Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ 【处理错误】 [ { "chinese_translation": "目录和分配", "english_translation": "Table of Contents and Distribution" }, { "original_tibetan": "འཚོལ་བཤེར་གདམས་ཀ", "chinese_translation": "搜索选项", "english_translation": "Search Options" }, { }, { "chinese_translation": "施身法火供仪轨明灯", "english_translation": "Chod Fire Offering Ritual Illuminating Lamp" }, { "chinese_translation": "施身法火供仪轨明灯。 顶礼上师和伟大之母！ 施身法火供时所需的记录有二：根本坛城和事业坛城。 首先是：以外、内、密三种方式布置供品。 如实观想五部空行母，并完整进行圆满和会供。 其次，事业坛城有三：预备、正行、后行。 首先是预备阶段： 规定的次第是：制作一个箭杆长的四方形坛城。 在坛城下面，在颅器中放入敌对鬼神的替身（linga），用铁钩大量勾招引诱后焚烧。 简而言之，按照衮噶贝的观点，绘制四种事业坛城的方法是： 首先，如果进行息灾火供，息灾的火坑颜色为白色，形状为圆形。 宽度一箭（约一米），深度半箭，边缘向上延伸四指宽。 在四指宽的边缘上，四方以金刚链装饰，四角以半月金刚标记。 在其中心绘制莲花四瓣，象征四方。 增益的火坑为黄色正方形，宽度一箭半，深度一箭，边缘和边饰为八指宽。 以宝珠链装饰。 在其中心绘制莲花四瓣，象征四方。 怀爱的火坑为红色半月形，宽度一箭，深度半箭，边缘和边饰各四指宽。 边饰为铁钩状或莲花链。 在其中心绘制莲花四瓣，象征四方。 降伏的火坑为黑色三角形，宽度二十指，深度十指，边缘和边饰各三指宽。 以金刚杵链装饰。 在其中心绘制莲花四瓣，象征四方。 或者，息灾的火坑在白色圆形边缘内绘制莲花四瓣，象征四方。 增益的火坑在黄色正方形内绘制莲花四瓣。 怀爱的火坑在红色边缘内绘制莲花四瓣。 降伏的火坑在红色三角形边缘内绘制莲花四瓣，象征四方。 那么", "english_translation": "Chod Fire Offering Ritual Illuminating Lamp. Homage to the Lama and the Great Mother! The notes needed for the Chod fire offering are two: the root mandala and the action mandala. The first is: arrange the offerings in the outer, inner, and secret ways. Clearly visualize the five classes of dakinis, and fully perform the fulfillment and tsog offering. Secondly, the action mandala has three parts: preparation, main part, and conclusion. First, the preparation: The prescribed order is: make a square mandala the length of an arrow. Underneath that mandala, inside a skull cup, place the linga of whatever enemy or demon it is, and use iron hooks to attract and entice them a lot, then burn it. In short, according to the view of Kunga Pal, the method for drawing the four action mandalas is: First, if performing a pacifying fire offering, the pacifying fire pit is white in color and round in shape. It is one cubit wide and half a cubit deep, with the edge extending four fingers upwards. On top of the four-finger edge, the four directions are adorned with a vajra chain, and the four corners are marked with half-moon vajras. In the center of that, draw four lotus petals symbolizing the four directions. For increasing, it is a yellow square, one and a half cubits wide and one cubit deep, with the edge and border eight fingers wide. It is marked with a string of jewels. In the center of that, draw four lotus petals symbolizing the four directions. For subjugation, it is a red crescent shape, one cubit wide and half a cubit deep, with the edge and border each four fingers wide. The border is like an iron hook or a lotus chain. In the center of that, draw four lotus petals symbolizing the four directions. For wrathful, it is a black triangle, twenty fingers wide and ten fingers deep, with the edge and border each three fingers wide. It is adorned with a vajra fence chain. In the center of that, draw four lotus petals symbolizing the four directions. Alternatively, for pacifying, draw four lotus petals symbolizing the four directions inside a white circular border. For increasing, draw four lotus petals inside a yellow square. For subjugation, draw four lotus petals inside a red border. For wrathful, draw four lotus petals symbolizing the four directions inside a red triangular border. Then" } ] ============================================================
Chinese
所有这些的背后，都要用白色金刚的念珠和红色火焰山环绕。无论这些是什么，火坛的建造方法是：四种事业各自用自己的木材，息灾用六根木头围成六个圆形，堆成高低三层。增益用四根木头围起来堆砌，高低与前面相同。怀爱用五根木头堆成半月形，高低与前面相同。诛灭用三根木头堆成三角形，高低与前面相同，或者说：邬金莲师在印度对圣者所说的断法的四种事业自然成就，坛城的画法是：中央画四瓣莲花，象征方位。其后画三角形法源，颜色为蓝色或黑色。其后画红色半月形。其后画白色圆形外环。其后画黄色正方形。其后如果画门饰，据说功德很大。即使不这样，也要用石墙火焰山环绕。其中心画啥（ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：种子字）字，四瓣莲花上画哈日尼萨四个字。法源后面在三个半月形上画六个让（རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：种子字）。其火坛的堆砌方法是：四种事业的木材交错堆砌法源。其末端用各种树木围绕。其末端用五种供品围绕。其上竖立红色绸缎的箭旗。然后是供品的用具：五种供品。然后是药。连同朵玛一起摆在右边。焚烧的材料是各种药物、各种谷物、各种珍宝、糌粑、香草和鲜花等。还有白芥子、绸缎、丝绸、盔甲等。如果想分别进行四种事业，就把自己的物品变成堆积物，摆在左边。金刚铃、鼓、颅碗、注酒壶、小铃、酸奶酒肉的供品等摆在前面。如果为了疯子或病人、鬼魔附身者的缘故而投入火供，就做一百零八个林伽和朵玛小像，摆在那里。如果缩减，就做二十一个。这是连同预备的费用。正行有五种：第一，进行四种事业的念诵。第二，划定界限。第三，供品加持。第四，生起世间火神。第五，生起智慧火神。第一种是在完成所有圆满的会供之后，自己观想为本尊
English
Behind all of these, one should surround them with a rosary of white vajras and a mountain of red flames. Whatever these may be, the method of constructing the fire altar is: For the four activities, each with its own wood, for pacifying, six pieces of wood are used to form six circles, stacked in three layers of varying height. For increasing, four pieces of wood are stacked in a circle, with the height and depth similar to the previous one. For subjugating, five pieces of wood are used to build a crescent shape, with the height and depth similar to the previous one. For wrathful activities, three pieces of wood are used to build a triangle, with the height and depth as before, or alternatively: If the four activities of Chöd, spoken by Orgyen Padmasambhava to the holy ones in India, are to be spontaneously accomplished, the method of drawing the mandala is: In the center, draw a four-petaled lotus, symbolizing the directions. Behind that, draw a triangular dharma source, colored blue or black. Behind that, a red crescent shape. Behind that, a white circular circumference. Behind that, a yellow square. Behind that, if a door decoration is made, it is said to bring great merit. Even if it is not like that, it should be surrounded by a stone wall and a mountain of flames. In its center, draw the HRIH (ཧྲཱིཿ，Devanagari: ह्रीः，IAST: hrīḥ，Literal meaning: seed syllable), and on the four petals of the lotus, draw the four syllables HA RI NI SA. Behind the dharma source, draw six RAMs (རཾ，Devanagari: रं，IAST: raṃ，Literal meaning: seed syllable) on top of three crescent shapes. The method of constructing its fire altar is: The wood for the four activities is stacked in a crisscross pattern to form the dharma source. Around its edge, surround it with various kinds of tree sap. Around its edge, surround it with the five offerings. On top of it, erect a red silk arrow banner. Then, the implements for the offerings are: the five offerings. Then, the medicine. Arrange them on the right side along with the torma. The substances to be burned are various medicines, various grains, various jewels, tsampa flour, fragrant herbs, and various kinds of flowers. Also, white mustard seeds, silk, brocade, armor, and so on. If you want to perform the four activities separately, transform your own substances into a heap and arrange them on the left side. The vajra bell, drum, skull cup, libation vessel, small bell, and offerings of yogurt, beer, and meat are arranged in front. If you are performing a fire offering for the sake of a madman, a sick person, or someone possessed by evil spirits, make one hundred and eight lingams and small tormas and place them there. If you reduce it, make twenty-one. This is the cost including the preparations. The main part has five aspects: First, performing the recitation for the four activities. Second, establishing the boundaries. Third, blessing the offerings. Fourth, generating the worldly fire deity. Fifth, generating the wisdom fire deity. The first is after completing all the fulfillment and tsog offerings, one visualizes oneself as the yidam.
Chinese
，前面观想虚空中四种事业的本尊众，进行四种事业的意念收放，其咒语是：嗡 阿 吽 咕噜 德瓦 达吉尼 班 诃日尼 萨 香停 布香 班香 玛拉雅 班达。以此进行四种事业的念诵。第二是结界： 吽！ 谛听，作障和邪引众！ 不要住在此处，现在去别处！ 如果不去而住在此处，金刚空行母忿怒，金刚燃烧的武器，身语意三摧为粉末。 嗡 班扎 达吉尼 吽 啪！ 吽！ 谛听，作障和邪引众！ 住在此处... 如果... 佛... 轮... 身语... 嗡 布达 达吉... 吽！ 谛听... 住在此处... 如果... 珍宝... 珍宝... 身语意... 嗡 然那 达吉尼 吽 啪！ 吽！ 谛听... 住在此处... 如果... 莲花空行... 火焰燃烧... 身语意... 嗡 贝玛... 吽！ 谛听... 住在此处... 如果... 事业... 宝剑... 身语意... 嗡 噶玛 达吉尼 吽 啪！ 吽！ 从有顶向下，直至那落迦地狱，邪见之敌和作障者，不要住在此处，现在去别处！ 嗡 桑巴尼 等。 这样念诵后，消除障碍。 吽！ 上方是金刚的帐幔，下方是金刚的地面，上下四方以金刚燃烧来封锁，不要越过金刚的界限！ 嗡 班扎 惹叉 惹叉 吽 吽 啪 啪 啪 梭哈！ 吽！ 上方是轮的帐幔... 下方... 上下... 轮的... 嗡 扎扎 惹叉... 吽！ 上方是杖的... 下方... 上下... 杖的... 嗡 丹扎... 吽！ 上方是钺斧的... 下方... 上下... 钺斧的... 嗡 班扎 惹叉... 吽！ 上方是宝剑的... 下方... 上下... 宝剑的... 嗡 卡卡... 吽！ 向外四处发光，魔军必定被焚烧，充满大地和虚空，化为燃烧的火焰堆。 嗡 班扎 扎拉 然。 班扎 匝瓦拉 惹叉 惹叉 吽 吽 啪 啪 梭哈！ 嗡 班扎 阿弥利达 昆扎利 哈纳 哈纳 吽 啪！ 然后加持处所和用具：嗡 梭巴瓦... 变成空性。 从空性中，从嗡字生出，由天物所成的宫殿，内外都由阿字所生的智慧颅器，宽广而广大的内部，从嗡 阿 吽 三字融化，变成天物。
English
, in front, visualize the deities of the four activities in the sky, and alternately focus on the four activities, and the mantra for that is: Oṃ Āḥ Hūṃ Guru Deva Ḍākinī Baṃ Ha Ri Ni Sa Śāntiṃ Puṣṭiṃ Paśaṃ Māraya Rbada. By this, the recitation of the four activities. Second, the boundary is cut off: Hūṃ! Listen, obstructing and misleading assembly! Do not stay in this place, go elsewhere now! If you do not go and stay here, the Vajra Ḍākinī is wrathful, the Vajra burning weapon, body, speech, and mind are turned to dust. Oṃ Vajra Ḍākinī Hūṃ Phaṭ! Hūṃ! Listen, obstructing and misleading assembly! Stay in this place... If... Buddha... Wheel... Body, speech... Oṃ Buddha Ḍāki... Hūṃ! Listen... Stay in this place... If... Jewel... Jewel... Body, speech, mind... Oṃ Ratna Ḍākinī Hūṃ Phaṭ! Hūṃ! Listen... Stay in this place... If... Lotus Ḍākinī... Flames burning... Body, speech, mind... Oṃ Padma... Hūṃ! Listen... Stay in this place... If... Activity... Sword... Body, speech, mind... Oṃ Karma Ḍākinī Hūṃ Phaṭ! Hūṃ! From the peak of existence downwards, up to the Naraka hell realm, enemies and obstructors with wrong views, do not stay here, go elsewhere now! Oṃ Sumbhani etc. After saying this, eliminate obstacles. Hūṃ! Above is the Vajra canopy, below is the Vajra ground, above and below, the directions are sealed with burning Vajra, do not cross the Vajra boundary! Oṃ Vajra Rakṣa Rakṣa Hūṃ Hūṃ Phaṭ Phaṭ Phaṭ Svāhā! Hūṃ! Above is the wheel canopy... Below... Above and below... Wheel's... Oṃ Cakra Rakṣa... Hūṃ! Above is the staff's... Below... Above and below... Staff's... Oṃ Tantra... Hūṃ! Above is the axe's... Below... Above and below... Axe's... Oṃ Paraśu... Hūṃ! Above is the sword's... Below... Above and below... Sword's... Oṃ Kha Kha... Hūṃ! Light radiates everywhere outwards, the demon army is definitely burned, filling the earth and sky, transformed into a burning pile of fire. Oṃ Vajra Jala Raṃ. Vajra Jvāla Rakṣa Rakṣa Hūṃ Hūṃ Phaṭ Phaṭ Svāhā! Oṃ Vajra Amṛta Kuṇḍali Hana Hana Hūṃ Phaṭ! Then bless the place and utensils: Oṃ Svabhāva... Become emptiness. From the state of emptiness, from the syllable Oṃ, a palace made of divine substance, inside and out, a wide and vast skull cup of wisdom from the syllable A, inside, from the melting of the three syllables Oṃ Āḥ Hūṃ, it becomes divine substance.