Chinese
十方天供养杂粥。所谓粳米油麻菉豆。相和煮盛一器中。每座置净叶。先以净瓶盛香水。写少许置叶上献。次涂香以指弹献。次花烧香。次乐一杓粥。各以本真言加持三遍。即用小蜡烛或纸烛便插粥上。其烛作意令献。未遍来不得令灭。于娑嚩(二合)诃上加所求愿语。 七曜真 现代汉语译本： 漫 多 没 驮 南 伊 舍 那 耶 svā hā 娑嚩（二合） 诃 上方梵天真言曰： na maḥ sa ma nta bu ddhā nāṃ vra hma 南 莫 三 漫 多 没 驮 南 没啰（二合） [序-予+含]（敢心反） ne svā hā 摩（二合） 宁（尼奚反） 娑嚩（二合） 诃 中心安置四臂不动尊（Acalanātha）。其身青肉色。两手分别结金刚拳（vajra-muṣṭi）。头指和小指各自弯曲成钩状。安放在口的两角，想象成牙齿。右手持刀使其竖立。左手持索。半跏趺坐，右腿压在左腿上，坐在盘石上。威严的光焰遍布全身，如同火焰。 下方地天真言曰： na maḥ sa ma nta bu ddha nāṃ dri ṭi 南 莫 三 漫 多 没 驮 南 毕哩（二合） 体（地以反） vyai svā hā 微曳（二合） 娑嚩（二合） 贺 用十方天供养的杂粥。就是用粳米、油麻、绿豆，混合煮在一个器皿中。每个座位上放置干净的叶子。先用净瓶盛装香水，倒少许在叶子上献供。然后涂香，用手指弹献。然后献花和烧香。然后用勺子舀一勺粥。各自用本真言加持三遍。就用小蜡烛或纸烛插在粥上。将蜡烛想象成献供。在未供养完毕之前不要让蜡烛熄灭。在娑嚩（二合）诃上加上所求的愿望。 七曜真言
English
English version: 漫 多 没 驮 南 伊 舍 那 耶 svā hā 娑嚩(two combined) 诃 The mantra of Brahmā Deva in the upper direction says: na maḥ sa ma nta bu ddhā nāṃ vra hma 南 莫 三 漫 多 没 驮 南 没啰(two combined) [序-予+含](gan xin fan) ne svā hā 摩(two combined) 宁(ni xi fan) 娑嚩(two combined) 诃 In the center, place the Four-Armed Acalanātha (immovable尊). His body is blue-flesh colored. The two hands separately form the vajra-muṣṭi (diamond fist) mudrā. The index finger and little finger are each bent into a hook shape. Place them at the two corners of the mouth, imagining them as teeth. The right hand holds a knife, making it stand upright. The left hand holds a rope. He sits in the half-lotus position, with the right leg pressing on the left leg, seated on a rock. The majestic flames of light pervade his body like fire. The mantra of the Earth Deity in the lower direction says: na maḥ sa ma nta bu ddha nāṃ dri ṭi 南 莫 三 漫 多 没 驮 南 毕哩(two combined) 体(di yi fan) vyai svā hā 微曳(two combined) 娑嚩(two combined) 贺 Use mixed porridge offered to the gods of the ten directions. That is, use japonica rice, sesame, and mung beans, mixed and cooked in a vessel. Place clean leaves on each seat. First, use a clean bottle to hold fragrant water, pour a little on the leaves for offering. Then apply incense, offering by flicking the fingers. Then offer flowers and burning incense. Then use a spoon to scoop a spoonful of porridge. Each is blessed three times with its respective mantra. Then use a small candle or paper candle and insert it on the porridge. Imagine the candle as an offering. Do not let the candle go out before the offering is completed. Add the desired wish to svā hā (two combined). The mantra of the Seven Luminaries -------------------------------------------------------------------------------- 言曰。 na maḥ sa ma nta bu ddhā nāṃ nāṃ ke 南 莫 三 漫 多 没 驮 南 孽啰(二合) 醯 śva ri ya pra pa ta jyo 湿嚩(二合) 哩 耶 钵啰(二合) 跛 哆 而渝(二合) ti ra ma ya svā hā 底(丁以反) 罗 摩 耶 娑嚩(二合) 诃(引)二十八宿真言曰 na maḥ sa ma nta bu ddhā nāṃ na kṣa 南 莫 三 漫 多 没 驮 南 诺 乞洒(二合) tra pri jo na ni ye svā 怛啰(二合) 湿(宁吉反) 儒 那 你 曳 娑嚩(二合) hā 诃
Chinese
于八方中两位与上下天相对。诸献并同。若别有所愿独用亦得。若护摩坛中。各依方标心令住。 我今次应说 注杓写杓相 于此作成就 持诵者速获 注杓一肘量 佉木令坚密 无孔穴应作 口应妙端严 阔狭四指量 深当用一指 如吉祥子相 于中三股杵 应作妙端严 粗应足一把 写杓一肘量 木如前所说 或佉陀 现代汉语译本： 说： ‘na maḥ sa ma nta bu ddhā nāṃ nāṃ ke’（皈命一切诸佛，孽啰(二合)，醯） ‘śva ri ya pra pa ta jyo’（湿嚩(二合)，哩，耶，钵啰(二合)，跛，哆，而渝(二合)） ‘ti ra ma ya svā hā’（底(丁以反)，罗，摩，耶，娑嚩(二合)，诃(引)）二十八宿真言说： ‘na maḥ sa ma nta bu ddhā nāṃ na kṣa’（皈命一切诸佛，诺，乞洒(二合)） ‘tra pri jo na ni ye svā’（怛啰(二合)，湿(宁吉反)，儒，那，你，曳，娑嚩(二合)） ‘hā’（诃） 于八个方位中，两个方位与上方和下方的天相对。所有供品都相同。如果另有愿望，也可以单独使用。如果在护摩坛中，各自按照方位标明心意使其安住。 我现在接下来应该说注杓和写杓的形相 在此作成就，持诵者迅速获得 注杓的长度为一肘，使用坚密的佉木 不应有孔穴，口部应该精妙端正 宽度为四指，深度应当用一指 如吉祥果的形状，中间有三股杵 应该制作得精妙端正，粗细应该足够一把抓 写杓的长度为一肘，木材如前面所说 或者使用佉陀木
English
English version: Said: ‘na maḥ sa ma nta bu ddhā nāṃ nāṃ ke’ (Homage to all Buddhas, nryah) ‘śva ri ya pra pa ta jyo’ (shva, ri, ya, pra, pa, ta, jyo) ‘ti ra ma ya svā hā’ (ti, ra, ma, ya, svā hā). The mantra of the Twenty-Eight Constellations says: ‘na maḥ sa ma nta bu ddhā nāṃ na kṣa’ (Homage to all Buddhas, na ksha) ‘tra pri jo na ni ye svā’ (tra, pri, jo, na, ni, ye, svā) ‘hā’ (hā). In the eight directions, two positions are opposite to the upper and lower heavens. All offerings are the same. If there is another wish, it can also be used alone. In the Homa altar, each according to the direction, mark the mind and let it dwell. I should now speak of the forms of the pouring ladle (注杓, zhù sháo) and writing ladle (写杓, xiě sháo) By accomplishing this, the one who holds and recites will quickly obtain results The pouring ladle is one cubit in length, using solid Khadira wood It should have no holes, and the mouth should be exquisitely upright The width is four fingers, and the depth should be one finger Like the shape of a auspicious fruit, with a three-pronged vajra in the middle It should be made exquisitely upright, and the thickness should be enough to grasp with one hand The writing ladle is one cubit in length, the wood is as previously described Or use Khadira wood -------------------------------------------------------------------------------- 罗木 口旋一指量 深量应半之 于中作莲华 亦用金刚杵 如是大仙说 求悉地应作 护摩速成就 金刚顶瑜伽护摩仪轨
Chinese
八家秘录云。金刚顶瑜伽护摩仪轨一卷不空译 贞元新入目录海仁运珍。 护摩仪轨一卷 师子国三藏沙门阿目伽跋折罗译奉敕改名智藏 睿与前稍广。 后智藏译既在明藏。然彼有烂脱无八天形像。此即不然。又文有具略。存两本可也。是故依宝历六丙子年。野山妙瑞师。于东寺四本校正之本。更校小池坊经库。康和五年之本。寿梓。时享和改元辛酉年五月。丰山偶居沙门 快道志。 现代汉语译本： 罗木（一种木材）的口旋（圆形截面）一指宽的量。 深度应该是这个量的一半，在其中制作莲花。 也使用金刚杵（vajra），正如伟大的仙人所说。 为了求得悉地（siddhi，成就），应该这样做护摩（homa，火供），迅速获得成就。 《金刚顶瑜伽护摩仪轨》 《八家秘录》记载：《金刚顶瑜伽护摩仪轨》一卷，不空（Amoghavajra）译。贞元新入目录，海仁运珍。 《护摩仪轨》一卷，师子国（Simhala，斯里兰卡古称）三藏沙门阿目伽跋折罗（Amoghavajra）译，奉敕改名智藏。睿与前译本稍广。 后来的智藏译本已经在明藏中。然而那个版本有残缺，没有八天形像。这个版本则不然。而且文字有详略之分。保存两个版本都可以。因此，依据宝历六年丙子年，野山妙瑞师在东寺校正的四本，再校对小池坊经库康和五年的版本。进行刊印。时值享和改元辛酉年五月，丰山偶居沙门快道志。
English
English version: The mouth circumference of the Ro wood (a type of wood) should be the measure of one finger's width. The depth should be half of this measure, and a lotus flower should be made within it. Also use a vajra (diamond scepter), as the great sage said. To seek siddhi (accomplishment), one should perform homa (fire ritual) in this way, and swift accomplishment will be attained. Vajrasekhara Yoga Homa Ritual Manual The 'Hakkya Hiroku' records: 'Vajrasekhara Yoga Homa Ritual Manual,' one volume, translated by Amoghavajra. Newly entered into the Zhenyuan catalog, treasured by Hai Ren Yun. 'Homa Ritual Manual,' one volume, translated by the Tripitaka monk Amoghavajra from Simhala (ancient Sri Lanka), renamed Zhizang by imperial decree. Rui's version is slightly more extensive than the previous one. The later translation by Zhizang is already in the Ming Tripitaka. However, that version is incomplete and lacks the images of the Eight Devas. This version is not like that. Moreover, the text has both detailed and abbreviated sections. It is acceptable to preserve both versions. Therefore, based on the four copies corrected by Master Myosui of Noyama at Todaiji in the year Bingzi of the sixth year of the Horeki era, and further collated with the version from the Koikebo Sutra Repository of the fifth year of the Kowa era, it was printed. At the time, in May of the year Xinyou of the first year of the Kyoho era, the monk Kaido Shi, who happened to reside at Buzan. --------------------------------------------------------------------------------