Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ 【处理错误】 [ { "chinese_translation": "目录 分发", "english_translation": "Table of Contents Distribution" }, { "original_tibetan": "འཚོལ་བཤེར་གདམས་ཀ", "chinese_translation": "搜索选项", "english_translation": "Search Options" }, { "english_translation": "previous Based on Tantra and Agama, the recitation of the four activities' fire offering made readable, the King of Desire Granting Power. Dharmashri. next" }, { "english_translation": "Based on Tantra and Agama, the recitation of the four activities' fire offering made readable, the King of Desire Granting Power. Dharmashri." }, { } ] ============================================================
Chinese
在房屋的东南角竖立红色箭幡。在火炉前放置白色且柔软的垫子，垫子的左右两侧各放置一个一肘高的供品台和祭祀台，三个台上都画着各种八瓣莲花。垫子前面放置一个宽度和高度适中，高度达到上师腰部的屏风，上面画着雪山。右侧供品台的莲花中心放置一个装满酥油的倾斜容器，并配有盖子。前面的花瓣上放置一肘高的双头木棍，木棍由牛奶树的顶端部分制成，并涂上酥油。剩余的七个花瓣上放置白芝麻、三甜（白糖、蜂蜜、红糖）、白青稞和白米饭等白色食物，以及白檀香等白色香料，还有白玉兰等白色花朵，所有这些都是天然或人工制成的白色，根据是否是新鲜的来区分内外两层。用于激发誓言的芥子油等物品放置在白色宝石容器中。左侧祭祀台的莲花中心，放置用牛奶米饭、碎银、白色花朵等混合制成的白色食子，周围环绕着六个圆形小球，放置在食子盘上，前面放置一个由相同材料制成的世间护法白色圆形食子。前面的花瓣上放置金刚铃，其左右两侧的花瓣上放置血和药。剩余的五个花瓣上，从右向左依次放置洗脚水和四种交错的供品，这些供品是天然或人工制成的白色。事业瓶也随意放置。如此布置完毕后，仪轨如下：上师身着白色服装和珍宝饰品，以金刚跏趺坐姿面向吉祥方向而坐，通达一切心性和法性的实相，即胜义谛与真谛无二无别的见解，并具有菩提心。以清净的意乐，希望消除自己和他人痛苦和罪恶的意念，以寂静和最初的方式，以细微、寂静且持续不断的念诵方式进入仪轨事业。念诵“嗡 ཛི་ན་ཛིཀ྄་ཕཊ་ཛཿ (藏文，梵文天城体：ओम् जिन जिक् फट जः，梵文罗马拟音：om jina jik phat jah，汉语字面意思：嗡，胜利，迅速，啪，啥)”，自身从坛城的轮中，如同一盏灯分出两盏灯一样，化现出白色遍照佛，一面二臂的形象，出现在坛城东门处，进行火供的
English
In the southeast corner of the house, erect a red arrow banner. In front of the stove, place a white and soft cushion. On the left and right sides of the cushion, place a one-cubit-high offering platform and a sacrificial platform, all three platforms painted with various eight-petaled lotuses. In front of the cushion, place a screen of moderate width and height, reaching the guru's waist, painted with a snow mountain. In the center of the lotus on the right-side offering platform, place an inclined vessel filled with clarified butter, complete with a lid. On the front petal, place a one-cubit-high double-headed wooden stick made from the top part of a milk tree, smeared with clarified butter. On the remaining seven petals, place white sesame seeds, the three sweets (sugar, honey, molasses), white barley, and white rice, along with other white foods, as well as white fragrances such as white sandalwood, and white flowers such as champak, all of which are naturally or artificially white, distinguishing between fresh and non-fresh in two layers, inner and outer. Substances for invoking the samaya, such as mustard oil, are arranged in white gemstone containers. In the center of the lotus on the left-side sacrificial platform, place a white torma made from a mixture of milk rice, silver powder, and white flowers, surrounded by six round balls, arranged on a torma stand, in front of which is placed a worldly protector white round torma made of the same material. On the front petal, place a vajra bell, and on the petals to its left and right, place medicine and rakta. On the remaining five petals, arrange foot-washing water and four intertwined offerings, which are naturally or artificially white, clockwise from the right. The action vase is also placed as convenient. Once arranged in this way, the ritual is as follows: The guru, adorned with white clothing and precious jewels, sits in the vajra posture, facing the auspicious direction, realizing the true nature of all mind and dharmas, the view of ultimate truth and relative truth being inseparable, and possessing bodhicitta. With a pure intention, desiring to eliminate the harm and sins of oneself and others, in a peaceful and initial manner, enter the ritual activity by reciting mantras in a subtle, peaceful, and continuous manner. Recite "Om Jina Jik Phat Jah (Tibetan: ༀ་ཛི་ན་ཛིཀ྄་ཕཊ་ཛཿ, Sanskrit Devanagari: ओम् जिन जिक् फट जः, Sanskrit Romanization: om jina jik phat jah, Literal Chinese meaning: Om, Victory, Swift, Phat, Jah)", from the wheel of the mandala, like one lamp generating two, emanate White Vairocana, with one face and two arms, appearing at the eastern gate of the mandala, to perform the fire offering.
Chinese
乐于进入仪轨，对于金刚方便的自性，五种智慧的体性，铃为智慧的自性，空性法性的声音宣扬，两者都坚信是胜义菩提心的自性。以嗡 嘛哈班匝 吽。持金刚杵并置于心间。以嗡 班匝 冈札 阿。摇动铃铛并置于腰间。嗡 萨瓦 达塔嘎达 嘛哈 阿努ra嘎纳 班匝 梭巴瓦 阿玛郭 杭。这样结拥抱印，忆念三种誓言。之后，如修法仪轨般加持外供，以咒语加持药酒。以事业瓶之水洒于事业朵玛和火供物上，以吽 维格南达 哲 帕特 和 梭巴瓦 清净。从空性中，从玛和阿中，在日月嘎乌器皿中，从自己的心间，在朵玛的位置上幻化三字，在火供物的位置上幻化五字，光芒四射融为一体。从那之中，寂静事业朵玛如珍宝之供云，放射白色光芒，所有火供物都具有百味，充满虚空，成为无漏智慧甘露，心想具有成办寂静事业无碍之能力。念诵 嗡 阿 吽。嗡 吽 梭 阿 杭。以此加持。之后，清净火坛。从空性中，前方，班姆字光芒四射融为一体，从那之中，位于轮之中心的寂静火坛，白色圆形，具有三层开口，放射白色光芒。从自己的心间，让 然 字幻化到火坛中，心想智慧之火放射白色光芒。念诵 嗡 阿格内 耶 匝拉 匝拉 吽 帕特。持续放置或从摩擦木中取出无烟之火。在火坛之火的中央，从玛和德里中生出的太阳和鹿皮座垫上，嗡字白色光芒四射融为一体，从中阿格内 德瓦 瑞 舍 吽，寂静的火神，白色，寂静而微笑，具有仙人的装束，手持铃和念珠。以镜子等加持。从心间的吽字放射光芒，心想从东南方火神及其眷属降临。念诵 阿格内 德瓦 萨玛雅 吽 匝。交错摇动铃鼓。挥舞红色箭幡。吽。以信心和誓言。
English
Be willing to enter the ritual, regarding the nature of the Vajra method, the essence of the five wisdoms, the bell as the nature of wisdom, proclaiming the sound of emptiness and Dharma, firmly believe that both are the nature of ultimate Bodhicitta. Holding the vajra and placing it at the heart with OM MAHA VAJRA HUM. Ringing the bell and placing it at the waist with OM VAJRA GHANTE AH. Embracing with OM SARVA TATHAGATA MAHA ANURAGANA VAJRA SVABHAVA ATMAKO 'HAM, remember the three vows. Then, bless the outer offerings as in the sadhana, bless the medicine and alcohol with mantras. Sprinkle water from the activity vase on the karma tor and sacrificial substances, purify with HUM VIGHNANTA KRIT PHAT and SVABHAVA. From emptiness, from MA and A, in the container of the sun and moon, from one's own heart, at the place of the tor, emanate the three syllables, and at the place of the sacrificial substances, emanate the five syllables, radiating and merging completely. From that, the peaceful karma tor, a precious offering cloud, radiates white light, and all the sacrificial substances have a hundred flavors, filling the sky, becoming the nectar of uncontaminated wisdom, thinking that it has the power to accomplish peaceful karma without hindrance. Bless by reciting OM AH HUM. OM HUM SVA AM HAM. Then, purify the hearth. From emptiness, in front, the BHRUM syllable radiates and merges completely, from that, the peaceful hearth, white and round, located in the center of the wheel, with three layers of openings, radiates white light. From one's own heart, let the RAM syllable emanate into the hearth, thinking that the fire of wisdom radiates white light. Recite OM AGNEYE JVALA JVALA HUM PHAT. Continuously place or ignite the smokeless fire from the rubbing wood. In the center of the fire of the hearth, on the sun and deerskin cushion arising from MA and DHIH, the white OM syllable radiates and merges completely, from which AGNE DEVATA RISHI HUM, the peaceful fire deity, white, peaceful and smiling, with the appearance of a sage, holding a bell and rosary. Bless with a mirror, etc. From the HUM syllable at the heart, rays of light radiate, thinking that the fire deity and retinue arise from the southeast. Recite AGNE DEVATA SAMAYA HUM DZAH. Shake the hand drum alternately. Wave the red arrow banner. HUM. With faith and vows.
English
Come hither, go thither, great being! Fire god, ascetic, supreme Brahmin! I request you to come to this very place, With the iron hook's seal. Agne Devata Rishi JAH! Invoke with JAH! Immerse with JAH HUM BAM HOH! Samantabhadra. Cool the feet. Offer with four crossings. Thinking that the fire god has slightly opened his mouth, draw the stream of nectar of the burnt offerings and offer it. Holding the two hands in the Tathagata's fist, hold the ladle and the filling vessel. OM AGNAYE SVAHA! After filling the left filling vessel with seven ladles from the right pouring ladle, join the ladles together and circumambulate to the right, not exceeding the knees. OM AGNE DEVATA RISHI HA BYA KA BYA DI BYA, pacify all diseases, evil spirits, sins, obscurations, obstacles, and unfavorable circumstances of us, the master, disciples, retinue, and all others, SHANTIM KURU SVAHA! Offer the filling ladle three times. Then, with that same mantra, offer the kindling wood, butter, and burnt offerings one by one, five or seven times, or as appropriate. HUM! Son of Brahma, protector of the world! King of the fire gods, supreme ascetic! For the sake of saving all beings, Emanated by the power of compassion! Ascetic who has accomplished the knowledge mantra, Light of wisdom that burns afflictions! Blazing with splendor like the fire of an eon! Endowed with clairvoyance, miraculous powers, and feet! Riding the vehicle of skillful emanation! Holding a rosary and speaking knowledge mantras! Carrying a nectar-filled kundika! Cooling all with the nectar of Dharma! Practicing purely, free from faults of wrongdoing! Remaining in the world, yet having passed into nirvana! Having attained peace, yet possessing great compassion! Praising him, I also prostrate! Sprinkling mustard seeds into the hearth. Namo! King of knowledge, since you perform all actions, offering the burnt offerings to the face of the deity, and blessing the fire itself as the fire of wisdom, please accomplish the activity of pacifying all diseases, evil spirits, sins, and obscurations of us, the master, disciples, retinue, and all others. Thus, make the request for what is desired. These are the offering deities, the ritual for worshiping the worldly deities. Then, the worship of the fire god of the past, called the burnt offering deity, is as follows: In the center of the fire god's wide and vast belly, from the complete transformation of the radiating and gathering syllable BHRUM, visualize clearly the palace with its seat, blazing with the wisdom jewel of BHRUM VISHVA VISHUDDHE.