Chinese
还在《续部》本身中这样说到。此外，以金刚舞的姿态，用四位明妃的咒语和手印，以四种神通的方式加持并灌顶等事；以及禅定的供养，也说到加持所有佛土成为完全清净的佛土并使其充满。就像这样说到：以两个金刚拳，如在背后打结般抛掷，灌顶金刚萨埵等的珍宝顶髻花鬘。安住于禅定的轮宝者，对于拥有轮宝的诸神，想像是完全充满佛，秘密的供养将会出现。如是说之后，在妩媚女等八位天女的舞蹈供养圆满之后，宣说了上面所说的钹等的吉祥物的印和咒语。因此，从金刚事业转变而作供养的手印是，就像这样说到：之后以钹的姿态，双手好好地敲击钹，吹奏海螺和笛子，用手摇动拂尘，以凉扇的姿态摇动凉扇，两个顶端做成胜幢，在彩粉欢喜时，像嫩枝一样，摇动并横向地撒彩粉，左手做成容器的姿态，右手供养天食，放置堆叠的房屋后，以衣服的姿态放置衣服等，手镯、项链、脚镯和耳环放置在五个位置。之后以伞的姿态，好好地竖立天物伞。以禅定姿态的手，在空中美丽地旋转时，会变成充满佛土的，各种样式的幡。边缘用莲花花鬘和铃铛摇铃的网来装饰。如是所说的手印等来供养。之后，右手举起金刚杵，左手摇动金刚铃，以这个金刚铃的秘密咒语加持，然后作金刚歌的赞颂。其中，金刚铃的秘密咒语是：嗡，班杂，甘迪，如尼达，扎如尼达，萨玛，扎如尼达，萨瓦，布达，谢扎让，扎匝利得，扎嘉，巴如米达，纳度，萨巴威，班杂，达玛，舍日达雅，桑多卡尼，吽，吽，吽。
English
It is also stated in the Tantra itself. Furthermore, with the manner of the Vajra Dance, with the mantras and mudras of the four Mind-Mothers, blessing and bestowing empowerment, etc., in the manner of the four miracles; and also it is said that the offering of Samadhi, blessing all Buddha-fields into completely pure Buddha-fields and filling them completely. As it is said: With two vajra fists, throwing them as if tying a knot behind the back, bestowing the empowerment of the precious crest jewel garland of Vajrasattva and others. The one abiding in Samadhi, possessing the wheel, to the deities possessing the wheel, imagining to completely fill them with Buddhas, the secret offering will arise. After saying this, after the completion of the dance offering of the eight goddesses such as the coquettish woman, the mudras and mantras of the auspicious substances such as cymbals mentioned above are spoken. Therefore, the mudra for making offerings by transforming from Vajra activity is, as it is said: Then in the manner of cymbals, the two hands strike the cymbals well, blowing conch shells and flutes, and waving whisks with the hands, waving fans in the manner of cool fans, making the two tips into victory banners, when rejoicing with colored powder, like tender branches, moving and scattering colored powder horizontally. The left hand is made into the manner of a vessel, and the right hand offers divine food, after placing stacked houses, placing clothes etc. in the manner of clothes, bracelets, necklaces, anklets, and earrings are placed in the five places. Then in the manner of an umbrella, the divine substance umbrella is erected well. When the hands in the manner of meditation beautifully circle in the sky, they will become various kinds of banners that fill the Buddha-fields. The edges are decorated with lotus garlands and a net of tinkling bells. Offer with the mudras etc. as mentioned. Then, raising the right hand vajra, and shaking the vajra bell with the left hand, bless the vajra bell with this secret mantra, and then perform the praises of the vajra song. Among them, the secret mantra of the vajra bell is: oṃ vajra ghaṇḍi ruṇita pra ruṇita sama pra ruṇita sarva buddha kṣetraṃ pra calite prajñā pāramitā nādu sābhāve vajra dharma hṛdaya santoṣaṇi hūṃ hūṃ hūṃ.", "seed_syllables": [], "mantras": [ { "devanagari": "ॐ वज्रघण्टि रुणित प्र रुणित सम प्र रुणित सर्व बुद्ध क्षेत्रं प्र चलिते प्रज्ञा पारुमिता नादु साभावे वज्र धर्म ह्रिदु य सन्तो शनि हुं हुं हुं", "romanization": "oṃ vajraghaṇṭi ruṇita pra ruṇita sama pra ruṇita sarva buddha kṣetraṃ pra calite prajñā pārumitā nādu sābhāve vajra dharma hṛdaya santo ṣaṇi huṃ huṃ huṃ", "literal_meaning": "嗡，金刚铃，鸣响，极鸣响，完全极鸣响，一切佛土，极摇动，智慧，到彼岸，声音，自性，金刚，法，心，喜悦，吽，吽，吽
Chinese
断除之声。幡幢华盖。项链臂钏手镯等。以食用与饮用之胜妙物。自身美丽庄严之。如尘埃数之天与天女。以舞蹈等无量之。充满十方虚空界。于一切坛城广为供养。如是所说意义相符。稍作差别者。前者说以手印与真言与三摩地而供养。此则说仅以三摩地而供养。于此亦然。从前之堪布们之口诀传承中。于佛刹与宫殿等处，从字བྷྲཱུྃ་（藏文，भ्रूम्，bhrūṃ，种子字）生出而供养。珍宝严饰之差别等，从字ཏྲཱཾ་（藏文，त्राम्，trāṃ，种子字）生出而供养。歌乐与铙钹等声音之供养等，从字ཧྲཱི་（藏文，ह्रीः，hrīḥ，种子字）生出而供养。沐浴之池等水中受用之缘起差别，从字ཁཾ་（藏文，खं，khaṃ，种子字）生出而供养。甘露饮食与饮用，从字ཨ་（藏文，अ，a，种子字）生出而供养。衣服与幡与幢与伞等飘动之物。香等欲乐之广大供养等。从字ༀ་（藏文，ॐ，oṃ，种子字）或ཧཱུྃ་（藏文，हूँ，hūṃ，种子字）生出而供养。舞蹈等聚会等。从字ཧཾ་（藏文，हं，haṃ，种子字）生出而供养。如是说。若与此等道理相结合，则如此之供养，虽以真言与手印与三摩地与。种子字而供养亦无有相违，于此之上，尤为加持之理也。此外，特别提到吉祥之物，是因为导师薄伽梵以三十二相好和八十随形好庄严。以极其吉祥之相降生于世之时。以大智慧之手印，以陀罗尼之方式加持者。乃是八吉祥天女。因此，加持身像时，以这八位天女的真言和手印的形象来加持。也是非常合理的。其中，宝幢是身体的象征。伞是顶髻的象征。海螺、莲花、宝瓶是牙齿、舌头和颈部的象征，是语的手印。
English
The sound of cutting off. Banners, canopies, and parasols. Necklaces, armlets, and bracelets. With the best of foods and drinks. Adorning oneself beautifully. Gods and goddesses as numerous as dust particles. With immeasurable dances and so on. Filling the ten directions of the sky. Offering extensively to all mandalas. As it is said, the meaning is consistent. With a slight difference. The former says to offer with mudras, mantras, and samadhi. This one says to offer only with samadhi. Also in this very one. From the oral transmission of the former Khenpos. In the Buddha-fields and palaces, etc., offer by emanating from the letter བྷྲཱུྃ་ (Tibetan, भ्रूम्, bhrūṃ, seed syllable). The distinctions of precious ornaments, etc., offer by emanating from the letter ཏྲཱཾ་ (Tibetan, त्राम्, trāṃ, seed syllable). Offerings of sounds such as songs and cymbals, etc., offer by emanating from the letter ཧྲཱི་ (Tibetan, ह्रीः, hrīḥ, seed syllable). The distinctions of the causes of enjoyment of water in bathing ponds, etc., offer by emanating from the letter ཁཾ་ (Tibetan, खं, khaṃ, seed syllable). Nectar, food, and drink, offer by emanating from the letter ཨ་ (Tibetan, अ, a, seed syllable). Fluttering things such as clothes, banners, flags, and umbrellas, etc. And vast offerings of desirable pleasures such as incense, etc. Offer by emanating from the letter ༀ་ (Tibetan, ॐ, oṃ, seed syllable) or ཧཱུྃ་ (Tibetan, हूँ, hūṃ, seed syllable). Gatherings such as dances, etc. Offer by emanating from the letter ཧཾ་ (Tibetan, हं, haṃ, seed syllable). Thus it is said. If combined with these methods, then for such offerings, even if offering with mantras, mudras, samadhi, and. seed syllables, there is no contradiction, and on top of that, it is indeed reasonable that it will be especially blessed. Furthermore, the reason for specifically mentioning auspicious substances is. Because the Teacher, the Bhagavan, is adorned with the thirty-two major marks and eighty minor marks. When descending into the world with extremely auspicious signs. The one who blesses with the mudra of great wisdom in the form of dharani. Are the eight auspicious goddesses. Therefore, when blessing the body image, blessing with the mantras and mudra forms of these eight goddesses. Is also very reasonable. Among them, the victory banner is a symbol of the body itself. The umbrella is a symbol of the crown of the head. The conch, lotus, and vase are symbols of the teeth, tongue, and neck, and are the mudra of speech.
English
Gye'o. The glorious knot is the mudra of the heart. The wheel and the fish are the marks of the wheel on the palms of the hands and feet, and the fingers are round and gradually taper, symbolizing the mudra of activity. Therefore, these objects should also be placed in their respective places and blessed. Furthermore, the teacher, the Buddha Shakyamuni Bhagavan, at the Vajra Seat under the Bodhi tree, subdued the Maras at night and attained perfect enlightenment at dawn. At the time of performing extreme auspiciousness, glorious Vajrapani and others offered auspicious objects such as conch shells. Since auspiciousness is invoked for all activities with blessed objects, what need is there to mention when blessing body images and invoking auspiciousness here? Furthermore, when offering to the deities, one should also take bath water from the vase and bestow empowerments as appropriate, which is in accordance with entering the mandala of colored powders. At that time, people should also be treated with various exquisite food offerings, and auspicious verses should be recited. The reason why people accept such a method is that it is in accordance with the scriptures they trust. Therefore, since people's inclinations differ, one should slightly quote the treatises of the tantras, because people do not completely trust the works of individual teachers. Among them, the tantras of body images and paintings mostly speak of the rituals of activities and accomplishments, but in these tantras, there are also scriptural sources for the actions of guiding disciples, such as it is also said in the Glorious Buddha Samyoga Tantra: The nature of all elements, as well as life and arising from the channels, in the form of one's own deity, perform the mudra of accomplishment extremely well, in whatever mandala is shown, with the offering of various mudras, offer to all the assemblies of disciples and accomplish it. Thus it is said. Among them, the so-called offering of various mudras refers to the collection of twenty-eight transforming mudras.
Chinese
被称为“如是”的原因是，就像将铁转化为金的炼金术一样，对于被称为成熟之法的现象，通过结合并观想这些转化的手印，如果加持为天神，则会加持为佛陀本身，因此才这样说。正如在续部中所说的那样：“仅仅结这些手印，就能加持一切佛陀。在彻底加持之后，就能调伏一切佛陀。与一切佛陀共同结合，就能与一切佛陀平等。因为与一切佛陀平等，所以能成就一切佛陀。”就像这样所说的一样，总而言之，通过加持、自性同一和习惯的力量这三种力量，就能成就。这是密咒一般性的意义。其中，特别的加持是指通过六种姓的萨瓦金刚智慧手印来显示加持。同样，通过手印灌顶，显示通过智慧手印来灌顶。那时，也认为应该念诵法的印契。供养是指一切手印也都是供养。续部经文说，仅仅结并观想续部经文中的本尊手印，就被认为是加持为本尊。总而言之，正如本尊具有手印的特征一样，据说通过结手印就能成就。就像这样说：“眉毛、眼睛、牙齿和嘴唇，口、身体、腿和手臂，以恰当的方式跳舞，就能极度安乐地成就。”这就是所说的，总而言之，意思是说，像本尊的姿势一样结手印并观想就能成就。对于本尊，应该进行金刚盔甲的防护。据说，同样在其中说到：“金刚萨埵光荣结合，以如实的方式去做，结成两个金刚拳，以穿盔甲的方式去做。头顶和额头两个地方，两个胸部和背部两个地方，用金刚鬘束缚，以及佛陀顶髻的宝珠，以丝带束缚的方式束缚，然后以傲慢的姿势全部解脱。丝带悬挂
English
The reason for being called "Thus" is that, just as in alchemy transforming iron into gold, for phenomena known as ripening dharmas, by combining and contemplating these transforming mudras, if blessed as a deity, it will be blessed as the Buddha himself, hence it is said thus. As it is said in the tantra itself: "Merely binding these mudras, all Buddhas are blessed. After being thoroughly blessed, all Buddhas are subdued. By combining with all Buddhas, one becomes equal to all Buddhas. Because one is equal to all Buddhas, all Buddhas are accomplished." Just as it is said like this, in short, it is accomplished through the power of three things: blessing, identity of nature, and the power of habituation. This is the general meaning of mantra. Among these, the special blessing refers to showing blessing through the mudras of the Sarva Vajra Wisdom of the six lineages. Similarly, through mudra empowerment, it shows empowerment through the wisdom mudras. At that time, it is also considered that the Dharma mudras should be recited. Offering means that all mudras are also offerings. The tantric text says that merely binding and contemplating the deity's mudras in the tantric text is considered blessing as the deity. In short, just as the deities have the characteristics of mudras, it is said that accomplishment will be achieved by binding the mudras. As it is said: "Eyebrows, eyes, teeth, and lips, mouth, body, legs, and arms, by dancing in a proper manner, one will achieve extreme bliss." This is what is said, in short, it means that accomplishment is achieved by binding and contemplating the mudras like the posture of the deity. For the deities, the protection of the Vajra Armor should be done. It is said that, likewise, it is said therein: "Vajrasattva gloriously united, doing it in a truthful manner, binding two vajra fists, doing it in the manner of wearing armor. Two places on the crown of the head and forehead, two breasts and two places on the back, bound with a vajra garland, and the jewels of the Buddha's crown, bound in the manner of tying with ribbons, and then release everything with a proud posture. Ribbons hanging