Chinese
现在为了说明上面所说的坛城中安立的表相手印，说了“倾注或做”等。六种姓的坛城的主尊和明妃们，这些手印是哪个本尊的，分别介绍，上面在荟供轮中已经很好地说明了，因此可以理解。这里再说明的话，就变成重复，而且文字繁多，因为害怕所以没有说。稍微说一点不清楚的部分。吉祥黑汝嘎的坛城中：金刚燃烧卡杖嘎，颅碗堪布也是这样。大红和大心，大肉也是这样。这样说的是，吉祥黑汝嘎的手印显示为四手，其中金刚燃烧和金刚卡杖嘎是黑汝嘎的左右第一双手。颅碗充满红色，堪布充满大心和大肉是下面的两只手。明妃卓地夏日也是左手拿着颅碗，卡杖嘎作为后盾，右手拿着旗帜的手印，拥抱主尊。明妃斯玛夏尼被认为是明妃卓地夏日所显现，也包括在这里面。其余七位明妃的手印没有说明，也被认为是这个意思。吉祥莲花自在的坛城中，没有说明忿怒自在母和莲花大威力母的手印，要看秘密明妃。其他地方的范本中也有完整说明手印的。金刚日轮坛城中没有说明部族明妃的手印，要看主尊的手印。说到燃烧火焰，燃烧和火焰燃烧，从一个方向相似的地方组合。吉祥马头明王的手印中，表相的手印成就两个。这样说的是，上面说的两个，或者没有说的乞讨和旗帜两个。第七品。现在是名为供养种种变化，为了说明礼拜和舞蹈的手印。然后又说了：金刚萨埵吉祥天尊，一切形象种种殊胜，一切供养种种变化。这样说了。为了说明这个，左右两手，手指小指优美地变化。
English
Now, in order to explain the symbolic hand gestures placed in the mandala mentioned above, it is said, "Pouring or doing," and so on. The main deities and consorts of the six families' mandala, identifying which deity each of these hand gestures belongs to, has been well explained above in the assembly mandala, so it can be understood from that. Explaining it here again would be repetitive, and because there are many words, it is not explained out of fear. Explaining a little bit of the unclear parts: In the mandala of glorious Heruka: Vajra burning khatvanga, skull bowl khamphor likewise. Great red and great heart, great flesh also likewise. What is said is that the hand gestures of glorious Heruka are shown as four hands. Among them, the vajra burning and the vajra khatvanga are the first two right and left hands of Heruka. The skull bowl filled with red, and the khamphor filled with great heart and great flesh are the lower two hands. The consort Krodheshvari also holds a skull bowl in her left hand, with the khatvanga as a support, and her right hand holds the gesture of a banner, embracing the main deity. The goddess Smashani is considered to be included there as well, as she is shown as the consort Krodheshvari. It is also considered that the reason why the hand gestures of the remaining seven goddesses are not explained is due to this intention. In the mandala of glorious Padmagarwang, the hand gestures of the wrathful Wangchukma and Padma Thuchenma are not explained, one should look to the secret consort. There are also examples from other places that fully explain the hand gestures. In the Vajra Sun Mandala, the hand gestures of the family consort are not explained, one should look to the hand gestures of the main deity. When it is said "burning fire," it is combined from the similarity of "burning" and "fire burning" from one direction. In the hand gestures of glorious Hayagriva, the symbolic hand gestures accomplish two. What is said is the two mentioned above, or the two not mentioned, begging and banner. Seventh chapter. Now, it is called offering various transformations, in order to explain the hand gestures of prostration and dance. Then it is said again: Vajrasattva, glorious deity, all forms, various supreme, all offerings, various transformations. Thus it is said. In order to explain this, the right and left hands, fingers and little fingers beautifully transformed.
Chinese
如是等等，宣说了顶礼的印契。其中，第一颂是将各种手印都与“和”字连用。例如，金刚交抱，右手置于左手之上，倚靠左腰。然后，从右手的食指和左手的小指处解开，转为金刚舞。放下左手，如持铃般置于腰间。抬起右手，拇指和食指指尖相触，如举旗帜般竖起，普遍通用。然后，从如上所说的各种手印中，‘具备政务且至高无上’等所说的是吉祥金刚萨埵。‘金刚吉祥掌翻转’等所说是吉祥毗卢遮那佛。‘以抬起左眉之方式’等所说是吉祥黑汝嘎。‘手掌如莲花含苞待放’等所说是吉祥莲花舞自在。‘身体的所有肢节’等所说是吉祥金刚日。‘吉祥威严金刚之姿态’等所说是吉祥马王。这些手印应在何处使用呢？如所说示的坛城中，在供养各种供品时，首先应结顶礼的手印。之后，应结舞蹈的手印。如是宣说了所有舞蹈的续部，这些也通过各自的名称就能知道其自性为何。属于哪一尊呢？属于六部，如上所说，从‘以名为吉祥吽的歌’，到‘供养一切供品’之间，是吉祥金刚萨埵的。‘左右手二者，手指小指优美转动，金刚掌合掌’等所说是吉祥毗卢遮那佛的。‘左右手’，到‘黑汝嘎的颅骨掌’之间，是黑汝嘎的。同样，也应结吉祥莲花舞自在的手印和吉祥金刚宝的手印。吉祥马王的舞蹈没有单独宣说，而是普遍通用。向上抛撒，向下垂落
English
Thus, and so forth, the mudra of prostration is explained. Among these, the first verse is to be used by combining all the hand gestures of the respective families with the word "and". For example, the vajra embrace, placing the right hand on top of the left, leaning on the left waist. Then, release from the index finger of the right hand and the little finger of the left hand, transforming into the vajra dance. Lower the left hand, placing it at the waist as if holding a bell. Raise the right hand, touching the tips of the thumb and index finger, raising it like a banner, generally used. Then, from the aforementioned hand gestures of the respective families, 'endowed with governance and supreme,' etc., refers to glorious Vajrasattva. 'The palm of the glorious vajra is turned,' etc., refers to glorious Vairochana. 'In the manner of raising the left eyebrow,' etc., refers to glorious Heruka. 'The palms like a lotus bud,' etc., refers to glorious Padmanartesvara. 'All the limbs of the body,' etc., refers to glorious Vajra Sun. 'The majestic posture of the glorious vajra,' etc., refers to glorious Hayagriva. Where should these mudras be applied? In the mandalas as shown, when offering various offerings, first the mudra of prostration should be made. After that, the mudra of dance should be made. As it is said, all the tantras of dance, these can be known by their own names as to what their nature is. To whom do they belong? They belong to the six families, as mentioned above, from 'with the song called auspicious Hum,' up to 'offering all offerings,' is of glorious Vajrasattva. 'The two hands, left and right, fingers and little fingers beautifully moving, the vajra palms joined,' etc., refers to glorious Vairochana. 'Left and right hands,' up to 'the skull palm of Heruka,' is of Heruka. Similarly, the mudra of glorious Padmanartesvara and the mudra of glorious Vajraratna should also be made. The dance of glorious Hayagriva is not mentioned separately, but is generally used. Scattering upwards and falling downwards.
Chinese
萨。像这样献上鲜花等供品的舞蹈，也应被理解为一般类型的舞蹈。那么，这些舞蹈的手印应该在哪里应用呢？就像前面所说的坛城中，献上各种鲜花等供品时，首先要用礼拜的手印，然后以具有舞蹈手印的方式献上供品。对此，第九品中所说的二十八种转变的手印，也都是供品。第八品中所说的手印和舞蹈的手印也是手印，那么，仅仅这些为何被认为是供品的变化呢？这是因为这两者仅仅被认为是供品，而二十八种手印是种植的手印。应该这样理解。另一方面，二十八种手印是后部续部的形式，以手印的详细阐述来补充前部续部。第十品中所说的手印解脱和吉祥金刚眼的手印，是后部续部的更后部的形式，据说所有这些手印的阐述都被概括了。因此，就像所说的那样，那些也具有相似的必要性。吉祥善劫誓言的分别，这里誓言的声音是侍奉的意思，因此供品本身被解释为誓言的声音。第八分别。现在是手印的变化，为了展示转变的手印。然后是其他的解释：金刚萨埵吉祥天，一切殊胜的各种，所有手印都是变化。像这样说了。对此，这二十八种转变的手印是方便的事物，因为是种植的手印，因此历史讲述说，额外地赋予了转变的手印这个名称。对此，二十八种手印是：一切生起智慧的手印，誓言智慧的手印，结合智慧的手印，一切结合智慧的手印，面容智慧的手印，微笑
English
Sa. These dances of offering flowers and so on should also be understood as dances of a general type. Where should these dance mudras be applied? In the mandalas mentioned above, when offering various offerings such as flowers, first apply the mudra of prostration, and then offer the offerings with the dance mudra. In this regard, all twenty-eight transforming mudras mentioned in the ninth chapter are also offerings. If the mudras and dance mudras mentioned in this eighth chapter are also mudras, then why are only these considered transformations of offerings? This is because these two are only mentioned as offerings, and the twenty-eight mudras are planting mudras. This should be understood. On the other hand, the twenty-eight mudras are in the style of the later tantras, supplementing the earlier tantras with a detailed explanation of the mudras. The mudra of liberation and the mudra of the glorious Vajra Eye mentioned in the tenth chapter are in the style of the later tantras, and it is said that all these elaborations of the mudras are summarized. Therefore, as it is said, those also have similar necessities. The distinction of the glorious Good Kalpa Vows, here the sound of vow means serving, therefore the offering itself is explained as the sound of vow. Eighth distinction. Now is the transformation of mudras, in order to show the transforming mudras. Then there are other explanations: Vajrasattva, glorious deity, all kinds of supreme, all mudras are transformations. Like this it is said. In this regard, these twenty-eight transforming mudras are the objects of means, because they are planting mudras, therefore history tells that the name of transforming mudras is additionally given. In this regard, the twenty-eight mudras are: the mudra of all arising wisdom, the mudra of vow wisdom, the mudra of union wisdom, the mudra of all union wisdom, the mudra of face wisdom, the smile
Chinese
智慧手印，见地智慧手印，法智慧手印，歌智慧手印，乐器智慧手印，歌之供养庄严智慧手印，一切供养智慧手印，供养食子智慧手印，以手印灌顶智慧手印，所有金刚手印之智慧手印，连同赞颂之名手印，名为种子安立智慧手印，表诠智慧手印，语表诠智慧手印，智慧智慧手印，辨别智慧手印，一切守护智慧手印，一切医治智慧手印，敌方智慧手印，一切事业之手印，吉祥金刚锐利事业之智慧手印，一切成就之智慧手印。如是，补足为二十八之数为：知晓一切金刚手印之上胜智慧手印，如是单独分出，则宣称为二十八。于表诠之时，血即是花，如是等等，称为隐秘之表诠。这些手印，自性为何，主尊是何本尊，需要用于何处，这些都应在各自的章节中说明。其中，二十八手印之第一，一切生起之智慧手印是：因为是一切手印之基础，故如是说。其自性是各部身之意义，头饰之意义，跏趺坐之特征，坛城天女们的手印，以及显示各部的歌。这些手印是谁的呢？是各部之主六部，连同各自之天女们的手印。其中，天女各自之手印也应在各自之章节中使用。需要用于何处呢？在会供轮坛城中成办成就之时，应如是这般从三门转变手印。
English
Wisdom Mudra, View Wisdom Mudra, Dharma Wisdom Mudra, Song Wisdom Mudra, Musical Instrument Wisdom Mudra, Song Offering Ornament Wisdom Mudra, All Offerings Wisdom Mudra, Offering Torma Wisdom Mudra, Empowerment with Mudras Wisdom Mudra, Wisdom Mudra of All Vajra Mudras, The Name Mudra with Praises, called Seed-Establishing Wisdom Mudra, Symbolic Wisdom Mudra, Verbal Symbolic Wisdom Mudra, Wisdom Wisdom Mudra, Discrimination Wisdom Mudra, All Protection Wisdom Mudra, All Healing Wisdom Mudra, Enemy Wisdom Mudra, Mudra of All Actions, Auspicious Vajra Sharp Action Wisdom Mudra, Wisdom Mudra of All Accomplishments. Thus, to complete the number twenty-eight: The Supreme Wisdom Mudra of Knowing All Vajra Mudras, thus separated, is proclaimed as twenty-eight. In the context of symbolism, blood is said to be a flower, and so on, which is known as hidden symbolism. These mudras, what is their nature, which deity is the master, and where they need to be applied, all these should be explained in their respective chapters. Among them, the first of the twenty-eight mudras, the Wisdom Mudra of All Arising, is so called because it is the basis of all mudras. Its nature is the meaning of the bodies of each family, the meaning of the headdress, the characteristics of the lotus posture, the mudras of the mandala goddesses, and the display of the songs of each family. Whose mudras are these? They are the mudras of the six chief families, along with their respective goddesses. Among them, the respective mudras of the goddesses should also be used in their respective chapters. Where should they be applied? When accomplishing attainments in the Ganachakra mandala, the mudra should be transformed from the three doors in this way.