English
So it is said. The middle finger is called "wrathful mother" or "threatening mother," and belongs to the vajra family. The thumb is called "large," and belongs to the jewel family. The index finger is called "powerful mother," and belongs to the lotus family. The little finger is called "edge" or "small," and is known to belong to the karma family. It is also known differently in other tantras. Among them, in this tantra, the mind is mainly proclaimed, therefore, place Hūṃ (ཧཱུཾ，Devanagari：हुं，IAST：hūṃ，seed syllable) on the middle finger of the right hand, and arrange the others in order. On the middle finger of the left hand, place Mūṃ (མཱུཾ，Devanagari：मु，IAST：mūṃ，seed syllable), on the index finger Mūṃ (མཱུཾ，Devanagari：मु，IAST：mūṃ，seed syllable), on the middle finger Lāṃ (ལཱཾ，Devanagari：लां，IAST：lāṃ，seed syllable), on the little finger Tāṃ (ཏཱཾ，Devanagari：तां，IAST：tāṃ，seed syllable), and on the thumb Pyaṃ (པྱཾ，Devanagari：प्यं，IAST：pyaṃ，seed syllable). This is what the well-known Central Tibetan tradition says. Arrange according to the method of the noose of means, this is what the well-known Kham tradition says. In general, there is no fault in arranging the parts that are not explicitly mentioned in accordance with what is generally known. The hand gestures of the five families, male and female, are as follows: For the fathers, place their respective heart-hand symbols on the fingertips of the respective syllables of the right hand, and the five syllables of the left hand are entwined with the consorts, and they abide relying on the left foot with the blessings of Dharma Amitabha. For the mothers, place the burning bell on the fingertips of the respective syllables of the left hand, and the five syllables of the right hand are entwined with the main deity, and the right foot should touch with the blessings of the karma family. The bodhisattvas hold their respective symbols at their hearts with their right hands, and their left hands are the same as the main deities. The bodhisattva mothers hold their respective symbols at their hearts with their left hands, and their right hands are the same as the main mothers. The gatekeepers and gatekeeper mothers are also the same. When explaining the hand gestures of the six Thubpas, it is said: "The mother is the non-objective realm of Dharma." The intention of this statement is that all hand gestures are said to be the characteristic of pleasing the deity. Here, too, it is said that the union of skillful means and wisdom is the most supreme of those that generate joy, therefore it is said to be a hand gesture. However, the six Thubpas are in the manner of abandoning the five objects of desire, therefore, since the mother who appears in a form body does not reside, one might think, "Is there no hand gesture that pleases through the union of skillful means and wisdom?" To those who have such thoughts, it is said: "The mother is the non-objective realm of Dharma." Thus, the realm of Dharma
Chinese
因为您是伟大的手印之中的伟大者，所以这是使之欢喜之义。吉祥普贤平等性智光芒。这指的是，普贤王如来的手印平等安住，从那之中放射出智慧的光芒。普贤王佛母的手印是：母变平等圆满莲花座。如是说，在平等性中自然成就，故为平等圆满，手印与父尊相合。稍微区分开来，安住的方式是安住在莲花跏趺坐中。这些等等，由于所化众生的意愿，手印也有无数种。此外，还有各种各样的手印。如是说。为了喜欢简略的人们，如果不愿意施用许多手印，那么仅仅结五方如来的共同誓言手印也可以，仅仅结金刚合掌手印也可以，为了显示没有相违。或者说，要么是如来本身。要么是金刚合掌本身。如是说。大手印的殊胜荟供。等等，这是悬挂的装饰。对此，具有四十二支分。等等，这是显示手印的展开，也就是大手印的自性，具有四十二位本尊的支分，因此，那本身就是支分展开的自性。如是说。那些每一个也都具有身语意的手印，因此，四十二变为三倍放射。如是说。像那样具有的，手印放射多少，以及如何成就佛的事业呢？如是具有的主尊，胜者之王也如是。放射十二和六的光芒。如是等等所说，对此，胜者之王指的是，自性任何种姓的主尊，安住在任何手印的任何主尊的咒语手印中。主尊如何具有身语意的手印，同样，如果认为支分本尊们也具有，那么手印会变成一百二十个，因此，放射十二和六的光芒。如是说，对此，一般来说，数字的计算也有三种方式，即倍数、加法以及二者混合。对此，倍数
English
Because you are the great one among the great mudras, it means that it pleases. Auspicious Samantabhadra, equality wisdom radiance. This refers to the fact that the mudra of Samantabhadra is equally established, and from that, the rays of wisdom radiate. The mudra of Samantabhadri is: Mother becomes equal, complete lotus posture. It is said that it is naturally accomplished in equality, so it is equal and complete, and the mudra is in accordance with the father. To differentiate slightly, the way of dwelling is to dwell in the lotus posture. These and so on, due to the wishes of the beings to be tamed, there are also countless mudras. Furthermore, there are various kinds of mudras. It is said. For those who like brevity, if they do not want to apply many mudras, then it is also possible to make only the common samaya mudra of the five Tathagatas, or it is also possible to make only the vajra palm mudra, in order to show that there is no contradiction. Or, either the Tathagata himself. Or the vajra palm itself. It is said. The supreme gathering of the great mudra. And so on, this is a hanging decoration. To this, it has forty-two limbs. And so on, this is to show the unfolding of the mudra, that is, the nature of the great mudra, having the limbs of forty-two deities, therefore, that itself is the nature of the unfolding of the limbs. It is said. Each of those also has the mudra of body, speech, and mind, therefore, forty-two becomes three times radiating. It is said. How many mudras radiate from such a possession, and how does it accomplish the deeds of the Buddha? The chief of those who possess it in this way. The victorious king is also like that. Radiating the light of twelve and six. It is said and so on, to this, the victorious king refers to the chief of any lineage of self-nature, abiding in the mantra mudra of any chief mudra. How does the chief have the mudra of body, speech, and mind, similarly, if it is considered that the limb deities also have it, then the mudras will become one hundred and twenty, therefore, radiating the light of twelve and six. It is said, to this, in general, there are also three ways of calculating numbers, namely, multiples, addition, and a mixture of the two. To this, multiples
Chinese
计算来说是一百二十。加上计算来说是十八。混合的数目没有确定，变成二十六或者二十二。这些数目的计算，虽然显现为导师们各自组合，但认为按照变化来计算才符合意义。安住于大手印之中。这被称为一般大手印的词语有三种用法：在显示各个手印的功德时，所有手印都加上“大”字。在衡量身语意特征的词语时，身圆满的特征加上大手印的词语。有些时候，法身无相也加上大手印的词语，应根据情况灵活运用。第八品。现在是为了依靠影像坛城来为弟子灌顶等仪轨，所以说了“此后”等。其中，名为“金刚秘密誓言安排”中，这里的誓言一词表示坛城，显示它的意思是：极其微细的殊胜誓言，在大手印的掌心中，那个神圣的意坛城，做成四指的尺寸。说了“这样做”等。其中，影像坛城的最小尺寸做成四指大小，放在上师明观为大手印的本尊身的手掌中，用五谷和五香等二十五种供品来做戈玛耶，能用手画的就用手画，极其微细的就用心画，加持坛城，献上内外供品，然后进行上师和弟子进入的仪轨，进行灌顶，测验誓言，给予口诀等，就是这个意思。同样，从一指到由旬和俱卢舍之间的尺寸差别，以及虚空界无边等，也在这些地方观想佛的坛城，供养和进入的仪轨也同样进行，就是这个意思。其中，有些时候说了画线的仪轨，同样也说了涂彩
English
The calculation is one hundred and twenty. Adding to the calculation is eighteen. The mixed number is not fixed, it becomes twenty-six or twenty-two. These numerical calculations, although appearing as teachers combining them separately, it is seen that calculating according to the changes is what fits the meaning. Abiding in the state of Mahamudra. This, called generally the word Mahamudra, has three usages: When showing the qualities of each mudra, all mudras are also given the word "Great". When measuring the words of the characteristics of body, speech, and mind, the characteristic of the complete body is given the word Mahamudra. Sometimes, the Dharmakaya, which is without characteristics, is also given the word Mahamudra, and it should be applied appropriately according to the circumstances. Eighth Chapter. Now, in order to show the rituals such as empowering the disciple based on the mandala of the image, it is said, "Then," and so on. Among them, in what is called "Arrangement of the Vajra Secret Samaya," here the word samaya indicates the mandala. Showing its meaning is: The supreme samaya, which is extremely subtle, in the palm of the Mahamudra, that sacred mind mandala, make it the size of four fingers. It says, "Do this," and so on. Among them, the smallest size of the image mandala is made to be the size of four fingers, and it is placed in the palm of the guru's body, which is visualized as the deity of Mahamudra. Goma Ye is performed with a collection of twenty-five offerings, such as the five grains and five incenses. Those that can be drawn by hand are drawn by hand, and those that are extremely subtle are drawn by mind. Bless the mandala, offer outer and inner offerings, and then perform the ritual of the guru and disciple entering, perform the empowerment, test the samaya, and give the oral instructions, and that is the meaning. Similarly, the differences in size from one finger to the distance of a yojana and a krosha, and the infinity of the sphere of space, etc., in these places also contemplate the mandala of the Buddha, and the rituals of offering and entering are performed in the same way, and that is the meaning. Among them, sometimes the ritual of drawing lines is spoken of, and similarly, the spreading of colors is also spoken of.
Chinese
并且，有时说以手印嬉戏并加持坛城，这也应理解为所有坛城的共同之处。对此，此处的次第是，首先，关于绘制坛城的仪轨，因为预备的仪轨在此未明确说明，所以参考共同的仪轨也没有矛盾。仅仅通过绘制和观修坛城，也会得到加持。因此，首先绘制坛城，然后按照第七品所说的加持坛城的仪轨来理解。以供品使之欢喜后，然后进行自身和弟子进入的仪轨。其中，这里所说的供品是，“绸缎的彩绘是多种多样的”，等等，这是物质的供品。“以佛母和天女觉母”，等等，这是四种事业的护摩供养。之所以没有提到明妃，是因为这里说要与明妃一起进行事业。所谓“变成脸面的火”是说，一般来说，火神的观察有四种方式。其中，有些事业是，将火神变成火焰燃烧的形象，在那里迎请诸神并进行供养。有些事业是，在火神火焰燃烧的形象的中央，观想宫殿，在那里生起誓言萨埵的坛城，然后迎请智慧坛城，融入无别后进行供养。有些事业是，在生起的火的中央，观想火神安住，在其心间观想宫殿，在那里观想诸神安住，然后在那里进行供养。有些事业是，说将火神放置在一旁，比如六面忿怒尊续中所说，“放置在一旁后”，等等。这样，无论采取四种观察方式中的哪一种，它们的门都是火，通过火的门，火神会感到满足，通过火神的门，诸神会感到满足。例如，通过食物使身体的元素增长的门，依赖于它的感官会增长，它增长了，依赖于它的意识也会增长一样。因此，火神被认为是诸神的脸面。伟大的供养手印是。
English
And, sometimes it is said that playing with mudras and blessing the mandala should be understood as common to all mandalas. Regarding this, the order here is that, first, regarding the ritual of drawing the mandala, since the preparatory rituals are not clearly stated here, there is no contradiction in referring to the common rituals. Even by merely drawing and meditating on the mandala, blessings will be obtained. Therefore, first draw the mandala, and then understand according to the ritual of blessing the mandala as explained in the seventh chapter. After pleasing them with offerings, then perform the ritual of the self and the disciple entering. Among these, the offerings mentioned here are, "The painted silk is various," etc., which are material offerings. "With the Mother and the goddesses," etc., these are the homa offerings of the four activities. The reason why the consort is not mentioned is because it is said here that the activities should be performed with a consort. The so-called "fire that has become a face" means that, in general, there are said to be four ways of contemplating the fire god. Among them, in some activities, the fire god is transformed into a burning flame, and the deities are invited there and offerings are made. In some activities, in the center of the fire god's burning flame, a palace is visualized, and the mandala of the Samaya-sattva is generated there, and then the wisdom mandala is invited, merged without separation, and offerings are made. In some activities, the fire god is visualized as residing in the center of the arising fire, and a palace is visualized in his heart, and the deities are visualized as residing there, and offerings are made there. In some activities, it is said that the fire god is placed on one side, as in the Six-Faced Wrathful King Tantra, "Having placed on one side," etc. Thus, whichever of the four contemplations is adopted, their door is fire, and through the door of fire, the fire god will be satisfied, and through the door of the fire god, the deities will be satisfied. For example, just as through the door of food increasing the elements of the body, the senses that depend on it will increase, and as it increases, the consciousness that depends on it will also increase. Therefore, the fire god is considered to be the face of the deities. The great offering mudra is.