---
title: "蘇悉地羯羅供養法 · 第三"
description: "善无畏是唐代密宗高僧与开元三大士之一。此经典为其所译密教重要典籍，属持明密教苏悉地法门核心供养仪轨。内容详述护摩、灌顶、念诵、供养诸尊等密法实践，强调身口意三密相应以成就悉地。该经系统总结了早期密教修持体系，是研究中国唐密及汉传佛教仪轨的重要文献，对后世密宗发展影响深远。"
url: "https://rushiwowen.co/en/r/cmcwrhzhl0tpsie04v5thlr12"
---
## 蘇悉地羯羅供養法卷下
> Susiddhikara Offering Ritual, Volume 2
大唐中印度三藏善無畏譯
> Translated by Śubhakarasiṃha, Tripitaka Master from Central India during the Great Tang Dynasty
於佛部中其線白色、蓮花部中其線黃色、金剛部中其線赤色，此等物備具在身方可作法。
> For the Buddha family, the cord is white; for the Lotus family, it is yellow; for the Vajra family, it is red. Only when these items are fully prepared and worn can the ritual be performed.
依經、依部，如經所說結大界已，次應供養，隨其成就及與事部差別，所辦塗香、色味、香氣與彼相應，前所瀉垢、乃至光澤塗香以此真言及本真言持誦後作手印而奉獻之。
> According to the sutras and sections, after establishing the great boundary as described in the scriptures, one should then make offerings. Depending on the accomplishment and the specific section, prepare the appropriate paste—its color, taste, and fragrance should correspond to the practice. The previously discarded impurities, even up to the radiant paste, should be consecrated with this mantra and the root mantra, then offered with a mudra.
奉塗香真言曰：
> The Mantra for Offering Perfume says:
「伊上咩言上馱引輸上婆上儞微夜二合輸者也輸上者瑜那上也莽夜儞輕吠儞妬薄訖底夜二合鉢羅二合底丁以反仡㗚二合呬也二合鉢囉二合呬那咩 唵阿去賀羅 阿賀羅 薩囉 縛二合尾儞夜二合達囉布爾帝莎訶七遍誦之，此是奉獻塗香真言，通三部用之」
> Oṃ īme vāyu-dhava-svāmin viśveśvara-yogena māyā-nirvāṇe duḥkha-prakṛti-pratighāta-prahīṇa me. Oṃ ahara ahara sarvaviṣa-dhāra-pūrte svāhā. (Recite this seven times. This is the true mantra for offering incense paste, used across all three sections.)
其手印相，以右手舒五指，竪掌向外，以左手向上把右手腕，四指向外，大指在內把之此是奉塗香印，通三部用之。
> The hand gesture is formed by extending the five fingers of the right hand, holding the palm upright and facing outward. Then, with the left hand, grasp the right wrist from above, with the four fingers wrapping around the outside and the thumb pressing inwardThis is the Offering of Fragrant Paste Mudrā, used across all three sections.
又，佛部奉塗香真言：
> Furthermore, the Mantra for Offering Scented Powder to the Buddha Division:
「唵 阿仡路二合多上羅引仡囉二合微灑曳囊上莽莎訶去七遍誦之，此是佛部奉塗香真言」
> Om, Aghoradhara, I venerate you with fragrant ointment. Svaha.
蓮華部奉塗香真言曰：
> The mantra for offering fragrant paste to the Lotus Division is as follows:
「唵 那㗚二合知㗚知那㗚二合吒鉢寧上那㗚二合帝那㗚二合底夜鉢寧上𤙖泮吒二合七遍誦之，此是蓮花部奉塗香真言」
> Om, Narichi Richi Naracha Panini Narate Naratiya Panini Hum Phat.
金剛部奉塗香真言曰：
> The Mantra for Offering Fragrant Paste to the Vajra Division:
「唵 微薩囉薩囉𤙖泮吒七遍誦之，此是金剛部奉塗香真言」
> Om Visara sara hum phatRecite this seven times. This is the Vajra Section's mantra for offering fragrant paste.
前所瀉垢、乃至光澤，花，以此真言及本真言持誦，復作手印而奉獻之。奉花真言曰：
> The previously scattered filth, even the luster and flowers, with this mantra and the original mantra, chant and hold them, then make the hand gesture and offer them. The mantra for offering flowers says:
「伊上咩蘇上莽囊儞尾夜二合輸上者也輸上者瑜囊上也囊莽夜寧上吠儞多上薄訖底夜二合鉢囉二合底仡㗚二合呬也二合鉢囉二合四那咩唵阿去賀羅 阿賀囉 薩羅嚩二合尾儞夜二合達囉布爾帝 莎訶七遍誦之，此是奉花真言，通三部用之」
> I offer this flower, pure and fragrant, To all the Buddhas, the Awakened Ones. May it be pleasing, a cause for joy, And bring forth blessings for all beings. Om Ah Hum Svaha. (Recite seven times. This is the Flower Offering Mantra, used for all three sections.)
其手印相如車輅印，惟改二頭指相叉此是奉花印，通三部用。
> The hand gesture is like the chariot gesture, but with the two index fingers crossedThis is the flower-offering gesture, used for all three sections..
又，佛部奉花真言曰：
> Furthermore, the mantra for offering flowers to the Buddha division is:
「唵尸祇起二合尸契莎訶七遍誦之，此是佛部奉花真言」
> Om, Shijiqi Shiqie Suohe. (Recite this seven times. This is the Flower Offering Mantra of the Buddha Division.)
蓮華部奉花真言曰：
> The mantra for offering flowers to the Lotus Division is:
「唵戰尼寧健陀謨丁泥二合𤙖泮吒二合七遍誦之，此是蓮花部奉花真言」
> Om, Jhanini, Kingta, Modingni, Hum, Phat.
金剛部奉花真言曰：
> The mantra for offering flowers in the Vajra Division is:
「唵部哩二合囉若嚩二合蘭多詣莎訶七遍誦之，此是金剛部奉花真言」
> Om, Vajra-rajaya, svaha. (Recite seven times. This is the Vajra Family Flower Offering Mantra.)
次前所瀉垢、乃至光澤，燒香以此真言及本真言持誦，復作手印而奉獻之。奉燒香真言曰：
> After the previous impurities have been washed away, and up to the point of radiance, burn incense while reciting this true mantra and the root mantra, and then form the mudra to make the offering. The mantra for offering incense is as follows:
「阿閦嚩囊娑鉢二合底囉素賀㗚二合儞也二合，好心健陀引值也二合欝馥蘇囉部若天養囊莽夜寧吠儞妬虔誠奉獻薄訖底夜二合度報閦鉢囉二合底仡㗚二合呬也二合旦願納受唵 阿賀羅賀羅 薩囉嚩二合尾儞夜二合達羅布爾帝莎訶七遍誦之，此是奉燒香真言，通三部用之」
> Akṣobhya, holder of the vajra, with a pure and virtuous heart, Lord of the Gandhāra realm, nurtured by the heavens, I offer this with utmost sincerity and devotion. Please accept this fragrant offering. Oṃ Ahara hara Sarva viniyata dhāraṇī svāhā (Recite seven times. This is the true mantra for offering incense, applicable to all three divisions.)
其手印相，以二手小指、無名指、中指並向內曲，背相著，向上直竪，二頭指側相向上一麥道不著，二大指博著二頭指側此是奉燒香真言，通三部用之。
> The hand gesture is formed by bending the little finger, ring finger, and middle finger of both hands inward, with their backs touching each other and pointing upward. The two index fingers are raised and held close together, leaving a gap the width of a grain of wheat between them. The two thumbs press against the sides of the index fingers.This is the true word for offering incense and is used across all three sections.
又，佛部奉燒香真言曰：
> Furthermore, the Mantra for Offering Incense in the Buddha Assembly is as follows:
「那謨仡羅二合蔓拏微灑曳尸棄寧上莎訶七遍誦之」
> Namo Gira Mana Visaye Shikini Svaha
蓮華部燒香真言曰：
> The mantra for offering incense in the Lotus Division is:
「唵 戰捺囉二合婆夢拏里伽㗚二合那祇里尼𤙖泮吒七遍誦之，此是蓮華部燒香真言」
> Om, Candraprabha, the one who holds the lotus, the one who is adorned with a garland, the one who is the essence of the lotus, hum phat. (Recite seven times. This is the true mantra for offering incense in the Lotus Sect.)
金剛部奉燒香真言曰：
> The Vajra Division's Incense-Offering Mantra says:
「唵 微薩羅 薩羅𤙖泮吒七遍誦之」
> Om Visala Sala Hum PhatRecite this seven times.
次，前所瀉垢、乃至光澤，飲食以此真言及本真言持誦，復作手印而奉獻之。奉食真言曰：
> Next, for the previous offerings—from the cleansing of impurities to the radiant luster—use this mantra and the root mantra to recite over the food, then form the mudra and present it. The mantra for offering food is:
「粵灑悌難囉索憙㗚儞也二合，心歡喜曀灑滿多囉二合設怒麼里莽也此等尊食至誠奉獻寧儞妬薄訖底夜二合鉢囉底訖㗚二合呬也二合鉢囉二合四那咩 唵 阿賀羅 阿賀羅 薩囉嚩二合尾儞夜達囉布爾帝莎訶七遍誦之，此是奉食，通三部用之」
> With a joyful heart, I sincerely offer this noble feast. May all beings be satisfied and content. Om Ahara Ahara Sarva Viniyata Dharani Svaha (Recite seven times. This offering is used across all three sections.)
其手印相，仰兩手二掌向前側相著，二無名指頭側相著，微屈二頭指，博著中指側，二大指博著二頭指側，小似掬水相此是奉食印，通三部用之。
> The hand gesture is formed by raising both hands with palms facing forward and touching at the sides. The two ring fingers touch at their tips, while the index fingers are slightly bent and rest against the sides of the middle fingers. The thumbs press against the sides of the index fingers, resembling the shape of cupping waterThis is the Offering Gesture, used across all three sections.
又，佛部奉食真言曰：
> Furthermore, the mantra for offering food to the Buddha is as follows:
「唵掣𠼝那弭二合尼上莎訶七遍誦之，此是佛部奉食真言」
> Om, Chena Muni Svaha.
蓮華部奉食真言曰：
> The mantra for offering food to the Lotus Division is as follows:
「唵漸路緊寧上莎訶七遍誦之，此是中部奉食真言」
> Om, gradually, swiftly, peacefully, Svaha.
金剛部奉食真言曰：
> The Mantra for Offering Food to the Vajra Division says:
「唵嚩日哩二合尼上嚩日藍引二合藝莎去訶七遍誦之，此是下部奉食真言」
> Om Vajri Ni Vajram Ye Svaha
復當前瀉垢、乃至光澤，然燈以此真言及本真言持誦，及作手印而奉獻之。然燈真言曰：
> Now, before offering the lamp, cleanse it of any impurities until it shines brightly. Then, light the lamp while reciting this mantra and the main mantra, and make the hand gesture as an offering. The mantra for lighting the lamp is:
「囉訖芻引二合近囊上二合灑者二合能護清淨、能去無明，以此等虔誠奉獻，惟願納受跛尾怛囉二合室者二合膽謨上尾曇莽囊上輸上婆莽衣寧上吠儞妬薄訖底夜二合儞去報閻鉢囉二合底仡㗚二合呬也二合旦唵阿去路迦也路迦也薩囉嚩二合尾儞底二合達囉布爾帝莎訶七遍誦之，此是奉燈真言，通三部用之」
> Oṃ rakṣaṇa śodhaka, You who protect purity and dispel ignorance, With these sincere offerings, I pray you accept them. Oṃ vajra śodhaka, I bow to the supreme wisdom, the supreme light, The one who destroys all darkness, The one who brings ultimate peace. Oṃ arogya arogya, Sarva vinidhāraṇa dhāraṇī svāhā. (Recite seven times. This is the mantra for offering light, applicable in all three sections.)
其手印相，以右手作拳，舒中指，大頭相捻直竪此是奉燈印，通三部用之。
> The hand gesture is formed by making a fist with the right hand, extending the middle finger, and pressing the thumb against it to stand uprightThis is the Lamp Offering Mudra, used across all three sections.
又，佛部奉燈真言曰：
> Furthermore, the Mantra for Offering Lamps to the Buddha Division is as follows:
「唵 阿莽羅于建引二合底帝爾寧上莎訶三遍誦之，此是佛部奉燈真言」
> Om, Amala Yujianpronounced with two syllables combined Didingwith rising tone SuoheRecite three times. This is the Mantra for Offering Lamps in the Buddha Division
中部奉燈真言曰：
> The Mantra for Offering Lamps says:
「唵 戰安二合尼上寧上茹瑳囊二合羯哩𤙖泮吒二合三遍誦之，此是中部奉燈真言」
> Om, Chandanininga, rucananga, karīm phat.
下部奉燈真言曰：
> The mantra for offering the lower lamp is:
「唵尾嚩㗚二合多路者囊上𤙖泮吒二合三遍誦之，此是下部奉燈真言」
> Om, vajra rocana hum phat.
真言并手印運心供養者，若當不辦塗香乃至燈明供養，但誦如上奉塗香等真言及作手印亦成圓滿供養。
> If you are unable to prepare offerings such as incense paste or lamps, simply recite the mantras for offering incense paste and so forth as described above, and form the corresponding hand gestures—this will also constitute a complete offering.
次，運心供養者，以心運想水陸諸花無主所攝遍滿虛空，盡十方界，及與人天妙塗香雲、燒香、燈明、幢幡、繖蓋、種種鼓樂、歌舞妓唱、真珠羅網、懸諸寶鈴、花鬘、白拂、微妙磬鐸、矜羯尼網、如意寶樹、衣服之雲、天諸厨食上妙香美、種種樓閣寶柱莊嚴、天諸嚴身頭冠瓔珞……如是等雲，行者運心遍滿虛空，以至誠心如是供養最為勝上。
> Next, the practice of offering through the mind: With the mind, envision flowers from land and water, unowned and free, filling the entire sky, reaching throughout the ten directions, along with clouds of exquisite incense, burning incense, lamps, banners, canopies, various drums and music, song and dance, pearl nets, hanging jeweled bells, flower garlands, white whisks, delicate chimes, fine nets, wish-fulfilling jeweled trees, clouds of robes, heavenly foods of the finest fragrance and flavor, various pavilions adorned with jeweled pillars, heavenly crowns and ornaments for adornment... and all such clouds. The practitioner, with the mind, fills the entire sky, offering with utmost sincerity—this is the supreme offering.
是發行者以決定心而行此法，運心供養，誦此真言及作手印，如上所想供養皆悉成就。真言曰：
> The practitioner, with a resolute mind, carries out this practice. With focused intent, they make offerings, recite this mantra, and form the mudra. All offerings envisioned as described above are thereby accomplished. The mantra is:
「唵薩囉嚩二合他去烏骨那蘖二合帝娑頗二合囉呬引門伽伽輕呼囊上劍莎訶七遍誦之，此是成就運心供養真言」
> Om Sarva Tathāgatāsparśa Vimukti Gaganāṅka Śvāhā.
其手印相，兩手相叉合掌，以右押左置於頂上此是成就運心供養手印。
> With your hands in the mudra of offering, cross your palms together, right over left, and place them on the crown of your head.
凡作供養應具此法，至誠信心，及奉閼伽皆以真言、手印持誦成就及以運心合掌置頂，方成圓滿供養之法。
> When making offerings, one should follow this method: with sincere faith, present the water offering while reciting the mantra and forming the mudra. Complete the practice with focused intention, placing your joined palms atop your head. Only then is the offering method fulfilled and made perfect.
己身座者，以捺婆草或餘草等而作其座，長十六指、厚四指、闊十二指，隨其成就及事差別相應坐之。
> For your own seat, make it from narba grass or other suitable grasses. It should be sixteen finger-widths long, four finger-widths thick, and twelve finger-widths wide. Sit upon it according to your practice and the specific ritual requirements.
其坐法者略有三種：一、結加坐，二、半加坐，三、記賢坐，令身端直，勿使動搖，而作念誦。以其手印而執數珠置當心前而作念誦，先禮三寶、次禮本尊、然後普禮諸餘尊等而作念誦。初應須臾觀察本尊，然後念誦，中間勿起諸惡分別及嗔憙等，正念誦持觀本尊形，或觀真言所有文字、或時觀彼本尊心上有真言文字、或寂淨心而作念誦。
> There are three main ways to sit for practice: 1. Full Lotus Posture 2. Half Lotus Posture 3. Auspicious Posture Sit with your body upright and steady, without swaying, and begin your recitation. Hold the mala beads with the proper hand gesture and place them before your heart as you recite. First, pay homage to the Three Jewels. Next, pay homage to your chosen deity. Then, pay homage to all other enlightened beings, and begin your recitation. At the start, briefly visualize your chosen deity. Then, as you recite, do not allow negative thoughts, anger, or excitement to arise. Maintain clear awareness while reciting, visualizing the form of your deity, or focusing on the letters of the mantra, or visualizing those mantra letters upon the heart of your deity, or simply reciting with a calm and peaceful mind.
念誦之法，不急、不緩，亦不聲高、亦不太小，中間不應共餘人語、亦不心緣諸外境界，真言文字不得訛錯，當觀本尊如對目前，晨暮二時遍數須足、午時減半乃至少分。
> When reciting, do not be too fast or too slow, nor too loud or too soft. Do not engage in conversation with others, nor let your mind wander to external distractions. Do not mispronounce the mantra's words. Visualize the deity as if present before you. In the morning and evening, complete the full count; at noon, recite half or at least a portion.
於真言中，有其唵字者及歸命字應寂心誦；若作息災增益之事，應以小聲念誦；真言有其𤙖字及泮吒字，應嗔猛誦；若作損他，誦念之時令餘人聞。
> In the mantras, if there is the syllable "Om" or the word "Homage," recite it with a tranquil mind. For rituals of pacification or increase, chant softly. If the mantra contains the syllable "Hum" or "Phat," recite it with fierce intensity. When performing rituals to harm others, let others hear the recitation.
凡真言字數有多少，從一至四，應誦數滿一俱胝遍；從五字至十五字，一一字數誦落叉遍；十五已上至三十二字，誦三落叉；數過此者，誦一萬遍。於一一時如法念誦，其數畢已，隨所懷願及以成就殷勤求之。
> For mantras of one to four syllables, one should recite each a full hundred million times. For mantras from five to fifteen syllables, recite each syllable one hundred thousand times. For mantras from fifteen to thirty-two syllables, recite three hundred thousand times. For mantras longer than this, recite ten thousand times. Each time you recite according to the method, after completing the required number, diligently seek whatever wish or accomplishment you desire.
護本尊者，佛部之中以佛眼真言應護未定本尊，中部中以半拏羅嚩私寧真言應護本尊，下部中以忙莽計真言應護本尊。初欲誦及了之時，於此二時應護本尊。所誦真言若寧靜者，應以猛忿真言而護本尊、或用部主而護本尊；所誦真言若猛忿者，應以寧靜而護本尊、或用部主而護本尊；所誦真言若歡喜者，應以寧靜、猛忿二種真言而護本尊。
> To protect the principal deity, in the Buddha section, one should use the Buddha-eye mantra to protect the principal deity when it is not yet established. In the central section, one should use the Panjara-vasini mantra to protect the principal deity. In the lower section, one should use the Mangalaji mantra to protect the principal deity. At the beginning of recitation and at its conclusion, during these two times, the principal deity should be protected. If the mantra being recited is tranquil, one should protect the principal deity with a fierce and wrathful mantra, or use the lord of the section to protect the principal deity. If the mantra being recited is fierce and wrathful, one should protect the principal deity with a tranquil mantra, or use the lord of the section to protect the principal deity. If the mantra being recited is joyful, one should protect the principal deity with both tranquil and fierce, wrathful mantras.
迴施功德者，誦畢已，應以部母護其遍數奉寄部主。應知，如是言：「一切有情無明所覆，惟求菩提信受，我今為彼，非為己身，惟願世尊成就之時還我遍數。」念誦畢已，次執閼伽置於頂上而奉獻之。復重供養香花等物作三麼耶，重作護法，以其部母重護本尊，亦以部母、或以明王自護己身，作阿三忙祇寧印，誦其真言。左轉其印，前所能護並悉解，其手印相准奉請印，惟改二大指向外送之即成發遣，於其奉請真言之中加去去句即成發遣。
> When dedicating the merit, after completing the recitation, one should use the section's guardian mantra to protect the count of recitations and entrust it to the presiding deity of the section. Understand this as follows: "All sentient beings are shrouded in ignorance, yet they aspire to enlightenment with faith and acceptance. I now do this for them, not for myself. I only pray that when the World-Honored One accomplishes this, the count of recitations may be returned to me." After finishing the recitation, next, take the offering water and place it upon the crown of the head as an offering. Then, once again make offerings of incense, flowers, and other items, performing the samaya. Again, perform the protection of the Dharma, using the section's guardian mantra to protect the principal deity, and also using the section's guardian mantra or the mantra of the wrathful deity to protect oneself. Form the Asamāṅgini mudrā and recite its true words. Rotate the mudrā to the left, and all previously established protections will be released. The hand gesture for this is the same as the invitation mudrā, but with the two thumbs turned outward to send it forth, thus completing the dismissal. In the true words of invitation, add the phrase "go, go" to form the dismissal.
護摩分者，如於念誦次第，護摩、所有澡浴、乃至奉請本尊，皆同念誦法則。
> As for the Homa section, the procedures for bathing, inviting the principal deity, and all other aspects of the Homa ritual are the same as those in the chanting section.
其護摩柴，謂烏曇末羅木、閼說他木、閼迦木、羅引闍閼迦木、莽囊伽木、阿輸迦木、密螺木、尼俱律木、庵沒羅木、却地羅木、閃珍木、鉢落叉木、阿波末伽木、莽度迦木、粘目迦木……。取如是等木，截十指量，於其乳酥、酪蜜之中搵其兩頭，於諸成就及與息災、增益、損他之事而作護摩。
> The firewood for the homa ritual includes: Udumbara wood, Ashoka wood, Arjaka wood, Rajarjaka wood, Mangalaka wood, Ashoka wood, Milaka wood, Nigrodha wood, Amra wood, Khadira wood, Shanzhen wood, Paraksha wood, Apamarga wood, Manduka wood, Nimuka wood, and so on. Take such woods, cut them to the length of ten fingers, dip both ends in milk, ghee, yogurt, and honey, and perform the homa ritual for various accomplishments, as well as for pacifying, increasing, or subduing purposes.
其護摩物，謂蓮花、酪飯、酥乳、胡麻、及蜜芥子、鹽……等。本尊之前、己身中間而置其爐，方一肘量，下深半肘，或復圓作，或於室內作、或在室外令見對本尊，如法而作。
> The offerings for the fire ritual include lotus flowers, cooked rice with yogurt, ghee, milk, sesame seeds, honey, mustard seeds, salt, and so on. Place the fire pit between the deity and yourself. It should be square, one cubit in length and half a cubit in depth. Alternatively, it can be made round. You may perform the ritual indoors or outdoors, ensuring the fire pit faces the deity directly. Proceed in accordance with the proper method.
四面安堦爐口置緣，量高四指，爐中安輪，餘諸物等印各高一指，以瞿摩夷和牛尿塗，用香水灑於其堦上。順布青捺婆草、所有護摩柴等物置於右邊，其閼伽器置於左邊，諸供養物黃白色類隨事而辦。
> On all four sides, set up the hearth with a rimmed opening, measuring four finger-widths in height. Inside the hearth, place a wheel, and all other ritual objects should each be one finger-width high. Mix cow dung with earth and smear it on, then sprinkle fragrant water over the hearth platform. Arrange fresh kusha grass in order, and place all the firewood for the homa offering on the right side. Set the water vessel on the left side, and prepare all the offerings—those of yellow and white colors—according to what is needed.
燃火著已，用忿怒王瀉垢而請火神。請火神真言曰：
> Once the fire is lit, use the wrathful king's purifying water to invite the fire deity. The mantra for inviting the fire deity is:
「唵曀呬醯莽訶去部多泥去嚩哩使二合儞尾二合若薩多上莽仡㗚二合呬引怛嚩引二合護底莽引訶去囉莽娑泯二合散寧上呬妬婆上嚩阿仡囊上二合曳合尾也二合却尾也二合嚩引賀囊也莎去訶去三遍誦之，此是請火神真言」
> Oṃ ehi hi maṅgala bhūtāni vāriṣaṇi vijaya sattva maṅgala hṛdaya dhvaja gupti maṅgala rāma svāhāṃ siṁha niḥśvāsa hūṃ phaṭ aṅganāya haṃ vīrya kṣa vīrya vāṃ hāṃ nāya svāhā.
其手印相，以右手直竪五指，舒掌向外，屈其頭指向掌，屈大指，橫在掌中，大指來去此是請火神手印。
> The hand gesture is formed by extending the five fingers of the right hand straight, with the palm facing outward. Bend the tip of the index finger toward the palm, and bend the thumb so it lies horizontally across the palm. Move the thumb back and forth.This is the hand gesture for inviting the fire deity.
請以，右灑香水三遍及與三遍漱口之水，即誦此真言護三遍。以祀火神真言曰：
> First, sprinkle scented water three times and rinse your mouth three times, then recite this mantra for protection three times. The mantra for offering to the fire deity is:
「唵阿仡囊二合曳合尾也二合劫尾也二合嚩賀囊也儞去比也二合儞去跛也莎訶」
> Om, Aghana-ye, Heviya, Keviya, Vahana-yani, Bhiyani, Paya, Svaha.
祀火神訖，重灑香水及與漱口，以香花等供養，令坐本位。於其堦外別立一處為置本尊，如法奉請，次第供養，以本尊言持誦一花置於其處，作如是言：「惟願尊者加被此處受此護摩。」次以枳里枳里忿怒王真言及手印重作瀉垢火等。真言曰。
> After the ritual to the fire deity is complete, sprinkle fragrant water again and rinse the mouth, then make offerings of incense and flowers, inviting the deity to return to its original seat. Outside the platform, establish a separate space for the principal deity. Invite the deity in accordance with the proper method, then proceed with the offerings in sequence. While reciting the mantra of the principal deity, place a flower at that spot and say these words: "May the honored one bless this place and accept this homa offering." Next, perform the purification fire and other rites again using the mantra and mudra of the wrathful king Kilikili. The mantra is as follows.
「唵 枳里 枳里𤙖泮吒二合此是瀉垢火等真言」
> Om, Jili Jili, Hum Phat.
其手印相，左手竪五指，掌向外，右手竪五指，掌向內，以手背相著，即以右手頭指已下四指及鉤左手四指，向下轉腕向身，却合兩掌相向，二腕相著此是瀉垢火等印。
> The hand gesture is formed as follows: With the left hand, raise all five fingers, palm facing outward. With the right hand, raise all five fingers, palm facing inward. Bring the backs of the hands together. Then, using the index finger and the three fingers below it of the right hand, hook the four fingers of the left hand. Turn the wrists downward toward the body, then bring both palms together facing each other, with the two wrists touchingThis is the gesture for purifying defilements and fire, etc..
其灑香水真言曰：
> The mantra for sprinkling the pure water is:
「唵 闇沒㗚二合帝賀囊賀囊上𤙖泮吒二合此是灑香水真言」
> Om, Amriti Hana Hana Hum Phat.
燃火真言曰：
> The Mantra of Igniting the Flame says:
「唵部囉若嚩二合攞此是燃火真言」
> Oṃ bhūrja-vala (This is the mantra for kindling the fire)
瀉垢火等了己，還灑香水、乃至漱口，兩手置其兩膝之間，初以一杓滿蘇護摩一遍，次則護摩其柴，次護摩飲，次護摩諸穀或以乳粥，次則蓮花、羯尼迦羅等花隨意護摩。隨其本事，或寂靜心、或歡喜心、或忿怒而護摩；其所著衣，或白、或黃、赤，隨事應知；或面向東、或北、或南，隨事而作；其供養物，或白、黃、赤，香味等類亦復須知。
> After cleansing oneself with fire, one sprinkles scented water and even rinses the mouth, placing both hands between the knees. First, offer a full ladle of ghee in a single homa ritual. Next, perform homa with firewood, then with drinks, followed by various grains or milk porridge. Then, offer lotus flowers, kanikara flowers, or other blossoms as desired. According to the specific practice, perform the homa with a tranquil mind, a joyful mind, or a wrathful mind. The clothing worn should be white, yellow, or red, as appropriate to the ritual. Face east, north, or south, depending on the practice. The offerings, whether white, yellow, or red, along with their fragrances and other qualities, must also be understood accordingly.
護摩畢已，還以一杓滿蘇護摩一遍，重獻閼伽、乃至供養准前，重作護身及方等印并與護尊及護己身，乃至解界准方可發遣。
> After completing the homa, take another ladleful of clarified butter and perform the homa once more. Then offer the arghya water again, and continue with the offerings as before. Once more, perform the protective gestures for the directions and for the honored ones, as well as for your own protection. Only after releasing the boundaries according to the ritual may you proceed with the dismissal.
其遣火神手印相如前請火神印，惟改頭指與大指相捻此是發遣火神印。
> The hand gesture for dismissing the Fire Deity is the same as the one used to invite the Fire Deity, except that the thumb and index finger are brought togetherThis is the hand gesture for dismissing the Fire Deity.
於請火神真言中置其去去字即成發遣，然後隨意。
> Within the mantra for inviting the fire deity, replace the character for "go" with "go" to transform it into a dismissal, then proceed as you wish.
牛五淨者，謂黃牛尿、及糞未墮地者、乳酪、酥等、茅香水，一一持誦經一百遍然後相和，更復持誦一百八遍，於十五日斷食一宿，以面向東，其牛五淨置於蓮荷等葉之中，默飯三兩，十五日中所犯穢觸及不淨食皆得清淨。
> The Five Purifications of the Cow are: cow urine, cow dung that has not yet touched the ground, milk, curd, and ghee, along with water infused with sacred grass. Each of these should be recited over one hundred times, then mixed together. After mixing, recite over them one hundred and eight more times. On the fifteenth day of the lunar month, fast for one night. Facing east, place the Five Purifications of the Cow upon a lotus leaf or similar leaf, and eat three liang of plain rice. Through this practice, all impurities and unclean foods consumed during the fifteen days will be purified.
初佛部五淨真言曰：
> The Five Purifying Mantras of the Primordial Buddha Division are as follows:
「那上謨上婆伽輕嚩帝烏悉膩二合沙去也微輸上提微囉誓而曳反尸吠扇引底羯哩莎訶三遍誦之，此是佛部五淨真言」
> Namo Bhagavate Uṣṇīṣa Vijaya Viraja Śodhani Svāhā. (Recite this three times. This is the Purifying Mantra of the Buddha Family.)
蓮華部五淨真言曰：
> The Five Purification Mantras of the Lotus Division are as follows:
「嚩帝鉢那莽二合簸儜上曳唵也輸去誓而曳反莎訶三遍誦之，此是中部五淨真言」
> Vadi Pana Mangtwo syllables combined Banangrising tone Ye Om Ya Shudeparting tone Shipronounced as "ri ye" Suo HeRecite this three times. This is the Five Purification Mantra from the Middle Section.
金剛部五淨真言曰：
> The Five Purification Mantras of the Vajra Division are as follows:
「那上謨上囉怛囊上二合怛囉二合夜也囊莽室戰拏嚩日囉二合簸儜上曳摩訶去藥乞沙二合細囊鉢多上曳唵尸棄寧尸棄寧上囉莽二合麗鉢囉二合鞞鉢囉二合婆娑嚩去二合𭋺帝誓而曳反帝若嚩底鉢囉二合婆去嚩底莎去訶去三遍誦之，此是金剛部五淨真言」
> Homage to the Vajra-Wielding, Great Hero, Lord of the Yakshas, I bow to you. Om! Śikhin, Śikhin! Rama, Rami! Praveśa, Pravasa! Svāhā!
又以五淨用灑臂釧、數珠、腰線、茅環、神線、嚩日囉，皆得清淨。
> Furthermore, by using the five pure substances to sprinkle on arm bracelets, prayer beads, waist cords, grass rings, and sacred threads, the vajra is also purified.
其腰線者，令童女右旋搓合，經三合已，重更三合，若網調雲作。
> The waistband should be made by a young maiden, twisting it to the right. After three twists, repeat the process three more times, as if weaving a fine net.
其臂釧者，作二十五金剛之結，中置一珠，兩頭各一。
> The armlet is made with twenty-five vajra knots, with one jewel set in the center and one at each end.
其茅環者，稱無名指量以茅三纏。
> The grass ring is made by wrapping three strands of grass around the length of the ring finger.
作金剛結喫食之時，以部主真言持誦其食，方可食之。
> When making offerings of food, consecrate it by reciting the mantra of the presiding deity before partaking.
睡眠之時，以部母護身，若見惡夢及以失精，當誦部母真言百遍。
> When sleeping, protect yourself with the Mother of Sections mantra. If you see nightmares or experience nocturnal emission, recite the Mother of Sections mantra one hundred times.
應用部主真言護所住處及以己身并弟子等，三時灑水淨衣、或洗令淨。
> The presiding deity's mantra protects your dwelling place, your own body, and your disciples. Three times a day, sprinkle water to purify your clothing, or wash it clean.
飲食之時，先以所持真言持誦團食奉獻本尊，然後方食。
> When you eat, first recite the mantra you hold, offering the food to your principal deity, and only then begin to eat.
於諸節日應加供養，半月半月用閼伽器以軍茶利等真言持誦一百八遍，自灌頂能摧諸難，成就漸近。
> On all special occasions, one should make offerings. Every half-month, using a ritual vessel, recite the Kundali and other mantras one hundred and eight times. Through this self-empowerment, one can overcome all obstacles and gradually approach accomplishment.
每日三時作漫荼羅及作制底，讀大乘經，思惟六念，作慈等觀，旋遶制底、佛堂等處，沐浴尊容及以舍利。
> Three times a day, create a mandala and build a stupa, recite Mahayana sutras, contemplate the six recollections, practice meditations such as loving-kindness, circumambulate stupas, Buddha halls, and other sacred places, and bathe the honored images and relics.
## 蘇悉地羯羅供養法卷下
> Susiddhikara Offering Ritual, Volume 2