T18n0908_金剛頂瑜伽護摩儀軌
大正藏第 18 冊 No. 0908 金剛頂瑜伽護摩儀軌
No. 908
金剛頂瑜伽護摩儀軌一卷
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 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 略說有五類 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 我今說軍茶 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 金剛形軍茶 鉤召為最勝 長作蓮花形 敬愛為相應 已說五種類 軍茶業無上 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 作業而等引 面北作息災 增益向東方 面南作降伏 應面西而住 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 增益寶幖幟 金剛怒降伏 金剛鉤鉤召
【現代漢語翻譯】 現代漢語譯本 《金剛頂瑜伽護摩儀軌》
No. 908
《金剛頂瑜伽護摩儀軌》一卷
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
我現在宣說護摩(Homa，一種祭祀儀式)，通過它能迅速成就。 通過護摩的儀軌，相應地不間斷地進行。 像這樣的一切事情，都應當按照所依據的本尊(明)來做。 根據不同的類別進行護摩，這是無上的成就之業。 護摩有多種說法，簡略地說有五類。 廣義的說法見於大瑜伽，在秘密教法中宣說。 我現在簡略地說說，這是持明者(Vidyadhara)的遊戲。 通過護摩儀軌，可以成就於族壇(Kula-mandala)。 護摩的五種事業，每一種都有多種。 息災(Śāntika)以及增益(Pauṣṭika)，第三是降伏(Vaśīkaraṇa)。 鉤召(Ākarṣaṇa)是第四，第五是敬愛(Vaśya)。 像這五種護摩，敬愛最為殊勝。 我現在宣說軍茶利(Kuṇḍali)，依據瑜伽相應。 息災的火爐是正圓形，應當這樣做。 增益應當是正方形，三角形用於降伏。 金剛形的軍茶利，鉤召最為殊勝。 長形作蓮花形，與敬愛相應。 已經說了五種類別，軍茶利的行業是無上的。 息災在初夜開始，增益在初日分。 中午時分應當作降伏這種猛利的法。 鉤召在一切時都可以做，后夜作敬愛。 像這五種瑜伽，在作業時達到等引(samādhi)。 面向北方作息災，增益面向東方。 面向南方作降伏，應當面向西方而住。 仰視遍及各方，這是鉤召的儀軌。 如果與敬愛相應，應當面向西方而住。 息災結佛印，增益結寶幖幟(ratna-dhvaja)。 金剛怒用於降伏，金剛鉤用於鉤召。
【English Translation】 English version Vajraśekhara Yoga Homa Ritual Manual
No. 908
Vajraśekhara Yoga Homa Ritual Manual, one scroll
Translated by Tripiṭaka Śramaṇa Amoghavajra of Daxingshan Temple, who was granted the title of Grand Master Daguangzhi, posthumously named Sikong, granted the purple robe, awarded the title of Duke of Su of the State, and granted three thousand households in Shiyi by imperial decree.
I now speak of Homa (a sacrificial ritual), through which one can quickly achieve accomplishment. Through the ritual procedures of Homa, practice accordingly without interruption. All such matters should be performed according to the deity (Vidya) one relies on. Perform Homa according to different categories; this is the supreme act of accomplishment. There are many ways to describe Homa; briefly, there are five categories. The extensive explanations are found in the Maha-yoga, as taught in the secret teachings. I will now speak briefly of it, as a play of Vidyadharas (mantra holders). Through the Homa ritual procedures, one can achieve accomplishment in the Kula-mandala (family mandala). The five types of activities in Homa, each has many variations. Śāntika (pacifying) and Pauṣṭika (increasing), the third is Vaśīkaraṇa (subjugating). Ākarṣaṇa (attracting) is the fourth, and Vaśya (charming/endearing) is the fifth. Among these five types of Homa, Vaśya is the most supreme. I now speak of Kuṇḍali, according to the corresponding Yoga. The fire pit for Śāntika is perfectly round; it should be made this way. The fire pit for Pauṣṭika should be square, and triangular for Vaśīkaraṇa. The Vajra-shaped Kuṇḍali is the most supreme for Ākarṣaṇa. Make it long and lotus-shaped, corresponding to Vaśya. The five categories have been spoken of; the activity of Kuṇḍali is unsurpassed. Śāntika begins in the first night, Pauṣṭika in the first part of the day. Vaśīkaraṇa, this fierce practice, should be performed at midday. Ākarṣaṇa can be done at any time, Vaśya is performed in the later part of the night. Like these five Yogas, one attains samādhi (equanimity) while performing the activities. Face north to perform Śāntika, face east for Pauṣṭika. Face south to perform Vaśīkaraṇa, one should dwell facing west. Look up and around in all directions; this is the ritual procedure for Ākarṣaṇa. If corresponding to Vaśya, one should dwell facing west. Form the Buddha mudra for Śāntika, form the ratna-dhvaja (jewel banner) for Pauṣṭika. The Vajra wrath is for Vaśīkaraṇa, the Vajra hook is for Ākarṣaṇa.
大召而相應 敬愛蓮花部 如是五瑜伽 應作護摩事 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 降伏一股作 鉤召應作鉤 敬愛作蓮花 息災爐應量 橫全豎半肘 增益兩肘量 豎量應用半 降伏軍茶相 三角各一肘 豎量應半之 鉤召長一肘 橫豎各減半 敬愛亦一肘 橫豎如鉤召 五種軍茶壇 應畫作三重 中院羯磨杵 四隅畫蓮葉 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 此息災軍茶 餘四軍茶相 三院皆如是 增益於中院 應畫羯磨寶 四隅畫蓮葉 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 四隅畫蓮葉 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 如初軍茶知 敬愛于中院 畫蓮花羯磨 四隅三股杵 第二院應畫 無量壽眷屬 應
【現代漢語翻譯】 現代漢語譯本 大聲呼喚並相應，敬愛蓮花部（Padma family）。 像這樣進行五種瑜伽，應該進行護摩（homa）儀式。 爲了息災，焚燒甘木（sweet wood）；爲了增益，使用果木（fruit wood）。 苦木（bitter wood）用於降伏業（subjugation）；刺木（thorny wood）用於鉤召（summoning）。 花木（flowering wood）用於表達敬愛（love and respect）。像這樣五種木材，瑜伽修行者應該使用。 爲了息災，火爐做成輪形；爲了增益，做成三股杵形；爲了降伏，做成一股杵形。 爲了鉤召，應該做成鉤形；爲了敬愛，做成蓮花形。 息災用的火爐，其尺寸應該是橫向一肘（hasta），縱向半肘。 增益用的火爐，其尺寸應該是兩肘，縱向應用半肘。 降伏用的軍茶利（Kundali）壇，做成三角形，每邊一肘。 縱向尺寸應該是其一半。鉤召用的壇，長一肘。 橫向和縱向各減少一半。敬愛用的壇也一肘。 橫向和縱向尺寸與鉤召壇相同。這五種軍茶利壇，應該畫成三重。 中院畫羯磨杵（vajra）；四角畫蓮葉。 第二院畫四契（four samayas），即四波羅蜜（four paramitas）。四角內供養。 第三院應該畫八方天眷屬（deities of the eight directions）。 四個角落和四個門，外供養四攝（four means of attracting）。 中央安放遍照尊（Vairocana）。這是息災軍茶利壇。 其餘四種軍茶利壇的形相，三院都像這樣。 增益壇的中央，應該畫羯磨寶（vajra jewel）；四角畫蓮葉。 第二院應該畫寶生佛（Ratnasambhava）的眷屬。第三院和門，也如前面所說。 降伏壇的中央，畫獨股羯磨杵（single-pronged vajra）；四角畫蓮葉。 第二院應該畫降三世（Trailokyavijaya）的眷屬，四種忿怒相。 第三院和門，也如前面所說，但都呈現忿怒相。 鉤召壇的中央，應該畫金剛鉤（vajra hook）；四角畫蓮花。 第二院應該畫不動佛（Akshobhya）的眷屬。第三院的四個角落，八方和四個門，如最初的軍茶利壇一樣。 敬愛壇的中央，畫蓮花羯磨（lotus vajra）；四角畫三股杵。 第二院應該畫無量壽（Amitayus）的眷屬。
【English Translation】 English version Loudly invoke and respond, with reverence and love for the Padma family (Lotus family). Thus performing the five yogas, one should perform the homa (fire offering) ritual. For pacifying disasters, burn sweet wood (gandha wood); for increasing benefits, use fruit wood. Bitter wood is used for subjugation; thorny wood is used for summoning. Flowering wood is used to express love and respect. Thus, these five types of wood should be used by the yogi. For pacifying disasters, the fire pit should be made in the shape of a wheel; for increasing benefits, in the shape of a three-pronged vajra; for subjugation, in the shape of a single-pronged vajra. For summoning, it should be made in the shape of a hook; for love and respect, in the shape of a lotus. The fire pit for pacifying disasters should measure one hasta (cubit) in width and half a hasta in length. The fire pit for increasing benefits should measure two hastas, and the length should be half a hasta. The Kundali (Kundali) mandala for subjugation should be made in a triangular shape, each side being one hasta. The length should be half of that. The mandala for summoning should be one hasta long. The width and length should each be reduced by half. The mandala for love and respect is also one hasta. The width and length are the same as the summoning mandala. These five types of Kundali mandalas should be drawn in three layers. In the central court, draw a vajra (karma vajra); in the four corners, draw lotus leaves. In the second court, draw the four samayas (four vows), namely the four paramitas (four perfections). Offerings are made inside the four corners. In the third court, one should draw the retinue of the deities of the eight directions. In the four corners and four gates, external offerings are made of the four means of attracting (four sangrahavastus). In the center, place Vairocana (the Illuminator). This is the Kundali mandala for pacifying disasters. The appearance of the other four types of Kundali mandalas is the same in all three courts. In the central court of the increasing benefits mandala, one should draw a vajra jewel (karma jewel); in the four corners, draw lotus leaves. In the second court, one should draw the retinue of Ratnasambhava (the Jewel-Born Buddha). The third court and gates are also as previously described. In the central court of the subjugation mandala, draw a single-pronged vajra; in the four corners, draw lotus leaves. In the second court, one should draw the retinue of Trailokyavijaya (the Conqueror of the Three Worlds), with four wrathful appearances. The third court and gates are also as previously described, but all appear wrathful. In the central court of the summoning mandala, one should draw a vajra hook; in the four corners, draw lotuses. In the second court, one should draw the retinue of Akshobhya (the Immovable Buddha). The four corners, eight directions, and four gates of the third court are like the initial Kundali mandala. In the central court of the love and respect mandala, draw a lotus vajra (lotus karma); in the four corners, draw three-pronged vajras. In the second court, one should draw the retinue of Amitayus (Infinite Life).
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 四契及四攝 內外八供養 佈列在壇位 阿阇梨今說 行人南方坐 金剛應在南 寶部而在西 法契當北面 羯磨在東方 嬉戲西南隅 鬘應西北角 歌契處東北 舞印在東南 燒香如嬉戲 花供準鬘方 燈應如歌詠 涂香如舞位 鉤在金剛后 索與寶部對 鎖應隨法契 鈴如羯磨知 隨行人右旋 諸壇當如是 循環而安立 息災第二院 四波羅蜜契 金剛三股杵 寶契如寶形 法如獨股杵 上戴開敷蓮 羯磨羯磨杵 嬉戲三股杵 鬘如寶冠形 歌應畫箜篌 舞獨股羯磨 鉤為金剛鉤 索如盤索勢 一頭半獨股 而在於中心 鎖如並兩環 其中如連環 鈴作金剛鈴 燈作蠟燭相 涂香畫香器 燒香作香爐 散花為花盤 增益第二院 寶生尊眷屬 光相如日形 笑如橫三股 其中間安齒 幢如豎寶幢 降伏四忿怒 薩埵三股杵 王如並二鉤 善哉並雙手 以作彈指相 愛如豎弓箭 鉤召第二院 亦如降伏壇 而無有增減 敬愛第二院 無量壽眷屬 法如法波羅 利當爲劍
【現代漢語翻譯】 現代漢語譯本 畫四種尊 第三院四隅，八方及四門，所說亦如前，此是五護摩（pañca-homa） 瑜伽經所說，修行者應知，四契及四攝，內外八供養 佈列在壇位，阿阇梨（ācārya，導師）今說，行人南方坐，金剛（vajra）應在南 寶部而在西，法契當北面，羯磨（karma）在東方，嬉戲西南隅 鬘應西北角，歌契處東北，舞印在東南，燒香如嬉戲 花供準鬘方，燈應如歌詠，涂香如舞位，鉤在金剛后 索與寶部對，鎖應隨法契，鈴如羯磨知，隨行人右旋 諸壇當如是，循環而安立，息災第二院，四波羅蜜契（pāramitā-mudrā） 金剛三股杵，寶契如寶形，法如獨股杵，上戴開敷蓮 羯磨羯磨杵，嬉戲三股杵，鬘如寶冠形，歌應畫箜篌 舞獨股羯磨，鉤為金剛鉤，索如盤索勢，一頭半獨股 而在於中心，鎖如並兩環，其中如連環，鈴作金剛鈴 燈作蠟燭相，涂香畫香器，燒香作香爐，散花為花盤 增益第二院，寶生尊眷屬，光相如日形，笑如橫三股 其中間安齒，幢如豎寶幢，降伏四忿怒，薩埵（sattva）三股杵 王如並二鉤，善哉並雙手，以作彈指相，愛如豎弓箭 鉤召第二院，亦如降伏壇，而無有增減，敬愛第二院 無量壽眷屬，法如法波羅，利當爲劍
【English Translation】 English version Drawing the Four Kinds of Deities In the four corners of the third court, in the eight directions and four gates, what is said is as before. This is the five homa (pañca-homa). As stated in the Yoga Sutra, the practitioner should know the four mudras and four means of attraction, and the inner and outer eight offerings. Arrange them in the mandala positions. The ācārya (teacher) now speaks. The practitioner sits facing south, vajra (diamond) should be in the south. The Ratna family is in the west, the Dharma mudra should face north, karma (action) is in the east, playfulness is in the southwest corner. Garland should be in the northwest corner, the song mudra is in the northeast, the dance mudra is in the southeast, incense burning is like playfulness. The flower offering follows the garland direction, the lamp should be like singing, the anointing is like the dance position, the hook is behind the vajra. The rope is opposite the Ratna family, the lock should follow the Dharma mudra, the bell is known as karma, following the practitioner's clockwise rotation. The mandalas should be like this, arranged in a cycle. In the second court for pacifying disasters, there are the four pāramitā-mudrā (perfection mudras). The vajra is a three-pronged vajra, the Ratna mudra is like a jewel shape, the Dharma is like a single-pronged vajra, topped with an open lotus. Karma is a karma vajra, playfulness is a three-pronged vajra, the garland is like a jeweled crown shape, the song should be painted with a konghou (Chinese harp). The dance is a single-pronged karma, the hook is a vajra hook, the rope is like a coiled rope, one end is half a single prong. And it is in the center, the lock is like two rings side by side, in which it is like a chain, the bell is made as a vajra bell. The lamp is made as a candle appearance, the anointing is painted as an incense container, the incense burning is made as an incense burner, the scattering of flowers is a flower tray. In the second court for increasing benefits, there are the retinue of Ratnasambhava, the light appearance is like the sun shape, the smile is like a horizontal three-pronged vajra. In the middle is placed a tooth, the banner is like a vertical jeweled banner, subduing the four wrathful ones, sattva (being) is a three-pronged vajra. The king is like two hooks side by side, well done is with both hands, making a finger-snapping gesture, love is like a vertical bow and arrow. The second court for summoning is also like the subduing mandala, without any increase or decrease, the second court for love and respect. The retinue of Amitāyus, the Dharma is like a Dharma pāramitā, the benefit should be a sword.
形 語應畫舌相 因作日輪形 中獨股羯磨 延命如增益 爐外畫甲冑 如人被甲形 而令雙袖垂 袖如三獨股 下如覆熏籠 上作三峰形 如三獨股杵 內外八供養 及與四護等 諸爐皆如一 一一所畫契 皆坐蓮花上 而有火焰光 八方天眷屬 亦如諸契等 皆隨行人座 而起于東方 帝釋獨股杵 繒系左右飛 火天畫軍持 蓮座上火焰 焰摩兩股叉 其中安人頭 繒飛如帝釋 羅剎主畫刀 座焰如火天 水天畫罥索 兩頭猶股頭 風天作幡旗 而坐蓮花中 毗沙門作棒 繒系亦如上 舍那半三股 蓮座火焰光 智者應善知 審諦無錯謬
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。次橫長十指豎闊四指。次作蓮花葉形令大小相稱。從豎項至葉末都十二指。高下並與緣齊。五種爐並同。其治地法如大曼茶羅。掘地加持所用鍬等印。二羽金剛縛。禪智進力各相併豎。真言二十一遍真言曰。
唵你佉那嚩蘇(上)提薩嚩(二合引)訶
加持泥及瞿摩夷涂香等印。二羽合掌。屈進力戒方二節。相合。禪智並豎。去進力令如口形。真言二十一遍真言曰。
【現代漢語翻譯】 現代漢語譯本 壇的形狀，要用圖畫來表現舌相。 因為要做成日輪的形狀，中間畫獨股羯磨（Ekakarma，單股羯磨杵）。 延命法要像增益法一樣，在爐外畫上甲冑。 如同人穿上盔甲的樣子，讓兩邊的袖子垂下來。 袖子的形狀像三個獨股杵，下面像倒扣的熏籠。 上面做成三峰的形狀，如同三個獨股杵。 內外畫上八供養，以及四護等。 所有的爐都一樣，每一個所畫的契印（mudra，手印）。 都坐在蓮花上，並且有火焰的光芒。 八方的天眷屬，也像各種契印一樣。 都隨著修行人的座位，從東方開始。 帝釋天（Indra）拿著獨股杵，用絲帶繫著左右飛舞。 火天（Agni）畫軍持（kundika，水瓶），蓮花座上有火焰。 焰摩天（Yama）拿著兩股叉，中間安放人頭。 絲帶飛舞如同帝釋天，羅剎主（Rakshasa）畫刀。 蓮座上的火焰如同火天，水天（Varuna）畫罥索（pasa，繩索）。 兩頭像股頭，風天（Vayu）作幡旗。 而坐在蓮花中，毗沙門天（Vaisravana）作棒。 絲帶繫著也如上面一樣，舍那（Isana）半三股。 蓮座有火焰光，有智慧的人應該好好地瞭解。 仔細審視沒有錯誤。
爐的邊緣高兩指寬四指。邊緣內的爐口本地，寬兩指。中間的契印高兩指。爐靠近身體。打開豎起項，寬四指長兩指。然後橫向長十指豎向寬四指。然後做成蓮花葉的形狀，讓大小相稱。從豎項到葉末都是十二指。高低都和邊緣對齊。五種爐都相同。治理土地的方法如同大曼茶羅（Mahamandala，大壇城）。挖掘土地加持所用的鍬等印。兩手金剛縛（vajrabandha，金剛縛印）。禪智（dhyana-jnana，禪智指）和進力（vikrama-bala，進力指）各相併豎。真言二十一遍，真言曰：
唵 你佉 那 嚩 蘇 提 薩嚩 訶
加持泥土以及牛糞涂香等印。兩手合掌。屈進力戒方二節，相合。禪智並豎。去掉進力，讓它像口形。真言二十一遍，真言曰：
【English Translation】 English version The shape should use drawings to represent the tongue posture. Because it is made into the shape of a sun disc, draw an Ekakarma (single-pronged vajra) in the middle. The prolongation of life ritual should be like the increasing benefit ritual, with armor drawn outside the furnace. It is like a person wearing armor, letting the sleeves on both sides hang down. The shape of the sleeves is like three single-pronged vajras, and the bottom is like an inverted smoking cage. The top is made into the shape of three peaks, like three single-pronged vajras. Draw the eight offerings inside and outside, as well as the four protectors, etc. All the furnaces are the same, and each drawn mudra (seal). All sit on a lotus flower, and have the light of flames. The heavenly retinue of the eight directions is also like the various mudras. They all follow the practitioner's seat, starting from the east. Indra (Lord Indra) holds a single-pronged vajra, tied with silk ribbons flying left and right. Agni (God of Fire) draws a kundika (water bottle), with flames on the lotus seat. Yama (God of Death) holds a two-pronged fork, with a human head placed in the middle. The silk ribbons fly like Indra, and the Rakshasa (demon) lord draws a knife. The flames on the lotus seat are like Agni, and Varuna (God of Water) draws a pasa (rope). Both ends are like vajra prongs, and Vayu (God of Wind) makes a banner. And sits in the lotus flower, Vaisravana (God of Wealth) makes a staff. The silk ribbons are tied as above, and Isana (a form of Shiva) has a half three-pronged vajra. The lotus seat has the light of flames, and the wise should understand it well. Examine carefully without mistakes.
The edge of the furnace is two fingers high and four fingers wide. The local mouth of the furnace inside the edge is two fingers wide. The mudra in the middle is two fingers high. The furnace is close to the body. Open and erect the neck, four fingers wide and two fingers long. Then make it ten fingers long horizontally and four fingers wide vertically. Then make it into the shape of a lotus leaf, so that the size is symmetrical. From the vertical neck to the end of the leaf are all twelve fingers. The height and height are aligned with the edge. The five furnaces are the same. The method of governing the land is like the Mahamandala (great mandala). The shovel used to dig the land is blessed with mudras. Both hands are in vajrabandha (vajra bond mudra). Dhyana-jnana (meditation-wisdom finger) and vikrama-bala (power finger) are erected side by side. Twenty-one times of mantra, the mantra says:
Om Nikha Na Va Su Ti Sarva Ha
Bless the mud and cow dung with incense and other mudras. Put your hands together. Bend the two sections of the power-discipline finger and combine them. Dhyana-jnana stand side by side. Remove the power finger and make it look like a mouth. Twenty-one times of mantra, the mantra says:
唵阿(上)蜜哩(二合)都納婆(上二合)嚩野吽發吒薩嚩(二合)訶
加持五色粉印及真言。並如瑜伽經所說。加持酥蜜酪乳及木五穀香花等。並以金剛羯磨菩薩真言。加持各七遍印二羽各以禪智捻檀慧甲。餘三度磔開豎。如金剛杵形。即相叉右押左真言曰。
唵嚩日啰(二合)羯磨撿
所燒護摩支。皆安右邊。酥于蓮葉臺上。蜜酪乳乳糜飯等。近爐右邊安。左邊置二器盛香水(器用金銀銅白瓷商佉等並通用香用白檀鬱金龍腦等)二器一用灑凈火及供養物等。一用聖眾火天漱口。灑凈印。禪捻檀甲餘三度磔開豎。如三股杵形以灑水真言曰。
唵阿蜜哩(二合)諦吽發吒
漱口印。右羽金剛拳。舒進度攪水。加持七遍訖。便屈四度作掬。抄水垂臂。合掌向身。右旋灑火真言曰。
唵嚩啰娜嚩日啰(二合引)曇
息災本尊火天及爐衣服食香花。皆用白。作吉祥坐。與慈心相應(交兩腳豎膝右壓左)。
增益皆用黃。全跏坐。降伏皆用黑。蹲踞坐。鉤召皆用赤半跏坐。敬愛色同鉤召賢坐(跂物垂腳)。
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。然後獻閼伽。各結本羯磨印安立。示本三
【現代漢語翻譯】 現代漢語譯本： 唵 阿(上)蜜哩(二合)都納婆(上二合)嚩野 吽 發吒 薩嚩(二合)訶
加持五色粉印及真言。並如瑜伽經所說。加持酥蜜酪乳及木五穀香花等。並以金剛羯磨菩薩真言。加持各七遍印。二羽各以禪智捻檀慧甲。餘三度磔開豎。如金剛杵形。即相叉右押左。真言曰：
唵 嚩日啰(二合)羯磨 撿
所燒護摩支。皆安右邊。酥于蓮葉臺上。蜜酪乳乳糜飯等。近爐右邊安。左邊置二器盛香水(器用金銀銅白瓷商佉(法螺)等並通用。香用白檀鬱金龍腦等)。二器一用灑凈火及供養物等。一用聖眾火天漱口。灑凈印。禪捻檀甲餘三度磔開豎。如三股杵形。以灑水真言曰：
唵 阿蜜哩(二合)諦 吽 發吒
漱口印。右羽金剛拳。舒進度攪水。加持七遍訖。便屈四度作掬。抄水垂臂。合掌向身。右旋灑火。真言曰：
唵 嚩啰娜 嚩日啰(二合引)曇
息災本尊火天及爐衣服食香花。皆用白。作吉祥坐。與慈心相應(交兩腳豎膝右壓左)。
增益皆用黃。全跏坐。降伏皆用黑。蹲踞坐。鉤召皆用赤半跏坐。敬愛色同鉤召賢坐(跂物垂腳)。
迎請從三昧耶(誓言)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。然後獻閼伽(聖水)。各結本羯磨印安立。示本三
【English Translation】 English version: Oṃ amṛta-udbhava hūṃ phaṭ svāhā
Bless the five-colored powder seal and mantra. And as described in the Yoga Sutra, bless ghee, honey, cheese, milk, wood, five grains, incense, flowers, etc. Also, with the Vajra Karma Bodhisattva mantra, bless each seven times. With both hands, use the meditation wisdom to pinch the sandalwood fingernail, and open and erect the remaining three degrees, like the shape of a vajra pestle. Then cross them, right over left. The mantra says:
Oṃ vajra-karma kṣaṃ
All the homa sticks to be burned should be placed on the right side. Ghee is placed on a lotus leaf platform. Honey, cheese, milk, rice porridge, etc., are placed near the right side of the furnace. On the left side, place two vessels filled with fragrant water (vessels made of gold, silver, copper, white porcelain, conch shells, etc., can be used; incense such as white sandalwood, turmeric, borneol, etc., can be used). One vessel is used to sprinkle and purify the fire and offerings, etc. The other is used for the holy assembly and Agni (fire deity) to rinse their mouths. The sprinkling purification seal: pinch the sandalwood fingernail with meditation, and open and erect the remaining three degrees, like the shape of a three-pronged pestle. With the sprinkling water mantra, say:
Oṃ amṛte hūṃ phaṭ
The mouth-rinsing seal: the right hand forms a vajra fist, extend the degree and stir the water. After blessing it seven times, bend it four degrees to make a scoop. Scoop up the water and lower the arm, bring the palms together towards the body, and sprinkle the fire clockwise. The mantra says:
Oṃ varada vajra-dāṃ
For pacifying disasters, the principal deity, Agni (fire deity), the furnace, clothing, food, incense, and flowers should all be white. Assume the auspicious seat, corresponding to loving-kindness (cross the legs and erect the knees, right over left).
For increasing benefits, use yellow. Assume the full lotus position. For subduing, use black. Assume the squatting position. For summoning, use red and assume the half-lotus position. For respect and love, use the same color as summoning and assume the worthy seat (stand on tiptoe and lower the feet).
From the Samaya (vow) to the welcoming, follow the original method. Or follow the five types of homa, according to the chief of the department. After the five aspects of becoming the body and welcoming, recite praises. Establish the holy assembly with the four means of attraction, surrounding the furnace. Then offer argha (holy water). Each forms the original Karma seal and establishes it, showing the original three.
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。以左羽握右羽腕。右羽舒掌向外。屈禪度橫在掌中。進度如鉤來去。招以迎請。獻已以禪捻進度。即成發遣真言曰。
唵翳呬翳呬摩訶部多泥(上)嚩哩使(二合)你尾(二合)惹薩哆摩孽哩(二合)呬怛嚩(二合)虎帝摩訶啰么悉紙(平)珊你呬都婆嚩阿誐那(二合)曳訶微也(二合)迦微也(二合)嚩訶娜耶娑嚩(二合)訶(引)
迎已以香水三灑。三漱口。然後用本真言。以大杓三滿酌酥投火。想投火天口中。至於心蓮花。真言曰(加持花亦用此)。
唵阿誐那(二合)曳娑嚩(二合引)訶
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。然以大杓三滿投供養。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。以滿三大杓酥獻。然後復以杓三酌蜜酪乳乳糜飯。及木五穀花香等。各三投。想投聖尊口中至心。若作息災法。五穀中須十倍加油麻。
【現代漢語翻譯】 現代漢語譯本 然後唸誦護摩真言一百零八遍。之後取一朵花，用火天真言加持三遍或七遍，然後將花投入火中。接著結火天印（Agni Mudra）：用左手握住右手手腕，右手張開手掌向外，彎曲禪度（Dhyana Mudra）橫放在掌中，進度（Pragati Mudra）如鉤狀來回移動，以此來招請火天。獻供完畢后，用禪度捻進度，即成為發遣真言，唸誦： 『唵 翳呬翳呬 摩訶部多泥(上)嚩哩使(二合)你尾(二合)惹薩哆摩孽哩(二合)呬怛嚩(二合)虎帝 摩訶啰么悉紙(平) 珊你呬都婆嚩 阿誐那(二合)曳 訶微也(二合)迦微也(二合)嚩訶娜耶 娑嚩(二合)訶(引)』 迎接火天后，用香水灑三次，三次漱口。然後使用本真言，用大勺盛滿酥油三次，投入火中，觀想投入火天口中，直至心蓮花。真言是（加持花也用此真言）： 『唵 阿誐那(二合)曳 娑嚩(二合引)訶』 即以此真言，用小勺三次投入蜜、酪、乳，以及木頭乃至香花等。觀想火天四臂，右手施無畏印（Abhaya Mudra），第二隻手持念珠（Rosary），左手持仙杖（Kamandalu），第二隻手執軍持（Kundika）。觀想從心中遍及全身，流出無量的涂香云、花云、燒香云、飲食燈明種種供養，供養一切佛（Buddha）、菩薩（Bodhisattva）、緣覺（Pratyekabuddha）、聲聞（Śrāvaka）及一切世天。在火天真言『娑嚩訶』上，稱念所求之事並投入火中。然後用大勺盛滿供養三次投入。加持一朵花，放置在本方坐處。請出爐，返回本座。然後三次凈化火，用四字明迎請佛菩薩，各自坐回本座。三次獻漱口水，用盛滿的三大勺酥油獻供。然後再次用勺三次酌蜜、酪、乳、乳糜飯，以及木頭、五穀、花香等，各投三次。觀想投入聖尊口中直至心。如果作息災法，五穀中需要十倍加入油麻（芝麻）。
【English Translation】 English version Then, recite the Homa mantra one hundred and eight times. After that, take a flower, empower it with the Agni (Fire God) mantra three or seven times, and then throw the flower into the fire. Next, form the Agni Mudra: grasp the right wrist with the left hand, extend the right palm outward, bend the Dhyana Mudra horizontally in the palm, and move the Pragati Mudra back and forth like a hook to invite Agni. After offering, use the Dhyana Mudra to pinch the Pragati Mudra, which becomes the dispatch mantra, reciting: 'Om Ehi Ehi Maha Bhuta Nivarishni Vi Jasta Magerie Hitatva Hute Maha Rama Siddhi Sannihito Bhava Aganaye Eha Veya Kavya Vahanaya Svaha' After welcoming Agni, sprinkle with fragrant water three times and rinse the mouth three times. Then, use the original mantra, fill a large ladle with ghee three times, and throw it into the fire, visualizing it being thrown into Agni's mouth, reaching the heart lotus. The mantra is (also used to empower the flower): 'Om Aganaye Svaha' Immediately use this mantra, use a small ladle to throw honey, yogurt, milk, and wood, as well as fragrant flowers, etc., three times each. Visualize Agni with four arms, the right hand in Abhaya Mudra (fearless gesture), the second hand holding a rosary, the left hand holding a Kamandalu (water pot), and the second hand holding a Kundika (ewer). Visualize that from the heart throughout the body, countless clouds of scented ointment, flower clouds, incense clouds, food, lamp light, and various offerings flow out, offering to all Buddhas, Bodhisattvas, Pratyekabuddhas, Śrāvakas, and all worldly deities. On the Agni mantra 'Svaha', state the desired matter and throw it into the fire. Then, fill a large ladle with offerings three times and throw it in. Empower a flower and place it in the original seat. Please remove the brazier and return it to its original seat. Then, purify the fire three times, and use the four-syllable mantra to welcome the Buddhas and Bodhisattvas, each returning to their respective seats. Offer mouth-rinsing water three times, and offer three large ladles full of ghee. Then, again use the ladle to take honey, yogurt, milk, milk-rice, and wood, five grains, fragrant flowers, etc., and throw them in three times each. Visualize throwing them into the mouth of the Holy One, reaching the heart. If performing a pacifying ritual, ten times the amount of sesame seeds must be added to the five grains.
木用一百八枚。或五十四或二十一。真言曰。
唵薩嚩播波娜訶那嚩日啰(二合)耶娑嚩(二合引)訶(引)
或有教中說。用本部母真言為息災。或本尊真言。或毗盧遮那真言。皆娑嚩。訶上加所為。自他愿除一切災語。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。以滿三大杓酥。獻聖眾。所殘五穀香花等。聚一器中。獻十方世天。余爐並同。
若作增益。如前迎火天。即獻聖眾三大杓木及香花等。並如前燒粳米。或欲延命燒屈蔞草。其延命爐如前增益爐。外作甲冑形。餘香花等並如前。唯粳米屈蔞草。加余物十倍。增益真言曰。
唵嚩日啰(二合引)補瑟吒(二合)曳(平)娑嚩(二合引)訶
延命契。二羽各金剛拳。舒進力相鉤置頂上。想身為降三世。于印上想毗盧遮那佛。從身中流出天甘露。灌注行人身。延命真言曰。
唵嚩日啰(二合)喻曬(師皆反)娑嚩(二合引)訶
于娑嚩訶上。加為自他愿增益或延命語。或當時心所愿。安如是語。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。及光明照觸一切有情六道四生。皆獲榮盛富貴及延壽
【現代漢語翻譯】 現代漢語譯本： 用一百零八枚木頭。或者五十四枚，或者二十一枚。真言（mantra）說： 『唵 薩嚩 播波 娜訶那 嚩日啰（二合）耶 娑嚩（二合引）訶（引）』 或者有的教法中說，用本部母真言作為息災法。或者用本尊真言，或者用毗盧遮那（Vairocana）真言，都以『娑嚩訶』結尾，並在其上加上所求之事，表達為自己或他人祈願消除一切災難的語句。心中專注于爐中的聖眾，觀想聖眾都從心外，遍佈全身毛孔，流出供養雲海，到達無邊世界，供養一切佛，並消除一切三惡趣的苦惱。護摩（homa）完畢后，用滿滿三大勺酥油，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。其餘的爐子也同樣處理。 如果作增益法，像前面一樣迎接火天（Agni），然後獻給聖眾三大勺木頭及香花等，並像前面一樣燒粳米。或者想要延命，就燒屈蔞草。其延命爐像前面的增益爐一樣，在外面做成甲冑的形狀。其餘的香花等都像前面一樣。只是粳米和屈蔞草，要加上其他物品的十倍。增益真言說： 『唵 嚩日啰（二合引）補瑟吒（二合）曳（平）娑嚩（二合引）訶』 延命契（mudra）：兩手各作金剛拳，舒展進力指相鉤，放置在頭頂上。觀想自身為降三世明王（Trailokyavijaya）。在手印上觀想毗盧遮那佛（Vairocana）。從身體中流出天甘露，灌注到修行人的身上。延命真言說： 『唵 嚩日啰（二合）喻曬（師皆反）娑嚩（二合引）訶』 在『娑嚩訶』之上，加上為自己或他人祈願增益或延命的語句，或者當時心中所愿。安放這樣的語句。心中專注于爐中的聖眾，觀想從聖眾心外，遍佈全身毛孔中，流出供養雲海，到達無邊世界，供養一切佛，以及光明照觸一切有情，六道四生，都獲得榮盛富貴及延壽。
【English Translation】 English version: Use one hundred and eight pieces of wood. Or fifty-four, or twenty-one. The mantra (真言) says: 'Om Sarva Papa Dahana Vajra (二合) Ya Svaha (二合引) Ha (引)' Or in some teachings, it is said to use the root mantra of the respective family as a pacifying rite. Or the mantra of the principal deity, or the mantra of Vairocana (毗盧遮那), all ending with 'Svaha,' and adding to it the desired purpose, expressing a statement wishing to eliminate all calamities for oneself or others. Focus the mind on the holy assembly in the brazier, visualize the holy assembly emanating from outside the heart, pervading all pores of the body, flowing out a cloud-like ocean of offerings, reaching the boundless world, making offerings to all Buddhas, and eliminating the suffering of all three evil realms. After the homa (護摩), offer three large spoonfuls of ghee to the holy assembly. The remaining five grains, incense, flowers, etc., gather in a vessel and offer to the ten directions of the world. Treat the remaining braziers in the same way. If performing an increasing rite, welcome Agni (火天) as before, then offer three large spoonfuls of wood, incense, flowers, etc., to the holy assembly, and burn japonica rice as before. Or if desiring to prolong life, burn couch grass. The longevity brazier is like the increasing brazier mentioned earlier, but made in the shape of armor on the outside. The remaining incense, flowers, etc., are all as before. Only the japonica rice and couch grass should be increased tenfold with other items. The increasing mantra says: 'Om Vajra (二合引) Pushte (二合) Ye (平) Svaha (二合引)' Longevity Mudra (延命契): With both hands, make vajra fists, extend and hook the advancing and forceful fingers, and place them on top of the head. Visualize oneself as Trailokyavijaya (降三世). On the mudra, visualize Vairocana Buddha (毗盧遮那佛). From the body, heavenly nectar flows out, pouring into the practitioner's body. The longevity mantra says: 'Om Vajra (二合) Yoshe (師皆反) Svaha (二合引)' Above 'Svaha,' add words wishing for increase or longevity for oneself or others, or whatever is desired in the heart at that time. Place such words. Focus the mind on the holy assembly in the brazier, visualize from outside the heart of the holy assembly, pervading all pores of the body, flowing out a cloud-like ocean of offerings, reaching the boundless world, making offerings to all Buddhas, and the light illuminates and touches all sentient beings, the six realms and four births, all obtaining glory, prosperity, wealth, and prolonged life.
命。即以此光明。想自宅中雨七寶及所資用物。又想天甘露。灌注自身周遍毛孔。若作降伏法。如前迎火天。或用蔓菁或芥子等油。或水牛酥或用嚕地啰。先獻聖眾三大杓已。用無香花及臭花安悉香鹽毒藥等。或用鐵末。或作彼形。段段截投之(芥子蠟鹽毒藥等作)。
投火天時。即想從火天心外。遍身中。流出器仗投彼身上。想火天及本尊。皆作忿怒形真言曰。
吽嚩日啰(二合)薩怛嚩(二合)耶發吒(半音)
于發上。加彼名號。或用本尊法。或用不動尊真言。或降三世真言。或文殊師利六足尊真言。想忿怒尊身中。流出器仗雲海。供養盡虛空一切忿怒尊。即此器仗落彼上及家。若作鉤召法。迎請火天。及所用木花等物皆如增益。唯花用有刺木赤花。或用本尊法中所燒物。真言曰。
吽嚩日啰(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。供養盡虛空一切佛菩薩賢聖。即想比鉤。鉤召三惡趣有情。安置人天善處。即以此眾鉤。入彼心召來。
若作敬愛法。迎請及所用物並同上。唯花用赤色花。或用本尊法中所用物真言曰。
吽嚩日啰(二合)勿舍野弱
於弱上。加彼名號。即想本尊身中。流出花箭。遍無量世界。
【現代漢語翻譯】 現代漢語譯本：
命。即以此光明，觀想自己家中下起七寶（指金、銀、琉璃、玻璃、硨磲、赤珠、瑪瑙七種寶物）雨，以及所有資生用具。又觀想天降甘露，灌注自身，周遍所有毛孔。若作降伏法，如前迎請火天（Agni Deva），或用蔓菁或芥子等油，或水牛酥，或用嚕地啰（rudhira，血）。先獻聖眾三大杓已，用無香花及臭花、安悉香、鹽、毒藥等，或用鐵末，或做彼人形狀，一段段截斷投入火中（芥子、蠟、鹽、毒藥等）。
投火天（Agni Deva）時，即觀想從火天心外，遍身中，流出器仗，投向彼人身上。觀想火天及本尊，皆作忿怒形。真言曰：
『吽嚩日啰（二合）薩怛嚩（二合）耶發吒（半音）』
于『發吒』上，加上彼人名號。或用本尊法，或用不動尊（Acala）真言，或降三世真言，或文殊師利（Manjushri）六足尊真言。觀想忿怒尊身中，流出器仗雲海，供養盡虛空一切忿怒尊。即此器仗落於彼人身上及家。若作鉤召法，迎請火天，及所用木、花等物皆如增益法。唯花用有刺木、赤花。或用本尊法中所燒物。真言曰：
『吽嚩日啰（二合）羯哩灑（二合）耶弱』
于『弱』上，加上彼人名。即觀想從本尊心外，遍身流出無量金剛鉤，供養盡虛空一切佛菩薩賢聖。即觀想此鉤，鉤召三惡趣有情，安置於人天善處。即以此眾鉤，入彼人心召來。
若作敬愛法，迎請及所用物並同上。唯花用赤色花。或用本尊法中所用物。真言曰：
『吽嚩日啰（二合）勿舍野弱』
于『弱』上，加上彼人名號。即觀想本尊身中，流出花箭，遍無量世界。
【English Translation】 English version:
Then, with this light, visualize a rain of seven treasures (sapta-ratna, referring to gold, silver, lapis lazuli, crystal, tridacna, red pearl, and carnelian) falling from your home, along with all necessary supplies. Also, visualize heavenly nectar pouring down, irrigating your entire body, permeating every pore. If performing a subjugation ritual, welcome Agni Deva (fire deity) as before, or use turnip or mustard seed oil, or buffalo ghee, or use rudhira (blood). After offering three large spoonfuls to the holy assembly, use unscented flowers and foul-smelling flowers, benzoin incense, salt, poison, etc., or use iron filings, or make a shape of that person, cutting it into pieces and throwing it into the fire (mustard seeds, wax, salt, poison, etc.).
When throwing into the fire of Agni Deva, visualize weapons flowing out from the heart of Agni Deva, throughout his body, and throwing them onto that person's body. Visualize Agni Deva and the principal deity, both in wrathful forms. The mantra is:
'Hum vajra sattvaya phat'
To 'phat', add the name of that person. Or use the principal deity's method, or the Acala (immovable) mantra, or the Trailokyavijaya mantra, or the Manjushri (gentle glory) six-syllable mantra. Visualize a sea of clouds of weapons flowing out from the body of the wrathful deity, offering them to all wrathful deities throughout the empty space. Then, these weapons fall upon that person and their home. If performing a summoning ritual, welcome Agni Deva, and all the wood, flowers, and other items used are the same as in the enrichment ritual. Only use thorny wood and red flowers for the flowers. Or use items burned in the principal deity's ritual. The mantra is:
'Hum vajra karshaya jah'
To 'jah', add the name of that person. Then, visualize countless vajra hooks flowing out from the heart of the principal deity, throughout his body, offering them to all Buddhas, Bodhisattvas, and sages throughout the empty space. Then, visualize these hooks hooking and summoning sentient beings from the three evil realms, placing them in the good realms of humans and gods. Then, with these many hooks, enter that person's heart and summon them.
If performing a ritual of love and respect, the welcoming and items used are the same as above. Only use red flowers for the flowers. Or use items used in the principal deity's ritual. The mantra is:
'Hum vajra vashaya jah'
To 'jah', add the name of that person. Then, visualize flower arrows flowing out from the body of the principal deity, throughout countless worlds.
供養一切佛賢聖。及射聲聞緣覺厭離心及六道四生互增恚心。即以此眾箭射彼人五處(所謂額兩乳心及下分)凡諸爐。若無酥用乳亦得。若遙加持人。或抄名或取前人衣。標心而加持。供養聖眾已。用大杓三滿杓獻聖眾。並三灑三漱。即取小杓。以滅三惡趣真言。為一切有情。護摩七遍或二七或三七真言曰。
唵嚩日啰(二合)波尼尾薩普吒耶薩嚩跛耶滿陀娜你缽啰謀訖灑(二合)耶薩嚩跛耶誐帝毗藥(二合)薩嚩薩怛挽薩嚩怛他誐多嚩日啰(二合)三么耶吽怛啰吒(半聲)
即心奉送聖眾。還本座。即以四字明。引十方世天入爐中。依前三灑漱。即以所殘香花五穀酥蜜等。投火各誦本真言一遍或三遍。各于薩嚩訶上。加所求事。即結聖眾羯磨及三昧耶契。誦讚歎發願。結降三世。左旋解界。即奉送如唸誦法。即出道場。于道場外八方。敷茅草或蓮葉或諸餘青草。或涂圓壇為十位。于帝釋右左。置梵天地天位。與八方而十。若道場外無置位處。即于道場前閑靜處。為方界。于中布八方。于中央布兩位。置梵天地天。以施十方天食。應用雜粥。所謂粳米油麻菉豆相和煮。令極清凈香美。盛一器中。每座先置一凈葉。循環率置葉上。先以凈瓶盛香水。即瀉少香水于葉上。以獻。次以右手中無名二指。彈少涂香
【現代漢語翻譯】 現代漢語譯本 供養一切佛、賢聖，以及捨棄聲聞、緣覺的厭離心，和六道四生互相增長的嗔恚心。就用這些眾箭射彼人的五處（即額頭、兩乳、心和下身），凡是爐子，如果沒有酥油，用牛奶也可以。如果要遙加持人，或者抄寫名字，或者取用那人穿過的衣服，標定目標而加持。供養聖眾完畢后，用大勺盛滿三勺獻給聖眾，並三次灑水、三次漱口。然後取小勺，以滅三惡趣真言，為一切有情眾生，護摩七遍或十四遍或二十一遍。真言是： 唵 嚩日啰（二合）波尼尾薩普吒耶薩嚩跛耶滿陀娜你缽啰謀訖灑（二合）耶薩嚩跛耶誐帝毗藥（二合）薩嚩薩怛挽薩嚩怛他誐多嚩日啰（二合）三么耶吽怛啰吒（半聲） 然後心中恭敬地奉送聖眾，回到本座。就用四字明，引導十方世天進入爐中。依照前面的方法三次灑水、漱口。然後把剩餘的香花、五穀、酥蜜等，投入火中，各誦本真言一遍或三遍，在『薩嚩訶』上，加上所求之事。然後結聖眾羯磨及三昧耶契（手印），誦讚歎發願文，結降三世印，左旋解界。就按照唸誦法奉送，然後出道場。在道場外的八方，鋪設茅草或蓮葉或各種青草，或者塗成圓壇作為十個方位。在帝釋天的右邊和左邊，設定梵天、地天之位。與八方合為十個方位。如果道場外沒有設定方位的地方，就在道場前安靜的地方，劃定方界，在其中佈置八方，在中央佈置兩個方位，設定梵天、地天，用來施捨十方天食。應該用雜粥，就是用粳米、油麻、菉豆相和煮成，使其非常清凈香美。盛在一個器皿中，每個座位先放置一片乾淨的葉子，循環依次放置在葉子上。先用凈瓶盛香水，然後倒少量香水在葉子上獻供。其次用右手中無名指和中指，彈少許涂香。
【English Translation】 English version Offerings to all Buddhas, Wise Ones, and abandoning the aversion of Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers), and the increasing hatred among 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 body). For all furnaces, if there is no ghee (clarified butter), milk can also be used. If you want to remotely empower someone, either copy their name or take the clothes of the person, focusing on the target and empower. After offering to the holy assembly, use a large ladle to offer three full ladles to the holy assembly, and sprinkle water and rinse the mouth three times each. Then take a small ladle, and with the mantra for extinguishing the three evil destinies, perform Homa (fire offering) seven times, fourteen times, or twenty-one times for all sentient beings. The mantra is: Oṃ vajra-pāṇi visphuṭaya sarva pāpa bandhana dāni pramokṣaya sarva pāpa gati bhyah sarva sattvān sarva tathāgata vajra samaya hūṃ traṭ Then, respectfully send off the holy assembly in your heart, returning to their original seats. Then, use the four-syllable mantra to guide the deities of the ten directions into the furnace. According to the previous method, sprinkle water and rinse the mouth three times each. Then, throw the remaining incense, flowers, five grains, ghee, honey, etc., into the fire, each reciting the root mantra once or three times, adding the desired matter to 'svāhā'. Then form the Karma (action) and Samaya (vow) mudras (hand seals) of the holy assembly, recite praises and vows, form the mudra of subduing the three realms, and dissolve the boundary by turning counterclockwise. Then, send them off according to the method of recitation, and then exit the maṇḍala (sacred space). Outside the maṇḍala in the eight directions, spread thatch or lotus leaves or various green grasses, or paint a round altar as ten positions. To the right and left of Indra (Śakra, the king of gods), place the positions of Brahmā (creator god) and Pṛthivī (earth goddess). Together with the eight directions, there are ten positions. If there is no place to set up positions outside the maṇḍala, then in a quiet place in front of the maṇḍala, delineate a boundary, and arrange the eight directions within it, and arrange two positions in the center, placing Brahmā and Pṛthivī, to offer food to the deities of the ten directions. You should use mixed porridge, that is, cook japonica rice, sesame, and mung beans together, making it extremely pure, fragrant, and delicious. Place it in a vessel, and first place a clean leaf on each seat, placing it on the leaves in a circular order. First, fill a clean bottle with fragrant water, and then pour a small amount of fragrant water on the leaves to offer. Secondly, use the ring and middle fingers of the right hand to sprinkle a small amount of scented ointment.
以獻。次獻一花置之於座。次獻燒香。以爐焚香于座前。獻諸座同此一爐。次率一杓粥。置葉上以獻。次用小蠟燭或紙燭以獻。便插粥上。從香水至燭。各以本真言加持三遍。每位從水至燭獻畢。然向其次。其燭作意獻。諸位未遍已來。不用令滅。須助伴或驅使。數人各執一物以供事。若一一自取。即燭必不終事。每位於薩嚩訶上。加所求愿語。
東方天帝釋真言曰。
南莫三曼多沒馱南(引)印捺啰(二合)耶娑嚩(二合引)訶(引)
東南方火天真言曰。
南莫三滿多沒馱南阿誐那(二合)曳娑嚩(二合)訶
南方焰摩天真言曰。
南莫三曼多沒馱南焰摩耶娑嚩(二合)訶(引)
西南方羅剎主天真言曰。
南莫三曼多沒馱南(引)乃哩底曳娑嚩(二合)訶(引)
西方水天真言曰。
南莫三曼多沒馱南(引)嚩嚕拏(引)野娑嚩(二合)訶(引)
西北方風天真言曰。
南莫三曼多沒馱南(引)嚩耶吠(微洗反)娑嚩(二合)訶
北方毗沙門天真言曰。
南莫三曼多沒馱南(引)吠室啰(二合)嚩拏娑嚩(二合引)訶(引)
東北方伊舍那天真言曰。
南莫三曼多沒馱南(引)伊舍那耶娑嚩(二合)訶(
【現代漢語翻譯】 現代漢語譯本： 然後獻供。接著獻上一朵花，放在座位上。然後獻上燒香，用香爐在座位前焚香。獻給所有座位的香用同一個香爐。然後舀一勺粥，放在葉子上獻上。然後用小蠟燭或紙蠟燭獻上，然後插在粥上。從香水到蠟燭，都用各自的本真言加持三遍。每位從香水到蠟燭獻完后，再向下一位獻。獻蠟燭時，要用心意獻上。在所有位子都獻遍之前，不要讓蠟燭熄滅。需要助手或僕人，幾個人各自拿著一樣東西來供奉。如果每樣東西都自己拿，蠟燭必定不能堅持到最後。每位在『薩嚩訶』(Svaha) 之後，加上所求的願望。
東方天帝釋（Indra）真言曰：
南莫三曼多沒馱南(引)印捺啰(二合)耶娑嚩(二合引)訶(引)
東南方火天（Agni）真言曰：
南莫三滿多沒馱南阿誐那(二合)曳娑嚩(二合)訶
南方焰摩天（Yama）真言曰：
南莫三曼多沒馱南焰摩耶娑嚩(二合)訶(引)
西南方羅剎主天（Nairrti）真言曰：
南莫三曼多沒馱南(引)乃哩底曳娑嚩(二合)訶(引)
西方水天（Varuna）真言曰：
南莫三曼多沒馱南(引)嚩嚕拏(引)野娑嚩(二合)訶(引)
西北方風天（Vayu）真言曰：
南莫三曼多沒馱南(引)嚩耶吠(微洗反)娑嚩(二合)訶
北方毗沙門天（Vaisravana）真言曰：
南莫三曼多沒馱南(引)吠室啰(二合)嚩拏娑嚩(二合引)訶(引)
東北方伊舍那天（Isana）真言曰：
南莫三曼多沒馱南(引)伊舍那耶娑嚩(二合)訶
【English Translation】 English version: Then make offerings. Next, offer a flower and place it on the seat. Next, offer incense, burning incense in a censer before the seat. The incense offered to all seats uses the same censer. Then scoop a spoonful of porridge and offer it on a leaf. Next, offer a small candle or paper candle, and insert it into the porridge. From the scented water to the candle, each is blessed three times with its respective original mantra. After each offering from scented water to candle is completed, then proceed to the next. When offering the candle, offer it with intention. Before all seats have been offered to, do not let the candle go out. Assistants or servants are needed, with several people each holding one item to make offerings. If each item is taken by oneself, the candle will certainly not last to the end. After 『Svaha,』 add the desired wish for each position.
The mantra of the Eastern Heavenly Emperor Sakra (Indra) says:
Namo Samanta Buddhanam (om) Indra Ya Svaha (om)
The mantra of the Southeast Fire God (Agni) says:
Namo Samanta Buddhanam Aganye Svaha
The mantra of the Southern Yama (Yama) says:
Namo Samanta Buddhanam Yamaya Svaha (om)
The mantra of the Southwest Rakshasa Lord (Nairrti) says:
Namo Samanta Buddhanam (om) Nairrtye Svaha (om)
The mantra of the Western Water God (Varuna) says:
Namo Samanta Buddhanam (om) Varunaya Svaha (om)
The mantra of the Northwest Wind God (Vayu) says:
Namo Samanta Buddhanam (om) Vayave Svaha
The mantra of the Northern Vaisravana (Vaisravana) says:
Namo Samanta Buddhanam (om) Vaisravanaya Svaha (om)
The mantra of the Northeast Isana (Isana) says:
Namo Samanta Buddhanam (om) Isanaya Svaha
引)
上方梵天真言曰。
南莫三曼多沒馱南(引)沒啰(二合)㕉(憨上)么寧(尼奚反)娑嚩(二合引)訶
下方地天真言曰。
南莫三曼多沒馱南(引)畢哩(二合)體(地以反)微曳(二合)娑嚩(二合引)訶(引)
七曜真言曰。
南莫三曼多沒馱南(引)孽啰(二合)醯濕嚩(二合)哩耶缽啰(二合)跛多而渝(二合)底(丁巳反)么耶娑嚩(二合)訶(引)
二十八宿真言曰。
南莫三曼多沒馱南(引)諾乞灑(二合)怛啰(二合)涅(寧吉反)那佉曳娑嚩(二合)訶(如是從東方至此歸命並同)
於八方中。加兩位。與上下天對。曜東宿西。諸獻並同。若須別祀獨用亦得。若護摩壇中。各依本方標心令住。亦不設位。
次說三波多護摩法。
安所成就物于酥器前。或物大。即安於右邊或左邊。行人自身。酥器。及物。並爐。聖眾。如是為五集。循環次第應安立。取小杓滿杓酥。加於所成物上。誦真言至薩嚩字。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。遍別如此。若加持人。即安杓頭上。若用本尊真言。無薩嚩訶字者。當加之而誦。余如上所說。
次說杓相儀軌。
我今次應說 注杓瀉杓
【現代漢語翻譯】 現代漢語譯本： （引） 上方梵天（Brahmā，印度教的創造之神）真言曰： 南謨（nāmo，歸命）薩曼多勃馱喃（samanta buddhānām，普遍諸佛） 沒啰（bra）㕉（haṃ）么寧（maṇi） 娑嚩（svā）訶（hā） 下方地天（Pṛthivī，大地女神）真言曰： 南謨（nāmo，歸命）薩曼多勃馱喃（samanta buddhānām，普遍諸佛） 畢哩（pṛ）體（thivi）微曳（vīye） 娑嚩（svā）訶（hā） 七曜（七個星體，通常指太陽、月亮、金星、木星、水星、火星、土星）真言曰： 南謨（nāmo，歸命）薩曼多勃馱喃（samanta buddhānām，普遍諸佛） 孽啰（gra）醯濕嚩（heśvara）哩耶（riya）缽啰（pra）跛多（pāta）而渝（ati）底（mati）么耶（māya） 娑嚩（svā）訶（hā） 二十八宿（Nakshatra，印度占星術中的28個星群）真言曰： 南謨（nāmo，歸命）薩曼多勃馱喃（samanta buddhānām，普遍諸佛） 諾乞灑（nakṣa）怛啰（tra）涅（nid）那佉曳（nakhāye） 娑嚩（svā）訶（hā）（如是從東方至此歸命並同） 於八方中，加兩位，與上下天對。曜東宿西，諸獻並同。若須別祀獨用亦得。若護摩壇中，各依本方標心令住，亦不設位。 次說三波多護摩法。 安所成就物于酥器前，或物大，即安於右邊或左邊。行人自身、酥器、及物、並爐、聖眾，如是為五集，循環次第應安立。取小杓滿杓酥，加於所成物上，誦真言至薩嚩（sarva）字，即舉杓投火，與訶（ha）聲俱下，便長引訶（ha）聲，令杓卻至物上，訶（ha）聲方絕。遍別如此。若加持人，即安杓頭上。若用本尊真言，無薩嚩訶（sarva hā）字者，當加之而誦。余如上所說。 次說杓相儀軌。 我今次應說 注杓瀉杓
【English Translation】 English version: (Invocation) The mantra of Brahmā (the creator god in Hinduism) in the upper direction is: Namo (Homage to) Samanta Buddhānām (Universal Buddhas) bra haṃ maṇi svāhā. The mantra of Pṛthivī (the Earth Goddess) in the lower direction is: Namo (Homage to) Samanta Buddhānām (Universal Buddhas) pṛthivi vīye svāhā. The mantra of the Seven Luminaries (usually referring to the Sun, Moon, Venus, Jupiter, Mercury, Mars, and Saturn) is: Namo (Homage to) Samanta Buddhānām (Universal Buddhas) graheśvara riya prāpāta ati mati māya svāhā. The mantra of the Twenty-Eight Nakshatras (the 28 lunar mansions in Indian astrology) is: Namo (Homage to) Samanta Buddhānām (Universal Buddhas) nakṣatra nid nakhāye svāhā. (Likewise, from the East, taking refuge is the same) In the eight directions, add two positions, corresponding to the upper and lower heavens. The luminaries are in the east, and the constellations are in the west. All offerings are the same. If separate offerings are needed, they can be used independently. In the Homa altar, each should be placed according to its original direction, focusing the mind and abiding there, without setting up additional positions. Next, the method of the Sampata Homa is explained. Place the object to be accomplished in front of the ghee vessel, or if the object is large, place it on the right or left side. The practitioner himself, the ghee vessel, the object, the furnace, and the holy assembly, these five are assembled and arranged in a circular order. Take a small ladle full of ghee, add it to the object to be accomplished, and recite the mantra until the word 'sarva'. Then, lift the ladle and throw it into the fire, simultaneously with the sound 'ha'. Then, prolong the sound 'ha', so that the ladle returns to the object, and the sound 'ha' ceases. Repeat this process separately. If it is for empowering a person, then place the ladle on the person's head. If the mantra of the principal deity does not have the words 'sarva hā', then add them and recite. The rest is as described above. Next, the rules for the appearance of the ladle are explained. I shall now explain the ladle for pouring.
相 於此住成就 持誦者速疾 注杓一肘量 法木令堅密 無孔穴應作 口應妙端嚴 橫當四指量 深量用一指 形如吉祥字 于中三股杵 應令極端嚴 柄圍足人把 近口與柄末 應作蓮花文 瀉杓長及圓 並及刻鏤文 皆如注杓相 木亦如前說 或用佉陀羅 口用禪上節 旋匝為其量 橫應一寸餘 深量當半之 于中作蓮花 亦或金剛杵 我今已略說 注瀉二杓相 是大仙所說 求悉地應作 持誦修行人
金剛頂瑜伽護摩儀軌一卷
【現代漢語翻譯】 現代漢語譯本 相 在此處安住成就，持誦者迅速靈驗。 注杓（用於傾注的勺子）的長度為一肘，做法木時要使其堅固緊密。 不應有孔穴，口部應精妙端正莊嚴。 橫向長度為四指寬，深度為一指。 形狀如吉祥的『卍』字，中間放置三股杵（tri-pronged vajra）。 應使其極其端正莊嚴，手柄的粗細要足夠人握持。 靠近口部和手柄末端，應制作蓮花紋。 瀉杓（用於傾瀉的勺子）的長度和圓形程度，以及雕刻的花紋，都應與注杓相似，木材也如前面所說。 或者使用佉陀羅木（khadira），口部使用禪定姿勢的上半部分。 旋轉一週作為其長度，橫向長度應為一寸多。 深度應為一半，中間製作蓮花，或者金剛杵（vajra）。 我現在已經簡略地說明了注杓和瀉杓的形狀，這是大仙（Maharishi）所說的。 爲了求得悉地（siddhi，成就），持誦修行之人應當製作。 《金剛頂瑜伽護摩儀軌》一卷
【English Translation】 English version Characteristics Abiding here brings accomplishment; the mantra reciter will swiftly achieve results. The ladle (for pouring) should be one cubit in length; the ritual wood should be made firm and tight. It should have no holes, and the mouth should be exquisitely upright and dignified. The width should be four fingers' breadth, and the depth should be one finger. The shape should be like the auspicious '卍' character, with a three-pronged vajra (三股杵) placed in the middle. It should be made extremely upright and dignified, and the handle should be thick enough for a person to grasp. Near the mouth and the end of the handle, lotus patterns should be made. The length and roundness of the pouring ladle (瀉杓), as well as the carved patterns, should be similar to the pouring ladle (注杓), and the wood should also be as previously described. Alternatively, khadira (佉陀羅) wood may be used, and the mouth should use the upper part of the meditative posture. One rotation should be its length, and the width should be a little over one inch. The depth should be half of that, and a lotus flower or a vajra (金剛杵) should be made in the middle. I have now briefly described the characteristics of the pouring ladle (注杓) and the pouring ladle (瀉杓); this is what the great sage (Maharishi) said. Those who recite mantras and practice should make it in order to seek siddhi (悉地, accomplishment). One scroll of the 'Vajraśekhara Yoga Homa Ritual Manual'