce, looking up to the Tathagatas, all the great Bodhisattvas, Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), Nagas (Dragons) and the eight classes of beings, the spirits of this place, etc. I, so-and-so (here state what you seek), relying on the teachings of the Vidyadhara-pitaka (Treasury of Knowledge Holders), holding the mantra of a certain deity, in order to seek the unsurpassed Bodhi (enlightenment), wish to establish a Mandala in this land.
荼羅 精修于唸誦 愿尊憶本誓 許我此建立 護助我勿令 天魔惡鬼神 惱亂作障難 釋迦坐道樹 降伏眾魔怨 我今亦復然 若有諸障難 愿諸佛菩薩 當示我先相 勿令于鬼神 詐現於誑惑 若無障難者 愿見吉祥境 寂默以安坐 持本真言明 一千一百等 當離諸思想 數畢已安眠 專注菩提心 月輪如意珠 內外極明徹 成就不成就 悉於心鏡現 不善強作者 恐招于自損 先相善建立 置壇處當中 頓方各一肘 掘之去瓦石 卻填筑平正 驗其虛實相 若堪建立者 不動母捺啰(二合) 百八護其地 然後應總掘 鍬印金剛縛 禪智進力豎
真言曰(二十一)
唵你佉那嚩蘇(上)提娑嚩(二合)賀(引)
揀去諸穢惡 不堪凈土替 重重灑香水 平實如凈鏡 心壇置五寶 謂金銀真珠 瑟瑟頗梨寶 靈藥謂赤箭 人蔘與伏苓 昌蒲天門冬 稻穀大小麥 菉豆胡麻等 沉香檀丁香 鬱金龍惱香 盛于金銀器 地天以結護(一百八) 香水和瞿夷 無能勝加持(或馬頭明王)
塗地真言曰
(從東北隅右旋涂拭蓮子華蜀葵葉茅香墨土相和如法凈揩磨
【現代漢語翻譯】 現代漢語譯本 荼羅： 精進修行於唸誦，愿您憶起往昔的誓願。 請允許我在此建立（壇場），護佑我，不要讓 天魔、惡鬼、邪神， 惱亂我，製造障礙。 釋迦牟尼佛（Śākyamuni Buddha）(佛教創始人) 坐在菩提樹下，降伏了所有的魔怨。 我現在也同樣如此，如果有什麼障礙， 愿諸佛菩薩， 能夠事先向我顯示預兆， 不要讓鬼神， 用虛假的幻象來欺騙迷惑我。 如果沒有障礙， 愿我能見到吉祥的景象。 寂靜無聲地安坐，持誦根本的真言。 一千一百遍等，應當遠離各種思緒。 唸誦完畢后安然入睡，專注在菩提心上。 月輪和如意寶珠，內外都極其明亮清澈。 成就或不成就，都完全在我的心中顯現。 不善良卻又強行去做的人，恐怕會招致自身的損害。 事先好好地建立預兆，將壇場設定在（房間的）中央。 東西南北各一肘的距離，挖掘，去除瓦礫石頭。 然後回填，夯實平整，檢驗其中的虛實情況。 如果可以建立壇場，就不要動搖母捺啰（Mudrā）(手印)。 用一百零八遍（真言）守護這塊土地，然後應該全部挖掘。 鍬上印著金剛縛印（Vajrabandha-mudrā）(一種手印)，禪智並用，進力豎起。
真言曰：
唵（Om）(種子字) 你佉那 嚩蘇（Vasu）(天神名) 提 娑嚩（Svāhā）(成就) 賀（hè）(語氣詞)。
揀選去除各種污穢之物，不能用不乾淨的土地代替。 重重地灑上香水，（使地面）平坦如明鏡。 在心壇中放置五寶，即黃金、白銀、珍珠、 瑟瑟（Śīrṣa）(頭) 頗梨寶（Sphatika）(水晶)，靈藥包括赤箭、 人蔘、茯苓、昌蒲、天門冬， 稻穀、大小麥、綠豆、胡麻等。 沉香、檀香、丁香、鬱金、龍腦香， 盛放在金銀器皿中，用地天（真言）來結界守護。 香水混合瞿夷（Ghee）(酥油)，用無能勝（真言）加持（或者馬頭明王真言）。
塗地真言曰：
（從東北角開始，順時針方向塗抹擦拭，用蓮子華、蜀葵葉、茅香、墨土混合，如法地清潔擦拭）。
【English Translation】 English version Tura: Diligently cultivate recitation, may the honored one remember your original vow. Allow me to establish this (mandala), protect and aid me, do not let heavenly demons, evil ghosts, and wicked spirits, disturb me and create obstacles. Śākyamuni Buddha (the founder of Buddhism) sat under the Bodhi tree and subdued all demonic enemies. I am the same now, if there are any obstacles, may all Buddhas and Bodhisattvas, show me the omens beforehand, do not let ghosts and spirits, deceive and confuse me with false illusions. If there are no obstacles, may I see auspicious signs. Sit quietly in silence, reciting the root mantra. One thousand one hundred times, etc., one should be free from all thoughts. After finishing the recitation, sleep peacefully, focusing on the Bodhi mind. The moon disc and the Cintamani jewel are extremely bright and clear inside and out. Accomplishment or non-accomplishment, all appear completely in my heart. Those who are not virtuous but forcefully act, I fear they will bring harm upon themselves. Establish the omens well beforehand, and place the mandala in the center (of the room). One cubit in each of the four directions, dig, and remove tiles and stones. Then backfill, compact and level, and examine the reality and emptiness within. If it is suitable for establishing the mandala, do not move the Mudrā (hand gesture). Protect the land with one hundred and eight (mantras), then you should dig it all up. The spade is marked with the Vajrabandha-mudrā (a type of hand gesture), using both wisdom and effort, advancing and erecting strength.
The mantra says:
Om (seed syllable) Nikhanā Vasu (name of a deity) Ti Svāhā (accomplishment) He (exclamation).
Select and remove all impure things, do not replace it with unclean soil. Sprinkle fragrant water repeatedly, (making the ground) flat like a clear mirror. Place the five treasures in the heart mandala, namely gold, silver, pearls, Śīrṣa (head) Sphatika (crystal), medicinal herbs including Chijian, Ginseng, Poria, Acorus calamus, Asparagus, Rice, wheat, barley, mung beans, sesame, etc. Agarwood, sandalwood, cloves, turmeric, borneol, Place them in gold and silver vessels, and use the earth and sky (mantras) to create a protective boundary. Mix fragrant water with Ghee (clarified butter), and bless it with the invincible (mantra) (or Hayagriva mantra).
The mantra for smearing the ground says:
(Starting from the northeast corner, smear and wipe clockwise, using a mixture of lotus seeds, hollyhock leaves, fragrant grass, and ink soil, clean and wipe according to the Dharma).
令光凈)
唵迦羅(引)黎(一)摩訶迦啰(引)黎娑嚩(二合)賀
掃地真言曰(再灑凈香水)
唵賀啰賀啰祖仡啰(二合)賀拏野娑嚩(二合)賀
白檀涂尊位 辦事明千遍 次以慈悲眼 觀念諸眾生 習於甘露明 想其自心位 導師所住處 八葉從意生 蓮華極嚴麗 圓滿月輪中 無垢猶凈鏡 于彼常安住 真言救世尊 金色具光焰 害毒住三昧 如日難瞻睹 諸仁者亦然 于其圓鏡中 自見其身相 等同於佛身(作此觀先觀外緣后引入己身) 行者在佛室 頂髻百光明 遍照無邊剎 善調於心氣 連誦阿字明 一息乃至三 盡力當唸誦 覺觸心相應 離一切分別 從凈法界體 建立曼荼羅 頂禮於世尊 及般若佛母 次調于彩色 護以無能害 運布諸聖尊 而畫莊嚴身 次陳于護摩 微密成就法 即于新凈室 建立於道場 陳設妙香華 虔誠而供養 依法以結凈 息災與增榮 敬愛降伏等 威神莫能測 能迴天地心 功用無涯際 巨展含靈福 其祀火諸壇 加臨而頗眾 隨類求諸愿 各各而差別 護摩略二種 謂即內及外 言內護摩者 以彼諸眾生 皆從
【現代漢語翻譯】 現代漢語譯本 （令光凈）
唵 迦羅(引) 黎 (Om Kara Li) (一) 摩訶迦啰(引) 黎 娑嚩(二合) 賀 (Maha Kara Li Soha)
掃地真言曰（再灑凈香水）
唵 賀啰賀啰 祖仡啰(二合) 賀拏野 娑嚩(二合) 賀 (Om Hara Hara Zu Ge La He Na Ye Soha)
白檀涂尊位，辦事明千遍。 次以慈悲眼，觀念諸眾生。 習於甘露明，想其自心位。 導師所住處，八葉從意生。 蓮華極嚴麗，圓滿月輪中。 無垢猶凈鏡，于彼常安住。 真言救世尊，金色具光焰。 害毒住三昧，如日難瞻睹。 諸仁者亦然，于其圓鏡中， 自見其身相，等同於佛身(作此觀先觀外緣后引入己身)。 行者在佛室 頂髻百光明，遍照無邊剎。 善調於心氣，連誦阿字明。 一息乃至三，盡力當唸誦。 覺觸心相應，離一切分別。 從凈法界體，建立曼荼羅 (Mandala)。 頂禮於世尊，及般若佛母。 次調于彩色，護以無能害。 運布諸聖尊，而畫莊嚴身。 次陳于護摩 (Homa)，微密成就法。 即于新凈室，建立於道場。 陳設妙香華，虔誠而供養。 依法以結凈，息災與增榮。 敬愛降伏等，威神莫能測。 能迴天地心，功用無涯際。 巨展含靈福，其祀火諸壇。 加臨而頗眾，隨類求諸愿。 各各而差別，護摩略二種。 謂即內及外，言內護摩者， 以彼諸眾生，皆從
【English Translation】 English version (Purifying the Light)
Om Kara Li (Om Kara Li) Maha Kara Li Soha (Maha Kara Li Soha)
Sweeping Ground Mantra (Sprinkle purifying fragrant water again):
Om Hara Hara Zu Ge La He Na Ye Soha (Om Hara Hara Zu Ge La He Na Ye Soha)
Anoint the honored seat with white sandalwood, accomplish matters clearly a thousand times. Then, with compassionate eyes, contemplate all sentient beings. Practice the nectar light, imagine its position in your own heart. Where the guide dwells, eight leaves arise from intention. The lotus is extremely adorned, within the perfect moon disc. Spotless like a clean mirror, constantly abide therein. The mantra saves the World Honored One, golden with radiant flames. Overcoming poison, abide in Samadhi (Samadhi), as difficult to gaze upon as the sun. You virtuous ones are also like this, within that round mirror, See your own form, equal to the Buddha's body (Make this contemplation, first contemplate external conditions, then introduce it into your own body). The practitioner is in the Buddha's chamber, The crown of the head has hundreds of bright lights, illuminating boundless lands. Skillfully adjust the mind's breath, continuously recite the 'Ah' syllable. One breath, even up to three, recite with all your strength. Awareness touches the mind, corresponding, free from all distinctions. From the pure Dharma realm's essence, establish the Mandala (Mandala). Pay homage to the World Honored One, and the Prajna (Prajna) Buddha Mother. Next, adjust the colors, protect with the invincible. Arrange all the holy honored ones, and paint their adorned bodies. Next, present the Homa (Homa), the subtle and secret accomplishment method. Immediately in a new and clean room, establish the altar. Display wonderful incense and flowers, sincerely make offerings. According to the Dharma, purify and bind, pacify disasters and increase glory. Loving-kindness, subjugation, and so on, the majestic power is immeasurable. Able to turn the hearts of heaven and earth, the function is boundless. Greatly expand the blessings of sentient beings, the fire altars for its sacrifices. Adding and approaching are quite numerous, according to the type, seek all wishes. Each and every one is different, the Homa (Homa) is roughly of two types. Namely, inner and outer, speaking of the inner Homa (Homa), With those sentient beings, all from
業所生 凈除于業者 即是得解脫 能燒于故業 所謂菩提心 名曰內護摩 如彼世間火 燒物成灰燼 今此則不然 為己猛利智 燒一切煩惱 如劫燒之火 無有于遺燼 三處同一體 大壇即護摩 護摩即己身 己身即火天 火天即大日 身口意和合 三平等無異 具足於三身 量周遍法界 不生亦不滅 離言離言相 生與于無生 無非大日尊 觀于阿字門(本不生義即是菩提心今欲顯見以何方便而得見之) 惑障所覆蔽 入于猛利智 周匝成光焰 如劫火熾盛 持刀及罥索 焚燒業煩惱 無明株杌等 不復有遺余 次觀菩提心 沐以大悲水 當想遍身中 流注白甘露 灑於十方剎 熱惱諸眾生 滋長菩提芽 次第生諸子(即是五輪字成佛身) 即此名法身 秘密內護摩 複次世尊言 我成菩提后 演說十二種 智火最為初 名大因陀羅(即金輪別名作金剛杵形即方座但觀四角壇中有本尊) 菩提心慧光 形方黃金色(即表金剛座) 其尊極端嚴 焰鬘而圍繞 住寂三摩地(此即是毗盧遮那亦內火法身義下皆準) 觀以誦密言 能成一切事 順世方壇爐 所供服皆黃 第二行滿火
【現代漢語翻譯】 現代漢語譯本 業所生 凈除于業者 即是得解脫 能燒于故業 所謂菩提心（Bodhi-citta，覺悟之心） 名曰內護摩（Antar-homa，內在的火供） 如彼世間火 燒物成灰燼 今此則不然 為己猛利智 燒一切煩惱 如劫燒之火 無有于遺燼 三處同一體 大壇即護摩 護摩即己身 己身即火天 火天即大日（Mahavairocana，偉大的太陽） 身口意和合 三平等無異 具足於三身 量周遍法界 不生亦不滅 離言離言相 生與于無生 無非大日尊（Mahavairocana，偉大的太陽） 觀于阿字門（A字門，梵文字母A的象徵，代表本不生義，即是菩提心，今欲顯見以何方便而得見之） 惑障所覆蔽 入于猛利智 周匝成光焰 如劫火熾盛 持刀及罥索 焚燒業煩惱 無明株杌等 不復有遺余 次觀菩提心（Bodhi-citta，覺悟之心） 沐以大悲水 當想遍身中 流注白甘露 灑於十方剎 熱惱諸眾生 滋長菩提芽 次第生諸子（即是五輪字成佛身） 即此名法身 秘密內護摩（Antar-homa，內在的火供） 複次世尊言 我成菩提后 演說十二種 智火最為初 名大因陀羅（Mahaindra，即金輪別名作金剛杵形即方座但觀四角壇中有本尊） 菩提心（Bodhi-citta，覺悟之心）慧光 形方黃金色（即表金剛座） 其尊極端嚴 焰鬘而圍繞 住寂三摩地（Samadhi，此即是毗盧遮那亦內火法身義下皆準） 觀以誦密言 能成一切事 順世方壇爐 所供服皆黃 第二行滿火 English version Born of Karma Those who purify karma will attain liberation. The burning of old karma is called Bodhi-citta (the mind of enlightenment). It is called Antar-homa (inner fire offering), like a worldly fire. Burning things to ashes is not the same here. Using fierce wisdom for oneself, burn all afflictions. Like the fire at the end of a kalpa, there are no remaining ashes. The three places are one body, the great mandala is the homa. The homa is oneself, oneself is the fire deity. The fire deity is Mahavairocana (the Great Sun), body, speech, and mind in harmony. The three are equal and without difference, complete with the three bodies. Its measure pervades the Dharma realm, neither born nor extinguished. Beyond words and the appearance of words, birth and non-birth. All are none other than Mahavairocana (the Great Sun), contemplate the A-syllable gate (the meaning of non-origination is Bodhi-citta, now wanting to manifest and see, by what means can it be seen?). Covered by the veils of delusion, enter into fierce wisdom. Completely forming light and flames, like the blazing fire at the end of a kalpa. Holding a sword and a snare, burn karmic afflictions. The stumps of ignorance and the like, no longer have any remnants. Next, contemplate Bodhi-citta (the mind of enlightenment), bathe it with the water of great compassion. Imagine that throughout the body, white nectar flows. Sprinkle it on the lands of the ten directions, relieving the suffering of all sentient beings. Nourishing the sprout of Bodhi, gradually giving rise to all the sons (which are the five-wheel syllables forming the Buddha body). This is called the Dharma body. Secret Antar-homa (inner fire offering). Furthermore, the World Honored One said, 'After I attained Bodhi,' 'I expounded twelve kinds, with the fire of wisdom being the foremost.' Named Mahaindra (another name for the golden wheel, shaped like a vajra, which is a square seat, but contemplate the principal deity in the four-cornered altar). The light of Bodhi-citta (the mind of enlightenment) wisdom, square in shape and golden in color (representing the vajra seat). Its尊 is extremely dignified. Surrounded by a garland of flames, abiding in silent Samadhi (This is Vairocana, also the meaning of the inner fire Dharma body, the following are all in accordance). Contemplate and recite the secret mantra, able to accomplish all things. In accordance with the worldly square altar furnace, all offerings are yellow. The second row is full of fire.
【English Translation】 English translation line 1 English translation line 2
像形如秋月 光暉普周遍 身衣潔白色 月輪曼陀羅 持珠及軍持 除水火蟲霜 自他身疾病 種種惡災禍 猶預不定心 此火能凈除 第三名摩嚕 形色極黑燥(如涂灰等降伏火) 風輪半月壇 執帛風吹勢 謂彼修行者 疑心數進退 為無始妄惑 煩惱根未除 常繞而纏縛 以加暗障蔽 數依此燒除 散壞去重云 第四盧醯多 身形相端滿 三角光焰鬘 色赤初日暉 執刀微怒相 第五沒栗拏 尊形淺黃色 身上髭鬢髮 頂有大威光 目左怒右笑 色左赤右黃 座左方三角 定刀慧持杵 能成二種事 攝召息災俱 第六忿怒火 尊形色如焰 閉一目大吼 狗牙上下現 蓬頭髮上聳 二事火風俱 第七名溫腹 即大般涅槃 迅疾極忿怒 aḥ 字具五色 第八名費耗 色如集眾電 極難可瞻睹 坐金剛輪中 能除遣重障 及頂行眷屬 第九意生火 此尊隨意成 普門種種身 大力自在慧 十名羯攞尾 其尊側右手 凈行唵印聲
第十一(梵本闕名)
十二謨賀娜 尊形劫災火 道場降伏魔 若諸有情類 造惡不可止 勸導轉更增 此火能凈除 方便以制伏
【現代漢語翻譯】 現代漢語譯本 像秋天的月亮一樣， 光輝普遍照耀，身穿潔白的衣服， 月輪是曼陀羅（maṇḍala，壇城），手持念珠和軍持（kuṇḍikā，水瓶）， 能消除水、火、蟲、霜等災害， 以及自身和他人身上的疾病， 種種惡劣的災禍，猶豫不定的心， 這火焰能夠凈化。 第三位名叫摩嚕（Maru），形色極其黑且乾燥（如涂灰一般，用於降伏火）， 風輪是半月形的壇城， 手執白布，風吹動之勢， 指的是那些修行者， 疑心不定，時進時退， 因為無始以來的妄想迷惑， 煩惱的根源沒有去除， 常常纏繞束縛， 加以黑暗的遮蔽， 多次依靠此火燒除， 驅散破壞厚重的雲層。 第四位是盧醯多（Rohita），身形相貌端正圓滿， 三角形的光焰為鬘，顏色如初升的太陽， 手執刀，呈現微微憤怒的相貌。 第五位是沒栗拏（Mṛṇa），尊形呈淺黃色， 身上有鬍鬚鬢髮，頭頂有巨大的威光， 左眼憤怒，右眼微笑，顏色左邊紅色，右邊黃色， 座位的左邊是方形和三角形， 以定刀和慧杵， 能成就兩種事業， 即攝召和息災。 第六位是忿怒火，尊形顏色如火焰， 閉著一隻眼睛，大聲吼叫，狗牙上下顯現， 蓬亂的頭髮向上聳立，二事火和風都具備。 第七位名叫溫腹，即是大般涅槃（Mahāparinirvāṇa，大滅度）， 迅疾且極其忿怒，aḥ 字具有五種顏色。 第八位名叫費耗，顏色如聚集的眾多閃電， 極其難以瞻仰，坐在金剛輪中， 能消除遣除重大的障礙，以及頂行眷屬。 第九位是意生火，此尊隨心意而成就， 普門示現種種身，具有大力自在的智慧。 第十位名叫羯攞尾（Kara-vi），其尊側著右手， 以凈行唵印聲。 第十一（梵本缺少名字）。 第十二位是謨賀娜（Mohana），尊形如劫末的災火， 在道場降伏魔，如果各種有情眾生， 造作惡業無法停止，勸導反而更加增長， 此火能凈化，用方便法來制伏。
【English Translation】 English version Like the autumn moon, Its light shines universally, wearing pure white garments, The moon disc is a maṇḍala (sacred diagram), holding prayer beads and a kuṇḍikā (water flask), It can eliminate disasters such as water, fire, insects, and frost, As well as illnesses on oneself and others, All kinds of evil misfortunes, and a hesitant, uncertain mind, This fire can purify. The third is named Maru, whose form and color are extremely black and dry (like being covered in ashes, used to subdue fire), The wind wheel is a crescent-shaped maṇḍala, Holding white cloth, with the force of the wind blowing, Referring to those practitioners, Whose minds are doubtful, sometimes advancing, sometimes retreating, Because of delusion and confusion from beginningless time, The roots of afflictions have not been removed, They are constantly surrounded and bound, Covered by darkness, Relying on this fire to burn away repeatedly, Scattering and destroying heavy clouds. The fourth is Rohita, whose body and appearance are upright and complete, A triangular flame is the garland, the color like the rising sun, Holding a knife, showing a slightly angry appearance. The fifth is Mṛṇa, whose form is light yellow, With a beard and hair on the body, and great majestic light on the head, The left eye is angry, the right eye is smiling, the color is red on the left and yellow on the right, The left side of the seat is square and triangular, With the wisdom knife and vajra pestle, Able to accomplish two kinds of activities, Namely, summoning and pacifying disasters. The sixth is Wrathful Fire, whose form and color are like flames, Closing one eye, roaring loudly, with dog teeth showing above and below, Disheveled hair soaring upwards, possessing both fire and wind. The seventh is named Warm Belly, which is the Mahāparinirvāṇa (Great Extinction), Swift and extremely wrathful, the aḥ syllable has five colors. The eighth is named Expenditure, whose color is like a gathering of many lightning bolts, Extremely difficult to behold, sitting in a vajra wheel, Able to eliminate and dispel great obstacles, as well as the retinue of those who walk on the head. The ninth is Mind-Born Fire, this deity is accomplished at will, Universally manifesting various bodies, possessing great power and free wisdom. The tenth is named Kara-vi, whose deity has the right hand on the side, With the pure conduct of the Om mudra sound. The eleventh (the Sanskrit text lacks a name). The twelfth is Mohana, whose form is like the fire of the end of the kalpa, Subduing demons in the bodhimaṇḍa (place of enlightenment), if various sentient beings, Create evil karma that cannot be stopped, and guidance only increases it, This fire can purify, using skillful means to subdue.
迷惑使無知(意密) 漸次引入道 次陳四微密 儀軌當修習 本尊真言印 身口意相應 三位正和合 而作諸事業 由外引入內 義理無差別 息災初夜起 增益初日分 中猛利降伏 鉤召一切時 于夜作敬愛 扇底迦寂災 聰明及長壽 併除障難法 五星所陵逼 種種諸災難 口舌及斗諍 王宮所逼迫 內外不和順 七曜乖常度 風雨不以時 疫病及荒儉 鬼魅諸不祥 如是災起時 面北交髀居 豎膝右髀先 衣服當潔白 食飲香華地 燈燭亦復然 月輪布真言 文字亦宜白 住三解脫觀 入空三摩地 運心周法界 豁然無一法 須臾頃澄心 滅除一切見 為除于空執 入無相三昧 離彼一切相 次無愿三昧 于彼真如智 離相本空寂 亦無所愿求 從三摩地起 諦想心臆間 圓明可一肘(即菩提心) 猶如秋月光 澄明仰在心 次觀本尊口 所持秘密句 分明成字道 入于瑜岐口 文字右旋布 列於心月輪 字字皆金色 流出大光明 身心不散動 入于阿字門 則於一一字 思惟實相義 此名三昧念 先並歸命誦 三七乃除之 從唵起為初 與某甲除禍
【現代漢語翻譯】 現代漢語譯本 迷惑使無知（意密，指通過秘密的方式引導）的人，逐漸進入正道。 然後依次闡述四種微妙的秘密，儀軌應當勤加修習。 本尊（Yidam）的真言（Mantra）和手印（Mudra），要與身、口、意相應。 使三者（身、口、意）達到正和合的狀態，從而成就各種事業。 從外在的修行引入內在的修行，其義理沒有差別。 息災法（Shanti）宜在初夜時分開始，增益法（Paushtika）宜在初日時分開始。 降伏法（Abhicharuka）宜在正午猛烈進行，鉤召法（Akarshana）則可以在任何時間進行。 在夜晚脩敬愛法（Vasikarana），扇底迦（Shantika）是寂靜災難之法。 能使人聰明和長壽，並且能消除各種障礙和災難。 當五星凌逼（行星執行影響）時，會產生種種災難。 包括口舌是非和爭鬥，以及來自王宮的逼迫。 內外不和順，七曜（七個星體）執行不合常軌。 風雨不按時節，發生瘟疫疾病和饑荒。 鬼魅作祟和各種不祥之事，當這些災難發生時。 面向北方，雙腿交叉而坐，右膝先豎起。 衣服應當潔白，食物、飲品、香和花也要準備好。 燈燭也要準備好，在月輪上書寫真言。 文字也應該用白色，安住於三解脫觀（空、無相、無愿）。 進入空三摩地（Shunyata-samadhi），用心周遍法界。 豁然開朗，沒有一法可得，片刻之間澄凈內心。 滅除一切見解，爲了去除對空的執著。 進入無相三昧（Animitta-samadhi），遠離一切相。 其次是無愿三昧（Apranihita-samadhi），對於真如智慧。 遠離一切相，其本性是空寂的，也沒有任何愿求。 從三摩地（Samadhi）中起身，仔細觀想心口之間。 有一個圓明的光團，大約一肘大小（即菩提心，Bodhicitta），猶如秋天的月光。 澄澈明亮地仰在於心中，然後觀想本尊（Yidam）的口。 本尊所持的秘密語句（真言，Mantra），清晰地呈現為文字的形態。 進入瑜岐（Yogi）的口中，文字按照順時針方向排列。 排列在心月輪上，每個字都是金色的。 流出巨大的光明，身心不散亂動搖。 進入阿字門（A-kara），那麼對於每一個字。 都要思維其真實相義，這叫做三昧念（Samadhi-smriti）。 先一起唸誦歸命（皈依），唸誦三遍或七遍來消除災禍。 從唵（Om）字開始，為某某人消除禍患。
【English Translation】 English version Delusion leads the ignorant (secretly, referring to guidance through secret means) to gradually enter the right path. Then, successively explain the four subtle secrets; the rituals should be diligently practiced. The mantra (Mantra) and mudra (Mudra) of the Yidam (Deity) should correspond with body, speech, and mind. Make the three (body, speech, and mind) reach a state of correct union, thereby accomplishing various activities. Introduce inner practice from outer practice; the meaning is no different. The pacifying ritual (Shanti) should begin in the early evening, and the increasing ritual (Paushtika) should begin in the early morning. The subjugation ritual (Abhicharuka) should be carried out vigorously at noon, and the attracting ritual (Akarshana) can be performed at any time. Practice the love and respect ritual (Vasikarana) at night; Shantika is the method of pacifying disasters. It can make people intelligent and long-lived, and can eliminate various obstacles and disasters. When the five planets are in opposition (planetary movements affect), various disasters will occur. Including verbal disputes and conflicts, as well as oppression from the royal palace. Internal and external disharmony, the seven luminaries (seven celestial bodies) deviate from their normal course. Wind and rain are not in season, and there are plagues, diseases, and famines. Ghosts and demons cause trouble and various ominous events; when these disasters occur. Face north, sit with legs crossed, and raise the right knee first. Clothes should be clean and white, and food, drinks, incense, and flowers should also be prepared. Candles should also be prepared, and mantras should be written on the moon disc. The text should also be in white, and abide in the contemplation of the three liberations (emptiness, signlessness, wishlessness). Enter the emptiness samadhi (Shunyata-samadhi), and use the mind to pervade the Dharma realm. Suddenly enlightened, there is no Dharma to be obtained; purify the mind for a moment. Eliminate all views, in order to remove attachment to emptiness. Enter the signless samadhi (Animitta-samadhi), and stay away from all signs. Next is the wishless samadhi (Apranihita-samadhi), regarding the wisdom of Suchness. Away from all appearances, its nature is empty and silent, and there is no desire or seeking. Arise from samadhi (Samadhi), and carefully contemplate between the heart and mouth. There is a round and bright light cluster, about one cubit in size (that is, Bodhicitta), like the moonlight in autumn. Clearly and brightly look up in the heart, and then contemplate the mouth of the Yidam (Deity). The secret words (mantra, Mantra) held by the Yidam, clearly appear as the form of words. Entering the mouth of the Yogi, the words are arranged clockwise. Arranged on the moon disc of the heart, each word is golden. Flowing out great light, the body and mind are not scattered or shaken. Entering the A-kara, then for each word. You must think about its true meaning, this is called Samadhi-smriti. First, recite the refuge (taking refuge), recite three or seven times to eliminate disasters. Starting with the syllable Om (Om), eliminate the misfortune for so-and-so.
娑嚩賀最後 本無臨事加 唸誦以小聲 當須寂靜意 護尊忿怒相 若作火壇者 圓穿其爐形(或方) 量一肘深半 爐底泥作輪 其輪具八輻 一搩是其量(高一指) 四節為周界 涂壇純白色(餘香準) 階上祥茅草 隨日右旋布 以本覆其苗 或布眾彩色 彤輝極嚴麗 一切繢事成 燒沉香蘇燈 鮮妙諸華果 飲食為供養 月初至八日 三餘時護摩 慈心生歡喜 顧視於一切 是略護摩處 當持辦事明(或不動) 以吉理明王 結護加諸物 慧羽空押地 舒餘波羅蜜 遍灑以香水
真言曰
唵吉哩吉哩嚩日羅(二合)吽泮吒
欲作諸事業 成就結壇法 護身及弟子 辟除諸障難 由此印明故 凈居諸天子 常來於其處 觀照令速驗 爐對曼荼羅 外相望別作 所供如大壇 半爐燒炭充 樹中所出枝 乳木乾柴等 擲于軍荼中 燧火勿以舊 扇用非口吹 即灑凈香水 燃爐誦后明
唵步入嚩(二合)攞吽
火既發光焰 忿怒王去垢 契明遍加物 每觸皆稱明(前枳哩真言四輪背相叉旋轉慧加定) 便於火焰中 而想有啰字 變成火光尊 身色赤髮黃 三
【現代漢語翻譯】 現代漢語譯本 『娑嚩賀(Svāhā)』最後，本來就沒有臨時增加的。 唸誦時要用小聲，應當保持寂靜的心意。 護摩尊的忿怒相，如果要作火壇的話， 圓形穿鑿爐子的形狀（或者方形），量一肘深半。 爐底用泥製作輪子，這個輪子具有八個輻條。 一搩是它的量度（高一指），四節作為周界。 涂壇用純白色（其餘香料參照），階上鋪設吉祥的茅草， 隨著太陽右旋佈置，用根本覆蓋它的苗。 或者佈置各種彩色，彤紅光輝極其嚴麗。 一切繪畫事情完成，燒沉香蘇油燈， 新鮮美妙的各種花果，飲食作為供養。 月初到八日，在三餘時進行護摩。 慈心生起歡喜，顧視於一切。 這是簡略的護摩處，應當持有辦事明（或者不動）。 用『吉理明王(Kilaya-vidyaraja)』，結護加持各種物品。 慧羽空押地，舒展其餘波羅蜜(Pāramitā)。 普遍灑以香水。
真言曰：
『唵(Om) 吉哩吉哩 嚩日羅(Vajra)(二合) 吽(Hum) 泮吒(Phat)』
想要做各種事業，成就結壇的方法， 保護自身以及弟子，辟除各種障礙困難。 由於這個印和明咒的緣故，清凈居住的諸天子， 常常來到這個地方，觀照使得迅速應驗。 爐子對著曼荼羅(Mandala)，外相希望分別製作。 所供養的如同大壇，半個爐子燒炭充滿。 樹木中所出的枝條，乳木乾柴等等， 投擲于軍荼利(Kundali)中，燧火不要用舊的。 扇子用非口吹的，即刻灑凈香水。 點燃爐子誦唸後面的明咒：
『唵(Om) 步入嚩(Jvala)(二合)攞(La) 吽(Hum)』
火焰既然發出光焰，忿怒王去除污垢， 契印和明咒普遍加持物品，每次接觸都稱念明咒（前面枳哩真言四輪背相叉旋轉慧加定）。 就在火焰中，而想有『啰(Ra)』字，變成火光尊， 身體顏色赤紅頭髮黃色，三
【English Translation】 English version 『Svāhā』 at the end, originally there is no temporary addition. When reciting, use a low voice, and you should maintain a quiet mind. The wrathful appearance of the Homa deity, if you want to make a fire altar, Circularly pierce the shape of the furnace (or square), measuring one elbow deep and a half. Make a wheel at the bottom of the furnace with mud, this wheel has eight spokes. One span is its measurement (one finger high), four sections as the circumference. Paint the altar pure white (refer to the remaining incense), lay auspicious thatch on the steps, Arrange it clockwise with the sun, covering its seedlings with the roots. Or arrange various colors, the red glow is extremely solemn and beautiful. All painting matters are completed, burn agarwood ghee lamps, Fresh and wonderful various flowers and fruits, food and drink as offerings. From the beginning of the month to the eighth day, perform Homa at the third remaining time. Generate joy with a compassionate heart, looking at everything. This is a simplified Homa place, one should hold the matter clearly (or unmoving). Use 『Kilaya-vidyaraja』, bind and bless various items. The wisdom feather presses the ground in the air, spreading the remaining Pāramitā. Universally sprinkle with fragrant water.
The mantra says:
『Om Kilikili Vajra(two syllables combined) Hum Phat』
If you want to do various undertakings, accomplish the method of forming an altar, Protect yourself and your disciples, ward off various obstacles and difficulties. Because of this mudra and mantra, the devas who dwell in purity, Often come to this place, observing and making it quickly effective. The furnace faces the Mandala, the external appearance is hoped to be made separately. The offerings are like the great altar, half of the furnace is filled with burning charcoal. Branches from trees, milk wood, dry firewood, etc., Throw them into Kundali, do not use old tinder. The fan should not be blown by mouth, immediately sprinkle clean fragrant water. Light the furnace and recite the following mantra:
『Om Jvala(two syllables combined) La Hum』
Since the flame emits light, the wrathful king removes dirt, The mudra and mantra universally bless the items, each touch recites the mantra (the previous Kilaya mantra, the four wheels cross each other back to back, rotating wisdom adds samadhi). Just in the flame, imagine the syllable 『Ra』, transforming into the Fire Light deity, The body color is red and the hair is yellow, three
目具四臂 遍身火焰光 智者展右手 空輪屈入掌 押以地水火 風曲鉤呼召 我今稽首請 火天上首尊 天中之大仙 梵行所崇敬 唯愿降臨此 納受護摩供
奉請真言曰
唵翳系曳(二合)呬摩賀步多抳(去)嚩哩使(二合)持尾(二合)惹娑多摩仡哩(二合)呬怛嚩(二合)護底摩賀(引)㘕摩阿悉弭(二合)散你呬睹婆嚩阿仡曩(二合)曳賀尾野迦尾野嚩賀曩(引)野娑嚩(二合)賀
火天來赴坐 印灑凈於火(以茅草作小束或三股印灑水于爐中凈火)
真言曰
唵阿蜜哩(二合)帝賀曩賀曩吽泮吒
散華于軍荼 獻閼伽香水 金剛拳舒風 用攪閼伽水 右轉灑爐中 想漱火天口
吉祥真言曰
唵嚩啰娜縛日羅(二合)曇
護摩諸支分 備在於右邊 二杓空器物 蘇蜜油柴等 安在於其左 當以護摩儀 兩手在雙膝 右旋而順轉 定羽持珠杵(金剛拳) 舒風並大杓 小者慧手持 三度取名蘇 灌其大杓滿 慧舍小執大 句終沃火上 投於火天口 油蜜與乳酪 乳粥五穀粥 粳飯稻穀華 次第皆三獻 甘果李子木 薔薇乳樹等 沉檀柏楓構 量長一磔手(或十指或四
【現代漢語翻譯】 現代漢語譯本 目具四臂， 遍身火焰光， 智者展右手， 空輪屈入掌， 押以地水火， 風曲鉤呼召， 我今稽首請， 火天上首尊（Agni，火神）， 天中之大仙， 梵行所崇敬， 唯愿降臨此， 納受護摩供。
奉請真言曰：
唵 翳系曳(二合) 呬 摩賀步多抳(去) 嚩哩使(二合) 持尾(二合) 惹娑多摩 仡哩(二合) 呬怛嚩(二合) 護底 摩賀(引) 㘕摩 阿悉弭(二合) 散你呬睹 婆嚩 阿仡曩(二合) 曳 賀尾野 迦尾野 嚩賀曩(引) 野 娑嚩(二合) 賀。
火天（Agni，火神）來赴坐， 印灑凈於火(以茅草作小束或三股印灑水于爐中凈火)
真言曰：
唵 阿蜜哩(二合) 帝 賀曩 賀曩 吽 泮吒。
散華于軍荼（kundika，水瓶）， 獻閼伽（arghya，供水）香水，
金剛拳舒風， 用攪閼伽（arghya，供水）水，
右轉灑爐中， 想漱火天（Agni，火神）口。
吉祥真言曰：
唵 嚩啰娜 縛日羅(二合) 曇。
護摩諸支分， 備在於右邊，
二杓空器物， 蘇蜜油柴等，
安在於其左， 當以護摩儀，
兩手在雙膝， 右旋而順轉，
定羽持珠杵(金剛拳)， 舒風並大杓，
小者慧手持， 三度取名蘇，
灌其大杓滿， 慧舍小執大，
句終沃火上， 投於火天（Agni，火神）口，
油蜜與乳酪， 乳粥五穀粥，
粳飯稻穀華， 次第皆三獻，
甘果李子木， 薔薇乳樹等，
沉檀柏楓構， 量長一磔手(或十指或四
【English Translation】 English version With four arms and eyes, The whole body ablaze with light, The wise one extends the right hand, The space wheel is bent into the palm, Pressed with earth, water, and fire, The wind is curved into a hook for summoning, I now bow my head and invite, The supreme lord of the Fire Heaven (Agni, the god of fire), A great immortal among the heavens, Revered by Brahma practice, May you descend here, To accept the Homa offering.
The mantra for invocation says:
Om Ehy-ehi mahabhuta-ni varistha-dvija-satamagrahi-tatva huti-maha-lama asmi-samnihito bhava Agnaye havir-yajnya-vahana-ya svaha.
The Fire Heaven (Agni, the god of fire) comes to the seat,
Sprinkling and purifying the fire (using a small bundle of thatch or three strands to sprinkle water into the stove to purify the fire).
The mantra says:
Om Amrite hana hana hum phat.
Scatter flowers in the kundika (water bottle),
Offer arghya (offering water) and fragrant water,
The Vajra fist extends the wind, Use it to stir the arghya (offering water) water, Turn it to the right and sprinkle it into the stove, Imagine rinsing the mouth of the Fire Heaven (Agni, the god of fire).
The auspicious mantra says:
Om Varada Vajradham.
The limbs of the Homa are prepared on the right side,
Two ladles, empty vessels,
Ghee, honey, oil, firewood, etc., Are placed on the left, To perform the Homa ritual, Both hands are on the knees, Rotating clockwise and smoothly, The fixed feather holds the rosary pestle (Vajra fist), Extending the wind and the large ladle, The small one is held by the wisdom hand, Take the named ghee three times, Fill the large ladle, The wisdom hand releases, the small one holds the large, At the end of the sentence, pour it onto the fire, Throw it into the mouth of the Fire Heaven (Agni, the god of fire), Oil, honey, and yogurt, Milk porridge, five-grain porridge, Jing rice, paddy flowers, Offer them three times in order, Sweet fruits, plum wood, Rose, milk tree, etc., Agarwood, sandalwood, cypress, maple, paper mulberry, Measure the length of one span (or ten fingers or four
指粗如頭指) 兩頭皆揾蘇 投于軍荼中(三遍或廿一遍或一百八遍) 丁香白檀沈 熏陸龍腦香 豆䓻白芥子 及以蘇合香 半末半為丸 丸以蘇蜜和 準前投於火 三度皆如此(或一百八遍或廿一遍又以小杓廿一遍沃火)
真言曰。
阿仡曩(二合)曳賀尾野賀尾野嚩(引)賀曩野地比野地比野(扇底增益布瑟置)俱嚕娑嚩(二合)賀
賀字引其聲 卻按聲齊果 行人在其左 師以慧執杵 地鉤彼空輪 令施火天食
寂災護摩真言曰。
曩莫三曼多沒馱(引)喃(一)阿(去)摩賀(引)扇底蘗多(二)扇底迦羅(三)缽羅睒摩達摩你(入)惹多(四)阿婆嚩娑嚩(二合)婆嚩(五)達摩三摩多缽羅(二合)缽多(二合)娑嚩(二合)賀
請火天出爐 東南方就位 次應執香爐 請于本宮曜 及命業胎宿 拳印風火鉤 供以歸本位 次請于本尊 兩手捧時華 去垢及光澤(或部主加持) 即當隔爐擲 想華遍諸座 如前再凈火 請尊入爐中(各以本真言請一一供養或堂部並眷屬) 誠心而供養 專注于聖眾 流出廣大云 飯食幢幡蓋 遍於微塵剎 奉獻聖天眾 光明所照觸 三惡諸有情 息苦身
【現代漢語翻譯】 現代漢語譯本： 取粗細如頭指的木柴。 兩頭都塗上酥油。 投入軍荼中（唸誦三遍或二十一遍或一百八遍）。 丁香、白檀、沉香、熏陸香、龍腦香、豆蔻、白芥子，以及蘇合香。 將一半磨成粉末，一半做成丸，用酥油和蜂蜜調和。 按照前面的方法投入火中，三次都這樣做（或一百八遍或二十一遍，又用小勺二十一遍澆火）。
真言曰：
阿仡曩（二合）曳賀尾野賀尾野嚩（引）賀曩野地比野地比野（扇底增益布瑟置）俱嚕娑嚩（二合）賀
『賀』字要拉長聲音，然後按照聲音的節奏敲擊齊果。 修行者站在左邊，法師以智慧執持金剛杵。 觀想地輪、水輪、火輪、風輪、空輪，令其施予火天食物。
寂災護摩真言曰：
曩莫三曼多沒馱（引）喃（一）阿（去）摩賀（引）扇底蘗多（二）扇底迦羅（三）缽羅睒摩達摩你（入）惹多（四）阿婆嚩娑嚩（二合）婆嚩（五）達摩三摩多缽羅（二合）缽多（二合）娑嚩（二合）賀
請火天從爐中出來，到東南方就位。 然後應該拿著香爐，請本宮的星曜。 以及命、業、胎宿，手結拳印，風火鉤印。 供養后歸回本位，然後請本尊。 雙手捧著時花，去除污垢和光澤（或者部主加持）。 就隔著爐子投擲。 觀想鮮花遍佈各個座位，如前再次凈化火焰。 請本尊進入爐中（各自用本真言請，一一供養，或者堂部以及眷屬）。 誠心誠意地供養，專注于聖眾。 流出廣大的云，飯食、幢幡、寶蓋。 遍佈微塵數的世界，奉獻給聖天眾。 光明所照耀觸及的地方，三惡道的所有眾生。 息滅痛苦。
【English Translation】 English version: Take firewood as thick as a thumb. Smear both ends with ghee (clarified butter). Throw it into the Kunda (fire pit) (chanting 3, 21, or 108 times). Clove, white sandalwood, agarwood, frankincense, borneol, cardamom, white mustard seeds, and storax. Grind half into powder, make the other half into balls, mix with ghee and honey. Throw into the fire as before, do this three times (or 108 times or 21 times, and pour ghee into the fire 21 times with a small ladle).
The mantra says:
Agni Ehy Ehi Vaha Nayadhipati Kuru Svaha
Extend the sound of the syllable 'Ha', then strike the Qiguo (a percussion instrument) in time with the sound. The practitioner stands on the left, the master holds the vajra (a ritual implement) with wisdom. Visualize the earth wheel, water wheel, fire wheel, wind wheel, and space wheel, and let them offer food to Agni (the fire deity).
The mantra for pacifying disasters and performing Homa (fire ritual) is:
Namo Samanta Buddhanam, A Maha Shanti Gata, Shanti Kara, Prashama Dharma Niryata, Abhava Svabhava, Dharma Samata Pratipatti Svaha
Invite Agni out of the furnace and place him in the southeast direction. Then, holding the incense burner, invite the stars of the natal palace. And the life, karma, and womb constellations, forming the fist mudra (hand gesture), the wind-fire hook mudra. Offerings are made to return to their original positions, then invite the principal deity. Hold seasonal flowers in both hands, removing dirt and luster (or the lord of the family blesses them). Then throw them over the furnace. Visualize the flowers covering all the seats, and purify the fire again as before. Invite the deity into the furnace (each with their own mantra, making offerings one by one, or the entire mandala and retinue). Offer with sincerity, focusing on the holy assembly. Emanating vast clouds, food, banners, and canopies. Spreading throughout the worlds of dust motes, offering to the holy assembly of deities. Wherever the light shines, all sentient beings in the three evil realms. May their suffering be extinguished.
心樂 乃至護世天 三遍護摩訖 所供香華食 總皆而相和 為羅惹護摩 眷屬並百宦 法界諸眾生 自身各三護(以滅惡趣真言三五七遍出金剛頂經) 最後爐四面 飲食諸果子 加持以護摩 師出洗手已 又復于凈處 祀於八方天(一一供諸天等並如別文復取飯食置小盆中施於四方鬼神等) 還來再祀火 (及宿曜等皆三遍祀) 歡喜辭諸天 大天自在威神力 能滿眾生無量愿 令所求者愿皆成(令求增榮及富饒令求愛敬愿皆成) 稽首諸天歸本宮 後有至誠哀請時 唯愿來此受供養
真言曰
吉理吉理嚩日啰(二合)目賀
若求增長者 名布瑟置迦 喜悅心相應 月九至十五 五通及寶藏 劍輪杵財物 藥丸眼藥俱 遷榮增壽命 福智及名聞 職任依王官 吉祥勝安樂 面東結跏趺 衣服皆黃色 增減真言句 如前無復殊 專注供養云 周遍十方界 及照諸有情 皆獲于榮盛 富貴及延壽 即此光明雲 于彼所住處 雨七珍資具 復雨天甘露 灌注行人心 爐方二肘量 周圓深半肘 底安三股杵(量準前) 涂用檀鬱金(白檀為燒香油麻油燈) 光音及歲星 榮友意宿等(前
【現代漢語翻譯】 現代漢語譯本 心懷喜悅，乃至護世諸天（Lokapala）。 三次護摩（Homa）完畢，所供養的香、花、食物， 全部混合在一起，為羅惹（Raja）進行護摩。 眷屬以及所有官員，法界一切眾生， 自身各自進行三次防護（以滅惡趣真言三、五、七遍，出自《金剛頂經》）。 最後在火爐四面，擺放飲食和各種果子， 加持後進行護摩，法師出去洗手后， 又在乾淨的地方，祭祀八方天（一一供養諸天等，並如其他經文所述，再取飯食放在小盆中，施於四方鬼神等）。 回來再次祭祀火（以及星宿等，都三次祭祀）。 歡喜地告別諸天。 大天自在（Mahadeva）的威神力，能夠滿足眾生無量的願望， 使所求的人願望都能實現（使求增榮以及富饒，使求愛敬的願望都能實現）。 稽首諸天，迴歸本宮，以後有至誠哀請時， 唯愿降臨此處，接受供養。
真言曰：
吉理吉理 嚩日啰（二合）目賀
若求增長者，名為布瑟置迦（Pushtika）。 喜悅心相應，在每月初九至十五， 可得五神通以及寶藏，劍、輪、杵、財物， 藥丸、眼藥俱全，陞遷榮耀、增長壽命， 福德、智慧以及名聞，職任依據王官。 吉祥、殊勝、安樂，面向東方結跏趺坐， 衣服都穿黃色，增減真言的字句， 如前一樣沒有差別，專注供養云， 周遍十方世界，以及照耀所有有情， 都獲得榮盛，富貴以及延壽。 即此光明雲，在他們所居住的地方， 降下七寶資具，又降下天甘露， 灌注修行人的心。火爐的四方邊長二肘， 周圍圓形，深半肘，底部安放三股杵（Vajra）（尺寸與前面相同）。 塗抹使用檀香和鬱金（白檀作為燒香，油麻油作為燈油）。 光音天（Abhasvara）、歲星（Jupiter），榮友（Rongyou）、意宿等（前文已述）。
【English Translation】 English version With joyful heart, even to the Lokapalas (Guardian Deities of the World). After the Homa (sacrificial fire ritual) is performed three times, the offered incense, flowers, and food, are all mixed together for the Raja (King) Homa. Retinue and all officials, all sentient beings in the Dharma Realm, each protect themselves three times (with the Mantra for Eradicating Evil Destinies, recited three, five, or seven times, from the Vajrasekhara Sutra). Finally, on the four sides of the fire pit, place food and various fruits, bless them and perform the Homa. The master goes out to wash his hands, and then in a clean place, offers sacrifices to the Eight Directional Deities (offering to each deity, etc., as described in other texts, and then taking food and placing it in a small basin to offer to the ghosts and spirits of the four directions). Returns to offer sacrifices to the fire again (and the constellations, etc., are all sacrificed to three times). Joyfully bids farewell to the deities. The majestic and divine power of Mahadeva (Great God), is able to fulfill the immeasurable wishes of sentient beings, so that the wishes of those who seek are all fulfilled (so that seeking increase and wealth, seeking love and respect, all wishes are fulfilled). Bowing to the deities, returning to their original palaces, and when there is a sincere request in the future, may they come here to receive offerings.
The Mantra says:
Kilili Kilili Vajra (Two combined) Mukha
If seeking increase, it is called Pushtika (Nourishing). Corresponding with a joyful heart, from the ninth to the fifteenth of the month, one can obtain the five supernormal powers and treasures, sword, wheel, club, and wealth, medicine pills and eye medicine are all available, promotion and glory, increased lifespan, blessings, wisdom, and fame, and official duties according to the royal court. Auspiciousness, excellence, and happiness, facing east, sit in the lotus position, wear yellow clothes, add or subtract the words of the mantra, as before, there is no difference, focus on offering clouds, pervading the ten directions of the world, and illuminating all sentient beings, all obtain prosperity, wealth, and longevity. That is, this cloud of light, in the place where they live, rains down the seven precious resources, and also rains down heavenly nectar, pouring into the hearts of practitioners. The four sides of the fire pit are two cubits long, the circumference is round, and the depth is half a cubit, and a three-pronged Vajra (thunderbolt scepter) is placed at the bottom (the size is the same as before). Smear with sandalwood and turmeric (white sandalwood is used as incense, and sesame oil is used as lamp oil). Abhasvara (God of Light and Sound), Jupiter (Planet Jupiter), Rongyou, Yisu, etc. (as mentioned earlier).
印) 所供準前儀 若求歡愛法 名縛施迦羅 喜怒心相應 十六二十三 召人及天龍 鬼神非人類 一切所敬愛 家國及眷屬 怨敵諸朋友 和順而歡喜 及求妙辯才 天龍八部眾 諸佛及菩薩 聲聞因緣覺 一切處護念 所求愿滿者 面西半跏坐 上求增長同 與某甲攝某 持明歡喜心 護尊寂忿相 金剛鉤攝召 鉤云供法界 次召三惡趣 安置於人天(想眾鉤入彼心召來) 歡喜華箭云 射二乘厭離 憎恚三重障 及除怨害心 令至極喜地(射於五處額兩乳心下分) 爐如八葉蓮 開敷具臺蕊 量一肘深半 底安紅蓮華 兩重緣四指(白色高一指) 所服紅白黃 押空舉風輪 每方各一點 即成結大界 吽字遍加護(以寶物供養) 燒丁香蘇合 燃燈以果油 乳刺果木柴 赤華為供養 焰中𠆙曳啰 紅色紺青發 梵子太白天 成胎親宿等 遍護乞歡喜 若作降伏法 阿毗遮嚕迦 二十四月盡 制鬼神惡人 破壞正法眼 及諸惡毒龍 非時降暴雨 霜雹損苗稼 水旱以不時 鬼魅遍流行 處處現變怪 人眾不安寧 所在橫惱亂 及行不忠孝 此法能制除 安樂世間故
【現代漢語翻譯】 現代漢語譯本 （印） 所供奉的準備工作與之前的儀式相同。如果要求得歡愛之法， 名為縛施迦羅（Vasikarana，一種控制人心的法術），使喜悅和憤怒的心情相應。 在十六日、二十三日，召請人、天龍（Naga，一種神獸）， 鬼神、非人類，一切眾生都敬愛。 使家國、眷屬，怨敵、朋友， 都和順而歡喜，以及求得巧妙的辯才。 天龍八部眾（Deva-Naga-astavarga，佛教中的八類護法神），諸佛和菩薩， 聲聞（Sravaka，聽聞佛法而悟道的修行者）、因緣覺（Pratyekabuddha，靠自身領悟而證道的修行者），一切處都得到護念。 如果所求的願望想要圓滿，面向西方半跏趺坐。 向上祈求增長，與某甲（指代特定的人）攝取某（指代特定的事物）， 持明者（Vidyadhara，擁有咒術力量的修行者）心生歡喜，護法尊神顯現寂靜或忿怒之相。 用金剛鉤（Vajra-ankusa，一種法器）攝召，用鉤云供養法界。 其次召請三惡趣（Tiryak-yoni，畜生道，Preta-loka，餓鬼道，Naraka，地獄道）的眾生， 安置在人天（Manushya-deva，人道和天道）之中（觀想用鉤子鉤入他們的內心並召來）。 用歡喜的華箭云， 射向二乘（Sravakayana，聲聞乘，Pratyekabuddhayana，緣覺乘）的厭離心，憎恨和三重障礙， 以及去除怨恨和傷害之心，令他們到達極喜地（Pramudita，菩薩十地中的第一地）（將箭射向五個地方：額頭、兩乳、心、下體）。 爐子像八葉蓮花， 開放並具有花臺和花蕊，量度為一肘深一半。 底部安放紅蓮花，兩重邊緣四指寬（白色，高一指）。 所穿的衣服是紅、白、黃三色， 按壓空輪，舉起風輪，每個方位各點一點。 即成為結界，用吽（Hum，種子字）字普遍加持。（用寶物供養） 燒丁香、蘇合香， 用果油點燃燈，用乳刺果木柴， 用紅花作為供養，火焰中顯現𠆙曳啰（Vetra，一種神的名字）。 紅色、紺青色的頭髮，梵天之子、太白星之天， 成胎的親屬等，普遍守護，乞求歡喜。 如果作降伏法，阿毗遮嚕迦（Abhicaruka，一種降伏法）， 在二十四個月結束時，制伏鬼神和惡人， 破壞正法眼，以及各種惡毒的龍。 使非時降下暴雨，霜雹損害苗稼， 水旱災害不按時節發生，鬼魅普遍流行， 處處顯現變異怪事，人民大眾不安寧， 到處橫行惱亂，以及行為不忠不孝。 此法能夠制止消除，爲了安樂世間。
【English Translation】 English version (Seal) The preparations for offering are the same as the previous ritual. If seeking the method of love and affection, It is called Vasikarana (a magical practice to control people's minds), making the feelings of joy and anger correspond. On the sixteenth and twenty-third days, summon humans, Nagas (a type of divine serpent), Ghosts, spirits, non-humans, all beings respect and love. Make the country, family, enemies, and friends, All harmonious and joyful, and seek skillful eloquence. The Deva-Naga-astavarga (the eight classes of protectors in Buddhism), all Buddhas and Bodhisattvas, Sravakas (disciples who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment through their own understanding), are protected in all places. If you want the wishes you seek to be fulfilled, sit in a half-lotus position facing west. Pray upwards for growth, and with so-and-so (referring to a specific person) take so-and-so (referring to a specific thing), The Vidyadhara (a practitioner with magical powers) has a joyful heart, and the protective deity manifests a peaceful or wrathful appearance. Use the Vajra-ankusa (a ritual implement) to summon, and use the hook-cloud to offer to the Dharma realm. Next, summon the beings of the three evil realms (Tiryak-yoni, the animal realm, Preta-loka, the hungry ghost realm, Naraka, the hell realm), Place them in the human and heavenly realms (Manushya-deva, the realms of humans and gods) (visualize hooking into their hearts and summoning them). Use the joyful flower arrow cloud, Shoot at the aversion of the Two Vehicles (Sravakayana, the Hearer Vehicle, Pratyekabuddhayana, the Solitary Realizer Vehicle), hatred, and the triple obstacles, And remove the heart of resentment and harm, causing them to reach the Pramudita (the first of the ten Bhumis of a Bodhisattva) (shoot the arrows at five places: forehead, both breasts, heart, lower body). The stove is like an eight-petaled lotus, Open and have a flower platform and stamens, measuring one elbow deep and a half. Place a red lotus at the bottom, with a double edge four fingers wide (white, one finger high). The clothes worn are red, white, and yellow, Press the space wheel, raise the wind wheel, and place a dot in each direction. It becomes a boundary, and universally bless with the Hum (seed syllable). (Make offerings with treasures) Burn cloves, styrax, Light the lamp with fruit oil, use milk thorn fruit wood, Use red flowers as offerings, Vetra (name of a deity) appears in the flames. Red, dark blue hair, the son of Brahma, the heaven of Venus, The relatives of conception, etc., universally protect, begging for joy. If performing the subjugation method, Abhicaruka (a type of subjugation ritual), At the end of twenty-four months, subdue ghosts, spirits, and evil people, Destroy the eye of the true Dharma, and various evil dragons. Cause untimely heavy rain to fall, frost and hail to damage seedlings, Water and drought disasters occur out of season, ghosts and demons are prevalent, Strange events appear everywhere, and the people are uneasy, Rampant harassment everywhere, and acts of disloyalty and unfilial piety. This method can stop and eliminate, for the peace and happiness of the world.
設此大方便 兼利益於彼 內起慈悲心 外示大忿怒 左足指押右 面南坐蹲居 諸色上青黑 心中圓明觀 變同大日輪 熾盛無與疇 發輝如劫焰 真言猛勵稱 傍人如可聽 護尊寂靜意 即觀忿怒尊 遍身諸毛孔 流出器杖云 供養盡虛空 一切忿怒尊 雨于諸器杖 落彼上所居 火爐三角作 獨股杵置中 量同縛施迦 壇地涂赤黑 刺樹坐赤華 黑華無香氣 散以充供養(飯食以石榴汁染) 鐵汁皂礬水 黑華芥子柏 各少置閼伽 燒香用安悉 芥子油為炷 牛脂嚕地羅(為燈) 供養于聖尊 忿怒遍加護
真言曰
吽吉理吉理縛日啰(二合)吽吽吽泮吒泮吒泮吒
次第繞軍荼 鋪臭惡刺草 苦蔘炷爐中 火著灑凈水 啰字成火天 赤黑遍煙焰(請召準前) 牛脂嚕地羅(血) 蘇乳蜜麻油 尾沙共相合(或用頭酢) 三七投軍荼 骨發惡木柴 刺棘參尾沙 揾于嚕地油 遍沃誦真言 指示本方位 啟請鎮熒惑 參星與柳宿 發願歌讚詠
大天忿怒威神力 能滿眾生滅怨敵 今求破敵滅怨仇 稽首諸天歸本宮 後有至誠哀請時 唯愿來降受供養
奉送
【現代漢語翻譯】 現代漢語譯本 設定這種大的方便法門，兼顧利益他人。 內心生起慈悲之心，外在顯現大忿怒之相。 左腳的腳趾壓住右腳，面向南方蹲坐。 身體的顏色呈現青黑色，心中觀想圓滿光明的景象， 變化如同大日輪（Mahavairocana，偉大的太陽）一般，熾盛無比。 光芒四射如同劫末之火，勇猛地念誦真言。 （聲音）讓旁邊的人能夠聽見，護法的意念寂靜。 觀想忿怒尊（Wrathful deity），遍佈全身的毛孔， 流出各種器杖如雲一般，供養充滿整個虛空。 一切忿怒尊，降下各種器杖， 落在他們所居住的地方。火爐做成三角形， 中間放置獨股杵（ekavajra，單股金剛杵），大小如同縛施迦（Baddhaśaka，一種度量單位）。 壇的地面塗成赤黑色，坐在帶刺的樹上或紅色的花上。 黑色的花沒有香味，散佈用來供養（飯食用石榴汁染色）。 鐵汁、皂礬水， 黑色的花、芥子、柏樹，各自少量地放置在閼伽（Argha，供水）中。 燒香使用安息香，用芥子油做燈炷， 牛油、嚕地羅（Rudhira，血）作為燈，供養聖尊。 忿怒尊普遍地加以守護。
真言曰：
吽吉理吉理縛日啰（Vajra，金剛）吽吽吽泮吒（Phat，摧破）泮吒泮吒泮吒
依次圍繞軍荼利（Kundali，軍荼利明王），鋪上臭穢帶刺的草。 苦蔘放入爐中作為燈炷，點火后灑上凈水。 啰（Ra）字變化成火天（Agni，火神），赤黑色遍佈煙焰（請召的方法與之前相同）。 牛油、嚕地羅（血），酥油、牛奶、蜂蜜、麻油， 尾沙（Viṣa，毒藥）混合在一起（或者用頭醋），三七次投入軍荼利（Kundali，軍荼利明王）火中。 骨頭、頭髮、惡木柴，帶刺的荊棘、苦蔘、尾沙（毒藥）， 蘸上嚕地油（血油），普遍澆灑並誦唸真言。 指示本來的方位，啟請鎮星、熒惑（火星）。 參星與柳宿，發願歌頌讚詠。
大天忿怒的威神力，能夠滿足眾生消滅怨敵的願望。 現在祈求破除敵人，消滅怨仇，稽首諸天返回本宮。 以後有至誠哀切祈請的時候，唯愿降臨接受供養。
奉送
【English Translation】 English version Establish this great expedient means, also benefiting others. Internally, generate a heart of compassion; externally, manifest a form of great wrath. The toe of the left foot presses down on the right foot, squatting and sitting facing south. The color of the body appears bluish-black; in the heart, visualize a complete and bright scene, Transforming like the great sun wheel (Mahavairocana), blazing and incomparable. Radiating light like the fire at the end of a kalpa (aeon), vigorously recite the mantra. (The sound) should be audible to those nearby; the protector's intention is serene. Visualize the Wrathful deity, with pores all over the body, Flowing out various implements like clouds, offering to fill the entire void. All the Wrathful deities, descending various implements, Falling on the place where they reside. Make the stove in a triangular shape, Place a single-pronged vajra (ekavajra) in the middle, the size of a Baddhaśaka (a unit of measurement). The ground of the altar is painted reddish-black, sitting on a thorny tree or red flowers. Black flowers have no fragrance, scatter them for offering (rice is dyed with pomegranate juice). Iron juice, ferrous sulfate water, Black flowers, mustard seeds, cypress, each placed in a small amount in the Argha (offering water). Burn benzoin as incense, use mustard oil as the wick, Cow ghee, Rudhira (blood) as the lamp, offering to the Holy One. The Wrathful One universally protects.
The mantra says:
Hūṃ Giri Giri Vajra Hūṃ Hūṃ Hūṃ Phat Phat Phat Phat
In order, surround Kundali (Kundali Vidyaraja), spread foul-smelling thorny grass. Place Sophora flavescens in the stove as a wick, sprinkle clean water after lighting the fire. The syllable Ra transforms into Agni (fire god), reddish-black covers the smoke and flames (the method of summoning is the same as before). Cow ghee, Rudhira (blood), ghee, milk, honey, sesame oil, Viṣa (poison) mixed together (or use vinegar), throw it into Kundali's fire three seven times. Bones, hair, evil firewood, thorny brambles, Sophora flavescens, Viṣa (poison), Dip in Rudhira oil (blood oil), universally sprinkle and recite the mantra. Indicate the original direction, invoke the planet Saturn, Mars. The Orion and Willow stars, make vows, sing praises and chants.
The mighty power of the Wrathful deity, able to fulfill the wishes of sentient beings to eliminate enemies. Now pray to break the enemy, eliminate the enemy, bow to the heavens and return to their palaces. In the future, when there is a sincere and earnest request, may you come down and receive offerings.
Farewell
真言曰。
布爾都徒么野薄底也(二合)蘗蹉阿仡寧(二合)娑縛婆縛南補曩羅[卑*也]誐么(引)那野娑嚩(二合)賀
解界如儀則 政對於尊前 頻申動支節 滿唾及嗚聲 如是之等事 制之勿憍慢 大教阿阇梨 深行巧慧者 欲求大悉地 應須頻護摩 每滿三洛叉 一度火供養 複次護摩相 赤焰或金色 如牛蘇潤澤 香氣焰無聲 焰上生重焰 分散傘蓋形 所加持之物 暖煙及光明 于中發大聲 梵音師子吼 雷鳴微妙響 鐘鼓雅樂聲 應知成就相 若其火氣冷 色無于光潤 大星而送出 或臭焰如煙 知燼起入地 當知內外障 修初法息災(此與降伏成) 或夢佛菩薩 金剛或諸王 部主真言主 明王或三寶 婆羅門居士 自身持明句 著新妙白衣 身帶諸瓔珞 美女嚴妙服 懷妊或童子 持香華瓶蓋 或恭敬供養 圍繞而行道 食粳米酪飯 甘露乳果華 茂林若登山 履塔及樓閣 或乘車馬象 師子牛鹿等 白鶴孔雀王 金翅鳥與舟 泛海清凈水 或騰空自在 光焰遍於身 在聽法座中 或處眾說法 得珠珍妙寶 商佉輪劍杵 善言而慰喻 慶雲並閃電
【現代漢語翻譯】 現代漢語譯本： 真言曰：
『布爾都徒么野薄底也(二合)蘗蹉阿仡寧(二合)娑縛婆縛南補曩羅[卑*也]誐么(引)那野娑嚩(二合)賀』
解界如儀則，政對於尊前，頻申動支節，滿唾及嗚聲，如是之等事，制之勿憍慢。 大教阿阇梨（Acharya，導師），深行巧慧者，欲求大悉地（Siddhi，成就），應須頻護摩（Homa，火供）。 每滿三洛叉（Laksha，十萬），一度火供養。 複次護摩相，赤焰或金色，如牛蘇潤澤，香氣焰無聲，焰上生重焰，分散傘蓋形，所加持之物，暖煙及光明，于中發大聲，梵音師子吼，雷鳴微妙響，鐘鼓雅樂聲，應知成就相。 若其火氣冷，色無于光潤，大星而送出，或臭焰如煙，知燼起入地，當知內外障，修初法息災（此與降伏成）。 或夢佛菩薩（Bodhisattva），金剛（Vajra）或諸王，部主真言主，明王或三寶（Triratna），婆羅門居士，自身持明句，著新妙白衣，身帶諸瓔珞，美女嚴妙服，懷妊或童子，持香華瓶蓋，或恭敬供養，圍繞而行道，食粳米酪飯，甘露乳果華，茂林若登山，履塔及樓閣，或乘車馬象，師子牛鹿等，白鶴孔雀王，金翅鳥與舟，泛海清凈水，或騰空自在，光焰遍於身，在聽法座中，或處眾說法，得珠珍妙寶，商佉輪劍杵，善言而慰喻，慶雲並閃電。
【English Translation】 English version: The mantra says:
'Bur-du-tu-ma-ya-bo-di-ye (two combined) gie-cha-a-qi-ning (two combined) suo-po-po-wa-nan bu-nang-la [bei*ye] ye-mo (extended) na-ye suo-po (two combined) he'
When delineating the boundary according to the ritual, and properly facing the honored one, frequently stretching and moving limbs, spitting and making humming sounds, such things as these, restrain them and do not be arrogant. The great teaching Acharya (Acharya, teacher), one who deeply practices skillful wisdom, desiring to seek great Siddhi (Siddhi, accomplishment), should frequently perform Homa (Homa, fire ritual). Every time three Laksha (Laksha, hundred thousand) are completed, perform a fire offering once. Furthermore, the characteristics of Homa are: red flames or golden color, like ghee, smooth and lustrous, fragrant, flames without sound, flames generating more flames, dispersing in the shape of a parasol, the objects that are blessed, warm smoke and light, within which great sounds arise, Brahma's sound, lion's roar, thunderous subtle sounds, sounds of bells, drums, and elegant music, one should know these are signs of accomplishment. If the fire's energy is cold, the color lacks luster, a large star is sent out, or the flame is foul and smoky, knowing that the embers rise and enter the ground, one should know there are internal and external obstacles, practice the initial method of pacifying disasters (this is accomplished with subjugation). Or dreaming of Buddhas, Bodhisattvas (Bodhisattva), Vajras (Vajra) or kings, lords of the family, lords of mantras, Vidyarajas or the Three Jewels (Triratna), Brahmin laymen, oneself holding a mantra phrase, wearing new and wonderful white clothes, adorned with various necklaces, beautiful women in exquisite attire, pregnant women or children, holding incense, flower vases, or canopies, or respectfully making offerings, circumambulating and practicing the path, eating rice porridge with ghee, nectar, milk, fruits, and flowers, lush forests as if climbing mountains, treading on pagodas and pavilions, or riding in chariots, horses, or elephants, lions, cows, deer, etc., white cranes, peacock kings, Garuda birds and boats, sailing on the sea's clear water, or soaring freely in the sky, light and flames covering the body, being in the seat of listening to the Dharma, or preaching among the assembly, obtaining pearls, precious jewels, conch shells, wheels, swords, and vajras, kind words of consolation, auspicious clouds and lightning.
微風雨天華 薰香及沐浴 此皆成就應 覺已勿復眠 若夢魁膾人 豬驢馲駝狗 或觸或在近 死屍亦復然 惡鬼怖畏徒 身著弊破衣 女人醜惡形 諸物不吉祥 是障不成就 或有妄念起 違闕三昧耶 地水內為縛 火輪繞二風 前合習大輪 三七障皆銷 睡眠部母護 部主護住處 不祥諸惡夢 百遍部母明 凡欲吃食時 持明奉本尊 部主明真言 加持食及食 護摩如敬法 微細明解之 少分不相應 眾惡皆來集 三俱胝數滿 常得見本尊 心通解脫門 智慧不可測 世出世間愿 所求皆滿足
建立曼荼羅護摩儀軌
此軌法全a ca rya 集。ho ma 之要路矣。是慈覺大師之請來(祕錄云仁錄外)也。然轉寫而誤多。今挍所欠以壽于。梓。負識賢者庶更正之。維時元文星舍強圉大荒落季夏之日。炎旱異常恰如處甑。晝講si ddhāṃ 夜事挍閱。只是為法。幹幹而已。豐山長谷輪下無等識。
【現代漢語翻譯】 現代漢語譯本 微風、雨天、鮮花，薰香以及沐浴，這些都是成就的徵兆，醒來后不要再睡。 如果夢見砍頭的人，豬、驢、駱駝、狗，或者接觸到、靠近死屍，也是不好的預兆。 夢見惡鬼、害怕的僧侶，身穿破爛的衣服，醜陋的女人，以及其他不吉祥的事物， 這些都是障礙，預示著不能成就。或者有虛妄的念頭產生，違背了三昧耶（Samaya，誓言），地和水在體內互相束縛， 火輪圍繞著兩個風脈，在前面合掌練習大輪印，二十一天的障礙都會消除，睡眠之神部母（Bhumi）會保護你。 部主（Kulapati）會守護你的住所，所有不祥的惡夢，唸誦部母明咒一百遍， 凡是想要吃東西的時候，持明者（Vidyadhara）要供奉本尊（Iṣṭadevatā），唸誦部主明咒真言（mantra）， 加持食物和吃的東西，像敬法一樣進行護摩（Homa，火供）， 要細緻地理解這些，哪怕只有少部分不相應，各種罪惡都會聚集而來，唸誦三俱胝（Koti，千萬）遍數圓滿， 就能常常得見本尊，心意通達，解脫生死之門，智慧不可估量，世間和出世間的願望，都能得到滿足。
建立曼荼羅（Maṇḍala）護摩儀軌
這個儀軌法全部來自阿阇梨（Ācārya）的彙集，是護摩（Homa）的重要途徑。這是慈覺大師請來的（祕錄記載是仁錄之外）。然而在轉寫過程中錯誤很多。現在校對所缺少的，以期流傳於世。希望有見識的賢者能夠更正它。時值元文星舍強圉大荒落季夏之日，炎熱乾旱異常，恰如身處蒸籠之中。白天講解悉曇（Siddhāṃ），夜晚從事校對閱讀。只是爲了佛法，勤勉而已。豐山長谷輪下無等識。
【English Translation】 English version Gentle breeze, rainy days, flowers, incense, and bathing, these are all signs of accomplishment. Once awake, do not sleep again. If you dream of a head-chopper, pigs, donkeys, camels, dogs, or touching or being near a corpse, these are also bad omens. Dreaming of evil spirits, fearful monks, wearing tattered clothes, ugly women, and other inauspicious things, these are obstacles, indicating that you cannot achieve success. Or if false thoughts arise, violating the Samaya (vows), earth and water bind each other within the body, the fire wheel surrounds the two wind channels, and practice the Mahacakra mudra (great wheel seal) by joining the palms in front. The obstacles of twenty-one days will be eliminated, and the Bhumi (earth goddess) will protect you. The Kulapati (lord of the family) will guard your dwelling place, all inauspicious nightmares, recite the Bhumi mantra one hundred times, Whenever you want to eat, the Vidyadhara (knowledge holder) should offer to the Iṣṭadevatā (personal deity), recite the Kulapati mantra, bless the food and what you eat, and perform Homa (fire offering) as if respecting the Dharma, You must understand these meticulously, even if only a small part is not in accordance, all kinds of evils will gather. Recite three Koti (ten million) times to complete the count, then you will often see the Iṣṭadevatā, your mind will be clear, and you will be liberated from the gate of birth and death. Wisdom is immeasurable, and all worldly and other-worldly wishes will be fulfilled.
Establishing the Mandala Homa Ritual
This ritual method is entirely from the collection of Ācārya (teachers), and it is an important path for Homa. This was brought by the Cijue Great Master (the secret record says it is outside of Renlu). However, there are many errors in the transcription process. Now, I am collating what is missing in order to spread it to the world. I hope that knowledgeable sages can correct it. It was the day of the Jixia season of the Yuanwen Star House Qiangyu Dahuanglu, the heat and drought were abnormal, just like being in a steamer. During the day, I lectured on Siddhaṃ, and at night I engaged in collation and reading. It was only for the sake of the Dharma that I worked diligently. Fengshan Changgu Wheel wrote this without equal knowledge.