Chinese
大正藏第 18 册 No. 0908 金刚顶瑜伽护摩仪轨 No. 908 金刚顶瑜伽护摩仪轨一卷 开府仪同三司特进试鸿胪卿肃国公食邑三千户赐紫赠司空谥大鉴正号大广智大兴善寺三藏沙门不空奉 诏译 我今说护摩 由此速成就 由护摩业仪 相应不间断 如是一切事 随明当应作 随类作护摩 无上成就业 护摩说多种 略说有五类 广说大瑜伽 于秘密教说 我今则略说 持明之游戏 由护摩仪轨 成就于族坛 护摩五种事 一一有多种 息灾及增益 第三为降伏 钩召为第四 第五是敬爱 如是五护摩 敬爱为最胜 我今说军茶 依瑜伽相应 息灾炉正圆 应当如是作 增益应正方 三角作降伏 金刚形军茶 钩召为最胜 长作莲花形 敬爱为相应 已说五种类 军茶业无上 息灾初夜起 增益初日分 中日分应作 降伏猛利法 钩召一切时 后夜作敬爱 如是五瑜伽 作业而等引 面北作息灾 增益向东方 面南作降伏 应面西而住 仰视遍诸方 是为钩召仪 若敬爱相应 应住面向西 息灾结佛印 增益宝幖帜 金刚怒降伏 金刚钩钩召 现代汉语译本 《金刚顶瑜伽护摩仪轨》 No. 908 《金刚顶瑜伽护摩仪轨》一卷 开府仪同三司特进试鸿胪卿肃国公食邑三千户赐紫赠司空谥大鉴正号大广智大兴善寺三藏沙门不空奉 诏译 我现在宣说护摩(Homa，一种祭祀仪式)，通过它能迅速成就。 通过护摩的仪轨，相应地不间断地进行。 像这样的一切事情，都应当按照所依据的本尊(明)来做。 根据不同的类别进行护摩，这是无上的成就之业。 护摩有多种说法，简略地说有五类。 广义的说法见于大瑜伽，在秘密教法中宣说。 我现在简略地说说，这是持明者(Vidyadhara)的游戏。 通过护摩仪轨，可以成就于族坛(Kula-mandala)。 护摩的五种事业，每一种都有多种。 息灾(Śāntika)以及增益(Pauṣṭika)，第三是降伏(Vaśīkaraṇa)。 钩召(Ākarṣaṇa)是第四，第五是敬爱(Vaśya)。 像这五种护摩，敬爱最为殊胜。 我现在宣说军茶利(Kuṇḍali)，依据瑜伽相应。 息灾的火炉是正圆形，应当这样做。 增益应当是正方形，三角形用于降伏。 金刚形的军茶利，钩召最为殊胜。 长形作莲花形，与敬爱相应。 已经说了五种类别，军茶利的行业是无上的。 息灾在初夜开始，增益在初日分。 中午时分应当作降伏这种猛利的法。 钩召在一切时都可以做，后夜作敬爱。 像这五种瑜伽，在作业时达到等引(samādhi)。 面向北方作息灾，增益面向东方。 面向南方作降伏，应当面向西方而住。 仰视遍及各方，这是钩召的仪轨。 如果与敬爱相应，应当面向西方而住。 息灾结佛印，增益结宝幖帜(ratna-dhvaja)。 金刚怒用于降伏，金刚钩用于钩召。
English
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.
Chinese
大召而相应 敬爱莲花部 如是五瑜伽 应作护摩事 息灾烧甘木 增益用果木 苦木降伏业 刺木为钩召 花木说敬爱 如是五种木 瑜伽者应用 息灾炉作轮 增益三股杵 降伏一股作 钩召应作钩 敬爱作莲花 息灾炉应量 横全竖半肘 增益两肘量 竖量应用半 降伏军茶相 三角各一肘 竖量应半之 钩召长一肘 横竖各减半 敬爱亦一肘 横竖如钩召 五种军茶坛 应画作三重 中院羯磨杵 四隅画莲叶 第二院四契 谓四波罗蜜 四隅内供养 第三院应画 八方天眷属 四隅于四门 外供养四摄 中安遍照尊 此息灾军茶 余四军茶相 三院皆如是 增益于中院 应画羯磨宝 四隅画莲叶 第二院应画 宝生佛眷属 第三院及门 亦如前所说 降伏于中院 独股羯磨杵 四隅画莲叶 第二院应画 降三世眷属 四种忿怒相 第三院及门 亦如前所说 而皆忿怒相 钩召于中院 应画金刚钩 四隅画莲华 第二院应画 不动佛眷属 第三院四隅 八方及四门 如初军茶知 敬爱于中院 画莲花羯磨 四隅三股杵 第二院应画 无量寿眷属 应 现代汉语译本 大声呼唤并相应，敬爱莲花部（Padma family）。 像这样进行五种瑜伽，应该进行护摩（homa）仪式。 为了息灾，焚烧甘木（sweet wood）；为了增益，使用果木（fruit wood）。 苦木（bitter wood）用于降伏业（subjugation）；刺木（thorny wood）用于钩召（summoning）。 花木（flowering wood）用于表达敬爱（love and respect）。像这样五种木材，瑜伽修行者应该使用。 为了息灾，火炉做成轮形；为了增益，做成三股杵形；为了降伏，做成一股杵形。 为了钩召，应该做成钩形；为了敬爱，做成莲花形。 息灾用的火炉，其尺寸应该是横向一肘（hasta），纵向半肘。 增益用的火炉，其尺寸应该是两肘，纵向应用半肘。 降伏用的军茶利（Kundali）坛，做成三角形，每边一肘。 纵向尺寸应该是其一半。钩召用的坛，长一肘。 横向和纵向各减少一半。敬爱用的坛也一肘。 横向和纵向尺寸与钩召坛相同。这五种军茶利坛，应该画成三重。 中院画羯磨杵（vajra）；四角画莲叶。 第二院画四契（four samayas），即四波罗蜜（four paramitas）。四角内供养。 第三院应该画八方天眷属（deities of the eight directions）。 四个角落和四个门，外供养四摄（four means of attracting）。 中央安放遍照尊（Vairocana）。这是息灾军茶利坛。 其余四种军茶利坛的形相，三院都像这样。 增益坛的中央，应该画羯磨宝（vajra jewel）；四角画莲叶。 第二院应该画宝生佛（Ratnasambhava）的眷属。第三院和门，也如前面所说。 降伏坛的中央，画独股羯磨杵（single-pronged vajra）；四角画莲叶。 第二院应该画降三世（Trailokyavijaya）的眷属，四种忿怒相。 第三院和门，也如前面所说，但都呈现忿怒相。 钩召坛的中央，应该画金刚钩（vajra hook）；四角画莲花。 第二院应该画不动佛（Akshobhya）的眷属。第三院的四个角落，八方和四个门，如最初的军茶利坛一样。 敬爱坛的中央，画莲花羯磨（lotus vajra）；四角画三股杵。 第二院应该画无量寿（Amitayus）的眷属。
English
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).
Chinese
画四种尊 第三院四隅 八方及四门 所说亦如前 此是五护摩 瑜伽经所说 修行者应知 四契及四摄 内外八供养 布列在坛位 阿阇梨今说 行人南方坐 金刚应在南 宝部而在西 法契当北面 羯磨在东方 嬉戏西南隅 鬘应西北角 歌契处东北 舞印在东南 烧香如嬉戏 花供准鬘方 灯应如歌咏 涂香如舞位 钩在金刚后 索与宝部对 锁应随法契 铃如羯磨知 随行人右旋 诸坛当如是 循环而安立 息灾第二院 四波罗蜜契 金刚三股杵 宝契如宝形 法如独股杵 上戴开敷莲 羯磨羯磨杵 嬉戏三股杵 鬘如宝冠形 歌应画箜篌 舞独股羯磨 钩为金刚钩 索如盘索势 一头半独股 而在于中心 锁如并两环 其中如连环 铃作金刚铃 灯作蜡烛相 涂香画香器 烧香作香炉 散花为花盘 增益第二院 宝生尊眷属 光相如日形 笑如横三股 其中间安齿 幢如竖宝幢 降伏四忿怒 萨埵三股杵 王如并二钩 善哉并双手 以作弹指相 爱如竖弓箭 钩召第二院 亦如降伏坛 而无有增减 敬爱第二院 无量寿眷属 法如法波罗 利当为剑 现代汉语译本 画四种尊 第三院四隅，八方及四门，所说亦如前，此是五护摩（pañca-homa） 瑜伽经所说，修行者应知，四契及四摄，内外八供养 布列在坛位，阿阇梨（ācārya，导师）今说，行人南方坐，金刚（vajra）应在南 宝部而在西，法契当北面，羯磨（karma）在东方，嬉戏西南隅 鬘应西北角，歌契处东北，舞印在东南，烧香如嬉戏 花供准鬘方，灯应如歌咏，涂香如舞位，钩在金刚后 索与宝部对，锁应随法契，铃如羯磨知，随行人右旋 诸坛当如是，循环而安立，息灾第二院，四波罗蜜契（pāramitā-mudrā） 金刚三股杵，宝契如宝形，法如独股杵，上戴开敷莲 羯磨羯磨杵，嬉戏三股杵，鬘如宝冠形，歌应画箜篌 舞独股羯磨，钩为金刚钩，索如盘索势，一头半独股 而在于中心，锁如并两环，其中如连环，铃作金刚铃 灯作蜡烛相，涂香画香器，烧香作香炉，散花为花盘 增益第二院，宝生尊眷属，光相如日形，笑如横三股 其中间安齿，幢如竖宝幢，降伏四忿怒，萨埵（sattva）三股杵 王如并二钩，善哉并双手，以作弹指相，爱如竖弓箭 钩召第二院，亦如降伏坛，而无有增减，敬爱第二院 无量寿眷属，法如法波罗，利当为剑