Chinese
等等，这些是供养的大手印，是禅定的广大供养。如何供养这些，前面已经说过了。如果想从字面上扩展，那么田地和宫殿等都从种子字（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：嗡）中扩展出来进行供养。各种珍宝饰品从种子字（藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：珍）中扩展出来进行供养。沐浴的池塘等从种子字（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：空）中扩展出来进行供养。各种声音从种子字（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：惭）中扩展出来进行供养。甘露等食物从种子字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中扩展出来进行供养。歌舞的聚会等从种子字（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：恒）中扩展出来进行供养，也有这样说的。供养的次第也根据情况的差别，以及禅定清晰与否的差别，可以次第供养或同时供养。明妃或加持等，这些是结合的供养。其中，明妃是具有智慧和禅定的明咒女。不具有这些的是加持。有些人说，明妃是智慧的手印，加持是事业的手印。身语意和一切法，这些是进入坛城的连接。首先，从如是的禅定开始，直到供养的仪轨圆满完成，这被称为“一切已作”。然后，金刚上师应该进入，即以自在的智慧进入，观想与本尊无二无别就是以智慧进入。然后，应该引导弟子进入，即生起菩提心的仪轨，遮眼，坚定誓言并灌誓言水，抛掷鲜花，加持为本尊并展示坛城。对此，依次给予利益的灌顶和能力灌顶，并进行誓言的衡量和口诀的给予。然后，弟子也应该尽力供养上师、坛城和道友们。其中，利益的灌顶是头饰的灌顶等。能力灌顶是听闻等的灌顶，这些也是利益的灌顶，但因为特别依赖于各自的能力大小，所以这样说。因此，灌顶、誓言和口诀
English
Etc., these are the great mudra of offering, the great offering of samadhi. How to offer these has been explained above. If one wishes to elaborate from the letters, then fields and palaces, etc., are offered by elaborating from the seed syllable (Tibetan: བྷྲཱུྃ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal Chinese Meaning: om). Various precious ornaments are offered by elaborating from the seed syllable (Tibetan: ཏྲཾ, Sanskrit Devanagari: त्रं, Sanskrit Romanization: traṃ, Literal Chinese Meaning: treasure). Bathing ponds, etc., are offered by elaborating from the seed syllable (Tibetan: ཁཾ, Sanskrit Devanagari: खं, Sanskrit Romanization: khaṃ, Literal Chinese Meaning: space). Various sounds are offered by elaborating from the seed syllable (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese Meaning: shame). Various ambrosia-like foods are offered by elaborating from the seed syllable (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese Meaning: a). Gatherings of dances and songs are offered by elaborating from the seed syllable (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal Chinese Meaning: hang), it is also said. The order of offering also depends on the difference in circumstances and the difference in clarity of samadhi, and one should offer in order or all at once. Clear consort or blessing, etc., these are the offering of union. Among them, the clear consort is the mantra woman who possesses wisdom and samadhi. That which does not possess these is the blessing. Some say that the clear consort is the wisdom mudra, and the blessing is the action mudra. Body, speech, mind, and all dharmas, these are the connections for entering the mandala. First, starting from the samadhi of suchness and completing up to the ritual of offering, this is called "all done." Then, the vajra master should enter, that is, entering with the power of knowledge, contemplating being inseparable from the deity is entering with knowledge. Then, the disciple should be led in, that is, the ritual of generating bodhicitta, covering the eyes, firmly vowing and pouring vow water, throwing flowers, blessing as the deity, and showing the mandala. To this, the beneficial empowerment and the power empowerment are given in order, and the measuring of vows and the giving of instructions are done. Then, the disciple should also offer to the master, the mandala, and the companions as much as possible. Among them, the beneficial empowerment is the crown empowerment, etc. The power empowerment is the empowerment of listening, etc., these are also beneficial empowerments, but because they particularly depend on the extent of each person's ability, it is said that way. Therefore, empowerment, vows, and instructions
Chinese
因为它们各自有各自的度量，所以要以慈悲心来掌握，不要浪费。这是所教导的。因此，在坛城一指宽等情况下，讲述了绘制线条的仪式。在十六等情况下，讲述了放置手印。在扬声等情况下，讲述了涂抹颜料。颜料的词义是，“拉扎”指的是供养、滋味和特征，这里指的是特征。另外，“拉嘎”这个词的声音的意义是：拉纳、拉格地、让嘎。其中，“拉纳”指的是：ཀླེ་ཤ་ཨ་ག་ཉ་ན་ར་ཎ་（藏文，क्लेश अज्ञान रण，kleśa ajñāna raṇa，烦恼、无知、争斗），指的是烦恼和无知的完全扰乱。另一种说法是“阿巴拉纳”，指的是障碍。格底指的是理解和领悟，因此，通过两种障碍扰乱和遮蔽的事物，产生理解，所以才这样说。“禅定嬉戏无边胜”，等等，指的是坛城的加持。因此，通过禅定的力量，像这样书写文字，同样地，对于座垫、心咒和手印的书写和布置，如果加持它们具有身语意，那么成就必定会实现，这是它的意义。因为，以土地等作为手印，等等，这样说道。正如《大种生经》中所说：仅仅以手印作为象征，也会因为根源的差别和意念的差别，而成为逐渐获得解脱的因。那么，对于执着于能取所取的实体的垢染清净的智慧的象征的手印，如果将它们加持并净化为智慧的坛城，那还用说什么呢？智慧和禅定本身就是伟大的成就。现在，为了展示在上述坛城加持中所迎请等内容，说了“方时坛城自性大”等等。其中，方时坛城指的是：包含十方四时的诸佛坛城。自性大指的是普遍知名的佛陀名号的类别，指的是自生大自在。
English
Because they each have their own measurements, they should be grasped with compassion, without wasting them. This is what is taught. Therefore, in the case of a mandala one finger-width, etc., the ritual of drawing lines is described. In the case of sixteen, etc., the placing of hand seals is described. In the case of loud sounds, etc., the application of colors is described. The definition of color is that "Rāja" refers to offerings, flavors, and characteristics, and here it refers to characteristics. Furthermore, the meaning of the sound of the word "Rāga" is Rāṇa, Ragati, Raṃga. Among these, "Rāṇa" refers to: kleśa ajñāna raṇa (Sanskrit: क्लेश अज्ञान रण, Trouble, Ignorance, Strife), which refers to the complete disturbance of afflictions and ignorance. Another way of saying it is Aparānara, which refers to obscurations. Gati refers to understanding and comprehension, so it is said that it generates understanding for those who are disturbed and obscured by the two obscurations. "Samādhi play boundless supreme," etc., refers to the blessing of the mandala. Therefore, through the power of samādhi, writing letters in this way, and similarly, if the cushions, mantras, and hand seals that are written and arranged are blessed with body, speech, and mind, then accomplishment will surely be achieved, that is its meaning. Because, the earth and so on are made into hand seals, etc., it is said. As it is said in the Great Elements Tantra: Even just making hand seals as symbols, due to the difference in the root and the difference in intention, it will become a cause for gradually obtaining liberation. So, what need is there to say that those hand seals, which are symbols of wisdom that purify the defilements of clinging to the entities of grasper and grasped, will be accomplished by blessing and purifying them into a mandala of wisdom? Wisdom and samādhi themselves are great accomplishments. Now, in order to show the invocation and so on in the above-mentioned mandala blessing, it is said, "Directional Time Mandala Great Self," and so on. Among these, the Directional Time Mandala refers to the mandalas of the Buddhas that encompass the ten directions and four times. Great Self refers to the category of the names of the Buddhas that are generally known, referring to the self-born great sovereign.
Chinese
等等。有些人说，菩提心的体性是诸法无别，这被称为大自在，它就是不可思议的心之坛城。总之，法身周遍一切，悲心和化身也周遍一切。因此，从何处迎请到何处是不可思议的，但通过三摩地可以观想，并且通过化身本身而被迎请。现在宣说进入坛城的体性，与诸神无二无别，因此，‘自显无别坛城中，进入之相乃等合。’等等这样说了。对此，一切智慧坛城也仅仅是觉性自显现的缘故，与自性无别。像这样的坛城中，瑜伽士进入的体性或方式也是，融入于自性并平等结合而成就。成就什么呢？‘十方一切逝者之’等等这样说了。十方四时的诸佛在往昔行持菩提行的时候，以各自的种种苦行来修持的种种悉地，都会在那里圆满。此外，还会被认为是亲近的佛子。因此，说了‘成为亲近之胜誓’。现在宣说那些悉地如何成就的方式，对此，并非存在于其他地方的悉地会被其他人获得，而是自明觉的智慧本身显现为种种悉地，对此进行驳斥并附带解答。对此，首先为了说明举例，‘如意树与摩尼宝，以及一切诸生处，彼等非是实有物，乃是自心福德坚。’这样说了，例如在天界等处，安住于如意树的阴凉下的人们能够满足愿望，以及对如意宝摩尼宝进行供养的人们能够满足愿望等等，以及其他一切成为愿望生起之处的事物，那些并非是与心识分离而作为实有物存在，然后去享用它们，而是各自的心识通过福德的力量而增长和稳固。
English
Etc. Some say that the nature of Bodhicitta is the inseparability of all dharmas, which is called the Great Self, and that is the inconceivable mandala of the mind. In short, the Dharmakaya pervades everything, and compassion and manifestations also pervade everything. Therefore, it is inconceivable from where to invite to where, but it can be visualized through Samadhi, and it will be invited by the manifestation itself. Now, the nature of entering the mandala, which is to be non-dual with the deities, is taught. Therefore, 'In the self-manifesting inseparable mandala, the nature of entering is equal union.' etc. It is said that all the wisdom mandalas are merely the self-manifestation of awareness, so there is no difference between self and nature. The nature or method of a yogi entering such a mandala is also accomplished by merging into self and uniting equally. What will be accomplished? 'Of all the departed from all directions and times' etc. It is said that when the Buddhas of the ten directions and four times practiced the Bodhisattva conduct in the past, the various siddhis they practiced through various austerities would be perfected there. In addition, they will be regarded as close sons of the Buddha. Therefore, it is said, 'The supreme samaya that has become close.' Now, the way in which those siddhis are accomplished is shown. It is not that a siddhi that exists in another place will be obtained by others, but that the wisdom of self-awareness itself appears as various siddhis, and this is refuted and answered. For this, first of all, in order to explain the example, 'The wish-fulfilling tree and the Mani jewel, and all sources of arising, these are not real objects, but the stability of one's own mind's merit.' It is said that, for example, in the heavenly realms, those who dwell in the shade of the wish-fulfilling tree are able to fulfill their wishes, and those who make offerings to the wish-fulfilling Mani jewel are able to fulfill their wishes, and all other things that become the place where wishes arise, those are not separate from the mind and exist as real objects, and then enjoy them, but rather each person's mind is strengthened and stabilized by the power of merit.
Chinese
那样的显现就是如此。同样，身语意的成就也与此相似。 奇妙变化殊胜法，非从他处而来，乃是依于方便之智慧，于如是之状态中生起。应如是连结。其中，奇妙变化殊胜之法，即是身与智慧之坛城。彼等并非在他处，而是依赖于名为方便的密咒学处，以六种及十种边际所摄持，不颠倒地生起，故智慧本身即于如是成就之状态中生起。 此处提出疑问：生起之语，乃是从因与生起处等生出及产生之意，那么，此处是从何处生出何物呢？ 回答说：为了显示彼等二者无二无别，故说： 智慧界之如是性，成为方便之手印故。 意即，不颠倒之智慧的自性，即是成为方便之手印，化为身与智慧，故无有差别。因此说： 智慧于智慧中嬉戏。 那么，难道不会与智慧的自性相分离吗？ 说： 智慧嬉戏本身亦是空。 意即，其本身亦非实有，此乃其结论。 智慧如何，身亦如是。因此说： 胜者显现救护者，加持示现亦如是。 意即，胜者于世间显现身，示现救护众生的加持等，也如对智慧所说一般，自证之智慧本身显现为种种身，故身于身中嬉戏，无有差别。而其本身无自性，故应知如空壳一般。 那么，身与智慧之坛城彼等，也如空壳、无实质、虚幻一般，实际上没有任何必要吗？ 以能作所作之威耀，幻化金刚极坚固。 意即，并非如此，智慧于意义上不颠倒地证悟，而诸身亦具有不令众生空耗之能力。因此，虽如幻化一般，然具有一切魔不能摧毁之能力，故说是极坚固之金刚。