Chinese
成为感官的对象，此外，也包括以心来思考和观想的手印。如《手持光芒者》所说，无论是完整的部分，还是不完整的部分，无论是相似的，还是不相似的，总之，所有被制造出来的，以及以某种方式用手势来安排的，还有语言和思想所包含的一切，都汇集为神、咒语和手印三者，这三者的结合能利益众生。正如《金刚手灌顶续》中所说：文殊秘密咒的形象和三个字，以法性来显示究竟的例子，当它显示词语的形态时，就能起作用。看看依赖文殊的法性如何能起作用。例如，依靠摩擦的垫子，通过摩擦木头，人们通过努力，就能产生强大的火焰。同样，咒语、手印和神，这三者结合在一起，就能产生究竟的果实，产生后，就能实现心中所想的一切需求。就像这样所说的那样。因此，这种能起作用的手印，当在彩沙坛城中布置时，布置文字就变成了语法的法印。如果布置在书本中，就变成了誓言的法印。佛塔也包含在誓言的法印中。完整的身像是大手印。同样，身像和绘画的续部也是大手印。不依赖彩沙而单独建造的佛塔，也是法身的形象，被称为法界的法印，或无二的智慧，或解脱的果实或身。有时也显示为佛的宫殿，因为无二的智慧本身，就是如来的一切住所。这与“唉！法生，三角形和顶髻的法印，以及佛塔都包含在心誓言的法印中”的意义相同。特别是佛塔和顶髻的法印，以及法轮都是如来部的。
English
become objects of the senses. Furthermore, it also includes mudras that are contemplated and visualized by the mind. As stated in "The Bearer of Light in Hand," whether it is a complete part or an incomplete part, whether it is similar or dissimilar, in short, all that is fabricated, and arranged in a certain way by hand gestures, and all that is contained by speech and thought, all converge into the three: deities, mantras, and mudras. The combination of these three benefits sentient beings. As it is said in the Vajrapani Empowerment Tantra: "The form and three syllables of the Manjushri secret mantra, through the nature of reality, demonstrate the ultimate example. When it shows the form of words, it becomes capable of action. Look at how the nature of reality, relying on Manjushri, becomes capable of action. For example, relying on a rubbing cushion, by rubbing wood, people, through effort, can generate a powerful fire. Likewise, mantra, mudra, and deity, when these three are combined, can produce the ultimate fruit. Once produced, they can fulfill all the needs desired in the mind." This is the meaning of what is said. Therefore, when this mudra, which is capable of action, is arranged in a colored sand mandala, arranging the letters becomes the mudra of the spoken Dharma. If arranged in a book, it becomes the mudra of vows. Stupas are also included within the mudra of vows. The complete body is the Mahamudra. Similarly, the tantras of body images and paintings are also Mahamudra. A stupa built separately without relying on colored sand is also an image of the Dharmakaya, and is shown as the mudra of the Dharmadhatu, or non-dual wisdom, or the fruit of liberation, or the body. Sometimes it is also shown as the palace of the Buddha, because non-dual wisdom itself is the abode of all the Tathagatas. This is similar in meaning to what is said: "E! Dharma arises, the triangular and crown mudras, and stupas are all included within the mind vow mudra." In particular, stupas and crown mudras, and the wheel are of the Tathagata family.
Chinese
是这样以三昧耶的印记说的。在《萨尔瓦布达苏摩瑜伽》中说，与一切佛陀平等结合，在安置六种姓如来部的三昧耶印记坛城时说：法衣和钵，同样还有手杖和铃，神圣的法本，是表相的印记，其他的集合。这样说了，所以法本也是以三昧耶的印记说的。手杖和铃的意义，也说是包含道路和果实的佛塔的意义。就像这样，薄伽梵拿着手杖前往城市乞食的时候，宣扬手杖的意义和功德时，如是说：四洲圆满庄严的总集，安住了解脱果实成熟的佛塔，在空性无相的空管中，赐予持有无分别苦行的仙人。像这样所说的意义是，佛塔是完全解脱之身的印记，空管和仙人是道路和补特伽罗的印记。总之，法本和佛塔是如来的印记和表相。因此，在建造这些的时候，加持的仪式，共同的仪式依赖于共同性本身。特别是加持的仪式，在行部经典中有详细的说明，其中特别明显的是，属于行部的愤怒尊胜的分别，文殊秘密续中，说了沙坛城需要的四种行为：为了恒常供养自身，为了成就微细的事业，为了成就伟大的悉地，为了引入弟子而绘制。这里没有特殊的坛城，因为大多数本尊的坛城尺寸，都说从一肘到八肘之间。其中，恒常供养自身是一肘，成就悉地是八肘，剩余的是成就微细的事业，引入弟子也没有从那里单独说明。因此，有些经文中说，在三昧耶坛城中引入弟子，同样还有事业坛城和修
English
It is said in this way with the seal of samaya. In the Sarvabuddhasamayogatantra, it says, being equally united with all Buddhas, when placing the samaya seal mandala of the Tathagata family of the six lineages: the Dharma robe and the alms bowl, likewise also the staff and bell, the sacred Dharma text, are symbolic seals, other assemblies. Thus it is said, so the Dharma text is also said with the seal of samaya. The meaning of the staff and bell is also said to be the meaning of the stupa containing the path and the fruit. Just like this, when the Bhagavan went to the city with a staff to beg for alms, when proclaiming the meaning and merit of the staff, it was said: In the complete collection of the four continents perfectly adorned, resides the stupa where the fruit of liberation ripens, in the empty tube of emptiness without characteristics, the ascetic holding non-conceptual austerity is bestowed. The meaning of what is said like this is that the stupa is the seal of the completely liberated body, and the empty tube and the ascetic are the seals of the path and the individual. In short, the Dharma text and the stupa are the seals and symbols of the Tathagata. Therefore, when requesting to build these, the consecration ceremony, the common ceremony depends on the commonality itself. In particular, the blessing ceremony is described in detail in the Action Tantras, and what is particularly clear is that, belonging to the Action Tantra, the wrathful victorious distinction, in the Manjushri Secret Tantra, it speaks of the four actions needed for the sand mandala: to always worship oneself, to accomplish subtle activities, to accomplish great siddhis, and to draw for the sake of introducing disciples. There is no particular mandala here, because the size of most deity mandalas is said to be from one cubit to eight cubits. Among them, always worshiping oneself is one cubit, accomplishing siddhis is eight cubits, and the remainder is said to be accomplishing subtle activities, and introducing disciples is not separately explained from there. Therefore, some scriptures say that disciples are introduced into the samaya mandala, as well as the karma mandala and the practice
Chinese
坛城和，供养的坛城等。各自的事情如果说是以声音出现，要知道那样并不一定是正确的。坛城的四种作用是共同的。另外，佛像和画像的续部，虽然大多说是为了成就悉地，但对于引入弟子的事情也是共同出现的。另外，了知本尊的真如，说是悉地的因。也就是要了知具有一切手印的本尊的相，以及功德事业的伟大之处。在三摩地的坛城中，如本尊一样，身体肢节加持，加持自己，以及手印身语意加持等。布置和增广，就能使自己得到加持。如自己一样，在粉末颜色的坛城中布置的手印，以及其他的佛像和画像的续部中，迎请本尊安住于彼处后，进行供养，对其布置手印并加持，如果向具誓者展示，那么那些人就会被加持成为持明具誓者。如是说。总之，如本尊一样加持自己，如自己一样加持坛城和佛像，这样就能加持众生。这是所要表达的意思。现在为了让那些人相信，将要展示经文的词句。也就是，文殊菩萨，在《秘密续》中，从最初了知本尊的实物是悉地的因的章节开始：种子不是忿怒尊的形象，但那本身大多广为人知。忿怒尊的自性，唯一且是多种兵器的殊胜者，恒时使兵器燃烧。从这里开始，这是与忿怒尊的真实面容相似的意义。说是。这是最初的形象，那样的威力又是如何呢？如理如实地在此宣说。这样说了之后，然后也宣说了威力的伟大和相。如是，忿怒尊之王的形象，被称为种子，了知咒语的实物之后，本尊和悉地等说是咒语。
English
Mandalas and, offering mandalas, etc. If it is said that things appear as sounds separately, know that it is not necessarily correct. The four functions of the mandala become common. Furthermore, although the tantras of statues and paintings are mostly said to be for accomplishing siddhis, they also commonly appear for the activity of introducing disciples. Moreover, knowing the suchness of the deity is said to be the cause of siddhis. That is, one must know the characteristics of the deity who possesses all mudras, as well as the greatness of qualities and activities. In the mandala of samadhi, like the deity, the body and limbs are blessed, oneself is blessed, and mudras, body, speech, and mind are blessed, and so on. By arranging and expanding, one will be blessed. Like oneself, the mudras arranged in the mandala of powdered colors, and in other tantras of statues and paintings, after inviting the deity to reside there, making offerings, and arranging mudras and blessing them, if shown to those who have vows, then those people will be blessed as vidyadharas with vows. Thus it is said. In short, bless oneself like the deity, bless the mandala and statues like oneself, and thus one will be able to bless sentient beings. This is the meaning to be expressed. Now, in order to make those people believe, the words of the scripture will be shown. That is, Manjushri, in the Secret Tantra itself, from the beginning of the chapter on knowing the reality of the deity as the cause of siddhis: The seed is not the form of a wrathful deity, but that itself is mostly well-known. The nature of the wrathful deity, unique and the most excellent of many weapons, constantly makes the weapons blaze. Starting from here, this is the meaning similar to the real face of the wrathful deity. It is said. This is the very first form, and what is its power like? It is explained here properly and truthfully. After saying this, then the greatness and characteristics of the power are also explained. Thus, the form of the king of wrathful deities, which is called the seed, after knowing the reality of the mantra, the deity and siddhis, etc., are said to be mantras.
English
pa. In the Guhyasamaja it says, "To all such mantras, offer excellent bali." This is what is said in the divine mantra. The mantra practitioner will attain accomplishment. It is said that the meaning of this is that the great wisdom of the Bhagavan, glorious Yamantaka, has become the letter of Subon. Therefore, the letter of Subon is the very body of the Great Wrathful Mother. It is all the weapons. It is the very face of the Wrathful One. In short, it is the Tathagata. Therefore, by generating the deity with Subon, and blessing the five limbs such as the heart, one is able to bless as the Tathagata. Therefore, this way of arranging Subon on the deity accomplished from the seed syllable is to know the reality of the secret mantra deity, and therefore it is said to be the cause of accomplishment. Then, bless oneself like the deity, and invite the deity to the statue etc. to make offerings. It is said like this. In the Secret Tantra it says, "As the way of arranging the seed syllable, apply it to one's own body. After placing the image on the image, hold that weapon in your hand. Also place the seed syllables in the mouth, and both feet also tremble. Then, being completely wrathful, arrange one's own Subon. First, without being distracted in oneself, after doing protection in this way, invite to the mandala, and then make offerings in front." It is said, and this has been shown. Then, as Subon is arranged on oneself, whether the deity offered in front is colored powder, or a statue or a painting, also arrange the five limbs of Subon on the deity offered in front. Showing it to a person with vows, those people will be blessed as vidyadhara with vows. It is also said, "After making offerings there, on the mandala or painting, arrange one's own limbs, and if shown to a person with vows, they will become a vidyadhara with vows." It is said. Therefore, these three connections are in accordance with the Dharma, and there should be no doubt. In short, the three connections are: Bless oneself as the wisdom deity appears to the beings to be tamed. As one blesses oneself, invite to the mandala and statue to abide.