English
And, vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：வம்) is the letter of Kali. From the gathering of these, there are names and words, from verses and chapters, to books, continuously. Especially for mantras, what is spoken is called sound, what is written is called form, what is symbolized is called sign, and the way of being is the four ai vaṃ (藏文，梵文天城体：ऐवं，梵文罗马拟音：ai vaṃ，汉语字面意思：ཨེ་ཝཾ). First, as a symbol of emptiness, other names for ai (藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：ཨེ་) are sky, great secret, lotus, etc. The synonyms for great bliss vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：வம்) are also happiness, desire, compassion, bindu, etc. As it is said in the Kalachakra, ai (藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：ཨེ་) and the great secret are the realm of the sky, bhaga is the dharma origin, lotus, and Vajradhara sitting on the lion throne. vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：வம்) and Vajradhara, Vajrasattva, Kalachakra Heruka, are said to be the abode of all tantras. And the names of many sentient objects, and the thoughts of many sentient beings. Thus it is said. Second, in order to grasp and accomplish, in the center is the letter a (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：ཨ་) in the shape of a curved knife, in the east is the letter ai (藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：ཨེ་) a staff, in the south is the letter ri (藏文，梵文天城体：रि，梵文罗马拟音：ri，汉语字面意思：རི་) with an accent mark, in the west is the letter li (藏文，梵文天城体：लि，梵文罗马拟音：li，汉语字面意思：ལི་) named like an enemy, in the north is the letter o (藏文，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：ཨོ་) written as a bindu. Giving li (藏文，梵文天城体：लि，梵文罗马拟音：li，汉语字面意思：ལི་) to a (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：ཨ་) becomes the head, giving ai (藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：ཨེ་) to the left is ai (藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：ཨེ་) itself, giving mi (藏文，梵文天城体：मि，梵文罗马拟音：mi，汉语字面意思：མི་) the moon, giving o (藏文，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：ཨོ་), it becomes a circle on the head, the great emptiness, the five letters gather, ai vaṃ (藏文，梵文天城体：ऐवं，梵文罗马拟音：ai vaṃ，汉语字面意思：ཨེ་ཝཾ) is accomplished. As it is said, in the root tantra it is also said, the letter ai (藏文，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：ཨེ་) is in the center, the letter vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：வம்), is the place of happiness of all Buddhas, through the union of body, speech, and mind, Vajrasattva is in the realm of the sky, the moon is the body of the seed letter, the sun is dust and accent mark, and the letter of the form of mind, ai vaṃ (藏文，梵文天城体：ऐवं，梵文罗马拟音：ai vaṃ，汉语字面意思：ཨེ་ཝཾ) resides in the realm of the sky. Thus it is said. Third, it is the symbol of bliss and emptiness of all dharmas, such as means and wisdom, vajra bell and union. Fourth, for the union of bliss and emptiness, from the co-emergent wisdom, it is the extreme expression of that itself. Understand in detail from Kalachakra and Chakrasamvara etc. In short, by the merit of writing this, may the container and contents become the wheel of means and wisdom, may the wind, mantra, ai vaṃ (藏文，梵文天城体：ऐवं，梵文罗马拟音：ai vaṃ，汉语字面意思：ཨེ་ཝཾ) be perfected as bindu, may bliss and emptiness ripen in the heart! This was also said by Khyentse Wangpo. May all be auspicious! ༈ །། The great Sakya Pandita said, although the generation stage is conceptual thought, the nature of conceptual thought is mind, the characteristic of mind is clarity and awareness, the nature of clarity and awareness is emptiness, emptiness is the dharmadhatu from the beginning, confusion is the dharmadhatu.
Chinese
于自性中，以智慧所作诸分别，无论如何修习皆不作意。寻觅亦无错乱之可能。如是通达法界时，有相之善行不可能存在，彼以生起次第修习时，亦为无相之善行。如是说。 嗡 索斯帝 悉当（藏文：ཨོཾ་སྭ་སྟི་སིདྡྷཾ།，梵文天城体：，梵文罗马拟音：oṃ svasti siddhaṃ，汉语字面意思：嗡，吉祥，成就）。 此处讲述制作解脱所依之方法。于如心之所依——尊胜佛塔般，具足仪轨，高八指之塔中，装藏无谬之佛陀舍利，三律仪之上师传承名号及真言，已逝具相金刚上师之骨舍利制成擦擦，以及头盖骨，指甲等。尤为重要者，装藏语之所依——四续部本尊总集之咒语，及三藏与所有续部之精华——耶达玛（藏文：ཡེ་དྷརྨ་，梵文天城体：ये धर्मा हेतुप्रभवा，梵文罗马拟音：ye dharmā hetuprabhavā，汉语字面意思：诸法从因生），以及能仁如来往昔之布萨仪轨，诸恶莫作等以金书写于蓝色纸张之上。于座垫边缘处，放置护法财神总集之精华，以及吉祥祈愿文等皆可。于宝瓶口处，放置身之所依——具足仪轨之小佛像，并于其发髻处以舍利子封印。如是，此身语意圆满之所依，除大小便之时，应随身携带，且可作为上师供养，发菩提心，布萨等一切之所依，故极为重要。此乃如海学人松地的口述传承。吉祥圆满！ 供曼扎之谷物略带湿润极为重要，乃生起出离心与菩提心之殊胜缘起。扬弃尘垢，乃生起正见之缘起。混合荞麦，于密咒之时，乃空行母与本尊咒语同时降临之缘起，乃生起乐空智慧之助缘。混合红色箭杆草，乃增长智慧之缘起。 于经堂集会之时，脱鞋，洗脚，漱口。以极其恭敬之心，缓慢行五体投地之礼。之后，按照学阶，铺设自己之坐垫。若有法衣则穿，若无则放下披单而坐。面向喇嘛，双膝跪地，合掌。
English
In the very nature, all discriminations made by wisdom, no matter how much one meditates, are non-conceptual. Even if one searches, there is no possibility of confusion. Thus, when the sphere of reality is understood, virtuous actions with characteristics are impossible. When one meditates on the generation stage with that, it is a virtuous action without characteristics. Thus it is said. Oṃ Svasti Siddhaṃ (藏文：ཨོཾ་སྭ་སྟི་སིདྡྷཾ།，梵文天城体：，梵文罗马拟音：oṃ svasti siddhaṃ，汉语字面意思：Om, may there be well-being, may there be accomplishment). Here, the method of constructing a support for liberation is explained. In the center of a support like the Victorious Stupa, which has the proper measurements and is eight finger-widths high, one should enshrine authentic relics of the Buddha, the names and mantras of the lineage lamas of the three vows, the relics of a qualified Vajra Master who has passed away, made into tsatsas, as well as a skullcap and fingernails. Especially important is to enshrine the support for speech: the mantras that are a collection of the main deities of the four classes of tantra, and the essence of the Tripitaka and all the tantras—the Ye Dharma (藏文：ཡེ་དྷརྨ་，梵文天城体：ये धर्मा हेतुप्रभवा，梵文罗马拟音：ye dharmā hetuprabhavā，汉语字面意思：All things arise from a cause), as well as the Pratimoksha vows of the Thubpa from the past, and the verse "Do no evil," written in gold on blue paper. At the edge of the seat, one should place the essence of the collective Dharma protectors and wealth deities, as well as any auspicious prayers and aspirations. At the opening of the vase, one should place the support for the body: a small statue of the Buddha with the proper measurements, and seal its crown with relics. Thus, this support that completely embodies body, speech, and mind should be carried on one's person except when relieving oneself, and it can serve as a support for guru yoga, generating bodhicitta, observing the Pratimoksha vows, and so forth, so it is extremely important. This was written according to the oral transmission of the learned Sumti. Auspiciousness! It is very important that the grains offered in the mandala offering are slightly moist, as it is a special connection for generating renunciation and bodhicitta. Discarding dust is a connection for generating the correct view. Mixing buckwheat, at the time of mantra, is a connection for the simultaneous arrival of dakinis and the mantra of the deity, and it is a contributing factor for generating the wisdom of bliss and emptiness. Mixing red arrow grass is said to be a connection for increasing wisdom. When gathering in the Dharma hall, take off shoes, wash feet, rinse the mouth. With great respect, slowly perform three prostrations with the five lower limbs touching the ground. Then, in accordance with one's level of learning, spread out one's cushion. If one has Dharma robes, wear them; if not, lower the shawl and sit. Facing the lama, kneel and bring the palms together.
Tibetan
སྦྱར་བ་སྔོན་དུ་འགྲོ་བས་མཎྜལ་སོགས་ལ་འཇུག་པ་སྟེ། འདི་དག་གི་རྣམ་བཞག་ཞིབ་པར་བླ་མ་ལྔ་བཅུ་པ་རྩ་འགྲེལ་སོགས་ལས་ཤེས་པར་བྱ་བ་གལ་ཆེའོ།། ༈ །།བཙན་དྲྭས་ར། སྒོ་སྟེང་དུ་ཚུལ་ཤིང་། གཡས་གཡོན་དུ་རྒྱལ་ཆེན་བཞི་དང་། སོ་སོར་ཁ་བྱང་ཚིག་རིང་བི་བརྟ་བཅས། གཡས་སྒོའི་ལྟག་ཏུ་གནོད་སྦྱིན་དང་། དེའི་གཤམ་འབྱུང་པོ་གང་དག་སོགས་ཚིགས་བཅད་སུམ་བིད། སྒོ་སྟེང་དུ་རྟེན་འབྲེལ་བཅུ་གཉིས་འགགས་ཚུལ་ཚིག་ལྷུག་དང་། ཆོས་རྣམས་གང་དག་སོགས་ཚིགས་བཅད། གཡས་སྒོའི་འོག་ཏུ་སྲིད་པ་འཁོར་ལོ་ཆ་ལྔ་པའི་སྟེང་གི་གཡས་གཡོན་དུ་ཐུབ་དབང་འཁོར་ལོ་དཀར་པོ་རྩིབས་བརྒྱད། གཤམ་དུ། བརྩམ་པར་བྱ་ ཞིང་སོགས་སུམ་བིད། གཡོན་སྒོའི་སྟེང་དུ་བཀྲ་ཤིས་གང་ཞིག་སོགས་དང་། ཕུན་སུམ་ཚོགས་པ་མངའ་བ་སོགས་ཚིགས་བཅད། ལྟག་ཏུ་གནོད་སྦྱིན་ལག་ན་གཞོང་ཐོགས་དང་། འོག་ཏུ་སྣོད་བཅུད་ཆགས་ཚུལ། ཞལ་ནང་ལྟའི་གཡས་སུ་ཆེད་བརྗོད་ཚིགས་བཅད་དང་། གཡོན་དུ་ཚིག་ལྷུག་པ་རྣམས་བྲིའོ། །གོང་སྨོས་ཕལ་ཆེར་འདུལ་བ་གནས་མལ་གྱི་གཞི་ལས་ཇི་ལྟར་འབྱུང་བའི་མཚན་ཉིད་དང་བཀོད་པ་ཕུན་སུམ་ཚོགས་པ་དཔྱོད་ལྡན་ཡོད་ན་འདི་ཁོ་ནས་ཀྱང་དད་པའི་པདྨོ་རྒྱས་པར་སྣང་ངོ་། །འོན་ཀྱང་བླུན་པོ་གསེར་དངུལ་གྱིས་མིག་བྲིད་པ་རྣམས་ཀྱིས་ནི་རྟོག་དཔྱོད་ཙམ་ཡང་ག་ལ་ཡོད།། ༈ །།ས་སྐྱ་པ་ཀུན་དགའ་བསོད་ནམས་ཀྱིས་མཛད་པའི་ལམ་འབྲས་ཁོག་ཕུབ་ལས་འབྲོག་མིའི་རྣམ་ཐར་དུ། དེ་དུས་བོད་ན་རྙིང་མ་དར་བས་ཇི་ཙམ་དྲིས་ཀྱང་མ་རྙེད་པ་ལ། རྡོ་རྗེ་གདན་གྱི་སྒོ་གོང་ན་རུ་ལུ་འབྲུ་བརྒྱད་པ་ཞིག་བྲིས་འདུག་པ་ཅི་ཡིན་དྲིས་པས་ཤེས་པ་མ་བྱུང་ཞིང་། ཡང་པཎྜི་ཏ་གཅིག་གི་དཔེ་གསེབ་ན་ཡང་ཕུར་གྱི་དུམ་བུ་འདུག་པ་ཁོ་རང་གིས་ཀྱང་མ་ཤེས་པར་འདུག་གསུང་། ཞེས་སྣང་ངོ་།། ༈ །།ཐུགས་གཏེར་གྱི་ཁུངས། མདོ་ལས། བཅོམ་ལྡན་འདས་ཀྱིས་བཀའ་སྩལ་པ། འཇམ་དཔལ་འབྱུང་བ་ཆེན་པོ་བཞི་ནི་ནམ་མཁའི་གཏེར་ནས་འབྱུང་གི །དེ་བཞིན་དུ་ཆོས་ཐམས་ཅད་རྒྱལ་བའི་ཐུགས་ཀྱི་གཏེར་ལས་འབྱུང་བས་ གཏེར་གྱི་དོན་ལ་ལོངས་སྤྱོད་པ་ཤེས་པར་གྱིས་ཤིག །ཅེས་དང་། ཡེ་ཤེས་གསང་བའི་རྒྱུད་ལས། སུ་ཞིག་ཐུགས་ཀྱི་དཀྱིལ་འཁོར་དུ། །གཏེར་དང་ལྡན་ན་ཁྱད་པར་ཆེ། །ཞེས་དང་། སྒྱུ་དྲྭར། ཁོང་ནས་གབ་སྦས་དོན་འབྱིན་པ། །སྟོན་པ་རྡོ་རྗེའི་ཐུགས་ལ་གནས། །ཞེས་སོ། །དེ་ལ་བརྒྱུད་པ་མེད་ཟེར་ན། རྒྱལ་བས་དགོངས་པ་ཉིད་ཀྱི་ཚུལ། །དགོངས་པས་བབས་པ་དབང་གི་མཆོག །ཅེས་སོག
Chinese
因为事先进行了布置，所以进入坛城等。这些的详细情况，务必要从《上师五十颂》的根本释等处了解。༈。大门处：门上方有装饰木，左右有四大天王，各自有长篇题词和图案。右门背后有夜叉，其下有“何者为生”等三句诗。门上方有十二缘起流转方式的散文，以及“诸法何者”等诗句。右门下方有五分轮回图，上方左右有能仁八辐白法轮。下方有“应作”等三句诗。左门上方有“吉祥何者”等，以及“具有圆满”等诗句。背后有手持容器的夜叉，下方有器情世界的形成方式。面向内侧的右边写有特别说明的诗句，左边写有散文。以上所说的，大部分是根据律藏《房舍之基》中出现的方式，以及圆满的特征和布置。如果是有智慧的人，仅凭这些也能使信仰的莲花盛开。然而，那些被金银迷惑的愚人，又怎么会有思辨呢？༈。萨迦派贡噶索南所著的《道果扼要》中，关于卓弥的传记中说：当时西藏宁玛派盛行，无论怎么问也找不到。据说金刚座的门上方写着“如鲁八粒”的字样，问是什么意思也没人知道。又说，一位班智达的经书里夹着一小段橛，他自己也不知道。༈。关于意伏藏的来源。《经部》中，世尊说：文殊，四大元素是从虚空的宝藏中产生的。同样，一切法都从诸佛的意之宝藏中产生，所以要知道享用宝藏的意义。以及，《智慧秘密续》中说：谁在意之坛城中，拥有宝藏，谁就特别殊胜。以及，《幻网续》中：从内部隐藏而显现意义，导师住在金刚的心中。是故，如果说没有传承，那么，诸佛的意即是方式，从意而降是灌顶之最。
English
Because arrangements are made in advance, one enters mandalas, etc. The details of these should be learned from the root commentary of the 'Fifty Verses on the Guru' and other sources. ༈ At the main gate: there is a decorative wood above the door, and the Four Great Kings on the left and right, each with long inscriptions and patterns. Behind the right door is a yaksha, and below it are three verses such as "What are the beings." Above the door are prose descriptions of the twelve links of dependent arising, and verses such as "Which are the dharmas." Below the right door is the five-part wheel of existence, with the white wheel of the Thubwang (Buddha Shakyamuni) with eight spokes on the upper left and right. Below are three verses such as "To be undertaken." Above the left door are verses such as "Which auspiciousness," and "Possessing abundance." Behind it is a yaksha holding a vessel, and below it is the formation of the container and its contents. On the right side of the inner face are verses of special explanation, and on the left are prose passages. Most of the above is based on the characteristics and perfect arrangement of how it appears in the Vinaya's 'Foundation of Dwelling Places.' If there are wise people, even with just this, the lotus of faith will appear to bloom. However, how can those foolish people who are blinded by gold and silver have any contemplation? ༈ In Drogmi's biography from Sakya Kunga Sonam's 'Lamdre Khogphub,' it says: At that time, the Nyingma school was prevalent in Tibet, and no matter how much I asked, I couldn't find it. It is said that above the door of Vajrasana was written "Rulu eight grains," and when asked what it meant, no one knew. Also, it is said that a pandita had a piece of phurba (ritual dagger) in his books, but he himself did not know it. ༈ The source of Mind Treasures. In the Sutra, the Bhagavan said: Manjushri, the four great elements arise from the treasure of the sky. Similarly, all dharmas arise from the treasure of the Victorious Ones' minds, so know the meaning of enjoying the treasure. And, in the 'Wisdom Secret Tantra' it says: Whoever in the mandala of the mind, possesses treasure, is especially excellent. And, in the 'Illusion Net': Bringing forth meaning hidden from within, the teacher dwells in the vajra mind. Therefore, if it is said that there is no lineage, then, the Victorious Ones' intention itself is the way, and descending from intention is the best of empowerments.