T18n0913_火𤙖供養儀軌
大正藏第 18 冊 No. 0913 火𤙖供養儀軌
No. 913
火𤙖供養儀軌
夫欲修行陀羅尼法。先須嚴飾道場。內外清潔衣服鮮凈。離諸諠雜及諸戲論依唸誦法則四時不闕若闕一時及違法則。即從違闕後起首。作法已前縱慾滿功唯欠一時。其時虧缺亦總不成。要須終始無犯方論遍數。其遍數準當部本尊自有次第。遍數訖已自有境界。或恐唸誦之時。違三昧耶心不專的妄有緣起所以不能相應故凈境不即現前。專修行人每月隨部。必須隨力供養。闕供養故亦非相應(隨部者謂如來部十五日菩薩部十四日金剛部八日諸天部五日藥叉部四日也)供養法皆用日初出時。辨壇食甘美香脆餅食脂油細食。著銜蒸作乳粥酪餐。加之酥蜜。種種妙饌隨力供養。皆別盤中種種奠豆作食之時。及將入道場。皆用軍荼利心明及又印。印諸供具明曰。
oṃ a mṛ ta hūṃ pha ṭ 唵 阿𤙖 密㗚(二合) 多 𤙖 㧊 吒(半音)
事事皆咒三遍或七遍。所以免諸飛行羅剎之所盜竊。若不作意多有觸穢。諸使者等不生隨喜。遂障成就。
夫結界護身必須迅速。不得遲疑猶豫。恐被揵疾藥叉來相嬈惱。是以結護及供養時極須嚴備。事須迅速。夫供養
【現代漢語翻譯】 現代漢語譯本：
大正藏第 18 冊 No. 0913 火𤙖（Agni，火神）供養儀軌
No. 913
火𤙖（Agni，火神）供養儀軌
若要修行陀羅尼法，首先必須莊嚴修飾道場，內外清潔，衣服鮮艷乾淨，遠離各種喧鬧雜亂和戲論。依照唸誦法則，一年四季都不能缺少。如果缺少一次，或者違反法則，就從違背缺失之後重新開始。在作法之前，即使已經快要圓滿完成，只差一次，那一次的虧缺也會導致全部不成。必須從始至終沒有犯錯，才能論及遍數。遍數應當根據本尊的部別而有次第。遍數完成之後，自然會有境界顯現。或者恐怕唸誦之時，違背三昧耶（Samaya，誓言）心不專一，妄生其他念頭，所以不能相應，導致清凈的境界不能立即顯現。專心修行的人，每月應當根據所屬的部別，盡力供養。因為缺少供養，也不能相應（所屬的部別是指如來部在每月十五日，菩薩部在十四日，金剛部在八日，諸天部在五日，藥叉部在四日）。供養的法則都是在日出之時進行。準備壇食，包括甘美香脆的餅食、脂油細食。用甑蒸煮乳粥、酪餐，加入酥蜜。用各種美妙的食物，盡力供養。都分別放在盤中，種種陳設。在製作食物的時候，以及將食物帶入道場的時候，都要用軍荼利（Kuṇḍali，一種明王）心咒和手印。用手印加持各種供具，明咒如下：
oṃ a mṛ ta hūṃ pha ṭ 唵 阿𤙖 密㗚（二合） 多 𤙖 㧊 吒（半音）
每件事都念咒三遍或七遍。這樣可以避免被飛行羅剎（Rākṣasa，羅剎）盜竊。如果不作意念咒，多有觸犯污穢。諸位使者等不會生起隨喜之心，於是障礙成就。
結界護身必須迅速，不得遲疑猶豫，恐怕被揵疾藥叉（Yakṣa，藥叉）前來嬈惱。因此，結界守護以及供養的時候，必須極其嚴謹完備，事情必須迅速。供養……
【English Translation】 English version:
T18 No. 0913 The Ritual of Fire Agni (Agni, God of Fire) Offering
No. 913
The Ritual of Fire Agni (Agni, God of Fire) Offering
If one wishes to practice the Dhāraṇī method, one must first solemnly decorate the Maṇḍala, keep it clean inside and out, wear fresh and clean clothes, and stay away from all noisy disturbances and frivolous discussions. According to the rules of recitation, one should not be deficient in any of the four seasons. If one is deficient once, or violates the rules, one must start again from the point of violation. Before the practice is completed, even if it is about to be completed and only one time is missing, that one deficiency will cause the entire practice to fail. One must be free from errors from beginning to end in order to discuss the number of recitations. The number of recitations should be based on the order of the respective deity. After the number of recitations is completed, a state of realization will naturally appear. Or perhaps during the recitation, one violates the Samaya (Samaya, Vow), the mind is not focused, and other thoughts arise, so one cannot resonate, causing the pure state not to appear immediately. Those who practice diligently every month should make offerings according to their respective sections and abilities. Because of the lack of offerings, one cannot resonate (the respective sections refer to the Tathāgata section on the fifteenth day of each month, the Bodhisattva section on the fourteenth day, the Vajra section on the eighth day, the Deva section on the fifth day, and the Yakṣa section on the fourth day). The rules of offering are all performed at sunrise. Prepare altar food, including sweet and crispy cakes, fine oily foods. Steam milk porridge and cheese meals in a steamer, adding ghee and honey. Use all kinds of wonderful foods and make offerings to the best of your ability. All are placed separately on plates, with various arrangements. When making food, and when bringing food into the Maṇḍala, use the Kuṇḍali (Kuṇḍali, a Wisdom King) heart mantra and mudra. Use the mudra to bless all the offerings, the mantra is as follows:
oṃ a mṛ ta hūṃ pha ṭ
For everything, chant the mantra three or seven times. This can avoid being stolen by flying Rākṣasas (Rākṣasa, a type of demon). If one does not intentionally chant the mantra, there will be many defilements. The messengers will not generate joy, thus hindering accomplishment.
Binding the boundary and protecting the body must be done quickly, without hesitation or doubt, lest one be disturbed by the swift Yakṣas (Yakṣa, a type of spirit). Therefore, when binding the boundary and making offerings, one must be extremely rigorous and complete, and things must be done quickly. Offering...
時。先須洗浴清潔。于道場外香水灑身。然後稱hūṃ 吽字三聲。即右手作金剛拳。觀想聖眾遍滿道場。如影重重不相妨礙。即禮三拜(誦外儀九遍)。
次誦大輪金剛真言(三七遍是懺悔法)。
金剛合掌雙膝著地。次想raṃ 㘕字焚殄世界。令如灰塵。次想haṃ 唅字猶如黑風。飄激令凈無復塵凈。次想vaṃ 鑁字門。想同乳水清徹皎鏡。復于其上想su 蘇字門成妙高山。山下乳海瀰漫法界。山上平坦果林芬葩。水木清華澄湛照灼。
次執香爐焚香運想。于妙高山上百寶廣殿。寶柱無邊寶剎懸幡。寶幢之上有半月輪。輪上耀魔尼寶珠。行列遍佈矜羯羅網絞絡其間(謂帝釋綱皆是寶珠珠珠相射瑩映明徹)復觀a 阿字成窣睹婆。復想靈塔成大日尊。坐寶蓮華。正中(謂正殿中)跏坐。四面羅列億億蓮花。一一花中皆坐聖者。謂十方佛來作證明。菩薩金剛侍衛前後。二乘諸眾無量無邊。天龍充塞難可齊限。其上空際雅樂妙音。清冷悅情廣作佛事。謂凈居諸天作妙妙樂。諸眾左右賢瓶閼伽(閼伽香水商佉壞也)香云寶花繽紛亂下。香餐珍膳流溢寶盤。芳果殊漿美味酷烈。寶衣制曳光曜中場。珠炬曦暉眾色交映。如是運想已。次依唸誦法至本尊真言。略誦多少(百八遍或三七)。
次
【現代漢語翻譯】 現代漢語譯本：
此時，首先必須洗浴清潔，在道場外用香水灑身，然後稱念三聲『hūṃ（種子字，表示摧伏）』字。接著右手結金剛拳，觀想聖眾遍滿整個道場，如同影子重重疊疊，互不相礙。然後禮拜三次（誦外儀九遍）。 接下來誦大輪金剛真言（三七遍是懺悔的方法）。 金剛合掌，雙膝跪地。然後觀想『raṃ（種子字，表示火焰）』字焚燒整個世界，使其化為灰塵。再觀想『haṃ（種子字，表示風）』字，猶如黑風，吹拂激盪，使其清凈，不再有塵埃。接著觀想『vaṃ（種子字，表示水）』字門，想像如同乳水般清澈皎潔的鏡子。再在其上觀想『su（種子字，表示須彌山）』字門，形成妙高山（須彌山）。山下乳海瀰漫整個法界，山上平坦，果樹成林，花朵芬芳。水木清華，澄澈明亮。 然後手持香爐焚香，運心觀想：在妙高山上，有百寶莊嚴的廣闊殿堂，寶柱無邊，寶剎懸掛幡旗，寶幢之上有一半月輪，月輪上閃耀著摩尼寶珠。行列遍佈矜羯羅網（帝釋天的網），交織羅列其間（指帝釋天的網，都是寶珠，珠珠相互輝映，瑩澈明亮）。再觀想『a（種子字，表示空性）』字，化成窣堵婆（佛塔）。再觀想靈塔化成大日尊（毗盧遮那佛），端坐于寶蓮華之上，位於正中（指正殿中央），結跏趺坐。四面羅列著億萬蓮花，每一朵蓮花中都坐著聖者，意思是十方諸佛前來作證。菩薩金剛侍衛在前後，聲聞緣覺等無量無邊的眾生，天龍八部充滿虛空，難以計數。其上空際有雅正的音樂，美妙的聲音，清冷而令人愉悅，廣泛地進行著佛事，意思是凈居諸天演奏著美妙的音樂。諸眾左右，賢瓶閼伽（閼伽指香水、商佉等），香云寶花繽紛散落，香美的食物珍貴的膳食，盛滿寶盤，芳香的水果，特殊的漿液，美味濃烈，寶衣飄動，光芒照耀整個場地，珠炬的光輝，各種色彩交相輝映。如此運心觀想完畢，然後依照唸誦儀軌，唸誦本尊真言，略誦多少（一百零八遍或三十七遍）。 接下來……
【English Translation】 English version:
At this time, one must first bathe and cleanse oneself. Sprinkle fragrant water on the body outside the Maṇḍala (道場). Then, chant the syllable 'hūṃ (吽)' three times. Immediately, with the right hand forming the Vajra fist (金剛拳), visualize the holy assembly filling the entire Maṇḍala, like shadows overlapping without obstructing each other. Then, perform three prostrations (reciting the outer rituals nine times). Next, recite the Great Wheel Vajra Mantra (reciting it thirty-seven times is a method of repentance). Join the palms in Vajra Mudra (金剛合掌), and kneel on both knees. Then, visualize the syllable 'raṃ (㘕)' burning the world, reducing it to ashes. Next, visualize the syllable 'haṃ (唅)' like a black wind, blowing and agitating, making it pure and free from dust. Then, visualize the syllable 'vaṃ (鑁)' gate, imagining it like milk-water, clear and bright like a mirror. Again, above it, visualize the syllable 'su (蘇)' gate, forming Mount Meru (妙高山). Below the mountain, the Milk Ocean permeates the entire Dharma Realm (法界). On the mountain, it is flat, with forests of fruit trees and fragrant flowers. The water and trees are pure and bright, clear and illuminating. Then, holding the incense burner, burn incense and visualize: On Mount Meru, there is a vast palace adorned with hundreds of treasures, with boundless jeweled pillars and jeweled banners hanging from jeweled temples. Above the jeweled canopy is a crescent moon, and on the moon shines a Maṇi jewel (魔尼寶珠). Rows of Kinkini nets (矜羯羅網) are spread out, intertwined between them (referring to Indra's net, all of which are jewels, with each jewel reflecting and illuminating each other). Again, visualize the syllable 'a (阿)' transforming into a Stūpa (窣睹婆). Then, visualize the sacred tower transforming into Mahāvairocana (大日尊), seated on a jeweled lotus, in the very center (referring to the center of the main hall), in the lotus position. On all four sides are arranged billions of lotuses, and in each lotus sits a holy being, meaning the Buddhas of the ten directions come to bear witness. Bodhisattvas (菩薩) and Vajras (金剛) attend before and behind, and countless Śrāvakas (聲聞) and Pratyekabuddhas (緣覺), Devas (天) and Nāgas (龍) fill the sky, beyond measure. Above, in the sky, there is elegant music, wonderful sounds, pure and delightful, extensively performing Buddhist activities, meaning the Pure Abode Devas (凈居諸天) play wonderful music. To the left and right of the assembly are virtuous vases, Arghya (閼伽, fragrant water, conch shells, etc.), fragrant clouds, and jeweled flowers falling in profusion. Fragrant meals and precious delicacies fill jeweled plates, fragrant fruits, special juices, and intense flavors. Jeweled robes flutter, their light illuminating the entire field, and the radiance of jeweled torches reflects various colors. Having completed this visualization, then, according to the recitation ritual, recite the mantra of the principal deity, reciting a little or a lot (one hundred and eight times or thirty-seven times). Next...
以虛空明妃及廣大等真言加持飲食。此則名為法供養。供養訖依唸誦法撥遣(一百八遍)其火𤙖法。一依前法護持及唸誦法則。且其火法略有四種。
第一扇底迦法應當北面。爐法圓作。其諸供具皆悉白色(大約普賢為主然當部自有對法也)此謂息災滅罪。衣服及畫像等皆悉白色。
第二補瑟微迦法應當東面。爐法方作。其諸供具皆悉黃色(大約觀音為主)此謂成就滿愿及諸勝事。
第三阿毗遮魯迦法應當南面。爐法三角。其諸供具皆悉赤色(大約金剛手為主)。
第四擯(必孕反)迦羅法應當西面。爐法八角如蓮華葉。其諸供養皆紫檀色。此謂欲見大人求敬愛法。
已前四爐皆方一肘(小尺一尺八寸)深則半之爐底一以泥捏作獨股杵。杵長八指其圓爐及八角爐。即作羯磨跋折羅(謂十字跋折羅)爐唇皆作三重。從內高向外漸低。每重皆闊四指(都闊十二指)唇緣之上任畫作花。如不能畫。即觀想作之。其火木及香花等物並置右邊。每日三時(日出時人定時後夜時)時別一百八遍火木用谷木及夜合木桑木柏木松木等。其木每破削大如中指。長十二指。無令節類須條直取。中色小樹。不用老枯樹及有蟲者。採取之時必須看有好相方采。若見不孝子及不具足人婦人惡禽獸等並不須採。即別
【現代漢語翻譯】 現代漢語譯本：以虛空明妃（虛空藏菩薩的明妃）及廣大等真言加持飲食，這被稱為法供養。供養完畢后，依照唸誦法撥遣（一百零八遍）火𤙖法。首先依照之前的方法護持和唸誦。關於火法，大致有四種。
第一種是扇底迦法（息災法），應當面向北方，爐子的形狀是圓形的，所有的供具都應該是白色的（主要以普賢菩薩為主，但各部有各自的對應方法）。這用於息災滅罪，衣服和畫像等都應該是白色的。
第二種是補瑟微迦法（增益法），應當面向東方，爐子的形狀是方形的，所有的供具都應該是黃色的（主要以觀音菩薩為主）。這用於成就滿愿和各種殊勝的事情。
第三種是阿毗遮魯迦法（降伏法），應當面向南方，爐子的形狀是三角形的，所有的供具都應該是紅色的（主要以金剛手菩薩為主）。
第四種是擯迦羅法（敬愛法），應當面向西方，爐子的形狀是八角形，像蓮花葉一樣，所有的供養品都是紫檀色的。這用於想要見到大人物，祈求敬愛之法。
以上四種爐子都是一肘長（小尺一尺八寸），深度是長度的一半。爐底用泥捏一個獨股杵（一種法器），杵長八指。圓形爐和八角形爐，要做羯磨跋折羅（十字金剛杵）。爐唇都要做三重，從內向外逐漸降低，每一重都寬四指（總共寬十二指），唇緣之上可以畫花，如果不能畫，就觀想出來。火木、香花等物品都放在右邊。每天三個時辰（日出時、人定時、后夜時），每個時辰唸誦一百零八遍。火木可以用谷木、夜合木、桑木、柏木、松木等。每塊木頭要破開削成中指大小，長十二指，不要有節疤，要取筆直的樹枝，選擇顏色中等的幼樹，不要用老枯樹和有蟲子的樹。採摘的時候必須看有好兆頭才能採摘。如果看到不孝順的人、不完整的人、婦人、惡禽獸等，就不要採摘，另外...
【English Translation】 English version: Empower the food with the mantra of Akashagarbha Vidyadhari (the consort of Akashagarbha Bodhisattva) and the extensive mantras. This is called Dharma offering. After the offering, according to the recitation method, dismiss (108 times) the fire 𤙖 ritual. First, protect and recite according to the previous method. Regarding the fire ritual, there are roughly four types.
The first is the Shantikara ritual (pacifying ritual), which should face north. The shape of the furnace should be round, and all the offerings should be white (mainly based on Samantabhadra Bodhisattva, but each section has its own corresponding methods). This is for pacifying disasters and eliminating sins. Clothes and images should all be white.
The second is the Paushtika ritual (increasing ritual), which should face east. The shape of the furnace should be square, and all the offerings should be yellow (mainly based on Avalokiteshvara Bodhisattva). This is for fulfilling wishes and achieving all kinds of auspicious things.
The third is the Abhicharuka ritual (subjugation ritual), which should face south. The shape of the furnace should be triangular, and all the offerings should be red (mainly based on Vajrapani Bodhisattva).
The fourth is the Vashikarana ritual (attraction ritual), which should face west. The shape of the furnace should be octagonal, like a lotus leaf, and all the offerings should be sandalwood-colored. This is for wanting to see great people and seeking the method of love and respect.
The above four furnaces are all one cubit long (small cubit is one foot and eight inches), and the depth is half of the length. At the bottom of the furnace, use mud to make a single-pronged vajra (a ritual implement), the vajra is eight fingers long. For the round furnace and the octagonal furnace, make a Karma Vajra (a crossed vajra). The lips of the furnace should be made in three layers, gradually decreasing from the inside to the outside, each layer being four fingers wide (totaling twelve fingers wide). Flowers can be painted on the edge of the lips, and if you can't paint, visualize them. The firewood, incense, flowers, and other items should all be placed on the right side. Three times a day (sunrise, sunset, midnight), recite 108 times each time. The firewood can be made of elm wood, Albizia wood, mulberry wood, cypress wood, pine wood, etc. Each piece of wood should be split and cut to the size of a middle finger, twelve fingers long, without knots, and straight branches should be taken. Choose young trees of medium color, do not use old, dry trees or trees with insects. When picking, you must look for good omens before picking. If you see unfilial people, incomplete people, women, evil birds and beasts, etc., do not pick, and...
覓之。每一時用一百八枚。于爐右邊作並欄疊之。
涂香法用白檀香一塊半斤以來者。于石上用凈水磨之。兼沉香少分更磨之。又用鬱金少分。以沉香研磨令細。又用龍腦亦少分(如無龍惱鬱金單用檀香亦得也)。
閼伽法以凈濾水取少計涂香。點凈水中妙好凈華。著此水中亦精須新凈瓷碗盛之。又用香水一瓶當於坐前對爐置之(火供養左手執杵按之)。
丸香法沉香二兩。淺香八兩。蘇合三兩。香附子一兩。安悉香二兩。熏陸香二兩。青木香一兩。㢇唐二兩。白檀香二兩。龍腦香一分。鬱金香一分。麝香一分。已上三物。同一處研。甲香二兩(漿水煮洗蜜和炒令干別搗之)右和合以煉蜜得所。最後入龍腦等三味(如鄉土難得隨得辨)。
秣香法甘松二兩。零陵香二兩。芎藭二兩。丁香一兩。澤蘭二兩。沉香一兩。好淺三兩(已上共搗)蘇合二兩。龍腦鬱金麝香(各半分別絹袋盛著諸秣中了)白芥子別盛。
三味法酥蜜酪(每時各三四計酪則減半相和一銅盆盛之)。
五穀法稻穀花(馓米油煮及染作紫赤黃等色名為稻穀華盛於一器)油麻菉豆小豆小麥粳米(已上相和別盛一器)。
常合香法謂。龍腦如無。合白豆䓻子一兩粒亦得(如無丁香亦得)供養火食爐食。及干棗栗
【現代漢語翻譯】 現代漢語譯本：尋找它。每一時辰使用一百零八枚。在爐子的右邊並排疊放。
涂香法：使用約半斤的白檀香。在石頭上用乾淨的水研磨。加入少量的沉香一起研磨。再加入少量的鬱金。將沉香研磨至細。再加入少量的龍腦（如果沒有龍腦，鬱金，單獨使用檀香也可以）。
閼伽法：用乾淨的過濾水取少量，加入涂香。在乾淨的水中放入美妙的鮮花。用乾淨的新瓷碗盛放。再準備一瓶香水，放在座位前，對著爐子（火供養時左手拿著杵按著）。
丸香法：沉香二兩，淺香八兩，蘇合三兩，香附子一兩，安息香二兩，熏陸香二兩，青木香一兩，㢇唐二兩，白檀香二兩，龍腦香一分，鬱金香一分，麝香一分。以上三種香料，放在一起研磨。甲香二兩（用漿水煮洗，用蜂蜜拌和炒干，另外搗碎）。將右邊的香料混合，用煉蜜調和至適當的程度。最後加入龍腦等三種香料（如果本地難以獲得，就根據能找到的來準備）。
秣香法：甘松二兩，零陵香二兩，芎藭二兩，丁香一兩，澤蘭二兩，沉香一兩，好的淺香三兩（以上一起搗碎），蘇合二兩，龍腦、鬱金、麝香（各一半，分別用絹袋盛放，放在各種秣香中），白芥子另外盛放。
三味法：酥、蜜、酪（每個時辰各三四份，如果用酪就減半，混合在一個銅盆裡）。
五穀法：稻穀花（用油煮過的馓子米，染成紫、赤、黃等顏色，稱為稻穀花，盛放在一個器皿里），油麻、菉豆、小豆、小麥、粳米（以上混合，另外盛放在一個器皿里）。
常合香法：如果龍腦沒有，可以用白豆蔻子一兩代替（如果沒有丁香也可以）。供養火食、爐食，以及干棗、栗子。
【English Translation】 English version: Seek it. Use one hundred and eight pieces every hour. Place them side by side, stacked on the right side of the furnace.
The method of applying fragrant paste: Use about half a catty of white sandalwood. Grind it on a stone with clean water. Add a small amount of agarwood and grind it together. Then add a small amount of turmeric. Grind the agarwood until it is fine. Then add a small amount of borneol (if there is no borneol or turmeric, sandalwood can be used alone).
The method of Argha (holy water): Take a small amount of clean filtered water and add fragrant paste. Place beautiful fresh flowers in the clean water. Use a clean, new porcelain bowl to hold it. Also prepare a bottle of fragrant water and place it in front of the seat, facing the furnace (hold the pestle with the left hand and press it during the fire offering).
The method of making incense balls: Two taels of agarwood, eight taels of shallow fragrance, three taels of storax, one tael of cyperus, two taels of benzoin, two taels of frankincense, one tael of Aucklandia, two taels of 㢇唐, two taels of white sandalwood, one fen of borneol, one fen of turmeric, one fen of musk. Grind the above three fragrances together. Two taels of Jiaxiang (boil and wash with rice water, mix with honey and stir-fry until dry, then pound separately). Mix the right side of the spices and mix with refined honey to the appropriate degree. Finally, add three flavors such as borneol (if it is difficult to obtain locally, prepare according to what you can find).
The method of ground incense: Two taels of nard, two taels of ligusticum, two taels of chuanxiong, one tael of cloves, two taels of eupatorium, one tael of agarwood, three taels of good shallow fragrance (pound the above together), two taels of storax, borneol, turmeric, musk (half each, put in separate silk bags and put in various ground incense), white mustard seeds are stored separately.
The method of three flavors: Ghee, honey, cheese (three or four portions each hour, if cheese is used, reduce it by half, mix in a copper basin).
The method of five grains: Rice flowers (fried rice flowers cooked in oil and dyed purple, red, yellow, etc., called rice flowers, placed in a container), sesame, mung beans, small beans, wheat, japonica rice (mix the above and store in another container).
The method of regular mixed incense: If there is no borneol, one tael of white cardamom seeds can be used instead (cloves can also be used if there are none). Offerings of fire food, furnace food, and dried dates and chestnuts.
黃沙糖。石蜜隨力辨具。
初供養召請結界護身。一如前列結界時。加地橛金剛墻金剛網金剛火焰無動刀印明等。召請時各各召請八方護法天王。各誦七遍。同用金剛召請印。先供養火天。明三味三杓五穀丸香安悉香等。然後運心普供養五部聖眾。誦廣大真言及虛空明妃真言等。次誦本尊真言燒火木。兩頭揾三味。誦一遍。即擲爐中。仍須定志安詳不得卒暴矣。次投火木總畢。即燒五穀。每至娑嚩訶前加所祈法(謂某甲扇底迦娑縛訶也)數以香水遍灑諸物及火等。灑水時誦軍荼利心中心明。初燃火真言曰。
oṃ bhū jva la 唵 部 𠷈惹嚩(三合) 邏(三七遍)
以扇扇火不得口吹。其火于寺內凈處者不得取俗家煮炙葷穢之火。不然即須別鉆取。仍不得口吹。用兩香爐。軍荼右邊燒丸香及沉香。軍荼左邊燒安悉香或熏陸或白膠香。其供養物數隨時豐約。豐則不可多燒。約則不可令闕。如不能供養辨。但於後夜及以晨朝運心廣獻。多誦廣大及虛空明妃。亦得擲木燒火應看火相。火色法須白黃赤。若黑色及青色並惡。又聽火聲謂。音樂悅意聲者善。若豬狗及以驢騾鳥梟等聲者不善。又發焰掣曳流利者善。若熅勃煙郁沖人者不善。或爆吒迸散者。亦非善相。善相之法不令人熱
【現代漢語翻譯】 現代漢語譯本： 準備黃沙糖和石蜜，根據能力盡量備辦。
首先進行供養、召請、結界和護身。結界方法與之前所述相同。結界時，增加地橛、金剛墻、金剛網、金剛火焰和不動刀印明等。召請時，分別召請八方護法天王，各自誦七遍，都使用金剛召請印。先供養火天，唸誦火天真言，並投入三杓五穀丸和安息香等。然後用心觀想，普遍供養五部聖眾，誦持廣大真言和虛空明妃真言等。接著誦本尊真言，燒火木，兩頭蘸上三味，誦一遍就投入爐中，一定要心神安定、安詳，不要急躁。將火木全部投入后，就開始燒五穀，每次唸到『娑嚩訶 (svāhā)』 前，加上所祈求的法事（比如『某甲扇底迦娑縛訶 (śāntika svāhā)』），用香水遍灑各種供品和火焰等。灑水時，誦持軍荼利心中心明。開始點燃火焰時，唸誦真言：
om̐ bhū jvala 唵 部 𠷈惹嚩(三合) 邏 (重複三七遍)
用扇子扇火，不要用口吹。如果火焰是在寺廟內的乾淨地方取得的，就不要取用俗家煮肉的污穢之火。否則，就必須另外鉆木取火，仍然不能用口吹。使用兩個香爐，在軍荼利 (Kuṇḍali) 右邊燒丸香和沉香，在軍荼利 (Kuṇḍali) 左邊燒安息香、熏陸香或白膠香。供養物品的數量，根據情況豐儉由人。豐盛時不要燒太多，簡略時也不可缺少。如果不能備辦供養，就在後半夜或早晨，用心觀想，廣泛獻供，多誦廣大真言和虛空明妃真言。也可以投擲木頭燒火，應該觀察火焰的顏色。好的火色應該是白色、黃色或紅色。如果出現黑色或青色，就是不好的徵兆。還要聽火焰的聲音，如果聽到音樂般悅耳的聲音，就是好的徵兆。如果聽到豬、狗、驢騾或貓頭鷹等的聲音，就是不好的徵兆。火焰如果發出光焰、閃爍流動，就是好的徵兆。如果火焰微弱、煙霧瀰漫、沖人，就是不好的徵兆。如果火焰爆裂飛濺，也不是好的徵兆。好的火焰不會讓人感到熱。
【English Translation】 English version: Prepare yellow rock sugar and rock candy, providing as much as one's ability allows.
First, perform the offering, summoning, boundary-setting, and self-protection rituals. The boundary-setting method is as previously described. When setting the boundary, add the earth-peg, vajra wall, vajra net, vajra flame, and Acala (immovable) knife-mudra mantra, etc. When summoning, summon the Dharma-protecting Heavenly Kings of the eight directions individually, reciting each seven times, all using the vajra summoning mudra. First, make offerings to Agni (fire deity), reciting the Agni mantra and offering three ladles of five-grain balls and benzoin, etc. Then, visualize and universally offer to the Five Buddha Families, reciting the extensive mantra and the Ākāśadhātvīśvarī (space-matrix queen) mantra, etc. Next, recite the mantra of the principal deity, burn firewood, dipping both ends in the three flavors, reciting once and then throwing it into the brazier. One must be calm and composed, not hasty. After all the firewood has been thrown in, begin burning the five grains. Each time reaching 『svāhā,』 add the desired practice (e.g., 『so-and-so śāntika svāhā』), and sprinkle fragrant water over all the offerings and the fire, etc. When sprinkling water, recite the Kuṇḍali heart-center mantra. The initial mantra for igniting the fire is:
om̐ bhū jvala 唵 部 𠷈惹嚩(triple) 邏 (repeat thirty-seven times)
Use a fan to fan the fire, do not blow on it with your mouth. If the fire is obtained from a clean place within the temple, do not use the unclean fire from a common household used for cooking meat. Otherwise, you must obtain fire by drilling wood, and still do not blow on it with your mouth. Use two incense burners, burning medicinal incense and agarwood on the right side of Kuṇḍali, and burning benzoin, frankincense, or white resin on the left side of Kuṇḍali. The quantity of offerings depends on the circumstances, being abundant or frugal as appropriate. If abundant, do not burn too much; if frugal, do not let it be lacking. If unable to prepare offerings, then in the latter part of the night or in the morning, visualize and make extensive offerings, reciting the extensive mantra and the Ākāśadhātvīśvarī mantra more often. You can also throw wood to burn and should observe the appearance of the fire. The color of a good fire should be white, yellow, or red. If it is black or blue, it is an inauspicious sign. Also, listen to the sound of the fire. If you hear a pleasant, musical sound, it is a good sign. If you hear the sounds of pigs, dogs, donkeys, mules, or owls, it is an inauspicious sign. If the flame emits light, flickers, and flows smoothly, it is a good sign. If the flame is weak, the smoke is dense, and it is irritating, it is an inauspicious sign. If the flame bursts and scatters, it is also not a good sign. A good fire does not make people feel hot.
。其炭仍須端直調均。應用香水遍洗。皆長十二指以來。其八天真言及火天真言。已別錄。具火色若吉。則可燒爐果子充供養。火色若不善即不須燒。燒火供養七日為限。如事不獲已三七日亦得。此火供養法。以資唸誦令速成就。其阿毗遮魯迦等。亦不應為。為求成就妨大緣故。或於觀想及夢寐之間所遇境界如經廣明。此不具述。火法又不速成。即應加部母真言雙誦。又經三七日來加部母真言不遂本志。即印塔每日一千遍。又經三七日必果志矣。其塔印長一肘。亦應自須籌量自力多少。業行精微雖有課數。而秉護粗疏亦非相應。事須三業調柔。事法淳熟自須觀察與理相應自感聖者。猶如明鏡自現映象。
火𤙖供養儀軌
【現代漢語翻譯】 現代漢語譯本：木炭仍然需要保持端正和粗細均勻。應用香水遍洗。每根木炭的長度應為十二指長以上。關於八天真言（Astadevata Mantra）以及火天真言（Agnideva Mantra），已在其他地方記錄。觀察火焰的顏色，如果呈現吉祥之色，則可以燒爐供奉果子作為供養。如果火焰的顏色不吉利，則不必燒爐。燒火供養以七日為限。如果情況不允許，二十一日也可以。這種火供養法，是爲了輔助唸誦，使其迅速成就。不應該進行阿毗遮魯迦（Abhicaruka）等法事，因為爲了追求成就可能會妨礙更大的因緣。或者在觀想和夢中遇到的境界，如經文廣泛闡明的那樣，這裡不再詳細敘述。如果火供法不能迅速成就，就應該加上部母真言（Kulamata Mantra）一起誦唸。如果經過二十一日後，加上部母真言仍然不能達成願望，就應該結塔印，每日唸誦一千遍。再經過二十一日，必定能夠實現願望。塔印的長度為一肘。也應該根據自身的能力和精力來衡量。雖然有課數的要求，但如果行為粗疏，也不能相應。必須身、口、意三業調柔，事法純熟，自己觀察是否與道理相應，自然會感應到聖者，就像明鏡自然顯現映象一樣。
火供養儀軌
【English Translation】 English version: The charcoal must still be straight and of uniform thickness. It should be thoroughly washed with fragrant water. Each piece should be at least twelve finger-lengths long. The Astadevata Mantra (Eight Deities Mantra) and the Agnideva Mantra (Fire God Mantra) have been recorded elsewhere. Observe the color of the flames; if the color is auspicious, then you can burn fruits in the furnace as offerings. If the color of the flames is inauspicious, then you do not need to burn them. The fire offering is limited to seven days. If circumstances do not permit, twenty-one days is also acceptable. This fire offering method is to assist recitation and enable swift accomplishment. Abhicaruka (black magic rituals) and the like should not be performed, because seeking accomplishment may hinder greater causes and conditions. Or the states encountered during visualization and dreams, as extensively explained in the scriptures, will not be described in detail here. If the fire ritual does not quickly lead to accomplishment, then the Kulamata Mantra (Lineage Mother Mantra) should be added and recited together. If after twenty-one days, adding the Kulamata Mantra still does not fulfill the original intention, then the stupa mudra should be formed and recited one thousand times daily. After another twenty-one days, the wish will surely be fulfilled. The stupa mudra should be one cubit in length. One should also assess one's own ability and energy. Although there are requirements for the number of recitations, if the conduct is crude, it will not be corresponding. It is necessary for body, speech, and mind to be gentle and harmonious, the practice to be pure, and to observe whether it corresponds to reason. Naturally, one will resonate with the sages, just as a clear mirror naturally reflects images.
Fire Offering Ritual