Chinese
荣巴·曲吉桑布所著的吉祥金刚橛火供仪轨。 荣巴·曲吉桑布所著的吉祥金刚橛火供仪轨。 荣巴·曲吉桑布所著的吉祥金刚橛火供仪轨完毕。一般来说，在进行火供仪式时，首先供奉火神，然后供奉所 желаемого 的神灵。在事部和瑜伽部的续部中，有供奉火神的方法。有些仪轨中，用火神的咒语加持过的花朵扔进火炉，这样就能得到加持。然后向火神献上焚烧物，祈求所 желаемого 的事情，然后清理火焰，依次供奉诸神。有些仪轨中，在火炉中生起誓言的火神，然后迎请智慧的火神并融入。供奉完毕后，也要将火神转变为火焰燃烧的形态。有些仪轨中，观想火神的心间有神殿。六面忿怒尊续部中也说：“放置于一处”。一般来说，按照自己认为合适的方式赞颂，没有过错。在密宗大瑜伽的经典中，供奉火神的方法是，在金刚布置中说：“火神由无量光佛父母来做”。《遍照幻化网续》中，与一般的经典相同，这些都没有矛盾。一般来说，火神等智慧神和世间神，通常被称为共同的神灵，有完全清净的神和不完全清净的神两种。因此，在供奉智慧神的时候，认为火神也应该成双成对。因此，不需要将两种方式混合在一起焚烧，因为一种方式本身就是世间的方式，也可以观想为完全清净的神。在忿怒尊的时候，稍微观想为忿怒尊的形象。供奉的物品，在秘密内部的时候，以五甘露和五肉为基础，在会供的时候，用所有能得到的物品来供奉。其中，主要以能燃烧的物品为基础。一般来说，燃烧的物品和清理火焰的物品
English
The Auspicious Vajrakila Homa Ritual Composed by Rongpa Chökyi Zangpo. The Auspicious Vajrakila Homa Ritual Composed by Rongpa Chökyi Zangpo. The Auspicious Vajrakila Homa Ritual Composed by Rongpa Chökyi Zangpo is complete. Generally, when performing a homa ritual, it is said that one first worships the fire god and then worships the desired deity. Within the Action and Yoga Tantras, there appears a method of worshipping the fire god. In some rituals, it is said that throwing flowers into the hearth that have been empowered by the fire god's mantra will bless it. Then, offer burnt offerings to the fire god, request the desired purpose, then cleanse the fire and worship the deities in order. In some rituals, it is said that one generates the fire god of samaya in the hearth, then invites the fire god of wisdom and merges them. After the offering is complete, the fire god himself should also be transformed into a form of blazing fire. In some rituals, it is also said that one should meditate on the palace of the deity in the heart of the fire god. In the Six-Faced Wrathful King Tantra, it also says, "Having placed it in one direction." Generally, there is no fault in making praises as one sees fit. In the great yoga of secret mantra, the method of offering the fire god in the scriptures is, in the Vajra Arrangement, it says, "The fire god should be done by Amitabha, father and mother." In the Vairochana Mayajala Tantra, it appears in accordance with the general scriptures, and there is no contradiction in any of these. Generally, fire gods and other wisdom deities and worldly deities, which are commonly known, are said to have both completely pure deities and not completely pure deities. Therefore, when worshipping the wisdom deity, it is held that the fire god should also be in pairs. Therefore, there is no need to burn the two methods together, since one method itself appears as a worldly method, it is sufficient to also visualize it as a completely pure deity. In the case of wrathful deities, meditate slightly in the form of a wrathful deity. The offering substances, in the case of the secret inner, take the five amritas and five meats as the basis, and in the ganachakra, offer with all that can be obtained. Among these, mainly take flammable substances as the basis. Generally, flammable substances and fire-cleansing substances
Chinese
请安住于坛城之中。嗡，阿格内耶，迪比亚，迪比亚，阿比夏，玛哈瑞舍耶，阿比亚，嘎比亚，巴哈纳耶，梭哈。这样念诵。用左手的金刚杵向火中抛洒供品，以与忿怒之相一致的方式献上五种近供。此秘密咒语即是与此相关的。然后，对于酥油等焚烧物，也用同样的秘密咒语念诵三遍或七遍，或二十一遍等，根据能力供奉并抛洒供品，然后进行赞颂、委托事业和祈求宽恕。具体如下：火神之王，至高之贤者，具三眼，威严庄重，具三面四臂，口中诵读吠陀，红光闪耀，发髻高耸，安住于火焰坛城之座，事业之光芒四射。第一只手行供养，第二只手持念珠，左手拿着丸药和勺子，第二只手拿着如意棒。身色红色，无任何装饰，被众贤者环绕，受到各方赞颂，我供养、赞颂并顶礼。在往昔诸佛的面前，您曾使布施增长于诸神，如您当时所承诺的那样，请促成此事圆满。对于仪式中的遗漏或不足，以及物品和用具的不洁净，请以慈悲宽恕，并赐予如意成就。这样念诵。然后，使火神转化为燃烧之相。所有秘密咒语都应以强烈且持续的方式念诵，并以愤怒之心进行。然后，向坛城中的诸神献供。在火炉中，从བྷྲཱུྃ（藏文，bhruṃ，梵文天城体，bhrum，梵文罗马拟音，摧破）中生起忿怒尊风格的宫殿。然后，迎请智慧本尊，在顶礼和献上普通供品之后，将其与猛烈的行为相结合。关于行为的方式和次第，是这样说的：唉！于伊的众会坛城中，炽燃猛烈极可畏，以忿怒心行供养，摧毁佛陀福德身。五甘露或五种食物，附带名称和标志，勾召后以金刚橛击打，切成碎片后令其享用，化为灰尘后供养会众。这样说道。
English
Please reside within the mandala. Oṃ agnaye di bya di bya abiśa mahāriṣaye abya kabya bhāhanāye svāhā. Thus, it is said. Having scattered offerings into the fire with the vajra of the left hand, offer the five close offerings in accordance with the fierce manner. This secret mantra is related to this. Then, for the substances to be burned, such as butter, also recite the same secret mantra three times or seven times, or twenty-one times, etc., according to ability, offer and scatter offerings, then perform praise, entrust activities, and ask for forgiveness. It is also said as follows: King of the Fire God, supreme sage, possessing three eyes and a dignified manner, possessing three faces and four arms, uttering the Vedas from his mouth, with a red light and a topknot of matted hair, seated on a seat of a mandala of fire, the rays of activity radiating forth. The first hand performs offerings, the second hand holds a rosary, in the left hand is a pill and a ladle, the second holds a wish-fulfilling staff. Red in color, without ornaments, surrounded by sages, praised from all directions, I offer, praise, and prostrate. In the presence of the Buddhas of the past, you caused generosity to increase to the gods, just as you promised at that time, please accomplish this very thing. For omissions or deficiencies in the ritual, and for the impurity of substances and implements, please forgive with compassion, and grant wish-fulfilling accomplishments. Thus, it is said. Then, make the Fire God become blazing. All secret mantras should be recited in a strong and continuous manner, and performed with an angry mind. Then, offer to the deities of the mandala. Inside the hearth, generate a palace in the style of wrathful deities from བྷྲཱུྃ（Tibetan, bhruṃ, Devanagari, bhrum, Romanized Sanskrit, bhrum, meaning: to shatter）. Then, invite the wisdom deities, and after prostrating and offering general offerings, combine it with fierce activities. Regarding the manner and order of the activities, it is said as follows: Alas! In the supreme mandala of the assembly of E, blazing, fierce, and terrifying, perform offerings with an angry mind, destroy even the body of the Buddha's merit. The five amṛtas or five foods, with names and signs attached, having summoned them, strike them with the vajra kīla, cut them into pieces and let them enjoy, turn them into dust and offer them to the assembly. Thus it is said.
Chinese
在猛烈的坛城中，迎请忿怒尊和忿怒母及其眷属，献上以红色的阿嘎为基础的各种供品。然后在事业之际，猛烈地派遣使者，将其置于形象或图画上，钉上橛，用锋利的武器砍剁，使其变成粉末。与铁粉和毒药等混合，以所托事业的词句和咒语来激励，使其面向本尊，在火炉中焚烧。这是猛烈事业的总规。༈ 现在从这里开始，依靠玛尔巴事业橛的仪轨，稍微展示一下调伏敌对障碍的猛烈事业的火供。对此，如果成就，则如仪轨般绘制金刚童子的坛城，在中央设置红黑色的三角形火炉，在那里进行火供。而且，首先在完成共同供养之后，在事业之际，将坛城之神在火炉中收摄于宫殿中。然后，将任何敌对障碍融入形象或图画中，钉上橛。用武器砍剁，与事业的材料混合，如前所述般供养。如果不成就，则设置三角形的火炉，在那里供养曼荼罗血食朵玛。对此，坛城之神的生起，迎请并供养，以及派遣使者进行勾招引遣等，依靠共同的仪轨即可。钉橛也相同。用武器砍剁，则如此说： 我乃三时安住者， 一切佛之智慧身。 以智慧大 weapon 锋利， 所有仇敌损害诸障碍， 上断下断焚烧断， 外断内断交叉断。 哈纳哈纳 瓦日ra 纳 (藏文，梵文दे，梵文devadatta，汉语天授)，萨ra 萨ra 达纳达纳 (藏文，梵文，梵文，汉语)，玛ra 玛ra 卡给纳 (藏文，梵文，梵文，汉语)，匝德亚匝德亚 吽 啪 (藏文，梵文，梵文，汉语)。如此念诵，用武器将其砍成碎片，供养并焚烧。对此，与基础赞颂结合。对此，金刚童子即是金刚食肉者，只是将身之肢体收摄而已。因此，金刚食肉者本身的赞颂也可以。稍微与场合结合，如此说： 吽！极度可怖威严大金刚身， 嗔怒心之至尊罗刹黑汝嘎， 身色深蓝劫末火焰燃， 三面六手
English
In the fierce mandala, invite the wrathful deities and wrathful mothers with their retinues, and offer various offerings based on red argha. Then, at the time of the activity, fiercely dispatch the messengers, place them on an image or drawing, nail them with a stake, chop them with sharp weapons until they become powder. Mix them with iron filings and poison, etc., and motivate them with the words and mantras of the entrusted activity, present them to the deity, and burn them in the hearth. This is the general method of fierce activity. ༈ Now, from here, relying on the Marpa activity stake ritual, I will briefly explain the fierce fire offering for subduing enemies and obstacles. For this, if successful, draw the mandala of Vajrakumara according to the ritual, and in the center, set up a red and black triangular hearth, and perform the fire offering there. Moreover, first, after completing the common offerings, at the time of the activity, gather the deities of the mandala into the palace in the hearth. Then, merge any enemy or obstacle into an image or drawing, and nail it with a stake. Chop it with weapons, mix it with the materials of the activity, and offer it as mentioned above. If it is not successful, set up a triangular hearth and offer the mandala rakta torma there. For this, the generation of the mandala deities, the invitation and offering, and the dispatch of messengers for summoning and leading, etc., are sufficient to rely on the common ritual. The staking is also the same. The chopping with weapons is said as follows: I am the one who abides in the three times, The wisdom body of all Buddhas. With the sharp weapon of great wisdom, All enemies, harms, and obstacles, Cut upwards, cut downwards, burn and cut, Cut outwards, cut inwards, cut crosswise. Hana Hana Vajra Na (Tibetan, Sanskrit दे, Roman transliteration devadatta, Chinese literal meaning: heavenly gift), Sara Sara Dana Dana (Tibetan, Sanskrit, Roman transliteration, Chinese literal meaning), Mara Mara Khaggena (Tibetan, Sanskrit, Roman transliteration, Chinese literal meaning), Tsa de ya Tsa de ya Hum Phat (Tibetan, Sanskrit, Roman transliteration, Chinese literal meaning). Recite thus, chop it into pieces with weapons, offer and burn it. For this, combine it with the basic praise. For this, Vajrakumara is the Vajra Rakshasa himself, only the limbs of the body are contracted. Therefore, the praise of Vajra Rakshasa himself is also acceptable. Slightly combine it with the occasion, and say thus: Hung! Extremely terrifying, glorious great Vajra body, Supreme wrathful mind Raksha Heruka, Body color dark blue, kalpa-ending flames blazing, Three faces, six hands
English
Sa. Therefore, it is called "the intoxicating subtle vowel Ukara." Offering a pig's head to the body, etc., explained above. Starting from "the one who agitates the mind." Therefore, it is called "the intoxicating subtle vowel Ushina." Offering the fat of hooves to the body, etc., blood, flesh, bones, etc., are added below. The four gatekeepers do not appear in the Vajrakumara's tantra, so there is no need to mention them specifically. It is not contradictory to say it. If you say it, say it like this: "By reciting the Vajra of Samsara, one transcends suffering." From there. Therefore, the destroyer Vajramārana. Raṃ. (藏文, 梵文天城体,梵文罗马拟音, Meaning in Chinese) In the vast expanse of the wisdom maṇḍala fire pit, offer this offering mixed with the nectar of samaya substances. Offer to the body of the Vajra Destroyer. Please accomplish the activity of subduing enemies and obstacles. Add from "blood and flesh" below. As mentioned above, know that everything is analogous. Since the four guardians of the phurba, Shvanamukha, the Great Self, and the four fierce goddesses, do not have separate basic praises, add words of praise to whatever offering is in our ritual. The mantra is also sufficient with the common mantra mentioned above for all deities. If we can accomplish and believe, then recite the invocation words and recite the mantras of each deity. It is also okay to conclude with a common mantra. After the homa is finished, the ashes should be pressed down. That is, if the homa is not performed in that hearth and there is no fear of people digging, then press the ashes in that very fire pit. If it is not like that, take out the ashes and dig a long pit on the main road to press the ashes. If there is a fault that the ashes are later dug up by people, then because the obstacles hate at that time, extend the waiting and do not press the ashes. If you want to do it to the enemy, bury the ashes in a place where great obstacles reside, and the pit should not be longer than one person's height. If you bury the ashes of the obstacles in the place of the obstacles, you will unite with the obstacles and cause harm. If you press the obstacles at the crossroads of the main road, because many people step on them with their feet, the obstacles will become powerless. The activity of homa is completed. Yol Gewa Nyen saw that all the instructions of Lama Rongpa Chökyi Sangpo were meaningful, and also saw that this letter was well written and meaningful.