Chinese
正如前面所说的顺序一样。这些金刚手印中，总共有三种手印，也被称为殊胜的手印。其中，这些金刚手印的自性是：所有五方佛也都是吉祥金刚萨埵的种姓，因此一切都要用金刚手印来加持。现在为了展示字母的意念智慧手印，将元音和辅音结合起来，在“ཁ”字前弯曲。等等这样说。这是在彩沙坛城中，将诸神的字母手印排列好后，让弟子进入其中，以金刚之名进行灌顶，就会被授记成佛。这是主要说明的。然而，不仅是书写，也说明了念诵。其中，所说明的念诵，应该在噶耶谢智慧手印的时候使用。那么，字母应该如何排列呢？在这部经的后续章节中说：字母从“ཀ”开始到“ད”结束，去掉“ད”和“ཉ”，然后排列。字母从“དྷཱ”开始到“ཥ”结束，在那之后书写。气息所在的是“ཨ”的行列。等等这样说。这里按照第七品所说的坛城观察方式画线，中央的区域安置月轮，其上安置十六个元音，以及三十四个辅音，去掉“ད”和“ཉ”后是三十二个，分成两个十六个的顺序，这样十六个一组，三组字母数量相等，然后在“ཁ”字前弯曲。也就是说，在东方，将头部弯曲，像花环一样环绕。这句的意思是。在那之下，画出线条，排列所有的字母。也就是说，之后内外所有的字母都要好好地排列。其中，排列中央的字母是：金刚萨埵吉祥结合，书写极度贪恋之名。这就是说，在中央写上：ཤྲཱིཿ（藏文，श्री，śrī，吉祥）。然后在它的周围写上：བཛྲ་སཏྭ་ཡོ་གི་（藏文，वज्रसत्त्वयोगी，vajrasattvayogi，金刚萨埵瑜伽士）来环绕。那么，中央的吉祥字母应该如何书写呢？弯曲的笔画作为枝条，也就是说，“མ་དྲ་”这个词是总称和分支
English
As per the order mentioned before. Among these Vajra mudras, the three general mudras are also known as the supreme mudra. Among them, the self-nature of these Vajra mudras is: all five Buddhas are also of the lineage of glorious Vajrasattva, therefore everything should be blessed with the Vajra mudra. Now, in order to show the wisdom mudra of the letter's intention, combining vowels and consonants, bending before the letter "ཁ". It is said and so on. This is in the sand mandala, after arranging the letter mudras of the deities, the disciple is allowed to enter, and if empowered in the name of Vajra, it will be prophesied to become a Buddha. This is the main explanation. However, not only writing, but also recitation is explained. Among them, the recitation that is explained should be used at the time of the Gnosis wisdom mudra. So, how should the letters be arranged? In the subsequent chapters of this tantra, it says: Letters start from "ཀ" and end with "ད", remove "ད" and "ཉ" and then arrange. Letters start from "དྷཱ" and end with "ཥ", write after that. The place where the breath resides is the row of "ཨ". It is said and so on. Here, according to the mandala observation method mentioned in the seventh chapter, draw lines, place the lunar disc in the central area, and place sixteen vowels on it, and thirty-four consonants, removing "ད" and "ཉ" is thirty-two, divided into two sequences of sixteen, so that sixteen groups, three groups of letters are equal in number, and then bend in front of the letter "ཁ". That is to say, in the east, bend the head and circle around like a garland. That's what it means. Below that, draw the lines, arrange all the letters. That is to say, after that, all the letters inside and outside should be arranged well. Among them, arranging the central letter is: Vajrasattva glorious union, write the name of extreme attachment. That is to say, write in the center: ཤྲཱིཿ (Tibetan, श्री, śrī, auspicious). Then write around it: བཛྲ་སཏྭ་ཡོ་གི་ (Tibetan, वज्रसत्त्वयोगी, vajrasattvayogi, Vajrasattva yogi) to surround it. So, how should the central auspicious letter be written? The curved strokes are used as branches, that is, the word "མ་དྲ་" is a general term and a branch
Chinese
因为“嘎”是两者的名字，所以要像吉祥的竹笋一样正直。所谓“文字作苗”，就是要像吉祥的苗芽一样有顶端。所谓“环绕的月份是卡巴”，这里声音虽然没有必要，但种子字的文字用点和月相装饰，就变成了月卡。所谓“初二要做成两个月亮”，就是用大自在天的眼睛来装饰。这个吉祥的图案也是诸佛的印记，所以说：“这是诸佛的不变神圣的印记，被称为佛陀吉祥的图案。”这样说的。所谓“这些文字是不变的至高”，就是说，一切文字都是阿字不变的自性，是法界的印记。这样显示的。就像对主尊所做的那样，对一切天女也一样。在中央画吉祥的图案，然后在它的周围用自己的名字的念珠环绕，像之前的阿利和卡利一样，安置在月亮的坛城上，在那里接受弟子。要知道这一点。其余各个部族的坛城也像这样结合，其中各自名字的印记稍微不同，经文中已经清楚地说明了。书写文字时，智慧的印记已经讲完了。现在要展示象征智慧的印记，那么这应该用在哪里呢？在会供轮的场合，瑜伽士们必须通过这样的象征来交流，所以才在那里使用。一般来说，为了理解上面在解释续部经文时所展示的象征，所以才展示这些。那么，各个部族应该结合哪个呢？在部族整体上结合，以及在各个部族上结合，这两者本身就清楚地说明了。那么，身体的象征是普遍展示的。语言的象征是普遍和分别展示的。那么，在这些象征中，坛城本尊的象征等等，可以从经文的文字本身了解的，就没有说明。稍微不清楚的，就说明一下，从头饰的章节开始。“一切佛陀是珍宝之王，头饰是不变的神圣，是诸佛的至高王位。”
English
Because "ga" is the name of both, it should be as upright as a glorious bamboo shoot. The so-called "letters made into sprouts" means to make it like a glorious sprout with a tip. The so-called "the surrounding month is Khampa," here, although the sound is not necessary, the seed syllable is decorated with dots and lunar phases by the scribe, and it becomes a lunar Khampa. The so-called "the second day should be made into two moons" means to decorate it with the likeness of the eyes of the Great Lord. This auspicious pattern is also the seal of all Buddhas, so it is said, "This is the unchanging sacred seal of all Buddhas, and it is called the auspicious pattern of the Buddha." It is said. The so-called "these letters are unchanging supreme" means that all letters are the unchanging nature of the letter A, and it is the seal of the Dharmadhatu. This is what it shows. Just as it is done for the main deity, it is also done for all the goddesses. Draw an auspicious pattern in the center, and then surround it with a rosary of your own name, like the previous Ali and Kali, and place it on the mandala of the moon, where you receive disciples. Know this. The remaining mandalas of each family are also combined in this way, and the seals of their respective names are slightly different, which is clearly stated in the text. When writing letters, the seal of wisdom has already been explained. Now I will show the symbolic seal of wisdom, so where should this be used? On the occasion of the assembly wheel, yogis must communicate through such symbols, so it is used there. In general, in order to understand the symbols shown above when explaining the tantric texts, these are shown. So, which should each family combine with? Combining with the family as a whole, and combining with each family individually, these two are clearly stated. So, the body's symbols are generally shown. The language's symbols are shown generally and specifically. So, among these symbols, the symbols of the mandala deities, etc., which can be understood from the text of the scriptures themselves, are not explained. What is slightly unclear is explained, starting from the chapter on headdresses. "All Buddhas are the King of Jewels, the headdress is the unchanging sacred, it is the supreme royal power of all Buddhas."
Chinese
这是自生者所说。颅鬘的头饰，以及佛顶的宝珠，是佛的表征的手印。被说为吉祥莲花之相。这是说，在种姓的总主，金刚萨埵的坛城中灌顶时，当给予与金刚阿阇梨果位结合的灌顶时，应该结合颅鬘和佛顶髻的宝珠。如第七品灌顶时所说：颅骨珍宝头饰，或佛顶的宝珠，对于一切上师，对于一切的导师，给予一切。一切王位完全清净，无余皆成就。这是为了指示此意义和表征而结合。佛性成就唯一，同样莲花自性唯一。一切灌顶，大灌顶。说是所有意义都成就。这是说，当不是给予已经掌握一切法王的王位时，而是给予所有上、中、下任何一种弟子灌顶时，应该用佛的手印和莲花的手印来灌顶。如第七品中所示，在为所有普通弟子灌顶时：对于珍宝奇妙之物做什么呢？同样用各种装饰来庄严。以佛莲花的灌顶，灌顶所有弟子。这是用这个来结合表征。其中，自性成就唯一。这是说，同样，这是理由，因为这些的意义是以其自性成就的唯一手印。手印也被说是誓言，手印也被说是结合，结合也被说是手印。这是说，其中誓言是不违越的体性，手印也被说是不违越的体性，因此这里自身是一体的，因为手印本身是誓言，所以手印被称为誓言。手印是结合，就像这样，如果对手印生起信心，也被称为瑜伽，这两个也没有不同的自性。
English
This is what the self-born ones say. The crown of skull garlands, and the jewel of the Buddha's crown, are the mudras of the Buddha's symbols. It is said to be in the form of a glorious lotus. This is to say that when initiating into the mandala of Vajrasattva, the general lord of the family, when giving the initiation that combines with the rank of Vajra Master, the skull garland and the jewel of the Buddha's crown should be combined. As it is said in the seventh chapter of initiation: Skull precious head ornament, or the jewel of the Buddha's crown, for all the gurus, for all the teachers, give to all. All kingdoms are completely pure, all are accomplished without exception. This is combined to indicate this meaning and symbol. Buddha nature is accomplished as one, likewise lotus nature is one. All initiations, great initiations. It is said that all meanings are accomplished. This is to say that when it is not giving the initiation to the one who has mastered all the kingdoms of the Dharma King, but when giving initiation to all disciples, whether superior, intermediate, or inferior, one should initiate with the Buddha's mudra and the lotus mudra. As it is shown in the seventh chapter, when initiating all ordinary disciples: What is the use of precious and wonderful things? Likewise, adorn with various ornaments. With the initiation of the Buddha lotus, initiate all disciples. This is to combine the symbol with this. Among them, nature is accomplished as one. This is to say, likewise, this is the reason, because the meaning of these is the single mudra accomplished by its own nature. Mudra is also said to be a vow, mudra is also said to be a union, union is also said to be a mudra. This is to say that among them, a vow is the nature of non-transgression, and mudra is also said to be the nature of non-transgression, therefore here the self is one, because the mudra itself is a vow, so the mudra is called a vow. Mudra is a union, just like this, if faith arises in the mudras, it is also called yoga, and these two have no different nature.
Chinese
何处身语意之手印安住，彼即名为瑜伽。如是，何为瑜伽，彼亦为手印。其中，结合之差别，如前于第二品所说，结合、近结合、极结合、随结合、甚结合等所显示的差别。其中，极结合、随结合、甚结合等，说是近结合之支分。此外，与此论典相符之其他瑜伽续部中，说有修、随修、大修、近修、甚修等五种，如前广说，故此处亦应合用。血说是花，等等，此亦名为隐语。虽一切隐语皆为隐藏，然显示秘密之物尤应秘密。甘露道之八支，此乃指此八物，莲花血等，此等萨雅那之物与扎嘎达勇士结合，即是誓言物甘露道与门之八支。其中，扎嘎达勇士，对于自性成就之物，则称为唯一勇士。显示五大果之隐语，此处说为五法之果，阿斯玛成熟说为解脱，如是安乐而卧，以乐而极度迷惑，此说菩提心安住于大乐，无分别即是解脱，即阿斯玛。大果萨雅那，此乃彼之大果即是法身。葡萄汁是精华之最，此乃一切精华之最即是菩提心，从本以来即是解脱，此乃一切法之殊胜精华。那列给热是为大成就，此乃一切大成就之差别。圣法之果阿如嘎，此乃于殊胜之法获得自在之成就。如是，此五果，是显示为甘露之果，八支是甘露道与因。
English
That which abides as the mudra of body, speech, and mind is called yoga. Likewise, that which is yoga is also a mudra. Among these, the distinctions of joining, as explained in the second chapter above, are the distinctions shown as joining, near joining, extreme joining, subsequent joining, and very joining. Among these, extreme joining, subsequent joining, and very joining are said to be branches of near joining. Furthermore, in other yoga tantras that are consistent with this treatise, it is said that there are five: practice, subsequent practice, great practice, near practice, and very practice, as explained in detail above, so that should also be applied here. Blood is said to be a flower, and so on, which is also known as hidden language. Although all hidden language is hidden, it is shown that secret substances should be kept especially secret. The eight limbs of the nectar path, this refers to these eight substances, such as lotus blood and radiance. These substances of Sayanā combined with Jagadda hero are the eight limbs that have become the gate and the nectar path of the samaya substance. Among them, Jagadda hero, for things that are naturally accomplished, is called the only hero. Showing the symbolism of the five great fruits, here it is said to be the five fruits of Dharma, Asmra ripening is said to be liberation, likewise sleeping in bliss, and being extremely deluded by bliss, this means that the mind of enlightenment abides in great bliss, and non-discrimination is liberation, that is Asmra. The great fruit Sayanā, that is, its great fruit is the Dharmakaya. Grape juice is the best of essences, this means that the best of all essences is the mind of enlightenment, which is liberated from the beginning, this is the supreme essence of all Dharmas. Nale Gere is a great accomplishment, this is all the distinctions of great accomplishment. The fruit of the sacred Dharma is Aruka, this is the accomplishment of gaining mastery over the sacred Dharma. Thus, these five fruits are shown as the fruits of nectar, and the eight limbs are the cause and path of nectar.