Chinese
火供口诀窍义释难宝珠派。 导师比玛拉米扎。
English
The Nectar Style Explanation of the Essential Meaning of the Homa Mantra. Master Vimalamitra.
Chinese
之后修习其他的行境，或者就像用影像来解释两者的护摩一样也可以。所承诺的只是像宝珠一样需要展示，也就是那些火供的必要性，以及在什么情况下需要，以及它们的出现方式，以及针对情况的辩驳之词。其中必要性一般分为自利和他利。其中自利在影像的情况下是完整的，但三者都偏向于他利。什么情况下需要呢？这可以圆满为三个次第。自性是基础，是第一个特性的法。殊胜的影像是道，圆满于中间的特性。这里内在和秘密的“লাম”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以两种方式汇集。慈悲是最终完成，因此是果的次第的最后一个特性。它们出现的方式是：这三个护摩如何产生加持呢？自性和慈悲两种出现的方式在意义上是相同的，但暂时用想法来区分不纯净的因素。自性从自然成就的状态中，智慧以任何方式显现并进行控制，就像所想的那样。因为是从无所缘中进行控制，所以说：“如何看待，就如何显现。”慈悲的产生方式有四种：自性力量产生，恒常持续产生，与对境相遇产生，以及劝请祈祷产生。也就是说，这只是所化众生的显现，自性力量产生就像珍宝一样。所有意念都自然成就，加持无有来去地显现。正如《罥索》中所说：“胜者的胜者之身，虽然显现为各种各样，但就像普遍的珍宝一样。”等等。恒常持续产生是指在三时中持续产生。如《意集经》中所说：“慈悲与恒常同在。”等等。与对境相遇产生是指遮障清净与不清净的差别。正如《答问经》中所说：“如清澈的水中，日月之影像。”等等。劝请祈祷产生是指，祈祷劝请等显现为产生的方式。功德
English
Afterwards, one should practice other fields of conduct. Or, it can be like the homa explained with both using an image. What is promised is only what needs to be shown like a jewel, that is, the necessity of those fire offerings, and in what circumstances they are needed, and how they arise, and the words of refutation for the situation. The necessity is generally divided into self-benefit and other-benefit. Among these, self-benefit is complete in the case of the image, but all three lean towards other-benefit. In what circumstances are they needed? This can be perfected in three stages. Nature is the basis, the dharma of the first characteristic. The superior image is the path, perfected in the middle characteristic. Here, the inner and secret "LAM" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) gather in two ways. Compassion is the final completion, therefore it is the last characteristic of the sequence of the fruit. How do they arise? How do blessings arise from these three homas? Although the way of arising of nature and compassion are the same in meaning, they are temporarily distinguished by impure factors of thought. From the state of naturally accomplished nature, wisdom appears in any way and controls, just as one thinks. Because it controls from the absence of an object of focus, it is said, "How one looks, so it appears." There are four ways in which compassion arises: arising by the power of nature, arising constantly and continuously, arising by encountering an object, and arising by urging and praying. That is, this is only the appearance of those to be tamed. Arising by the power of nature is like a precious jewel. All intentions are naturally accomplished, and blessings appear without coming or going. As it says in the snare, "The body of the victors of victors, although it appears in various ways, is like a universal jewel." And so on. Arising constantly and continuously means arising continuously in the three times. As it says in the Compendium of Intentions, "Compassion is with constancy." And so on. Arising by encountering an object is the difference between pure and impure obscurations. As it says in the Question and Answer Sutra, "Like the image of the sun and moon in clear water." And so on. Arising by urging and praying means that praying, urging, and so on, appear as a way of arising. Merit
Chinese
出自《那波十法》。专注于智慧勇识等，诸如此类显现。特别是，形象布施火供的加持，并非由个人的思维力量决定，例如蜡烛照亮黑暗，以及毒药转化的药剂。此时的解脱之语是，对于自性的“吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），例如太阳的精华中没有黑暗的基础一样。如果不执着于轮回，慈悲从何而来？在慈悲的境地中，从佛陀那里传承下来的就像太阳，众生的无明就像黑暗。如果觉知和无明之间没有界限，没有关联，慈悲如何产生？特别是形象，就像初学者的灰暗的心，对于走入歧途、没有信仰的人，加持如何在自他身上显现？回答是，虽然安住在自性大清净中，但轮回的法并未被阻止。例如，水浑浊时，清澈的本质并没有消失，它就在浑浊本身之中。就像天空的幻象显现时，天空并没有离开清明一样。轮回的分别念使之浑浊，痛苦增长时，由于其自性与本自俱足的大乐之境有联系，所以慈悲的加持会产生。在慈悲的境地中，回答说，如果觉知和无明是相互排斥而存在的对立，或者有不能共存的对立，那么，在这个大乘中，无明就像国王的孩子，没有离开自性的国王，稍微犯错时，无明增长时，其自性也是觉知光明的自性。如来是所有佛陀和众生心中的种子，并且自续清净，因此与对境分离。因为没有不了解的，所以慈悲的产生也是无来无去地产生。经续中说：“颠倒分别完全清净，不异于智慧之界，以大悲的关联，六道众生无余显现。”如此宣说。对于初学者来说，认为不执着、无常的想法，是从一方面来说的。因为这有教导和未教导，以及共同和不共同之处，虽然力量有大小，但直到信心的力量。
English
From the 'Ten Nas.' Focusing on the wisdom hero, etc., is how it manifests. In particular, the blessings of the image burnt offering are not determined by the mental strength of the individual, just as a candle illuminates darkness and a poison transforms into medicine. The liberating words at this time are, for the inherent 'Hum' (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum), just as there is no basis for darkness in the essence of the sun. If one does not cling to samsara, from where does compassion arise? In the state of compassion, the lineage from the Buddha is like the sun, and the ignorance of sentient beings is like darkness. If there is no boundary between awareness and ignorance, no connection, how can compassion arise? In particular, the image is like the dull mind of a beginner. For those who go astray and have no faith, how does the blessing appear in oneself and others? The answer is, although abiding in the great purity of inherent nature, the laws of samsara are not prevented. For example, when water is turbid, the clear essence has not gone anywhere; it is within the turbidity itself. Just as when the illusion of the sky appears, the sky has not moved from its clarity. Samsaric conceptualizations make it turbid, and when suffering increases, because its essence is connected to the spontaneously accomplished state of great bliss, the blessing of compassion arises. In the state of compassion, the answer is, if awareness and ignorance are mutually exclusive and exist in opposition, or if there is opposition in not coexisting, then, in this Mahayana, ignorance is like the child of a king, not separated from the king of inherent nature. When there is a slight mistake, when ignorance increases, its essence is also the nature of clear awareness. The Tathagata is the seed in the minds of all Buddhas and sentient beings, and because one's own lineage is pure, it is separate from objects. Because there is nothing that is not known, the arising of compassion also arises without coming or going. It is said in the tantras, "Reversed conceptualizations are completely purified, not different from the realm of wisdom, through the connection of great compassion, the six realms appear without remainder." Thus it is proclaimed. For beginners, the idea of non-attachment and impermanence is said to be from one aspect. Because there are teachings and non-teachings, and common and uncommon aspects, although the power varies, it extends up to the power of faith.
Chinese
如前一样显现。经中说：如从黑暗中生出光明一样。等等，又如用白色颜料改变颜色等等所说的那样显现。这譬如，如果具备了人的手、干燥的木头、火石和坚硬的石头，就能生出火，事情就能完成。同样，如果具备了增上的身像火炉、物品、仪轨和三摩地，就能像那样清净障碍。第三个意义是功德，就是以自性和慈悲成办他利。增上的身像是唯一成办四种事业的，将在下面分别详细阐述。内在的火供也有三种，即三摩地、增上的三摩地和享用者。这些也是名称的意义，如果问及词义，那是因为它们清净了我自己的行境，并不执著，而是自明自知。为了在如是性和本尊坛城中显现，一切显现转变都是如是性。因为行境清净，所以在内中宣说。如是说。火供（藏文：ཧོཾ，梵文天城体：，梵文罗马拟音：，汉语字面意思：）的意思是，唯一清净了我自己的行境而不执著，是焚烧三有的火焰。心中智慧如火燃烧。因此，在道位时，心显现为智慧，所以包含在内在的三种火供中。如果问为什么称为火供，那是因为像以前一样，是为了施舍和获得，即以不执著的三摩地施舍智慧，以有执著的三摩地施舍加持。以增上的三摩地施舍三摩地，以享用施舍物品。这些也是因为不执著而称为施舍，无执著的智慧是意义的名称。如是显现。因此，施主是圆满的。获得是指因为清净了这些的障碍，所以三种现相，或者身语意三种加持，如水和月亮一样，不由自主地显现在我面前，这就是获得。这些清净了我自己的行境，所以是焚烧。对此，这些各自的自性是什么，必要，在道位时需要在哪里，原因和条件，以及集合。对此，自性首先有两种，即自明智慧和表相的火供。如是说，自明智慧是无戏论或者自明
English
As before, it appears. As the tantra says: Like the emergence of light from darkness. And so on, and it appears as it says, such as changing color with white paint. This is like, if one has a man's hand, dry wood, flint, and a hard stone, fire will appear and the work will be accomplished. Likewise, if one has the homa stove of the increased form, substances, rituals, and samadhi, one will purify obscurations in the same way. The third meaning, qualities, is solely to accomplish the benefit of others through self-nature and compassion. The increased form is solely to accomplish the four actions, which will be explained in detail below. There are also three inner homas: samadhi, increased samadhi, and enjoyment. These are also meanings of names. If asked for the definition, it is because they purify my own field of experience and are non-objective, but self-aware. In order to appear in suchness and the mandala of the deity, all appearances are suchness. Because the field of experience is pure, it is spoken of within. It is said. Homa (藏文：ཧོཾ，梵文天城体：，梵文罗马拟音：，汉语字面意思：) means solely purifying my own field of experience without objectifying it, it is the fire that burns the three realms. The wisdom of the mind blazes like fire. Therefore, in the stage of the path, the mind appears as wisdom, so it is included in all three inner homas. If asked why it is called homa, it is because, as before, it is for giving and receiving, that is, giving wisdom with non-objective samadhi, and giving blessings with objective samadhi. Giving samadhi with increased samadhi, and giving substances with enjoyment. These are also called giving because they are non-grasping, and non-grasping mind is the name of meaning. Thus it appears. Therefore, the patron is complete. Receiving means that because the obscurations of these are purified, the three kinds of manifestation, or the three blessings of body, speech, and mind, appear to me involuntarily like water and the moon, this is receiving. These purify my own field of experience, so it is burning. To this, what is the nature of each of these, the need, where is it needed in the stage of the path, the cause and condition, and the collection. To this, the nature is first twofold, self-aware wisdom and the homa of signs. It is said that self-aware wisdom is non-elaborate or self-aware.
Chinese
智慧的火供啊！标志是有相的火供啊！其中无相是事物圆满的自性，以自证智来衡量，本体远离显空的一切边，对于觉性也远离一切取舍执着，是清净障碍的智慧。有相是觉性自显的本尊坛城生起时，从主尊心间放射出饶益的智慧，以智慧之火圆满清净内外器情，将一切有情的心性转为可见，为了自己的利益，也是同时摧毁四魔军队的等持。殊胜的等持是事物圆满任运成就的无分别明空中，生起身手印的坛城。所行境圆满显现为本尊。受用是像行持一样也可以，在腹部等处生起坛城。舌头是莲花，左右手是两个火供勺，脸朝向火供的孔。生起坛城后迎请融入安住。之后以意念勾召四种事业的所作，融入受用中。之后以五字ཧཱུྃ་（藏文， हूँ，hūṃ，吽）,ༀ་（藏文， ॐ，oṃ，嗡）,སྭཱ་ཧཱ་（藏文，स्वाहा，svāhā，梭哈）,ཨཱྃ་（藏文，आः，āḥ，啊）清净受用。之后以四种事业的意念，用火供勺取出供养。是使自性本尊和等持本尊欢喜的意念啊！必要是：为了清净自己的所行境，从有相中也有其他的解说。在道的哪个阶段需要呢？总的来说，如果可以，在六种次第中的微细阶段，宣说了受用的火供。从不能修持众多，也经常在微细阶段做火供的暗示中，可以明白这一点。无相或智慧的火供是如是次第。有相是成办事业，如幻化般的阶段。受用是在微细阶段。殊胜等持是在分别显现的阶段。这里四者都圆满了。指示证悟这些的因缘是：自己的三种智慧，因缘是上师和，以言词解说和文字来理解。总集是将这些汇集到智慧道中。指示这些的功德是圆满的加持，是获得三种成就的总功德。门门