众色宝珠：依单一供物之四事业火供

by Jamgön Kongtrul Lodrö Tayé

蒋贡康楚·罗卓泰耶 著

Namo guru deva ḍākinī ye

ན་མོ་གུ་རུ་དེ་བ་ཌཱ་ཀི་ནཱི་ཡཻ།

I pay the homage of the view in the simultaneity of realization and liberation To the deities of the three roots who are the union of awareness and emptiness. Having thus prostrated myself in the recognition of the absence of duality, I will now set forth practical instructions profound and easy to apply.

于觉空双运三根本尊， 以证悟解脱同时之见， 在无二境中顶礼已， 今述易行大义之口诀。

This fire offering for ordinary practice based on a single substance is a very special pith instruction for the fulfilment of samaya breaches such as additions and omissions of syllables and for quickly receiving the benefit of the practice, regardless of the three roots or Dharma protectors practice you have done. The text has two parts: general instructions and specific instructions.

此处所述仅依一供物的日常火供，是于三根本及护法的任何念修中，补满咒语增减等失坏，并迅速引发修持力用的殊胜口诀。其行法分二：总说与别说。

In general, fire offering practices require us to gather the type of substance specific to the activity on which we focus, such as white mustard seeds to pacify obstructing forces, cynodon strands to increase longevity, or substances for magnetizing and subjugating practices. Similarly, the mantras and their conclusions must also be adapted to the activity. But here I will present a general, quick practice of restoration. To do this practice, no matter which sādhana you use for approach and accomplishment, once you've completed the practice sessions, continue to maintain the confidence of being the deity. Raise a small wall in front of you to make a modest fireplace, or place a container that can receive fire in which to pour the fire offering. Place the sieve and the ladle, and in a clean container the substance(s) to pour into the fire.

第一，总说。息除障碍用白芥子，增长寿命用度尔草；怀摄与威猛事业如有特定所修对象，则以其形像配合特殊供物等。应随所专修的事业，备齐相应的火供物，咒语及附加语也须依情形配合。此处仅说通用的补阙法：无论修何种念修，座上正行结束后，于座间安住本尊慢，在自己面前特制小型砌炉，或于任一适宜的火器中放入火炭，并将火供物置于清净容器中。

This section presents the specific instructions for each of the four types of activities: pacifying, enriching, magnetizing and subjugating.

第二，别说，分为息、增、怀、诛四种事业。

All pacifying activities are included within the pacification of negative actions and obscurations. So, prepare sesame seeds in an offering bowl or any other suitable container. Sprinkle the fire with the inner offering and say:

第一，息灾。一切息灾事业皆摄于息除罪障之中，故于供碗等器皿中陈设芝麻，以内供洒火，诵：

Oṃ āḥ hūṃ
The essence of fire has always been Pāṇḍarāvasinī.
She appears in the form of masses of radiant, white wisdom fire.
There reside the deities of the maṇḍala of [ the name of the deity ],
White, brilliant, peaceful and smiling, and radiating white light.
Their hand implements are the vajra and the vase filled with nectar,
And they wear all the ornaments. Wisdom deities indivisible from the samaya deities,
Please stay here happy to perform the pacifying activities.
My negative actions, obscurations, faults, transgressions, habitual tendencies,
And in particular the mistakes I have made in my practice, such as additions and omissions during the recitation of mantras, and so on –
All the mistakes that run against the vajra samayas
Are carried by the air that comes out of my nostrils and is absorbed into the sesame seeds.

ཨོཾ་ཨཱཿཧཱུྃ།
火之本体本初即白衣佛母，
显现炽燃皎洁智慧火聚。
其中某某坛城诸尊众， 〔此处通修时称三根本；别修则随上师等各尊改称。〕
皎洁寂笑放射白色光，
手持金刚及甘露宝瓶，
庄严圆具誓言尊与智慧尊无别，
欢喜安住成办息灾业。
我之罪障过堕与习气，
尤其咒语增减错谬等，
违越金刚誓言诸过失，
随鼻门风一同入芝麻。

Say these lines and exhale.

如是诵时，呼气。

The sesame seeds become an unceasing stream of untainted nectar
Offered to the mouths of the deities of the maṇḍala
Now glowing, enraptured by supreme wisdom.
Blessings emerge from the fire in the form of moon-coloured light
That incinerates completely all concepts, obscurations and habitual tendencies.

彼即化为无漏甘露流，
供入坛城诸尊口中故，
生起殊胜智慧喜威光，
加持火光如月辉放射，
分别障蔽习气焚无余。

For a general practice of the three roots say:

通修三根本时诵：

oṃ āḥ hūṃ hrīḥ vajra guru deva ḍākinī sarva siddhi phala hūṃ āḥ

ཨོཾ་་ཨཱཿཧཱུྃ་ཧྲཱིཿབཛྲ་གུ་རུ་དྷེ་བ་དྷཱ་ཀི་ནཱི་སརྦ་སིདྡྷི་ཕ་ལ་ཧཱུྃ་ཨཱཿ

And for specific deities say their mantra-essence, adding at the end the mantra:

于各尊心咒之后加诵：

oṃ sarva pāpaṃ dahana vajrāya svāhā
The practitioner(s)’s problems – diseases, negative influences, negative actions, obscurations, additions and omissions in the mantra recitation, and so on – all are śāntiṃ kuruye svāhā!

ཨོཾ་སརྦ་པཱ་པཾ་ད་ཧ་ན་བཛྲཱ་ཡ་སྭཱ་ཧཱ།
修行者之病、魔、罪障、咒语增减等一切过失，ཤཱནྟིཾ་ཀུ་རུ་ཡེ་སྭཱ་ཧཱ།

Make the offerings as many times as is appropriate while reciting the mantra and this additional line. At the end, inhale while actualizing the following words:

如是随宜供养若干数，最后吸气，同时观诵：

Doing the practice of prāṇa, I inhale through the nostrils
The maṇḍala of wisdom deities in the fire.
The prāṇa unites indivisibly with the tummo fire under the navel,
Blazing and filling my entire body,
To burn away completely all the impurities of the body's subtle channels.
The essences of the elements melt into the nectar of great bliss
And immaculate bliss enraptures
The deities of the maṇḍala naturally present in the aggregates, elements and sense sources.

火中智慧坛城诸尊众，
以风瑜伽由鼻门引入，
与脐下拙火融为无二，
由彼火燃充满全身内，
脉界一切浊质焚无余，
精华融为大乐甘露故，
蕴界处之自生坛城众，
无漏大乐令其极欢喜。

Say these words while linking them to the inner fire offering. Then, abide by the realization of the union of space and awareness.

如是配合内火供，护持法界与觉性双运之密意。

Say prayers of aspiration related to pacifying activities, and auspicious words.

作息灾发愿及吉祥赞诵。

If you wish more specifically to pacify obstructing forces (gek) and obstacles, prepare mustard seeds as a substance and change the practice as follows.

若特别欲息除魔障与障碍，则以白芥子为供物。

Generate the deity as before until “...to perform the pacifying activities.” Then, insert the four lines, “[The burned substances] become an unceasing stream of untainted nectar...”. After “…all concepts, obscurations and habitual tendencies”, add:

本尊生起如前。诵至“欢喜安住”之后，接诵“火供物化为无漏甘露流”等；至“分别障蔽习气”一句处，改为：

And negative influences, obstructing forces and obstacles.

魔障违缘障碍焚无余。

At the end of the mantra of the deity add:

如是改诵。

oṃ sarva artha siddhāya svāhā
Negative influences, obstructing forces, elemental demons, negative circumstances, obstacles—all are śāntiṃ kuru svāhā!

于本尊咒后加诵： ཨོཾ་སརྦ་ཨརྠ་སིདྡྷཱ་ཡ་སྭཱ་ཧཱ།
一切魔扰、障碍、部多、恶缘与中断，ཤཱནྟིཾ་ཀུ་རུ་སྭཱ་ཧཱ།

如是附加。

At the end, the deities dissolve into you. You can then practise the inner fire offering as much as you like. You can also adapt the words of the practice and the visualization for curses, spells and so on.

最后将本尊融入自身。内火供可随宜修作。对于诅咒、遣使等，也可改换文句与观想而修。

When you do any deity practice of approach, accomplishment and so on, if it appears important to eliminate samaya-related pollution, do the following practice extracted from the Tukdrup Barche Kunsel, one of the new treasures of Chokling.

任何念修等时，净除誓言染污皆极为重要。以下出自新伏藏《上师意修》：

For the cleansing of samaya-related pollution ༔
Through Ucchuṣma, ༔
Stack wood in a hearth for peaceful activities, ༔
Light the fire and sprinkle it well with purifying water. ༔

依于秽积金刚，༔
净除失坏誓言之染污：༔
于息灾炉中堆积薪柴，༔
燃火，善以净水洒净。༔

In the natural state of emptiness, instantly, ༔
Amid masses of intense wisdom fire, ༔
Hūṃ becomes the king of the wrathful ones Ucchuṣma, ༔
Smoke-coloured and with wrathful expression. ༔
His two hands in front of his heart form the threatening mudrā. ༔
He is adorned with the silks, jewels and snakes. ༔
His two legs in striding posture, he stands upon a lotus and sun. ༔
Samaya and wisdom deities are indivisible. ༔
Confident that my hair, nails, these pieces of my clothes and so on ༔
Gather all breakages of samaya, negative actions, ༔
Obscurations, veils and impurities, ༔
I transform them into nectar through ‘Oṃ āḥ hūṃ’ ༔
And offer all to the mouths of the deities who enjoy it without leaving even a drop. ༔
Delighted and satisfied, they blaze with rays of light ༔
That cleanse all adverse circumstances that affect me. ༔

空性之中刹那间，༔
智慧大火炽燃中，༔
吽现忿怒王秽积，༔
身呈烟色忿怒相，༔
双手胸前结期克，༔
绸缎珍宝蛇庄严，༔
双足跨立莲日上，༔
观想誓言尊与智慧尊无别。༔
自己头发指甲及衣片等，༔
观为誓言失坏及罪障，༔
染污与诸不净汇集其中，༔
以“ཨོཾ་ཨཱཿཧཱུྃ”化为甘露，༔
供入口中受用无余，༔
欢喜满足放炽光，༔
观想净除我之一切违缘。༔

Offer a small amount of sesame and mustard seeds and say: ༔

连同少许芝麻与白芥子供养，诵：༔

oṃ bhur kur mahāprāṇāya ༔
bhur ci bhur ki vimale ༔
ucchuṣma krodharāja hūṃ phaṭ ༔
sarva pāpaṃ sarva karma āvaraṇa bhaśmiṃ kuru svāhā ༔

ཨོཾ་བྷུར་ཀུར་མ་ཧཱ་པྲ་ཎཱ་ཡ༔
བྷུར་ཙི་བྷུར་ཀི་བི་མ་ལེ༔
ཨུ་ཙུཥྨ་ཀྲོ་དྷ་རཱ་ཛ་ཧཱུྃ་ཕཊ༔
སརྦ་པཱ་པཾ་སརྦ་ཀརྨ་ཨཱ་བ་ར་ཎ་བྷསྨིཾ་ཀུ་རུ་སྭཱ་ཧཱ༔

At times, also increase this activity mantra with ༔

其间亦穿插此事业咒：༔

oṃ maṇi dhari hrida anupāśa dhari hrida hūṃ phaṭ ༔
The deities melt into light that dissolves into me ༔
And the wisdom fire consumes entirely ༔
All negative actions, obscurations, ༔
Veils and impurities without exception. ༔

ཨོཾ་མ་ཎི་དྷ་རི་ཧྲྀ་ད་ཨ་ནུ་པཱ་ཤ་དྷ་རི་ཧྲྀ་ད་ཧཱུྃ་ཕཊ༔
本尊化光融入自身，༔
智慧火将诸罪障，༔
染污以及一切不净，༔
观想焚烧净尽无余。༔

Step nine times over the fire. ༔

跨越火焰九次。༔

Make tsatsas with the ashes ༔
Or pour them into a large river. ༔
This practice pacifies all breakages of samaya, ༔
Associated obscurations and obstacles to longevity, ༔
And grants the fortune of merit. ༔

以其灰烬作擦擦，༔
或投送于大河中。༔
此法令誓言失坏，༔
失誓染污寿障尽息，༔
获得福德与富足。༔ 如是说。

Again, according to the general instructions for enriching fire offerings, you should prepare a mix of ‘excellent food’, valuable substances, grains, medicinal substances and silk. Then, sprinkle the fire with the inner offering, and say:

第二，增益。其通用行法：以妙食混合所能备得的珍宝、谷物、药物及绫罗绸缎，陈设供养。以内供洒火，诵：

Oṃ āḥ hūṃ
The essence of fire has always been Pāṇḍarāvasinī.
She appears in the form of masses of yellow, radiant wisdom fire.
There reside the deities of the maṇḍala of [ say the name of the deity ],
Yellow, brilliant, elegant, and radiating yellow light.
Their hand implements are blazing jewels,
And they wear all the ornaments. Wisdom deities indivisible from the samaya deities,
Please stay here happy to perform the enriching activities.
The burned offerings become an unceasing stream of untainted yellow nectar,
Offered to the mouths of the deities of the maṇḍala.
Now glowing, enraptured by supreme wisdom.
Their sun-coloured light rays enter me
Increasing fully the qualities of Mantra wisdom.

ཨོཾ་ཨཱཿཧཱུྃ།
火之本体本初即白衣佛母，
显现炽燃明黄智慧火聚。
其中某某坛城诸尊众，
明黄妍美放射金色光，
手持炽然珍贵摩尼宝，
庄严圆具誓言尊与智慧尊无别，
欢喜安住成办增益业。
供物化为无漏黄甘露流，
供入坛城诸尊口中故，
生起殊胜智慧喜威光，
日辉光芒融入我身中，
密咒智慧功德极增广。

Say the mantra of the deity appending at the end:

于本尊咒后加诵：

oṃ sarva sambade svāhā
The longevity, merit, fortune, Mantra wisdom of the practitioner(s) are all puṣṭiṃ kuru oṃ

ཨོཾ་སརྦ་སམྦ་དེ་སྭཱ་ཧཱ།
修行者之寿命、福德、祥瑞财富及密咒智慧，一切པུཥྚིཾ་ཀུ་རུ་ཨོཾ།

Say also:

又诵：

oṃ āḥ hūṃ sarva ayuḥ puṇye jñāna puṣṭiṃ kuru oṃ

ཨོཾ་ཨཱཿཧཱུྃ་སརྦ་ཨཱ་ཡུཿཔུཎྱེ་ཛྙཱ་ན་པུཥྚིཾ་ཀུ་རུ་ཨོཾ།

Pour offerings for every recitation.

亦以此咒，尽力供养若干数。

The conclusion is the same as for pacification.

结行如息灾时所说。

When the practice is essentially dedicated to longevity, the substance to burn is the cynodon; for the last sentence say, “I obtain the siddhi of immortality.”; finally, add to the deity's mantra, “oṃ vajra āyuṣe svāhā”.

特别以修寿为主时，火供物用度尔草，最后一句改为：“获得无死寿命之成就。”本尊咒后附加“ཨོཾ་བཛྲ་ཨཱ་ཡུ་ཥེ་སྭཱ་ཧཱ།”等附加语。

If you want to increase experiences and accomplishments, offer ‘excellent food’ in which you have poured alcohol with amṛta. The mantra is the same as before, to which you add the sentence, “ The practitioner(s)’ experiences and wisdom of realization are all puṣṭiṃ kuru oṃ!”.

欲增长觉受与证悟，则供养以酒及法药配制的妙食。咒语如前，附加：“修行者之觉受与证悟智慧，一切པུཥྚིཾ་ཀུ་རུ་ཨོཾ།”

For the magnetizing activity, prepare the offerings to burn: ‘excellent food’ mixed with sesame oil, and unhusked grains. Prepare the specific substances: padma rakta or menstrual blood, sindhura, red flowers, mineral salt, all soaked in intoxicant. If you cannot collect these substances, prepare red flowers sprinkled with alcohol and mineral salt. Sprinkle the fire with the inner offering and say:

第三，怀摄。火供物为拌芝麻油的妙食及带壳谷物。特别供物为莲花惹达或月经血、辛都惹、红花与盐，皆以酒浸润；若无法备齐，则陈设以酒与盐洒润的红花。洒内供，诵：

Oṃ āḥ hūṃ
The essence of fire has always been Pāṇḍarāvasinī.
She appears in the form of masses of red, radiant wisdom fire.
There reside the deities of the maṇḍala of [ say the name of the deity ],
Red, glowing, full of desire, and radiating red light.
Their hand implements are the hook and the lasso of lotus,
And they wear all the ornaments. Wisdom deities indivisible from the samaya deities,
Please stay here happy to perform the magnetizing activities.
The offerings to burn become an unceasing stream of red nectar of great bliss,
Offered to the mouth of the deities of the maṇḍala.
Untainted bliss satisfies them completely and they thrill with desire.
They emit rays of red light shaped in hooks that fill the whole of space
And bring us the capacity, strength and power of Mantra wisdom,
And power over everything that appears and exists in saṃsāra and nirvāṇa.

ཨོཾ་ཨཱཿཧཱུྃ།
火之本体本初即白衣佛母，
显现炽燃鲜红智慧火聚。
其中某某坛城诸尊众，
红光明耀贪欲相，放射红色光，
手持莲花铁钩与绢索，
庄严圆具誓言尊与智慧尊无别，
欢喜安住成办怀摄业。
供物化为大乐红甘露流，
供入坛城诸尊口中故，
无漏大乐极满足，悦意贪爱而动，
钩形红光周遍虚空界，
密咒智慧、威力及力用，
轮涅一切显有，悉皆摄于我自在。

Say the mantra of the deity and add:

于本尊咒后加诵：

oṃ sarva sambade svāhā
oṃ vajra vijaya svāhā
May the practitioner(s) have power over all ordinary and supreme accomplishments, Mantra wisdom and all that appears and exists in the three realms – vāśaṃ kuru hoḥ

ཨོཾ་སརྦ་སམྦ་དེ་སྭཱ་ཧཱ།
ཨོཾ་བཛྲ་བི་ཛཱ་ཡ་སྭཱ་ཧཱ།
胜共成就、密咒智慧及三界一切显有，愿皆摄于修行者自在之下，ཝ་ཤང་ཀུ་རུ་ཧོཿ

Also say the mantra:

又诵：

oṃ āḥ hūṃ sarva loka vāśaṃ kuru hoḥ

ཨོཾ་ཨཱཿཧཱུྃ་སརྦ་ལོ་ཀ་ཝ་ཤང་ཀུ་རུ་ཧོཿ

Recite them as many times as you can and make the offerings.

亦以此咒，尽力供养。

If there is something or someone in particular that you need to bring under your power, modify the end of the sentence appended to the mantra to add their name: “…three realms and [their name] – vāśaṃ kuru ho!”

若有特别要怀摄的对象，则在其名字之后，接“摄于修行者自在之下”等附加语。

In general the substances to burn are mustard seeds soaked in poisoned blood. In particular, if direct wrathful intervention is the main activity of the practice, prepare a small effigy with small pieces of meat sprinkled with drops of blood. Sprinkle the fire with the inner offering and say:

第四，威猛。通用火供物为以毒、血浸染的白芥子；特别是以现行威猛事业为主者，备小型林伽，配以肉块、血滴。洒内供，诵：

Oṃ āḥ hūṃ
The essence of fire has always been Pāṇḍarāvasinī.
It appears in the form of masses of raging wisdom fire, dark red in colour.
There reside the deities of the maṇḍala of [ say the name of the deity ],
Extremely wrathful, fierce, vehement, and radiating rays of dark blue light.
Their weapons are swords, kīlas and so on,
And they wear the blazing garments. Wisdom deities indivisible from the samaya deities,
Come quickly to carry out the subjugating activities.
The burned offerings become an incessant stream of nectar of the flesh and blood of enemies and obstructing forces,
Offered to the mouths of the deities of the maṇḍala who swallow it all ravenously.
Their bodies emanate fire, weapons, small wrathful deities and violent lightning
That reduce to dust all enemies, obstructing forces and damsi demons who create obstacles,
As if even their names had never existed.

ཨོཾ་ཨཱཿཧཱུྃ།
火之本体本初即白衣佛母，
显现翻涌暗红智慧火聚。
其中某某坛城诸尊众，
极怒凶猛暗蓝光翻腾，
手持宝剑金刚橛等械，
具炽盛装誓言尊与智慧尊无别，
迅疾安住成办威猛业。
供物怨敌魔障血肉甘露流，
供入口中猛厉势受用，
身放火械小忿怒与霹雳，
制造障碍怨魔誓魔众，
摧如微尘名亦不复存。

Pour the offerings while reciting the mantra of the deity to which you add:

于本尊咒后加诵：

oṃ sarva śatrūn vighnān daha daha hūṃ phaṭ
Enemies, obstructing forces, misleading influences, elemental demons who create harm and obstacles to the practitioner(s) are all māraya phaṭ!

སརྦ་ཤ་ཏྲུན་བིགྷྣཱན་ད་ཧ་ད་ཧ་ཧཱུྃ་ཕཊ།
伤害修行者、制造障碍的一切怨敌、魔障、邪引与部多，མཱ་ར་ཡ་ཕཊ།

如是诵而供养。

This is a simple general wrathful practice and, although the practices of Senge Dongma and some dharma protectors require specific emendations, I did not mention them here for fear of making the text too long.

此仅为通用威猛法。狮面空行母及若干护法虽有特别行法，此处恐文字过多，故未详述。

The only benefit of meandering in unnecessary details is tiredness;
May this text that presents clearly a practice to enable serious practitioners
To pour all types of fire offerings, outer and inner,
Bear the celebrations of the practitioners of the dark times.

非理繁衍徒增劳，
具瑜伽者诸内外火供，
由此可成故明其行法，
愿为末世修者生喜宴。

Since I could not find a trustworthy text that presents from beginning to end this kind of necessary ritual in a way that is easy to practise, I, Padma Garwang Trinle Drodul Tsal, produced this arrangement according to the teachings of the three Gongdüs, at the Palace of the Assembly of Sugatas, in Dzongshö. May virtue and goodness increase!

因未见可靠文献，将此切要、易行的修法首尾完整地呈现，故贝玛嘎旺赤列卓杜扎，统合三种《密意集》的密意，于宗雪善逝总集宫撰成。愿善妙增长！

| Translated by Gyurme Avertin , 2019.

英文翻译：Gyurme Avertin，2019年。

'jam mgon kong sprul blo gros mtha' yas. "bsnyen sgrub rgyun gyi kha skong khyer bde rdzas gcig la brten pa'i las bzhi'i me mchod nor bu sna tshogs mdog can" In rin chen gter mdzod chen mo . New Delhi: Shechen Publications, 2007. Vol. 42: 231–239

蒋贡康楚·罗卓泰耶：《便行的日常念修补阙——依单一供物之四事业火供·众色宝珠》，载《大宝伏藏》，新德里：Shechen Publications，2007年，第42卷，第231—239页。

Version: 1.3-20250214

版本：1.3-20250214