供養儀式 1.12

1.12

凡有一切供養具，依前列隨日轉下，更忿怒之像，喜怒與俱。持誦時，從初夜至三，從四更至半夜，初後加吽發唵字，後加吽發。持誦時，蹲踞坐曰之賢坐，若真言之初，以加持本心位。降伏者，轉加持白毫際；攝召者，在raṃ字門，色如火光，haṃ此唅字門，色加青黑在風，a此阿字門，色加黃金，vaṃ加此鑁字門，色如白月光，持於下體（名為瑜伽座。持自臍上）；增益者，吉祥座；若真寂災者，蓮華坐。若真言之初後，納麼。

For all offering utensils whatsoever, according to the previous layout, they move downward following the sun. Furthermore, for wrathful images, joy and wrath accompany each other. When reciting, [it is done] from the first watch of the night until the third, or from the fourth watch until midnight, adding the syllables hūṃ, phaṭ, and oṃ at the beginning and end, or adding hūṃ and phaṭ at the end. When reciting, the squatting posture is called the bhadra-seat; if at the beginning of the mantra, it is used to empower the locus of one's own heart. For subjugation, one additionally empowers the region of the white curl (ūrṇā); for summoning, it is at the syllable-door raṃ, with a colour like firelight; for haṃ, this syllable-door haṃ, its colour adds blue-black in the wind; for a, this syllable-door a, its colour adds yellow-gold; adding this syllable-door vaṃ, its colour is like the light of the white moon, held at the lower body (it is called the yoga-seat; holding it above one's own navel); for prosperity, the auspicious seat; for pacification, the lotus seat. If at the beginning and end of the mantra, namaḥ.