Chinese
通过这样的方法，要稳固地拍手。通过这个来守护，就和金刚萨埵的荣耀一样。不可断绝和不可分离的，金刚身就能圆满成就。名为吉祥金刚盔甲的手印。如是说。这些引用的来源是为了消除对于一般身像加持的方式和事业的疑惑。即使在本续的论典中做开光，也要像这样来做。要知道。为了要知道而说的。这是主要讲述外在手印的论典。像主要以内在心意的禅定为主的吉祥密集金刚中，就说了通过自身加持的次第，通过近修、修持四支的禅定来加持。就像这样说到：在近修时，要专注于大顶髻佛的形象。在近成就和成就殊胜时，要详细观察金刚生处。在修持时，说是要策励咒语的主尊。在做大成就的时候，自己的咒语金刚持的形象，在头饰上观想主尊，就会成就智慧金刚。因为这样说的缘故。因为是像这样加持自己，所以身像也要像这样来做。虽然没有看到这样的授记，但认为像这样加持是合理的。一般来说，坛城的彩粉，身像，佛塔和经卷等等，无论是全部圆满的部分，还是金刚和轮等等，即使是不圆满的部分也可以。要知道所有的手印都是法界完全清净和，成为大智慧的影像，成为象征无边解脱之门的地方，是所有事业和成就。其中，所谓的法身，大多数认为是无二的智慧。而智慧也是包含了道和果的所有法都完全积累和圆满的身体，所以也说是法身。那个大智慧本身，通过以前的愿望和伟大的慈悲的力量，为了调伏的众生而显现报身和化身。
English
Through such methods, one should firmly clap the hands. By guarding with this, one becomes like the glory of Vajrasattva. The indestructible and inseparable Vajra body will be perfectly accomplished. This is the mudra called the glorious Vajra Armor. Thus it is said. These cited sources are to dispel doubts about the general methods and activities of consecrating images. Even when performing consecration in the context of this tantra's teachings, it should be done in this way. It should be known. It is mentioned for the sake of knowing. This is a text that mainly speaks of external mudras. In glorious Guhyasamaja, which focuses on the inner mind's samadhi, the order of self-consecration is taught, consecrating through the samadhi of the four limbs of approach and accomplishment. As it is said: During the approach, one should apply oneself to visualizing the form of the Great Ushnishachakra. In near accomplishment and supreme accomplishment, one should contemplate the Vajra source. During the practice, it is said that one should urge the mantra's lord. When performing great accomplishment, one should visualize the form of one's own mantra Vajradhara on the crown, and wisdom Vajra will be accomplished. Because it is said so. Since one consecrates oneself in this way, the image should also be done in this way. Although I have not seen such a prophecy, I think it is reasonable to consecrate in this way. In general, whether it is a mandala of colored powders, an image, a stupa, or a scripture, whether it is a completely perfect part or a Vajra and a wheel, etc., even if it is an incomplete part, all mudras are the completely pure realm of Dharma, transformed into an image of great wisdom, become a place symbolizing the boundless gate of liberation, and should be known as all actions and accomplishments. Among them, what is called the Dharmakaya is mostly considered to be non-dual wisdom. And that wisdom is also the body in which all the dharmas, including the path and the fruit, are completely accumulated and perfected, so it is also called the Dharmakaya. That very great wisdom, through the power of previous aspirations and great compassion, manifests the Sambhogakaya and Nirmanakaya for the sake of those to be tamed.
Chinese
地的体性。以加持成为根识的行境，故名为色身。如是，法身与色身二者，于互相表示能表所表之时，有时将法身的功德之法，加持为有相之色。如是，以色身表示法身的相。有时，如同色身的相，法身亦具有如是功德之法。如是，以色身作为譬喻。若将此二种方式结合，则于开光仪轨之时，对于如佛像与绘画等圆满之身像，于作开光仪轨之时，如是所显示的各种身之相，即是加持彼为大智慧。如是，理应生起胜解。对于如佛塔与经函等，是三昧耶印之形状者，或者，即使将经函观想为法之手印亦可。于对此类作开光仪轨之时，与各种身之相符顺的法义之身，存在于佛陀的无二智慧中，即是加持彼智慧为佛塔。如是，理应生起胜解。何以故？于《安住经》之品中，宣说了与色身之相符顺的法身之身，如是说：以四摄事所摄持，具有四面。以三十七菩提分法作为发髻。具有明、禅定、智慧等各种光芒。具有各种三摩地，远离花蕊尘垢。开启空性、解脱三门。具有梵住四处的獠牙，牙齿正直紧密。于智慧、般若日月光芒清净的百瓣莲花上。具有寂止胜观极其清净的眼睛。具有六度，成办自他利益，极其柔和的六只手。具有极其迅速的力量的四种神足。以通达四圣谛作为肢节，指甲锐利。十二缘起次第相续十二庄严身。于命勤气息自在，具有极其洪亮的鼻。
English
The characteristic of earth. Because it is blessed to be suitable as an object of the senses, it is called the Form Body. Thus, when the Dharmakaya and the Form Body are shown as mutually representing the signifier and the signified, sometimes the qualities of the Dharmakaya itself are blessed into a Form with characteristics. Thus, the Form Body is shown as a symbol of the Dharmakaya. Sometimes, similar to the characteristics of the Form Body, the Dharmakaya also possesses such qualities. Thus, the Form Body is shown as an example. If these two methods are combined, then even during the consecration ceremony, for complete images such as statues and paintings, during the consecration ceremony, the various characteristics of the body that are shown are blessed as great wisdom itself. Thus, it is appropriate to generate faith. For objects such as stupas and scriptures, which are in the shape of samaya seals, or even if the scripture is visualized as a Dharma seal, when performing the consecration ceremony for such objects, the body of the meaning of the Dharma, which is in accordance with the various characteristics of the body, exists in the non-dual wisdom of the Buddha, and that wisdom itself is blessed as a stupa. Thus, it is appropriate to generate faith. Why? In the chapter of the Sutra of Abiding, the body of the Dharmakaya, which is in accordance with the characteristics of the Form Body, is explained, saying: "Possessing four faces, gathered by the four objects of gathering. With the thirty-seven factors of enlightenment as a hair knot. Possessing various rays of light such as intelligence, meditation, and wisdom. Possessing various samadhis, free from the dust of pollen. Opening the three doors of emptiness and liberation. Possessing the fangs of the four abodes of Brahma, with straight and close teeth. On a hundred-petaled lotus of pure wisdom, prajna, sun, moon, and rays of light. Possessing eyes of perfectly pure shamatha and vipashyana. Possessing six hands that are extremely gentle, accomplishing the benefit of oneself and others, the six perfections. Possessing four miraculous feet with extremely swift power. With sharp fingernails as limbs, having comprehended the four noble truths. The twelve links of dependent origination, the twelve successive and sublime forms. Mastering the life-sustaining breath, possessing an extremely loud nose."
Chinese
具有不间断的慈爱和慈悲的倾听之耳。处于禅定三摩地，安住于山谷洞穴之中。如是说，以其意义将法身与增上相合。如是具有道与果的法，具有法的自性，即法身本身，以道与果的次第之方式加持为佛塔之形。或者说，道与果之法本身，显示其所诠之声音与声音所象征之文字的形状之基础，即为此经卷。将变成这样。对于圆满报身，法身的功德本身，与天人和合之佛身，如此，头和，头发和，头饰和，头饰的珠子和，眼睛端正，耳朵和，鼻子和，脸和，牙齿和，手和，脚和，以手指指甲装饰，以及具有如是等等的身体本身，以及所居住之处的基座和坐垫等等，加持为这些。如此生起胜解。以及这些的咒语和手印存在于续部之中，或者以前的堪布们所造的目录之中存在也可以。即使不具有如是的咒语和手印，人们以恭敬之方式的供养，头部揭示，头饰供养，以及其上系绸带，以及献花鬘，以及为身体献上衣服，以及开眼，以及耳朵和，鼻子和，脸和，舌头和，牙齿的灰尘拂去等等，也以胜解和祈愿一起念诵。手的印契做成如是之方式本身就是手印，那也是由遍照佛幻化网和，萨瓦布达桑结娘觉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：sarvabuddhasaṃgayanayoga，一切佛结合瑜伽），萨瓦布达苏玛哟嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：sarvabuddhasumayoga，一切佛善妙瑜伽）之上所说而成就的。金刚手灌顶的续部中也说，认识到自己的身语意三者无别，同样认识到本尊的身语意，本尊与自身的身语意如金刚般结合，称为，瑜伽士安住于平等。那时身体的一切动作都是手印，口中所说的一切词语都是秘密
English
Having uninterrupted ears for love and compassion. Being in meditative absorption, dwelling in mountain valleys and caves. As it is said, by its meaning, the Dharmakaya is combined with the higher. Such is the Dharma with the path and the fruit. The nature of Dharma, the Dharmakaya itself, is blessed in the form of a stupa in the order of the path and the fruit. Or, the Dharma of the path and the fruit itself, showing the basis of the sound it signifies and the shape of the letters that symbolize the sound, is this scripture. It will become like this. For the complete Sambhogakaya, the qualities of the Dharmakaya itself, the Buddha's body in accordance with the forms of gods and humans, like this, the head and, the hair and, the headdress and, the jewels of the headdress and, the eyes straight, the ears and, the nose and, the face and, the teeth and, the hands and, the feet and, adorned with fingers and nails, and the body itself with such things, and the base and cushion of the place where it resides, and so on, are blessed as these. Thus, generate faith. And the mantras and mudras of these reside in the tantras, or they may reside in the catalogs made by the former Khenpos. Even if one does not have such mantras and mudras, the offerings of respect by people, revealing the head, offering the headdress, and tying silk ribbons on it, and offering flower garlands, and offering clothes to the body, and opening the eyes, and the ears and, the nose and, the face and, the tongue and, wiping away the dust from the teeth, etc., are also recited with faith and prayers. The hand gestures made in such a way are themselves mudras, and that is also accomplished by the Vairochana Mayajala and, Sarvabuddhasaṃgayanayoga (Tibetan, Devanagari, Roman transliteration, literal meaning: Union Yoga of All Buddhas), Sarvabuddhasumayoga (Tibetan, Devanagari, Roman transliteration, literal meaning: Good Union Yoga of All Buddhas) mentioned above. Also, in the Vajrapani empowerment tantra, it says, recognizing that one's own body, speech, and mind are inseparable, similarly recognizing the deity's body, speech, and mind, the deity and one's own body, speech, and mind are joined together like a vajra, called, the yogi abiding in equality. At that time, all movements of the body are mudras, and all words spoken by the mouth are secret.
Chinese
这也是真言啊！像这样说，也看到了以教证成立，也看到了功德，没有看到相违之处。总的来说，在事部、瑜伽部和瑜伽大部的续部中，对于绘制身像的仪轨有很多阐述。其中一些只阐述了供养和念诵，一些也阐述了引入弟子，一些阐述了依靠身像本身，从苏梵的字母中生起为天神之身，一些阐述了显着地供养身像，进行开光，观想真实加持，观察征相后，以真言和手印加持，进行供养仪轨后，进入念诵等。对于这些，大部分在前面已经详细阐述了。关于开光等仪轨，在《净除恶趣》中说：在布上如实地绘制所有如来的一切智慧，等等，在圆满地绘制完绘画仪轨之后，然后显着地供养绘画的身像，自己进行开光，并且观想真实加持。然后，如果看到任何征相，就会迅速获得成就。如果没有看到，那么经过很长时间才会获得成就。欢笑和鼓声，铃声以及雷声，比丘、婆罗门之女和果实，如果看到，就会迅速成就殊胜、中等和下等的成就。然后加持那个形象，以真言和手印加持后，以所有之物进行供养。这样说了之后，然后说守护自己后进入念诵。其中，开光是在绘画的时候没有画眼睛，经中说：没有画眼睛就不能获得报酬一样。放置的那个，在开光的时候，咒师以自己的真言、手印和禅定，在进行开光之后，把那个画师请来，如果他画了眼睛，就以食物和财物供养，使他满意后送走。是这样说的。观想真实加持是这样说的：以三宝的真实加持，愿这个身像上，生起真实加持得以成就，愿我的成就
English
This is also a mantra! By saying this, we also see that it is established by scripture, and we also see the merits, and we do not see any contradictions. In general, in the tantras of the Action, Yoga, and Great Yoga classes, there are many explanations of the rituals for drawing images. Some of them only explain offerings and recitations, some also explain the initiation of disciples, some explain that relying on the image itself, one arises as the body of a deity from the letters of Subhūti, and some explain that one conspicuously offers the image, performs the eye-opening, visualizes the true blessing, observes the signs, blesses with mantras and mudras, performs the offering ritual, and then enters into recitation. For these, most have been explained in detail above. Regarding the rituals of eye-opening, etc., in the "Purification of the Lower Realms," it says: On cloth, draw the Thus-Gone One, the All-Knowing, in the same way, etc. After the drawing ritual has been perfectly drawn, then conspicuously offer that drawn image, and one should perform the eye-opening oneself and visualize the true blessing. Then, if one sees any signs, one will quickly attain accomplishment. But if one does not see them, then after a long time one will attain accomplishment. Laughter and the sound of drums, the sound of bells and thunder as well, a monk, a Brahmin's daughter, and fruit, if one sees them, one will quickly accomplish the supreme, intermediate, and lowest accomplishments. Then bless that image, and after blessing with mantras and mudras, offer with whatever one possesses. After saying this, then it is said to protect oneself and enter into recitation. Among these, the eye-opening is when the eyes are not drawn at the time of drawing, and the sutra says: Just as one does not receive reward without drawing the eyes. That which is placed, at the time of consecration, the mantra practitioner, with his own mantra, mudra, and samadhi, after performing the eye-opening, invites that painter, and if he draws the eyes, he is offered food and wealth, satisfied, and then sent away. That is what is said. Visualizing the true blessing is said like this: By the true blessing of the Three Jewels, may true blessing arise and be accomplished on this image, may my accomplishment