English
Gam Bam. The holder of the immovable Great Bodhi Stupa. Alternatively, all hold a hand drum in their right hand and a begging bowl in their left. All are in the manner of celibate practitioners, possessing the three robes, abiding in the manner of being skilled in the qualities of training. In the southeast corner is the monastic 月官 (Tsandra Gomi), wearing robes, without a shawl, holding a hand drum and a begging bowl. In the northeast corner is Dharmata, in the attire of a lay devotee, holding a yak tail fan and a vase, together with an emanation of a tiger, abiding in front of Amitabha. Regarding the sixteen Arhats, starting with Bharadvaja receiving alms, the manner of arranging them in order is spoken of, and since there is no difference in meaning, here it is followed in general. Regarding the positions of the Four Great Kings in the corners, there are various accounts in different texts. However, in the 'Ladder of the Gods' it says: 'The gate is guarded by the Four Great Kings, Entrusted by kings and bodhisattvas. Just entering the gate of the Buddha's teachings, The Dharma protectors who guard all, Are the same for all nine vehicles, Especially each vehicle has a Dharma protector. Therefore, by relying on them, one obtains the result.' Thus, it is established by the reasoning of good logic, therefore as follows: The east gate is guarded by Dhritarashtra, white, holding a lute; the south gate is guarded by Virudhaka, blue, holding a sword; the west gate is guarded by Virupaksha, red, holding a stupa and a snake lasso; the north gate is guarded by Vaishravana, yellow, holding a victory banner. Therefore, in order to benefit the contemplation of the realization of these Arhats, and to create them in paintings and sculptures, such excellent explanations also appear: In the appendix of the 'Arhat Offering Ritual' composed by the great Rigdzin Yolmowa, it says: Here, mainly at the urging of the Chokgarwas and others, it is done as an auspicious connection for the flourishing of the Buddha's teachings, and also for the purpose of helping to create Buddha image paintings. Now there are many who draw Arhat images, but I have not seen any that conform to the tradition, and I have not heard of such special needs. Drawing four old men, four youths, four adults, and four old men, such statements without a necessary purpose, deceived by Bonpos, drawing them as old men afflicted by old age and disease, with teeth falling out, and the luster of their eyes diminished, and drawing attendants and others in an unpleasant and inauspicious manner, is inappropriate for the general public, and especially for patrons.
Chinese
一定会颠倒地产生结果。此外，在“鹫峰山”这个词上，画出模仿秃鹫的形象进行推测；在“僧伽罗洲”这个词上，画上狮子；在圣者无热恼海面前画上无热恼海等等，这些景象的出现，简直是承认了创作者或书写者是个大笨蛋。那么应该怎么画呢？应该把诸佛菩萨的形象画得庄严、雄伟、英勇。侍者们画成献供品的样子。没有侍者的地方，画上比丘的眷属；在指路的地方，画上比丘尼的眷属，我认为这才是恰当的。此外，在耆旧四人等的胡言乱语中，指路和指小路本是兄弟，却把年长和年幼的顺序颠倒过来画，我也见到了。除此之外，还有唐朝皇帝献上各种丝绸衣服的历史，也有赐唐的原因。然而，把圣者阿罗汉无染污之身画成穿着宽松的管状衣服，并且画成没有三法衣的样子，我担心这会对律藏的教法造成轻微的损害。说是汉地风格，就把印度的伟大圣者们画成藏族老人的样子，这又是什么穆杜尔蒙古的宗教呢？此外，和尚本是唐朝皇帝的使者，却被宣扬成施主，这种情况也存在。现在自认为是学者的人们，由于宗派偏见，在驳斥他人时头脑敏锐，但对于这种普遍存在的巨大错误却熟视无睹。莲花生大师的形象有其特殊的必要性，他们却抱怨说这是什么，而对于上述的错误却毫不在意。我认为，如果把圣者们画成安住于学问功德的状态，那才是有关联的，我对此深信不疑。正如经中说：水流声响似倒塌，愚昧兔子妄喧嚣， 闻声逐影众野兽， 见迹寻踪徒奔劳， 五面怙主笑断理。如是说。那些本尊的头顶上以白色嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字标示，喉咙以红色阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）字标示，心间以蓝色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字标示。
English
will definitely produce results in reverse. Furthermore, on the phrase "Vulture Peak Mountain," drawing the form of a vulture to inquire and investigate; on the phrase "Island of Sinhala," drawing a lion; in front of the noble Anavatapta, drawing Lake Anavatapta, and so on, seeing these things is like admitting that the composer or writer is a great fool. So how should it be drawn? The forms of the deities should be drawn as beautiful, majestic, and heroic. The attendants should be drawn in the form of offering implements. For those without attendants, draw a retinue of monks; when indicating the path, draw a retinue of nuns, which I think is appropriate. Furthermore, in the rambling talk of the Four Elders and others, I have also seen that the elder and younger order is reversed in the drawing of the path and the minor path as brothers. Apart from that, there is a history of the Tang Emperor offering various silk garments, and there is also a reason for the Si Tang. However, to draw the body of the noble Arhat, free from attachment, wearing loose tubular garments, and to draw them devoid of the three Dharma robes, I fear that this will cause slight harm to the doctrine of the Vinaya. Saying that it is in the Chinese style, to draw the great Indian elders in the form of old Tibetan men, what kind of Mudur Mongol religion is this? Furthermore, the Heshang, who was the envoy of the Tang Emperor, is also seen being proclaimed as a patron. Those who now consider themselves scholars are sharp-witted when refuting others due to sectarian bias, but they are completely oblivious to such widespread and serious errors. Although there is a special need for the form of Padmasambhava, they complain about what this is, but they do not care about the above errors. I believe that if the noble elders are drawn in a state of abiding in learning and merit, it is related and I firmly believe it. As it is said in the sutra: The sound of water flowing is like collapsing, the foolish rabbit shouts wildly, The herd of wild animals follows the sound and shadow, Seeing the traces and footprints, they run in vain, The five-faced lord laughs and cuts off the reason. Thus it is said. On the crown of the heads of those deities, they are marked with a white Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), at the throat with a red Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), and at the heart with a blue Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽).
Chinese
对于聚集诸佛之手印，念诵“嗡 班匝 萨玛雅 匝”（藏文：ༀ་བཛྲ་ས་མ་ཡ་ཛཿ，梵文天城体：，梵文罗马拟音：oṃ vajra samaya jaḥ，汉语字面意思：嗡，金刚，誓言，降临），以祈请。焚香，手持金刚铃。根据《阿里班禅的著作——圣地仪轨·智慧心髓之光》中所说：嗡！祈请世尊、如来、应供、正等觉释迦牟尼佛等，以及安住于十方三世的一切如来、应供、正等觉佛陀和菩萨众。请诸位垂念我。祈请以诸佛之大悲和不可思议之加持力，以及为利益众生所发的殊胜誓愿力，为了救护我等众生，作为怙主和救护者，降临并安住于此以供养会供所装饰的宫殿坛城之中，赐予加持。成为所有众生的怙主，降伏魔众，真实的……世尊……世尊于无数劫中，利益众生，发殊胜愿，如您所愿，因此，以神变，无边……圆满……成为一切法之自在主，纯净……如日……以信心……寂静且具大悲……调伏且……法与……恒常……请降临……能仁……极其……供养……如天人一般。无生无灭之身，如所愿般安住，如白昼显现般，为救护世间而祈请降临。班禅仁波切的开光文中说：嗡！十方三世的皈依三宝及护法众，以慈悲忆念受苦众生，从无量刹土以无碍神变，降临于此，安住于供云如海之中。祈请十方一切诸佛及其眷属，以及智慧之火燃烧，干涸烦恼之海者，于解脱福田之中安住的护法众，以及十方声闻僧众。为了弘扬佛法而祈请降临，为了利益众生而祈请降临。如常供养诸位尊者，迎请十六尊者：众生怙主释迦狮子，将佛陀的教法交付于谁之手？
English
For the hand seal of gathering the lords, recite "Om Vajra Samaya Jah" (Tibetan: ༀ་བཛྲ་ས་མ་ཡ་ཛཿ, Sanskrit Devanagari: , Sanskrit Romanization: oṃ vajra samaya jaḥ, literal Chinese meaning: Om, Vajra, Vow, Come), to request. Burn incense and hold the vajra bell. According to the "Radiance of the Essence of Wisdom," a ritual text from the writings of the great Panchen of Ngari: Om! I beseech the Bhagavan, the Tathagata, the Arhat, the Perfectly Enlightened Buddha Shakyamuni, and all the Tathagatas, Arhats, Perfectly Enlightened Buddhas, and Bodhisattvas residing in the ten directions and three times. Please, all of you, be mindful of me. I beseech you, with the great compassion and inconceivable blessings of the Buddhas, and drawing from the special vows made for the benefit of beings, to descend and abide in this palace mandala adorned with offerings, as protectors and saviors for the sake of saving many beings, including myself, and grant your blessings. Become the protector of all sentient beings, subdue the hordes of demons, the real... Bhagavan... Bhagavan, in countless eons, benefiting beings, making special vows, as you wish, therefore, with miraculous powers, boundless... complete... become the sovereign lord of all dharmas, pure... like the sun... with faith... peaceful and with great compassion... tamed and... dharma and... always... please come... Sage... extremely... offering... like gods and humans. A body without birth or death, abiding as wished, like the appearance of daylight, I beseech you to descend to protect the world. From the consecration text of Panchen Rinpoche: Om! The Three Jewels and Dharma Protectors from all directions and times, with compassion, remember suffering beings, from immeasurable realms, with unobstructed miraculous powers, descend here, abide in the midst of a sea of offering clouds. I beseech all the Buddhas of the ten directions and their retinues, and those who burn the fire of wisdom, drying up the ocean of afflictions, the Dharma Protectors abiding in the field of liberation and merit, and the Shravaka Sangha of the ten directions. I beseech you to descend to propagate the Dharma, I beseech you to descend to make offerings for the benefit of beings. As usual, offer to the venerable ones, inviting the Sixteen Arhats: Shakya Simha, the protector of beings, into whose hands did he place the Buddha's teachings?
Chinese
我开启殊胜宝箧者， 请安住大阿罗汉圣者。 为弘扬正法而迎请， 为利有情以供养祈请降临。 ཛཿཧཱུཾ་བཾ་ཧོཿ (藏文) ཛཿཧཱུྃ་བཾ་ཧོཿ (梵文天城体) jah hum bam hoh (梵文罗马拟音) （降临，融入，结合，安住） 如是于虚空迎请安住。 薄伽梵您来此甚善， 我等具足福德善缘。 受纳我之供养资具后， 祈请垂念并赐予加持。 善逝薄伽梵， 请您返回，请您安住于此。 受纳我之供养资具后， 祈请您安住于此。 如是如初生之时， 诸天神所作沐浴般， 天神之……如是…… 如是于诸如来及佛子， 以众多珍宝瓶，香水之水， 充满悦意美好之歌乐， 及诸乐器，沐浴圣身。 复又将沐浴之水注入瓶中。 彼等圣身无与伦比之衣， 以洁净芬芳之香擦拭圣身。 其后献上颜色善妙转变之， 衣裳极其芬芳殊胜。 轻柔宽敞天人之衣， 于不坏金刚之圣身， 以不退转之信心我供养， 愿我亦获得金刚之身。 以诸多珍宝所成之狮子座， 覆盖悦意种种衣物之上， 献上莲花日月光耀之座垫， 祈请慈悲垂念，随意安住。 ༀ་བཛྲ་ཨཾ་ཀུ་ཤ་ཛཿ (藏文) ॐ वज्र अङ्कुश जः (梵文天城体) om vajra ankusha jah (梵文罗马拟音) （金刚，钩，生） ༀ་བཛྲ་ཨཱ་བེ་ཤ་ཨཱཿ (藏文) ॐ वज्र आवेश आः (梵文天城体) om vajra avesha ah (梵文罗马拟音) （金刚，进入，啊） 如是各自以手印，将智慧尊融入于各自之前所生之所依中。 根本中云：第七为劝请作证之支分第七。如是所说适逢此处，于三宝前顶礼。从“于三宝前顶礼”至“我速疾现证菩提”之间念诵一遍。供养乃是加持更增，故于此处点燃坛城之诸香及灯火，于偈颂等
English
I, who open the excellent jewel box, Request the great Arhat Sthavira to reside. To propagate the sacred Dharma, I invite, For the benefit of beings, I request you to come with offerings. ཛཿཧཱུཾ་བཾ་ཧོཿ (Tibetan) ཛཿཧཱུྃ་བཾ་ཧོཿ (Sanskrit Devanagari) jah hum bam hoh (Sanskrit Romanization) (Come, Merge, Combine, Abide) Thus, invite and reside in the sky. Bhagavan, it is good that you have come here, We are fortunate and endowed with merit. Having accepted my offerings and resources, Please consider and grant your blessings. Sugata, Bhagavan, Please return, please reside here. Having accepted my offerings and resources, Please reside here. Bathe the mirror surface with water from a fragrant vase, Just as at the time of birth, Like the bathing performed by the gods, Gods of... Thus... Thus, to all the Tathagatas and Buddha-sons, With many precious vases, water of fragrance, Filled with pleasing and beautiful songs, And various musical instruments, bathe the sacred body. Again, pour the bathing water back into the vase. Clothes that are unparalleled for those sacred bodies, Wipe the sacred body with clean and fragrant scents. Then offer clothes of well-transformed colors, Garments that are extremely fragrant and sublime. Light, soft, and spacious garments of the gods, To the indestructible Vajra sacred body, With unwavering faith, I offer, May I also attain the Vajra body. A lion throne made of many jewels, Covered with delightful and various clothes, Offering a lotus, sun, and moon radiant cushion, Please consider with compassion and reside comfortably. ༀ་བཛྲ་ཨཾ་ཀུ་ཤ་ཛཿ (Tibetan) ॐ वज्र अङ्कुश जः (Sanskrit Devanagari) om vajra ankusha jah (Sanskrit Romanization) (Vajra, Hook, Born) ༀ་བཛྲ་ཨཱ་བེ་ཤ་ཨཱཿ (Tibetan) ॐ वज्र आवेश आः (Sanskrit Devanagari) om vajra avesha ah (Sanskrit Romanization) (Vajra, Enter, Ah) Thus, with their respective hand gestures, the wisdom beings are merged into their respective supports generated in front. In the root text, it says: "The seventh is the seventh branch of requesting to witness." As it is said, it is appropriate here, so prostrate before the Three Jewels. Recite once from "Prostrate before the Three Jewels" to "May I quickly manifest enlightenment." Offering is to increase blessings, so here light the incense and lamps of the mandalas, and at the verses, etc.