English
The Homa of Wisdom! The sign is the Homa with elaboration! Among them, the non-elaborate is the nature of things, measured by self-awareness. The essence is free from all extremes of appearance and emptiness, and even awareness is free from all rejection, acceptance, grasping, and attachment, so it is the wisdom that purifies obscurations. The elaborate is when the mandala of deities, the self-appearance of awareness, arises, and from the heart of the main deity radiates the wisdom of benefit. With the fire of wisdom, the container and contents are completely purified, transforming the mind-nature of all sentient beings into visibility. For one's own benefit, it is also the samadhi that simultaneously destroys the armies of the four maras. The superior samadhi is when the mandala of body and hand mudras arises from the spontaneously accomplished, non-conceptual clarity of things. The field of activity is completely clear as a deity. Enjoyment is like conduct, or it can be done by generating mandalas in the stomach and so on. The tongue is a lotus, the left and right hands are two homa ladles, and the face is facing the homa hole. Generate the mandala, invite, absorb, and stabilize. Then, with the mind, summon the objects to be accomplished of the four actions and absorb them into enjoyment. Then, purify enjoyment with the five letters ཧཱུྃ་（Tibetan, हूँ，Sanskrit Devanagari, hūṃ, Sanskrit Romanization, meaning: Hum）,ༀ་（Tibetan, ॐ，Sanskrit Devanagari, oṃ, Sanskrit Romanization, meaning: Om）,སྭཱ་ཧཱ་（Tibetan, स्वाहा，Sanskrit Devanagari, svāhā, Sanskrit Romanization, meaning: Svaha）,ཨཱྃ་（Tibetan, आः，Sanskrit Devanagari, āḥ, Sanskrit Romanization, meaning: Ah）. Then, with the mind of the four actions, take with the homa ladle and offer. It is the intention to please the deity of self-nature and the deity of samadhi! The purpose is: to purify one's own field of activity, and there are other explanations from the elaborate. In which stage of the path is it needed? In general, if possible, in the subtle stage of the six stages, the homa of enjoyment is explained. From the hint that one cannot practice many, but also always performs homa in the subtle stage, this is evident. The non-elaborate or wisdom homa is the order of suchness. The elaborate is the stage of accomplishing activities, like illusion. Enjoyment is in the subtle stage. Superior samadhi is in the stage of distinguishing appearances. Here, all four are complete. The causes and conditions for realizing these are shown: one's own three wisdoms, the condition is the lama, and understanding through verbal explanation and letters. The collection is to gather these into the path of wisdom. The qualities of these are shown: complete blessing, which is the general quality of obtaining the three siddhis. Door door.
Chinese
ራ，无戏论火供之功德：以未离二障清净故，不为业所染，焚烧有实与无实之习气，清净内外之垢染，以二无我令其清净。如是说。有戏论者，乃为净化他者之受用境，以及为自利而降伏魔军二者。殊胜三摩地乃为净化自之受用境。以受用之受用境清净故，圆满资粮且得成就，如云：果具受用境当净。如是说。开示秘密火供者：即四界以及三界。其解释是：以焚烧自之受用境故，名为火供，即是行持一切相之分别念。如是显现。加上火供二字，布施乃是从菩提心之命脉中施予，如施主一般。由此清净障碍，如布施处般布施三种成就。焚烧是，焚烧或清净自之受用境的一切分别念，故名成立。总而言之，这些解释是远离能施、所施、施物二者之法，从证悟如法之义而安立，不执着这些，故为施主，获得三金刚故为布施处，焚烧相同，舍弃世间名相。如是说。若不与他相违，那么代表殊胜三摩地的殊胜影像可以吗？可以，从做殊胜影像之火供，以无所缘之智慧，无执着地焚烧，故焚烧不遮止，且不执着故不违越殊胜。这些秘密火供之必要是，何者满足则摄略于何处，道为何者之顺缘？对于信解意之三摩地者，乃四界之火供。对于信解方便乘者，乃三界之火供。或者为自利之故。此处是安住于自性之情况，即第一次第。道之顺缘为何？此乃二入，首先次第圆满后，入道是依于先做之种类而有，最初宣说与以智慧之力入道，以及以诀窍之力入道，故诀窍之入
English
RA, the merit of the non-elaborate Homa: Because of purity without abandoning the two obscurations, it is not tainted by karma, burning the habitual imprints of the real and unreal. It purifies the defilements of the outer and inner. It purifies with the two selflessnesses. Thus it is said. The elaborate one is both for purifying the realm of enjoyment for others and for subduing the Maras for one's own benefit. The superior Samadhi is for purifying one's own realm of enjoyment. By the purity of the realm of enjoyment of enjoyment, the accumulations are completed and attainments are obtained, as it is said: 'The realm of enjoyment with fruit becomes pure.' Thus it was said. The secret burnt offering is taught: These are the four elements and the three realms. Moreover, the definition is: Because one burns one's own realm of enjoyment, it is called Homa, which is the practice of all conceptual thoughts of signs. Thus it is manifest. Adding the word 'burnt offering', giving is giving from within the life-force of Bodhicitta, like a benefactor. By this, obscurations are purified, and like the place of giving, three attainments are bestowed. Burning is: Burning or purifying all the conceptual thoughts of one's own realm of enjoyment, thus the name is established. In general, these definitions are established from realizing the meaning of suchness, as they are devoid of the dharma of both the giver, the receiver, and the object, and because one does not grasp these as a whole, hence the benefactor. Because of obtaining the three Vajras, it is the place of giving. Burning is the same, abandoning all worldly names. Thus it is said. If it does not contradict others, then is it permissible to have a superior image representing the superior Samadhi? It is permissible, because from doing the Homa of the superior image, burning without attachment with non-objective wisdom, therefore burning does not obstruct, and because not grasping, it does not contradict the superior. The purpose of these secret burnt offerings is: What is satisfied is gathered where? What is the condition for the path? For those who have faith in the Samadhi of intention, it is the Homa of the four elements. For those who have faith in the vehicle of means, it is the Homa of the three realms. Or it is for one's own benefit. Here, it is the case of abiding by nature, which is the first stage. What is the condition for the path? This has two entries: first, after the stage is completed, entering the path depends on the type of prior action. There is the initial explanation and entering the path by the power of wisdom and entering by the power of instructions. Therefore, the entry of instructions
Chinese
我是第二级。是区分所用境的四界次第第一三显现的阿里的行持。自己的体性是什么呢？四界是四处。四生起风中火形住立的护摩炉。四辐轮的脉，明点中脉火神的左右二脉是倾斜的。大乐处的甘露与乐是供品。圆满的诸神是烧施神。分别念是柴。方便是以思惟从右边催动业之火。甘露降入口中，品尝大喜悦。供养十方诸佛的思惟是四界的体性。功德是难以证悟的智慧现前。三界的体性是具相母的虚空密处上下之形是火炉。芥子尖端是神。金刚莲花是倾斜的。二种种子与乐是物。贪著分别等是柴。是十方刹土。千脉是神。炉以六十份生起诸乐。嬉戏供品安乐金刚莲花的倾斜处住芥子融入火神口中。再次返回或混合，以供养的智慧之味，父母自性二相以味喜悦诸神。焚烧分别念之木。令众多有情获得安乐智慧之乐。功德是共同殊胜的功德等。说是无有困难而取。如是显现。那些火供的行事时间是，自性大悲是常恒。其余形象是四。智慧和三摩地等是道各自的场合获得之时行事，或者受用饮食之时。三摩地三和四界是共同地界限而能量。三界是时间自性。那些时间以习惯不习惯而不能确定地思惟。其余形象后来承诺什么呢？处、物、炉的形相等等是十一。次第决定安立，需要什么呢？首先为了基础稳固而安立处所。需要圆满的缘起而显示物。在那里为了事业的轨则而区分，砌炉事业成就的助伴
English
I am in the second stage. It is the practice of Ali that distinguishes the appearance of the first three stages of the four realms of the field of practice. What is its own nature? The four realms are the four places. The four elements are the homa oven where the fire shape dwells from the wind. The veins of the four-spoked wheel, the two veins on the left and right of the central channel of the bindu fire deity are inclined. The nectar and bliss of the great bliss place are the offerings. The complete deities are the fire offering deities. Discriminating thoughts are firewood. The method is to stimulate the fire of karma from the right with thought. Nectar falls into the mouth, tasting great joy. The thought of offering to the Buddhas of the ten directions is the nature of the four realms. The merit is the manifestation of wisdom that is difficult to realize. The nature of the three realms is the upward and downward shape of the secret space of the qualified mother is the stove. The tip of the mustard seed is the deity. Vajra lotus is inclined. The two seeds with bliss are objects. Attachment and discrimination etc. are firewood. It is the ten directions. Thousands of veins are deities. The stove generates all happiness with sixty parts. The inclined place of the playful offering of the blissful vajra lotus dwells mustard seeds dissolve into the mouth of the fire deity. Returning or mixing again, with the taste of the wisdom of offering, the father and mother nature two aspects please the deities with taste. Burn the wood of discrimination. May many sentient beings attain the bliss of wisdom. Merit is common and supreme merits etc. It is said to take without difficulty. Thus it appears. The time for those fire offerings is, the nature of great compassion is constant. The remaining images are four. Wisdom and samadhi etc. are to be done when the opportunity arises in each of our paths, or when enjoying food and drink. The three samadhis and the four realms are commonly bounded and have power. The three realms are the nature of time. Those times are thought of as uncertain due to habit or lack of habit. What else is promised later? The appearance of the place, object, stove, etc. is eleven. The order is definitely established, what is needed? First, in order to stabilize the foundation, a place is established. It is necessary to have complete dependent arising, so the object is shown. There, in order to distinguish the rules of the work, the helper who accomplishes the construction of the stove
Chinese
因此受持。为了以四种结合之心行事而依止心。为了知晓其所缘而修成。为了成就它而修普巴橛。为了如是生起并具加持而为本尊。为了使事业具有力量而确定时间。为了使正法正直而有事业次第。由于空行母不成办则事业不成办，以及为了遣除常断的见地歧途的特殊事业。如是宣说后，虽然安立了十一种应知，但行列顺序的解释，暂时仅依多数情况而定，不应误以为是确定的。其中，处所具有自性和必要两种。自性为水洲等寂静处。森林茂盛处。三岔路口为怀摄处。恶劣尸林为猛厉处。必要是，因为这四处自然具有成办四种事业的能力，所以珍视。物质归纳为五种：火神之物两种、修成之物、林伽之物、供养之物、朵玛之物。其中，火神之物是烧柴和香柴两种。其中，烧柴是从一种木材中区分事业和差别。其必要是，因为自然具有成办事业的能力。也说了相符之法，下面的大多数必要也相同。香柴有自性和必要。自性是杜鹃、白檀等，容易理解。必要是生起四种事业的智慧之火。修成之物是，也说了各自事业的衣物与正法相符。林伽之物有共同和特殊。共同的是六垢和衣服食物等，容易理解。特殊的是，在其上，猛厉的则有毒，三种热性等。必要是说是能极度杀害。怀摄则需要转变或极度勾招。朵玛之物也有自性和必要。自性是，寂静的则有牛奶等，容易理解。必要与上述相同。烧施之物有自性和必要。自性是酥油等四种，容易理解。必要是，因为供养智慧甘露而成为极度喜悦，所以能成办事业。那么朵玛之物和供养的烧施之物应该供养哪位本尊呢？烧施之物供养布施独子神，烧施之物