Chinese
因此，将地的次第的秘密真言全部阐述的经文的词义，分门别类地进行归纳和界定，具有这种作用的称为品。其中共有二十二品，这是第七品的内容。名为《光明灯——如意宝珠》的《秘密藏续——决定真实性》的释论，是对第七品经文意义的详细阐述。 现在要讲解第八品。如果从法类划分的角度来看，上等根器的法类，在基、道、果三者中，主要阐述道和果。在道方面，方便道和解脱道两者都阐述。在三种特征中，阐述作为因的智慧见解和作为缘的入定三摩地。对于究竟的果，也稍微提及。渐次和顿悟两者都阐述。在四种显现中，阐述道和果的显现。中等根器的五种法类阐述续部的意义。其中，整部经文通过十个方面来阐述意之坛城。如果将这十个方面视为一百个方面的体性，那么在阐述这些的同时，也阐述了见解、行持和三摩地，主要阐述手印。下等根器的十种法类阐述自性见、隐义密意、口诀、象征比喻和量——经教。此外，还通过三种共同的引导方式进行阐述。因此，要阐述的这第八品有三个方面的内容：讲述宣说的缘起、阐述品的经文和阐述品的名称。首先，讲述宣说的缘起，即“此后，如来……”等内容。其中的“此后”表示在阐述了增上三摩地身语意坛城之后，现在要阐述增上三摩地意之坛城，因此称为“此后”。“所有如来的一切支分”表示，所有如来的体性，第六佛普贤王如来亲自将所化眷属的身体支分，如头部等，以及证悟的支分，如蕴和界等，全部加持为自然成就的坛城，这就是所谓的“特意宣说”。通过这种方式，五部等的身和智慧的
English
Therefore, the meaning of the words of the scriptures that fully explain the secret mantras of the stages of the ground, classifying and defining them, is called a chapter. There are twenty-two chapters in total, and this is the content of the seventh chapter. The commentary on the Guhyagarbha Tantra, "The Lamp that Clarifies the Meaning of the Tantra—The Wish-Fulfilling Jewel," is a detailed explanation of the meaning of the seventh chapter. Now, this is to explain the eighth chapter. If we consider the classification of Dharma categories, the Dharma category for those of superior intellect mainly shows the path and the result among the three: ground, path, and result. In terms of the path, it shows both the path of means and the path of liberation. Among the three characteristics, it shows the view of knowing the cause as wisdom and the entering of conditions as samadhi. It also shows a glimpse of the ultimate result. It shows both gradual and sudden. Among the four appearances, it shows the appearances of the path and the result. The five Dharma categories of the intermediate level show the meaning of the tantra. Among these, the entire text shows the mandala of the mind through ten aspects. If these ten are made into the nature of a hundred, then along with that, it shows the view, conduct, and samadhi, mainly showing the mudra. The ten final Dharma categories show the view of self-nature, hidden meaning, pith instructions, symbolic examples, and valid scriptures. Furthermore, it is shown through three common guides. Therefore, this eighth chapter, which is to be shown in this way, has three meanings: telling the history of the speech, showing the text of the chapter, and showing the name of the chapter. The first is to show the history of the speech, which is "Then, the Tathagata... especially speaks." There it is, and "Then" shows that after showing the mandala of the body and speech of the higher samadhi, it is now showing the mandala of the mind of the higher samadhi, so it is called "Then." "All the limbs of all the Tathagatas" means that the nature of all the Tathagatas, the sixth Buddha Samantabhadra himself, blesses all the disciples' body limbs, such as the head, and the limbs of realization, such as the aggregates and elements, to be spontaneously accomplished in the mandala, which is called "especially speaking." In this way, the body and wisdom of the five families, etc.
Chinese
本初安住于坛城中是自性之手印。如是安住，以何知其安住，是觉悟见之手印。如是了知，以三摩地坚固，不需寻觅，显现一切身与智慧，是任运成就。如是以此方便加持或修习为天之自性，是三摩地之手印，此为下文将述之义而特意宣说。第二，宣说品之正文有六：自性之手印，手印之出处及决定词，增上三摩地之手印，见之手印，具有开展之三摩地，以及具有摄集手印之类别之宣说。第一，宣说自性之手印：幻化网中现圆满，一切菩提胜印也。如是说。幻化网中现圆满，谓一切分别念皆为与明妃相合之本尊，于幻化网之坛城中，以自明之现量而本初显现圆满之故。一切，谓一切分别念本初安住于本尊之体性中，是自性之手印。如是觉悟是见之手印。使其现前是果之手印。菩提胜印也。谓具足此三者是菩提胜手印，即手印中之殊胜者。又广说云：自性大手印，外内情器诸一切，五部如来父母之，大手印中而安住。如是说。第二，宣说手印之出处及决定词：秘密彼性决定之，心要手印难可越。如是说。若问此等手印以何经典宣说，对此作一重叠：秘密心要，即彼性决定之经典所宣说之手印，是难可逾越，如国王之印玺。总之，手印之义为盖印，又手印若分有四：如国王之印玺，是难可逾越之手印；如娇女之指环，是庄严
English
The natural mudra is that which abides primordially in the mandala. That which knows how they abide in such a way is the mudra of realization and view. Having recognized it in this way, and having stabilized it with samadhi, the appearance of all kayas and wisdoms without seeking is spontaneous accomplishment. Thus, blessing or meditating on the nature of the deity through this method is the mudra of samadhi. This is specifically stated for the meaning that will be explained below. Secondly, there are six teachings in the chapter: the mudra of nature, the source of the mudra with its definitive words, the mudra of superior samadhi, the mudra of view, the samadhi with elaboration of the mudra, and the teaching with the collection of the categories of mudras. First, the teaching of the mudra of nature: "Perfectly complete in the net of illusion, all are the supreme seal of enlightenment." It is said there. "Perfectly complete in the net of illusion," means that all collections of thoughts are deities in union, father and mother, and because they are primordially manifest and complete in the mandala of the net of illusion through the direct perception of self-awareness. "All" means that all thoughts abide primordially in the essence of the deity, which is the mudra of nature. Realizing it in this way is the mudra of view. Making it manifest is the mudra of the result. "The supreme seal of enlightenment," means that possessing these three is the supreme mudra of enlightenment, which is the supreme of mudras. Moreover, in the extensive explanation, it is said: "The great mudra of nature, all outer and inner phenomena, the five families of sugatas, father and mother, abide within the great mudra." It is said. Secondly, the teaching of the source of the mudra with its definitive words: "The secret itself is certain, the essential mudra is difficult to transgress." It is said. If one wonders by which texts these mudras are taught, one should make a combination of stacks for this. The secret essence, that very certainty, is the mudra taught by the text, which is difficult to transgress, like the royal seal. In short, the meaning of mudra is the word for sealing. Moreover, if mudras are divided, there are four: like the royal seal, which is the mudra that is difficult to transgress; like the ring of a beautiful woman, which is beautiful
Chinese
因此，“八字交叉相接”的意思是：将右手食指上书写的ཨཱོྂ་（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和左手中指上书写的མཱུཾ་（藏文，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：哞）的顶端相接。其他四种姓氏的八个字不接触胸前，而是交叉并使顶端相接。正如“与诸佛共同结合，赐予大乐之印”所说，这是将三世诸佛共同结合，并将灌顶和成就的大乐赐予自身相续的印，或者说，因为上师不会不将此印赐予弟子，所以是印。此外，在《智慧忿怒电轮续》中说：“ཨཱོྂ་（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和མཱུཾ་（藏文，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：哞）相接于顶端，同样，ཧཱུཾ་（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和ལཱཾ་（藏文，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：朗）相接。第三个ཧཱ་（藏文，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈）也是如此，ཨཱཾ་（藏文，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：昂）和ཏཱཾ་（藏文，梵文天城体：तां，梵文罗马拟音：tāṃ，汉语字面意思：当）相接。背靠背，སྭཱ་（藏文，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：斯瓦）和མཱཾ་（藏文，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：芒）竖立。这是父亲的总印。从双手合掌开始，ཨཱོྂ་（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和མཱུཾ་（藏文，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：哞）相接，ཧཱུཾ་（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和ལཱཾ་（藏文，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：朗）相接，སྭཱ་（藏文，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：斯瓦）和པྱཾ་（藏文，梵文天城体：प्यं，梵文罗马拟音：pyaṃ，汉语字面意思：榜）相接。ཨཱཾ་（藏文，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：昂）和མཱཾ་（藏文，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：芒）相接，ཧཱ་（藏文，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈）和ཏཱཾ་（藏文，梵文天城体：तां，梵文罗马拟音：tāṃ，汉语字面意思：当）竖立。被认为是母亲的印。”此外，在《续部》中也说：“法界和智慧的主宰，ༀ་（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和མཱུཾ་（藏文，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：哞）安住于自性之中。角和花瓣的明点，在各自的位置上交叉。完全混合之后，为了体验诸佛的智慧大乐，被称为获得。”这就是它的来源。第二，展示各个本尊的印有五种：展示五部怙主父母的印，展示菩萨父母的印，展示门神父母的印，展示六能仁的印相，以及展示普贤父母的印。第一，展示五部怙主父母的印有五种：展示金刚萨埵父母的印，展示毗卢遮那佛父母的印，展示宝生佛父母的印，展示无量光佛父母的印，以及展示不空成就佛父母的印。第一，展示金刚萨埵父母的印是：“隐藏四字于心间，竖起ཧཱུཾ་（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）并以光芒注视。”那里有。首先，展示父亲的印是：
English
Therefore, "crossing and joining the eight syllables" means: joining the tips of ཨཱོྂ་ (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, literal Chinese meaning: Om) written on the right index finger and མཱུཾ་ (Tibetan, Devanagari: मूं, Romanized Sanskrit: mūṃ, literal Chinese meaning: Mum) written on the left middle finger. The eight letters of the other four families do not touch the chest, but cross and join the tips. As it says, "Combining with all the Buddhas, the seal of bestowing great bliss," this is the empowerment and accomplishment of combining with all the Buddhas of the three times, and bestowing the great bliss upon one's own continuum, or because the guru will not fail to bestow this seal upon the disciple, it is a seal. Furthermore, in the Tantra of the Wheel of Wrathful Wisdom Lightning, it says: "ཨཱོྂ་ (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, literal Chinese meaning: Om) and མཱུཾ་ (Tibetan, Devanagari: मूं, Romanized Sanskrit: mūṃ, literal Chinese meaning: Mum) join at the top, likewise, ཧཱུཾ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum) and ལཱཾ་ (Tibetan, Devanagari: लां, Romanized Sanskrit: lāṃ, literal Chinese meaning: Lam) join. The third ཧཱ་ (Tibetan, Devanagari: हा, Romanized Sanskrit: hā, literal Chinese meaning: Ha) is also the same, ཨཱཾ་ (Tibetan, Devanagari: आं, Romanized Sanskrit: āṃ, literal Chinese meaning: Ang) and ཏཱཾ་ (Tibetan, Devanagari: तां, Romanized Sanskrit: tāṃ, literal Chinese meaning: Tam) join. Back to back, སྭཱ་ (Tibetan, Devanagari: स्वा, Romanized Sanskrit: svā, literal Chinese meaning: Sva) and མཱཾ་ (Tibetan, Devanagari: मां, Romanized Sanskrit: māṃ, literal Chinese meaning: Mam) stand upright. This is the general seal of the father. Starting from joining the palms of the hands, ཨཱོྂ་ (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, literal Chinese meaning: Om) and མཱུཾ་ (Tibetan, Devanagari: मूं, Romanized Sanskrit: mūṃ, literal Chinese meaning: Mum) join, ཧཱུཾ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum) and ལཱཾ་ (Tibetan, Devanagari: लां, Romanized Sanskrit: lāṃ, literal Chinese meaning: Lam) join, སྭཱ་ (Tibetan, Devanagari: स्वा, Romanized Sanskrit: svā, literal Chinese meaning: Sva) and པྱཾ་ (Tibetan, Devanagari: प्यं, Romanized Sanskrit: pyaṃ, literal Chinese meaning: Pyam) join. ཨཱཾ་ (Tibetan, Devanagari: आं, Romanized Sanskrit: āṃ, literal Chinese meaning: Ang) and མཱཾ་ (Tibetan, Devanagari: मां, Romanized Sanskrit: māṃ, literal Chinese meaning: Mam) join, ཧཱ་ (Tibetan, Devanagari: हा, Romanized Sanskrit: hā, literal Chinese meaning: Ha) and ཏཱཾ་ (Tibetan, Devanagari: तां, Romanized Sanskrit: tāṃ, literal Chinese meaning: Tam) stand upright. It is considered the seal of the mother." Furthermore, in the Root Tantra, it also says: "The lord of space and wisdom, ༀ་ (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, literal Chinese meaning: Om) and མཱུཾ་ (Tibetan, Devanagari: मूं, Romanized Sanskrit: mūṃ, literal Chinese meaning: Mum) abide in their own nature. The bindus of the horns and petals, cross in their respective places. After being completely mixed, it is said to be obtained for experiencing the great bliss of the wisdom of the Buddhas." That is its origin. Second, there are five ways to show the seals of the individual deities: showing the seals of the five Buddha families, father and mother; showing the seals of the Bodhisattvas, father and mother; showing the seals of the gatekeepers, father and mother; showing the categories of the seals of the six Thupas; and showing the seals of Kuntuzangpo, father and mother. First, there are five ways to show the seals of the five Buddha families, father and mother: showing the seals of Vajrasattva, father and mother; showing the seals of Vairochana, father and mother; showing the seals of Ratnasambhava, father and mother; showing the seals of Amitabha, father and mother; and showing the seals of Amoghasiddhi, father and mother. First, showing the seals of Vajrasattva, father and mother, is: "Hiding the four syllables in the heart, raising ཧཱུཾ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum) and looking with radiance." It is there. First, showing the seal of the father is: