Chinese
大正藏第 18 册 No. 0913 火𤙖供养仪轨 No. 913 火𤙖供养仪轨 夫欲修行陀罗尼法。先须严饰道场。内外清洁衣服鲜净。离诸諠杂及诸戏论依念诵法则四时不阙若阙一时及违法则。即从违阙后起首。作法已前纵欲满功唯欠一时。其时亏缺亦总不成。要须终始无犯方论遍数。其遍数准当部本尊自有次第。遍数讫已自有境界。或恐念诵之时。违三昧耶心不专的妄有缘起所以不能相应故净境不即现前。专修行人每月随部。必须随力供养。阙供养故亦非相应(随部者谓如来部十五日菩萨部十四日金刚部八日诸天部五日药叉部四日也)供养法皆用日初出时。辨坛食甘美香脆饼食脂油细食。着衔蒸作乳粥酪餐。加之酥蜜。种种妙馔随力供养。皆别盘中种种奠豆作食之时。及将入道场。皆用军荼利心明及又印。印诸供具明曰。 oṃ a mṛ ta hūṃ pha ṭ 唵 阿𤙖 密㗚(二合) 多 𤙖 㧊 吒(半音) 事事皆咒三遍或七遍。所以免诸飞行罗刹之所盗窃。若不作意多有触秽。诸使者等不生随喜。遂障成就。 夫结界护身必须迅速。不得迟疑犹豫。恐被揵疾药叉来相娆恼。是以结护及供养时极须严备。事须迅速。夫供养 现代汉语译本： 大正藏第 18 册 No. 0913 火𤙖（Agni，火神）供养仪轨 No. 913 火𤙖（Agni，火神）供养仪轨 若要修行陀罗尼法，首先必须庄严修饰道场，内外清洁，衣服鲜艳干净，远离各种喧闹杂乱和戏论。依照念诵法则，一年四季都不能缺少。如果缺少一次，或者违反法则，就从违背缺失之后重新开始。在作法之前，即使已经快要圆满完成，只差一次，那一次的亏缺也会导致全部不成。必须从始至终没有犯错，才能论及遍数。遍数应当根据本尊的部别而有次第。遍数完成之后，自然会有境界显现。或者恐怕念诵之时，违背三昧耶（Samaya，誓言）心不专一，妄生其他念头，所以不能相应，导致清净的境界不能立即显现。专心修行的人，每月应当根据所属的部别，尽力供养。因为缺少供养，也不能相应（所属的部别是指如来部在每月十五日，菩萨部在十四日，金刚部在八日，诸天部在五日，药叉部在四日）。供养的法则都是在日出之时进行。准备坛食，包括甘美香脆的饼食、脂油细食。用甑蒸煮乳粥、酪餐，加入酥蜜。用各种美妙的食物，尽力供养。都分别放在盘中，种种陈设。在制作食物的时候，以及将食物带入道场的时候，都要用军荼利（Kuṇḍali，一种明王）心咒和手印。用手印加持各种供具，明咒如下： oṃ a mṛ ta hūṃ pha ṭ 唵 阿𤙖 密㗚（二合） 多 𤙖 㧊 吒（半音） 每件事都念咒三遍或七遍。这样可以避免被飞行罗刹（Rākṣasa，罗刹）盗窃。如果不作意念咒，多有触犯污秽。诸位使者等不会生起随喜之心，于是障碍成就。 结界护身必须迅速，不得迟疑犹豫，恐怕被揵疾药叉（Yakṣa，药叉）前来娆恼。因此，结界守护以及供养的时候，必须极其严谨完备，事情必须迅速。供养……
English
English version: T18 No. 0913 The Ritual of Fire Agni (Agni, God of Fire) Offering No. 913 The Ritual of Fire Agni (Agni, God of Fire) Offering If one wishes to practice the Dhāraṇī method, one must first solemnly decorate the Maṇḍala, keep it clean inside and out, wear fresh and clean clothes, and stay away from all noisy disturbances and frivolous discussions. According to the rules of recitation, one should not be deficient in any of the four seasons. If one is deficient once, or violates the rules, one must start again from the point of violation. Before the practice is completed, even if it is about to be completed and only one time is missing, that one deficiency will cause the entire practice to fail. One must be free from errors from beginning to end in order to discuss the number of recitations. The number of recitations should be based on the order of the respective deity. After the number of recitations is completed, a state of realization will naturally appear. Or perhaps during the recitation, one violates the Samaya (Samaya, Vow), the mind is not focused, and other thoughts arise, so one cannot resonate, causing the pure state not to appear immediately. Those who practice diligently every month should make offerings according to their respective sections and abilities. Because of the lack of offerings, one cannot resonate (the respective sections refer to the Tathāgata section on the fifteenth day of each month, the Bodhisattva section on the fourteenth day, the Vajra section on the eighth day, the Deva section on the fifth day, and the Yakṣa section on the fourth day). The rules of offering are all performed at sunrise. Prepare altar food, including sweet and crispy cakes, fine oily foods. Steam milk porridge and cheese meals in a steamer, adding ghee and honey. Use all kinds of wonderful foods and make offerings to the best of your ability. All are placed separately on plates, with various arrangements. When making food, and when bringing food into the Maṇḍala, use the Kuṇḍali (Kuṇḍali, a Wisdom King) heart mantra and mudra. Use the mudra to bless all the offerings, the mantra is as follows: oṃ a mṛ ta hūṃ pha ṭ For everything, chant the mantra three or seven times. This can avoid being stolen by flying Rākṣasas (Rākṣasa, a type of demon). If one does not intentionally chant the mantra, there will be many defilements. The messengers will not generate joy, thus hindering accomplishment. Binding the boundary and protecting the body must be done quickly, without hesitation or doubt, lest one be disturbed by the swift Yakṣas (Yakṣa, a type of spirit). Therefore, when binding the boundary and making offerings, one must be extremely rigorous and complete, and things must be done quickly. Offering... --------------------------------------------------------------------------------
Chinese
时。先须洗浴清洁。于道场外香水洒身。然后称hūṃ 吽字三声。即右手作金刚拳。观想圣众遍满道场。如影重重不相妨碍。即礼三拜(诵外仪九遍)。 次诵大轮金刚真言(三七遍是忏悔法)。 金刚合掌双膝着地。次想raṃ 㘕字焚殄世界。令如灰尘。次想haṃ 唅字犹如黑风。飘激令净无复尘净。次想vaṃ 鑁字门。想同乳水清彻皎镜。复于其上想su 苏字门成妙高山。山下乳海弥漫法界。山上平坦果林芬葩。水木清华澄湛照灼。 次执香炉焚香运想。于妙高山上百宝广殿。宝柱无边宝刹悬幡。宝幢之上有半月轮。轮上耀魔尼宝珠。行列遍布矜羯罗网绞络其间(谓帝释纲皆是宝珠珠珠相射莹映明彻)复观a 阿字成窣睹婆。复想灵塔成大日尊。坐宝莲华。正中(谓正殿中)跏坐。四面罗列亿亿莲花。一一花中皆坐圣者。谓十方佛来作证明。菩萨金刚侍卫前后。二乘诸众无量无边。天龙充塞难可齐限。其上空际雅乐妙音。清冷悦情广作佛事。谓净居诸天作妙妙乐。诸众左右贤瓶阏伽(阏伽香水商佉坏也)香云宝花缤纷乱下。香餐珍膳流溢宝盘。芳果殊浆美味酷烈。宝衣制曳光曜中场。珠炬曦晖众色交映。如是运想已。次依念诵法至本尊真言。略诵多少(百八遍或三七)。 次 现代汉语译本： 此时，首先必须洗浴清洁，在道场外用香水洒身，然后称念三声‘hūṃ（种子字，表示摧伏）’字。接着右手结金刚拳，观想圣众遍满整个道场，如同影子重重叠叠，互不相碍。然后礼拜三次（诵外仪九遍）。 接下来诵大轮金刚真言（三七遍是忏悔的方法）。 金刚合掌，双膝跪地。然后观想‘raṃ（种子字，表示火焰）’字焚烧整个世界，使其化为灰尘。再观想‘haṃ（种子字，表示风）’字，犹如黑风，吹拂激荡，使其清净，不再有尘埃。接着观想‘vaṃ（种子字，表示水）’字门，想象如同乳水般清澈皎洁的镜子。再在其上观想‘su（种子字，表示须弥山）’字门，形成妙高山（须弥山）。山下乳海弥漫整个法界，山上平坦，果树成林，花朵芬芳。水木清华，澄澈明亮。 然后手持香炉焚香，运心观想：在妙高山上，有百宝庄严的广阔殿堂，宝柱无边，宝刹悬挂幡旗，宝幢之上有一半月轮，月轮上闪耀着摩尼宝珠。行列遍布矜羯罗网（帝释天的网），交织罗列其间（指帝释天的网，都是宝珠，珠珠相互辉映，莹澈明亮）。再观想‘a（种子字，表示空性）’字，化成窣堵婆（佛塔）。再观想灵塔化成大日尊（毗卢遮那佛），端坐于宝莲华之上，位于正中（指正殿中央），结跏趺坐。四面罗列着亿万莲花，每一朵莲花中都坐着圣者，意思是十方诸佛前来作证。菩萨金刚侍卫在前后，声闻缘觉等无量无边的众生，天龙八部充满虚空，难以计数。其上空际有雅正的音乐，美妙的声音，清冷而令人愉悦，广泛地进行着佛事，意思是净居诸天演奏着美妙的音乐。诸众左右，贤瓶阏伽（阏伽指香水、商佉等），香云宝花缤纷散落，香美的食物珍贵的膳食，盛满宝盘，芳香的水果，特殊的浆液，美味浓烈，宝衣飘动，光芒照耀整个场地，珠炬的光辉，各种色彩交相辉映。如此运心观想完毕，然后依照念诵仪轨，念诵本尊真言，略诵多少（一百零八遍或三十七遍）。 接下来……
English
English version: At this time, one must first bathe and cleanse oneself. Sprinkle fragrant water on the body outside the Maṇḍala (道场). Then, chant the syllable 'hūṃ (吽)' three times. Immediately, with the right hand forming the Vajra fist (金刚拳), visualize the holy assembly filling the entire Maṇḍala, like shadows overlapping without obstructing each other. Then, perform three prostrations (reciting the outer rituals nine times). Next, recite the Great Wheel Vajra Mantra (reciting it thirty-seven times is a method of repentance). Join the palms in Vajra Mudra (金刚合掌), and kneel on both knees. Then, visualize the syllable 'raṃ (㘕)' burning the world, reducing it to ashes. Next, visualize the syllable 'haṃ (唅)' like a black wind, blowing and agitating, making it pure and free from dust. Then, visualize the syllable 'vaṃ (鑁)' gate, imagining it like milk-water, clear and bright like a mirror. Again, above it, visualize the syllable 'su (苏)' gate, forming Mount Meru (妙高山). Below the mountain, the Milk Ocean permeates the entire Dharma Realm (法界). On the mountain, it is flat, with forests of fruit trees and fragrant flowers. The water and trees are pure and bright, clear and illuminating. Then, holding the incense burner, burn incense and visualize: On Mount Meru, there is a vast palace adorned with hundreds of treasures, with boundless jeweled pillars and jeweled banners hanging from jeweled temples. Above the jeweled canopy is a crescent moon, and on the moon shines a Maṇi jewel (魔尼宝珠). Rows of Kinkini nets (矜羯罗网) are spread out, intertwined between them (referring to Indra's net, all of which are jewels, with each jewel reflecting and illuminating each other). Again, visualize the syllable 'a (阿)' transforming into a Stūpa (窣睹婆). Then, visualize the sacred tower transforming into Mahāvairocana (大日尊), seated on a jeweled lotus, in the very center (referring to the center of the main hall), in the lotus position. On all four sides are arranged billions of lotuses, and in each lotus sits a holy being, meaning the Buddhas of the ten directions come to bear witness. Bodhisattvas (菩萨) and Vajras (金刚) attend before and behind, and countless Śrāvakas (声闻) and Pratyekabuddhas (缘觉), Devas (天) and Nāgas (龙) fill the sky, beyond measure. Above, in the sky, there is elegant music, wonderful sounds, pure and delightful, extensively performing Buddhist activities, meaning the Pure Abode Devas (净居诸天) play wonderful music. To the left and right of the assembly are virtuous vases, Arghya (阏伽, fragrant water, conch shells, etc.), fragrant clouds, and jeweled flowers falling in profusion. Fragrant meals and precious delicacies fill jeweled plates, fragrant fruits, special juices, and intense flavors. Jeweled robes flutter, their light illuminating the entire field, and the radiance of jeweled torches reflects various colors. Having completed this visualization, then, according to the recitation ritual, recite the mantra of the principal deity, reciting a little or a lot (one hundred and eight times or thirty-seven times). Next... --------------------------------------------------------------------------------
Chinese
以虚空明妃及广大等真言加持饮食。此则名为法供养。供养讫依念诵法拨遣(一百八遍)其火𤙖法。一依前法护持及念诵法则。且其火法略有四种。 第一扇底迦法应当北面。炉法圆作。其诸供具皆悉白色(大约普贤为主然当部自有对法也)此谓息灾灭罪。衣服及画像等皆悉白色。 第二补瑟微迦法应当东面。炉法方作。其诸供具皆悉黄色(大约观音为主)此谓成就满愿及诸胜事。 第三阿毗遮鲁迦法应当南面。炉法三角。其诸供具皆悉赤色(大约金刚手为主)。 第四摈(必孕反)迦罗法应当西面。炉法八角如莲华叶。其诸供养皆紫檀色。此谓欲见大人求敬爱法。 已前四炉皆方一肘(小尺一尺八寸)深则半之炉底一以泥捏作独股杵。杵长八指其圆炉及八角炉。即作羯磨跋折罗(谓十字跋折罗)炉唇皆作三重。从内高向外渐低。每重皆阔四指(都阔十二指)唇缘之上任画作花。如不能画。即观想作之。其火木及香花等物并置右边。每日三时(日出时人定时后夜时)时别一百八遍火木用谷木及夜合木桑木柏木松木等。其木每破削大如中指。长十二指。无令节类须条直取。中色小树。不用老枯树及有虫者。采取之时必须看有好相方采。若见不孝子及不具足人妇人恶禽兽等并不须采。即别 现代汉语译本：以虚空明妃（虚空藏菩萨的明妃）及广大等真言加持饮食，这被称为法供养。供养完毕后，依照念诵法拨遣（一百零八遍）火𤙖法。首先依照之前的方法护持和念诵。关于火法，大致有四种。 第一种是扇底迦法（息灾法），应当面向北方，炉子的形状是圆形的，所有的供具都应该是白色的（主要以普贤菩萨为主，但各部有各自的对应方法）。这用于息灾灭罪，衣服和画像等都应该是白色的。 第二种是补瑟微迦法（增益法），应当面向东方，炉子的形状是方形的，所有的供具都应该是黄色的（主要以观音菩萨为主）。这用于成就满愿和各种殊胜的事情。 第三种是阿毗遮鲁迦法（降伏法），应当面向南方，炉子的形状是三角形的，所有的供具都应该是红色的（主要以金刚手菩萨为主）。 第四种是摈迦罗法（敬爱法），应当面向西方，炉子的形状是八角形，像莲花叶一样，所有的供养品都是紫檀色的。这用于想要见到大人物，祈求敬爱之法。 以上四种炉子都是一肘长（小尺一尺八寸），深度是长度的一半。炉底用泥捏一个独股杵（一种法器），杵长八指。圆形炉和八角形炉，要做羯磨跋折罗（十字金刚杵）。炉唇都要做三重，从内向外逐渐降低，每一重都宽四指（总共宽十二指），唇缘之上可以画花，如果不能画，就观想出来。火木、香花等物品都放在右边。每天三个时辰（日出时、人定时、后夜时），每个时辰念诵一百零八遍。火木可以用谷木、夜合木、桑木、柏木、松木等。每块木头要破开削成中指大小，长十二指，不要有节疤，要取笔直的树枝，选择颜色中等的幼树，不要用老枯树和有虫子的树。采摘的时候必须看有好兆头才能采摘。如果看到不孝顺的人、不完整的人、妇人、恶禽兽等，就不要采摘，另外...