English
The preliminary stage of the common path has been explained. Aho! Yogis who have accumulated the two accumulations for many lifetimes, having cast away the dirt of fabricated-seeming bonds far away, enjoy with joy such a supreme treasure, a wish-fulfilling jewel, there is a need to devour the fruits of the two benefits. This is a good word for the interim. Secondly, the uncommon preliminary practices are two: removing obstacles and accomplishing favorable conditions. The first has three: entrusting activities by giving reward offerings to the white-sided benefactors who abide by their vows; expelling and tormenting the dark-sided spirits of the forest who obstruct virtuous deeds by offering ransom offerings; and teaching how to meditate on an indestructible protective circle. The first has four: commonly blessing the upper offerings, giving commands, holding pride, and engaging in reward offerings and entrusting activities. The first is: In a clean vessel, for the white side, prepare white three sweets three and golden liquor and turquoise made from grains. In one vessel, for the black side such as spirits and karmic debtors, place the practitioner's Dharma siblings and mixed ransom offerings such as wealth, around which place roasted barley flour, liquor residue, butter lamps, rice, meat liquor cloth pieces, hair nails, etc. Sprinkle with clean water. The actual blessing has two parts: visualizing oneself as the deity, and distinguishing the visualization differences of the six-syllable mantra and the six mudras. The first is: From the state of equipoise previously mixed and inseparable from the assembly field, on top of a lotus moon, from a silver "hrih" (ཧྲཱིཿ，hrih，赫利) syllable, in an instant of recollection and completion, take pride in visualizing Avalokiteśvara Khasarpani, a large figure equal to the vast snow mountain ocean. "From emptiness on a lotus moon," etc., and the essence "Om Mani Padme Hum" (ཨཱོྃ་མ་ཎི་པདྨེ་ཧཱུཾ，oṃ maṇi padme hūṃ，嗡 嘛呢 呗美 吽), is a symbol of skillful means, great compassion, and wisdom emptiness, and the inseparable mind of enlightenment of those two, recite three times with a peaceful and gentle mind. The meaning of such a mantra is: Generally, it is combined with the seed syllables of the six realms. If divided in detail, purification, recollection, and thought are incomprehensible. But in this teaching, "Om" (ཨཱོྃ，oṃ，嗡) is mind and Dharma nature free from elaboration, "Ma" (མ，ma，嘛) is mind and Dharma nature self-arisen, "ṇ
English
The nature of mind and dharma is self-luminous. The lotus mind and the nature of dharma are clear and pure. The fire mind and the nature of dharma are empty and luminous. The Hum mind and the nature of dharma are primordially pure, so explained the emanation king Songtsen Gampo. Secondly, There are six sets of five. The first is: the mudra of establishment, the mantra of recitation, the deity of generation, the seed syllable, and the benefit of blessing. Among them, the mudra of establishment is: as a symbol of representing the emptiness of dharma nature, join the palms together with the palms empty. The mantra of recitation is: Oṃ svabhāva śuddho sarva dharmāḥ svabhāva viśuddho 'haṃ. This mantra is a special essence that destroys objects with characteristics, so it is widely known in all forms, so the meaning of the mantra is explained: First, the syllable Oṃ leads the five wisdoms. In the early translation period, it is necessary to add "A" to Oṃ. Although some orthographies prohibit adding "A", it seems to hinder the necessity in general, but it is indispensable for all self-spoken mantras of the early translation, because there is a reason. It symbolizes the five wisdoms and the five bodies: A, the Dharmadhatu wisdom, the deity is Vairochana. A, the mirror-like wisdom, the deity is Vajrasattva. Naro, the wisdom of equality, the deity is Ratnasambhava. Moon, the wisdom of discernment, the deity is Amitabha. Drop, the wisdom of accomplishing activities, the deity is Amoghasiddhi. Oṃ. Therefore, this syllable naturally accomplishes the five Buddha families, as stated in the tantra: A is Vairochana, A is Akshobhya, Naro is Ratnasambhava, Moon is Amitabha, Drop is Amoghasiddhi. It is said to be the letter of the meaning to be symbolized. To this, some translators cling to one-sided words and cause great controversy, like blind men touching an elephant, which is laughable. Even in the case of intellectual treatises with only symbolic example letters, as described in "The Source of Dharma - The Sun of Teaching Dharma", the knowledge of adding "A" is not contradictory. In general, according to the interpretation of illusion, according to the view of Lama Rongzompa, Oṃ is composed of A, U, and Ma, so Oṃ is also considered the seed of the three vajras. Svabhāva is nature, śuddho is pure, sarva dharmāḥ is all dharmas, svabhāva viśuddho 'haṃ is naturally completely pure.
Tibetan
་ལ། ཨ་ཧཾ་ཞེས་པའི་སྒྲས་ནི་ངའོ་ཞེས་ང་རྒྱལ་ལ་འཇོག་པ་སྟེ། དོན་བསྡུ་ན་འཁོར་འདས་གཉིས་སྣང་གིས་བསྡུས་པའི་ཆོས་ཐམས་ཅད་རང་བཞིན་གྱིས་རྣམ་པར་དག་ལ། དེ་ལྟར་དག་མ་དག་གི་རྣམ་འབྱེད་མཁན་པོ་ཡང་རང་སེམས་ཡིན་ལ་དེའི་ངོ་བོ་ཅིར་ཡང་མ་དམིགས་པ་དེ་ལྟ་བུའི་གནས་ལུགས་དེ་ངས་རྟོགས་སོ། །ཞེས་ང་རྒྱལ་འཇོག་པའོ། །སྔགས་འདི་བྱུང་ཚད་ལ་དག་པ་དེ་ལྟ་བུ་ཤེས་དགོས་པའི་སྤྱི་དོན་གལ་པོ་ཆེའོ། །དེ་ཡང་སྤྱིར་གསང་སྔགས་ཀྱི་སྤྱི་དག་ཁྱད་པར་སྔ་འགྱུར་རང་སྐད་ལ་བྱིངས་དང་རྣམ་འགྱུར་རྐྱེན་ ལ་སོགས་པས་ཉེ་བར་བསྒྲུབ་པའི་སྒྲ་པ་ཐུན་མོང་བའི་སྐད་དང་མི་འདྲ་བའི་གནད་བི་ཤ་ཤ་ཟའི་སྐད་དང་མཐུན་ཙི་དང༌། ཨ་ཝ་བྷྲཾ་ཤ་ཟུར་ཆག་སྟེ་གོང་མ་དང་འདྲ་དང༌། སཾ་ཀྲྀ་ཏའི་སྐད་ཡུལ་སྡེ་ཐ་དད་པའི་སྐད། དབུས་ན་རྡོ་རྗེ་གདན༌། ཤར་ན་བྷ་ལའི་གླིང༌། ལྷོ་ན་བྷེ་ཏ། ནུབ་ན་ཨོ་རྒྱན། བྱང་ན་ཁ་ཆེ། ཤར་ལྷོར་ཁང་བུ། ལྷོ་ནུབ་ཟངས་གླིང༌། ནུབ་བྱང་རླུང་གླིང༌། བྱང་ཤར་ཀ་མ་རུ་པའི་གླིང་སྟེ། དེ་རེ་རེ་ལ་སྒྲ་ལྔ་ལྔ་ཡོད། དང༌། ཤིན་ཏུ་གསང་བའི་བརྡའི་སྐད་ལ་སོགས་པ་ལེགས་སྦྱར་སཾ་ཀྲྀ་ཏའི་སུམ་ཅུ་རྩ་གསུམ་པ་དང་མཐུན། སྐད་ཀྱིས་བཅོས་སུ་མི་བཏུབ་པའི་རིགས་དང༌། གཞན་ཡང་འགྱུར་སྐད་ཐུན་མོང་དང་ཐུན་མོང་མ་ཡིན་པའི་ཚིག་འགྱུར་དང༌། དོན་འགྱུར་དང༌། སྲོག་འགྱུར་དང༌། མཚན་འགྱུར་དང༌། མན་ངག་གི་འགྱུར་ལ་སོགས་པ་མང་དུ་ཡོད་ལ། དེ་བཞིན་དུ་མི་མ་ཡིན་དང་འགྲོ་ལྡིང་བའི་སྐད་ལ་སོགས་པ་ཆེས་མང་བར་བཤད་པས། རིག་འཛིན་བརྒྱུད་པའི་ཞལ་ལུང་ཁོ་ན་ལ་ལྟོས་དགོས་པར་གསུངས་ཕྱིར་བཤད་མ་ཐག་པའི་སྔགས་དོན་གྱིས་མཚོན་ཏེ་རིམ་པར་དེ་ལྟར་དུ་འགྲེལ་པས་རིག་བྱེད་པ་དག་གིས་དཔྱད་པའི་ཡུལ་མ་ཡིན་མོད། འོན་ཀྱང་ར་གན་སུ་ཝརྞར་རྫུས་པའི་རིགས་ཀྱིས་གྱ་ཚོམ་གྱི་ཚིག་ལ་སྔ་འགྱུར་གྱི་ཁ་གཡར་པ་ལ་ནི་ཞིབ་མོར་དཔྱད་བྱའི་གཞི་སྟེ། ཨ་རུ་ར་དང་བ་རུ་ར་སོ་སོའི་རང་མདོག་སྟོན་པས་སོ། །བསྐྱེད་པའི་ལྷ་ནི་སྔར་བཤད་མ་ཐག་པའི་ ཕྱག་རྒྱ་དེའི་སྟེང་དུ། སྦྱོང་བའི་ལྷ་ཤཱཀྱ་རིན་ཆེན་མང་ཐུབ་པ་སྤྱི་འགྲོས་ལྟར་གསལ་ཞིང༌། ས་བོན་གྱི་ཡི་གེ་ནི་རིན་ཆེན་མང་གི་ཐུགས་ཀར་ཨཱཿདཀར་པོ་གཅིག་གསལ་བ་ལས་འོད་ཟེར་འཕྲོས་ནས་གཏོར་རྫས་རྣམས་ལ་ཕོག་པས་བྱིན་རླབས་ཀྱི་ཕན་ཡོན་ནི། འབགས་བཙོག་དྲ་དྲི་ཉེས་སྐྱོན་སེར་སྣའི་སྒྲིབ་པ་ལ་སོགས་མ་དག་པའི་སྐྱོན་མཐའ་དག་སྦྱངས་ནས་རང་བཞིན་གྱི་རྣམ་པར་དག་པ་བྱེད་
Chinese
拉！阿హం（藏文：ཨ་ཧཾ，梵文天城体：अहम्，梵文罗马拟音：Ahaṃ，汉语字面意思：我）这个声音，是安立“我是”的慢心。意义归纳起来说，就是轮涅二取所包含的一切法，自性清净。像这样，分辨清净与不清净的，也是自己的心，而它的本体却什么也无法确定，像这样的实相，我证悟了。这是安立慢心。这个咒语出现时，必须了解像这样的清净，这是总的要义。而且，一般来说，密咒的总的清净，特别是前译自语，有根本和变异的因缘等，以之来成办的声音，与共同的语言不同，与毗夏夏匝的语言相似。阿哇勃让夏是讹变，与前者相似。梵语是地域不同的语言。中央是金刚座。东方是巴拉洲。南方是贝达。西方是邬金。北方是喀切。东南是康布。西南是桑洲。西北是风洲。东北是嘎玛茹巴洲。每一个洲都有五种声音。以及，极其秘密的符号语言等，与梵语的三十三种相符。有语言无法改变的种类。此外，还有共同和不共同的译语，如词语的翻译、意义的翻译、生命的翻译、名称的翻译、诀窍的翻译等等，有很多。同样，非人和飞行者的语言等等，据说非常多。因此，必须依赖持明传承的口诀，所以用刚才所说的咒语意义为例，依次那样解释，不是理智者们考察的对象。然而，对于那些以拉甘苏瓦尔纳为首的伪装者，以杂乱的词语冒充前译，则需要仔细考察，就像诃梨勒和毗诃勒各自显示自己的颜色一样。生起本尊是在之前所说的手印之上。净治本尊是释迦牟尼宝胜如来，按照通常的方式显现。种子字是宝胜如来心间的白色阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿），从中发出光芒，照射到供品上，加持的利益是，去除污垢、不净、臭味、过失、罪障、吝啬的障碍等等一切不清净的过患，从而使之成为自性的清净。
English
La! The sound of Aham (Tibetan: ཨ་ཧཾ, Sanskrit Devanagari: अहम्, Sanskrit Romanization: Ahaṃ, Chinese literal meaning: I) is to establish the pride of "I am." Summarizing the meaning, all phenomena included in the duality of samsara and nirvana are naturally pure. Like this, the one who distinguishes between purity and impurity is also one's own mind, but its essence cannot be determined in any way. I have realized such a state of reality. This is to establish pride. When this mantra appears, it is necessary to understand such purity, which is the general key point. Moreover, in general, the general purity of secret mantras, especially the early translation self-language, has roots and changing causes, etc., with which to accomplish the sound, which is different from the common language, and similar to the language of Vishasha. Awa Bhramsha is a corruption, similar to the former. Sanskrit is a language of different regions. In the center is Vajrasana. In the east is Bhala Continent. In the south is Beta. In the west is Oddiyana. In the north is Khache. In the southeast is Khambu. In the southwest is Sang Continent. In the northwest is Wind Continent. In the northeast is Kamarupa Continent. Each of these continents has five sounds. And, extremely secret symbolic languages, etc., are consistent with the thirty-three of Sanskrit. There are types that cannot be changed by language. In addition, there are common and uncommon translations, such as word translation, meaning translation, life translation, name translation, and secret instruction translation, etc., there are many. Similarly, the languages of non-humans and flying beings, etc., are said to be very many. Therefore, it is necessary to rely on the oral instructions of the Vidyadhara lineage, so taking the meaning of the mantra just mentioned as an example, explaining it in that order is not the object of investigation for intellectuals. However, for those pretenders headed by Ragaṇasuvarṇa, who pretend to be early translations with messy words, it is necessary to carefully examine, just like Haritaki and Vibhitaka each show their own color. The generation deity is on top of the mudra mentioned earlier. The purification deity is Shakyamuni Ratnasambhava, appearing in the usual way. The seed syllable is the white Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आ, Sanskrit Romanization: āḥ, Chinese literal meaning: A) in the heart of Ratnasambhava, from which light radiates, shining on the offerings, the benefit of the blessing is to remove all impure faults such as dirt, impurity, odor, faults, sins, and the obstacle of stinginess, thereby making it the purity of its own nature.