Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ **汉语翻译：** **前行要义·法称论师** （前文）......（后文） 复述若干前行要义时，《维摩诘经疏》与《烧施仪轨根本续》中所述"三阶炉灶"之义，至尊全知者在《心要释论》中阐释为"三阶炉灶易解"，此处亦循此例。 《烧施仪轨根本续》云： "具足器皿名相者， 广供甘露令贫乏。" 雍敦巴大师亦言： "当依业力相应置放福物器皿。" 然此处未详述各类业物置放次序，因当代传统制作之福物器皿，诸具德上师皆许其适用于四业，且普遍依此修持。 其形制若何？ 双器皿口沿宽四指，粗细适中； 福物器皿顶部为四方形基座，底部具八瓣莲花纹，莲瓣上翘尖唇，内壁光滑； 再延伸一指节之唇沿，顶部以三尖金刚杵纹饰，中央凹槽供酥油流淌； 内壁莲心处刻有一指节深纹，五尖金刚杵向上突起； 唇沿外以金刚链纹环绕（今多制作者亦常于中央加四业标识）。 福物器皿顶部为二指节高，深一指节，形如莲瓣，中部以金刚纹饰； 双器皿颈部饰有金刚与宝珠二相，或任一种从龙口吐出； 器皿末端亦饰金刚纹。 具福报者若欲分制二业器皿，当如《量形古制》所述："智者为之，色相如炉。"即依材质、色泽、标识三者区分： - 息业用银或菩提木等白色材质，饰法轮纹； - 增业用金或毗瓦等黄色材质...... --- **English Translation:** **Preliminary Essentials · Dharmashri** (Previous)...(Next) When restating key preliminary points, the *Vimalakirti Sutra Commentary* and the *Root Tantra of Fire Offering Rituals* mention a "three-tiered hearth." The Omniscient One clarifies in the *Heart Essence Commentary* that "the three-tiered hearth is easily explained," which we likewise follow here. The *Root Tantra of Fire Offerings* states: *"With vessels bearing proper marks,* *Offer abundant nectar to the deprived."* Master Yungtonpa also instructs: *"Place blessing vessels according to their karmic functions."* Yet the specific sequence for arranging different karmic substances isn't detailed here, as contemporary tradition holds that standard blessing vessels are approved by learned masters for all four activities (pacifying, increasing, magnetizing, subduing), and practitioners universally adopt this approach. Regarding their design: - Dual vessels have rims four finger-widths wide, with moderate thickness; - The blessing vessel's top has a quadrangular base, its bottom adorned with eight upturned lotus petals forming a spout with smooth interior; - An extended lip (one finger-joint) features a triple-vajra motif at the tip, its central channel guiding melted butter; - The inner lotus core bears a one-joint-deep engraving with a five-pronged vajra rising upward; - The outer rim is encircled by a vajra-chain pattern (many modern craftsmen also add four-activity symbols at the center). The blessing vessel's top measures two finger-joints in height and one in depth, shaped like lotus petals with a central vajra motif. Both vessels' necks display either dual vajra-gemstone motifs or either design emerging from a makara's mouth, terminating in vajra patterns. For those with resources wishing to craft separate activity-specific vessels, the *Canon of Measurements* advises: *"Let experts make them, colored like the hearth."* They should be distinguished by: 1. **Material & Color**: - Pacifying: Silver or bodhi wood (white), with dharma-wheel marks; - Increasing: Gold or piwa resin (yellow)... --- **Key Translation Notes:** 1. **Terminology**: - "三阶炉灶" → "three-tiered hearth" (contextualized as ritual structure) - "福物器皿" → "blessing vessels" (functional translation for གཟར་བུ) 2. **Cultural References**: - Retained "毗瓦" (piwa resin) untranslated as specialized material. - "法轮纹" → "dharma-wheel marks" for Buddhist iconography. 3. **Technical Clarity**: - Added "(pacifying, increasing...)" to clarify "四业" for non-specialists. - Specified "finger-widths/joints" for traditional measurement units (སོར). This translation preserves the ritual precision of the original while ensuring accessibility through: - **Annotations**: Brief explanations for specialized terms. - **Visual Descriptions**: Precise rendering of symbolic designs. - **Logical Flow**: Reorganized complex instructions into bullet points for readability. The bilingual presentation serves both academic study and practical ritual use. "chinese_translation": "再次说一些题外话。全知大师在毗玛拉的眼释和火供根本中说到的“灶孔三层”的意思，在《心滴注疏》中说：“开口三层”，这样解释似乎更容易理解，所以这里也这样做。还有，在火供根本中说：“具备勺子种类的标志，供养甘露，使其增长。”而且，永敦钦波也说：“也要准备与事业和后续相符的满勺和倾勺。”但是，这里不讲解各个事业的满勺和倾勺的规矩，是因为现在工匠们制作的满勺和倾勺，上师和智者们认为可以用于所有四个事业，而且大家都这样实践，所以才有这个原因。那么，它的形状是怎样的呢？两个勺子的柄都长一肘，粗细适中，容易握持。满勺的头部是四指宽的正方形，下面的底部有八瓣莲花，莲花瓣从底部向外立起，花瓣尖端的内侧相接平整。然后，向外延伸一指，在带嘴的尖端表面，以三尖金刚杵为标志，在中央的角上开一个滴落黄油的孔。在内部莲花的中心，雕刻一指，从中立起五股金刚杵。嘴的开口处环绕着金刚杵串。现在工匠们制作的勺子，中间也有很多以四种事业的标志来装饰的。倾勺的头部是两指宽，深度是一指。形状像莲花瓣，又像牛的眼睛，中心以金刚杵为标志。两个勺子的柄的根部，都有金刚杵和宝珠，或者其中之一从鳄鱼的口中伸出，柄的末端也以金刚杵为标志。如果条件允许，而且有能力，最好制作分别用于不同事业的两种勺子。智者们说：“颜色标志与灶相同。”正如在描述尺寸形状与之前相同之后所说的，认为可以通过材料、颜色和标志这三点来区分。寂静事业的勺子，用银或菩提树等材料制成，颜色是白色，带有法轮的标志。增益事业的勺子，用金或比瓦等材料制成，颜色是黄色，带有", "english_translation": "Again, to say a few more digressions. The meaning of \"three layers of stove holes\" mentioned in Vimala's Eye Commentary and the Root of Fire Offering, the Omniscient Great One said in the Heart Drop Commentary: \"The three layers of the opening,\" it seems easier to explain, so it is done here as well. Also, in the Root of Fire Offering: \"With the mark of the ladle family, offer the nectar of offering to increase.\" And Yungton Chenpo also said: \"Also prepare the filling ladle and pouring ladle that are in accordance with the action and subsequent actions.\" However, the reason why the procedure of filling and pouring for each action is not explained here is that the lamas and scholars believe that the current style of filling and pouring can be used for all four actions, and everyone practices it this way, so that is the reason. So, what is its shape? The handle of both ladles is one cubit long, and the thickness is moderate and easy to hold. The head of the filling ladle is four fingers wide and square. At the bottom, there are eight lotus petals, and the petals stand up from the bottom, and the inner sides of the tips of the petals meet smoothly. Then, extend one finger outward, and on the surface of the tip of the spout, mark it with a three-pronged vajra, and create a hole in the center horn for the butter to drip. In the center of the inner lotus, carve one finger, from which a five-pronged vajra stands upright. The opening of the spout is surrounded by a string of vajras. Many of the current styles also have the marks of the four actions in the center. The head of the pouring ladle is two fingers wide and one finger deep. The shape is like a lotus petal, and like the eye of a cow, with a vajra in the center. At the base of the handle of both, there is either a vajra and a jewel, or one of them emerges from the mouth of a crocodile, and the end of the handle is also marked with a vajra. If you are willing and have the means, it is best to make two ladles for each action. The wise say: \"The color mark is the same as the stove.\" As it is said in connection with describing the shape and size as before, it is believed that it can be distinguished by three points: material, color, and mark. The ladle for peaceful actions is made of silver or bodhi wood, etc., and the color is white and has the mark of a wheel. The ladle for increasing actions is made of gold or biwa, etc., and the color is yellow and has a" } ] ============================================================
Chinese
以珍宝为标志。对于怀柔，用铜或红檀木等制成，呈红色并以莲花为标志。对于降伏，用铁或带刺的木头等制成，呈黑色并以金刚和角向上翘起为标志。此外，关于尺寸和形状的不同，在各种仪轨中有很多说明。如果两个勺子没有准备好，用五指并拢可以作为满勺，用三指并拢可以作为倾倒勺。另外，关于通常放置的火炉屏风的来源是，在《基座》中说：『在如实指示的地方，用十二个拇指的长度，高度为人的身高的一半，美丽地放置着蒂斯山（冈仁波齐雪山）。』就像这样。关于高度达到咒师的腰部，这也是因为座垫的高低和坐姿的差异，很难确定一个绝对的标准。这样放置的必要性是为了保护火神的随从的障碍。如果没有准备好，据说在召唤世间火神之后，立即驱除随后的障碍。』这也是顺便提及的，达摩所说的话，吉祥增长。 上一页 附带内容。达摩吉祥。 下一页
English
Marked with precious stones. For subjugation, made of copper or red sandalwood, etc., red in color and marked with a lotus. For wrathful purposes, made of iron or thorny wood, etc., black in color and marked with a vajra and horns pointing upwards. Furthermore, there are many instructions in various traditions regarding different sizes and shapes. If the two ladles are not available, it is said that joining five fingers can serve as a full ladle, and joining three fingers can serve as a pouring ladle. Also, the source of the fire screen that is usually placed is, according to the "Base": "In the place shown as it is, with twelve thumb-lengths, and a height equal to half a person's height, beautifully place Mount Tise (Mount Kailash)." It is like that. Regarding the height reaching the waist of the mantra practitioner, it is also difficult to determine an absolute standard due to the differences in the height of the cushion and the sitting posture. The necessity of placing it in this way is to protect against the obstacles of the retinue of the fire god. If it is not available, it is said that immediately after invoking the worldly fire god, one should dispel the subsequent obstacles." This is also mentioned in passing, the words spoken by Dharma, may auspiciousness increase. previous Supplementary remarks. Dharma Shri. next