English
Furthermore, there are flowers, incense, and so on. These are called outer offerings, which are not only present in both Sutra and Tantra, but also in the world, enjoyed by everyone from kings to commoners. Second is the inner offering, namely the offering of nectar and blood, which is not found in the causal vehicle and outer tantras, but is a unique characteristic of the inner, unsurpassed yoga. Third is the secret, profound offering of union and liberation, which is also the same. Here, if we follow the texts of the peaceful and wrathful rites, in the peaceful rite, the remaining samadhi is used, and in the wrathful rite, hot blood is used three times, thus there are fourteen offerings, including hand gesture offerings and so on. To summarize: respectful prostrations and hand gesture dances, Samantabhadra's foot washing with four alternations, nectar torma secretly added, remaining meditation liberation and union, desirable qualities, musical instruments, songs, and wisdom. And so on, there are many kinds of offerings. Tenth is the binding repetition of mantras and hand gestures. Reciting mantras, from the seventh chapter of this very text, starting from bhrūṃ viśva viśuddhe (藏文，梵文天城体：भ्रूं विश्व विशुद्धे，梵文罗马拟音：bhrūṃ viśva viśuddhe，汉语字面意思：Bhrum, all pure) etc., up to ātmā ko'ham (藏文，梵文天城体：आत्मा कोऽहम्，梵文罗马拟音：ātmā ko'ham，汉语字面意思：Who am I?), are the peaceful mantras. From the sixteenth chapter, oṃ sarva tathāgata mahā śrī heruka (藏文，梵文天城体：ओं सर्व तथागत महा श्री हेरुक，梵文罗马拟音：oṃ sarva tathāgata mahā śrī heruka，汉语字面意思：Om, all Tathagata great glorious Heruka) etc., and hūṃ ha he phaṭ (藏文，梵文天城体：हुँ ह हें फट्，梵文罗马拟音：hūṃ ha he phaṭ，汉语字面意思：Hum Ha He Phat), these are the wrathful mantras. There are also three aspects to this: the essence is that the letters of method and wisdom are merged into Ali Kali, becoming endowed with the power of the blessings of the four accomplishments, this is the essence. The four accomplishments are: accomplishment by the nature of reality itself, accomplishment by the nature of phenomena, accomplishment by blessing, and accomplishment by power. The definition is that from the sound of mantra, with the meaning of quickly protecting mind and wisdom, it is called mantra. The divisions are: secret mantra, knowledge mantra, and dharani mantra. The first is that the nature of method and wisdom, and its door appearing as letters, is secret mantra, which, through the action of verbal recitation, becomes the antidote to wrong views. The second is that the nature of wisdom and prajna, through the action of understanding the meaning of things, becomes the antidote to ignorance. The third is that the nature of memory and wisdom, through the action of holding the words and meanings of the Dharma without forgetting, becomes the antidote to memory loss. Secret mantras also have three types: the root, unerring root mantra, the generating causal mantra, and the reciting action mantra. The first is the heart-life
Chinese
如本吽。第二是，如班杂德热格的生起咒。第三是，种子字和生起咒结合，如吽班杂德热格。束缚手印是，此第八品中，以幻化网而现圆满。等至，安住大手印中。如是说。总之，一切手印是。等至，如是胜者所说。之间所示。其中，手印的自性是，自证以四圆满手印显明为本尊身，不超于此。定义是，从穆扎的声音，作印记或象征，或从此印盖上，难以超越，故称手印。分类是，一切分别念最初即安住于本尊坛城，是自性手印。以智慧之眼观其义，断除增益，是见手印。果显现为果手印，共有三种。此外，等持手印也有，誓言手印，事业手印，法手印，大手印四种。其中寂静和忿怒二者的分类中，首先，五肢显明为五部，右手的五指上，每个日轮上安置五部父尊的种子字。左手的五指上，每个月轮上安置五部母尊的种子字，然后合掌，称为手印之因金刚合掌。五部的誓言印是，上面说，嗡和穆二者尖端相合。八字交错尖端相连。与一切胜者共同结合。赐予大乐之印。如是所示。由此衍生的各个本尊的手印是，上面的延续中，四字隐藏于心间。竖起吽字顶端燃烧金刚。等等。第二，忿怒尊的手印是，从其他补充，为了象征解脱。中央忿怒尊的手印是。等等。安立饮血五部、处所、护门、自在母等的手印。这些也具有四种手印，显明为各个本尊的身相是大手印。其心间观想各自的种子字，口中念诵真言是法印。
English
Like Bon Hum. Secondly, the generation mantra like Vajradhrk. Thirdly, the combination of seed syllable and generation mantra, like Hum Vajradhrk. The binding mudra is: In the eighth chapter of this very text, it says, "Perfectly manifested by the net of illusion." And so on, "Resides in the state of the great mudra." And, in short, all mudras are: And so on, "As spoken by the supreme one." This shows that. Therein, the nature of the mudra is: Self-awareness, perfected by the four mudras, manifests as the deity's form, and does not go beyond that. The definition is: From the sound of "mudra," it means to imprint or symbolize, or from sealing it, it is difficult to go beyond, therefore it is called "mudra." The divisions are: All conceptual thoughts abide from the beginning in the mandala of the deity, which is the nature mudra. Looking at its meaning with the eye of wisdom and cutting off imputations is the viewing mudra. The manifested result is the result mudra, and there are three. Furthermore, there are also the samadhi mudras: the samaya mudra, the karma mudra, the dharma mudra, and the maha mudra, which are four. Among these, in the division of peaceful and wrathful, firstly: The five limbs are clear as the five families, and on the five fingers of the right hand, on each solar disc, place the seed syllables of the five male buddhas of the five families. On the five fingers of the left hand, on each lunar disc, place the seed syllables of the five female consorts of the five families, and then join the palms, which is called the vajra mudra, the cause of the mudra. The samaya mudras of the five families are: As said above, "Om and Mum, with their tips joined together. Eight syllables intertwined and their tips connected. United with all the victorious ones. The mudra that bestows great bliss." This is what it shows. The mudras of the individual deities that arise from this are, in the continuation above: "Hiding the four syllables in the heart. Raising the Hum syllable, a vajra blazing at the tip." And so on. Secondly, the mudras of the wrathful deities are: Supplementing from others, in order to symbolize liberation. The mudra of the central wrathful deity is: And so on. Establishing the mudras of the five blood-drinking families, places, gatekeepers, and powerful mothers. These also possess the four mudras: Manifesting as the form of each deity is the great mudra. Contemplating the respective seed syllables in their hearts and reciting the mantra from the mouth is the dharma mudra.
Chinese
以持名之手印安立，并以意念封印。结手印后，向前转移并解脱，即是事业。༈。第四，关于续部的必要关联，有四点。所诠释的自性续，即是实相，是所要表达的内容。为了理解它，显现为能诠释的道之助缘，并被宣说，此幻化网续即是能诠释者。依靠它而证悟所诠释的意义是必要。通过证悟它，修持生起次第和圆满次第之义，由此获得共同成就八种，持明四种，以及不需学习的无二双运之殊胜成就，这是究竟必要。因此，所诠释、能诠释等四者，对于获得最终果位，是不可或缺的关联。༈。第五，对眷属进行教诫并交付教法，有三点。本体是：为了此教法之精华，自性秘密精华，能诠释道之助缘，以及文字续部不衰败，而对眷属进行教诫和交付。定义是：教诫不改变自性因之续部的意义，并且交付此道续作为证悟基础续部之方法，使其不泯灭。分类有二：教诫是：教诫基础自性之显现为所证悟，教诫使颠倒错乱之显现得以清净，教诫所化机道之显现为所行，教诫果位善逝之显现为所获得。这些依次是教导。此续第二十二品中说：奇哉！十方四时之自性，即是如来之体性。又说：以能取所取戏论为束缚，以分别念之网索各自执持。又说：诸地之差别安立，是进入秘密精华之道。又说：智慧奇妙之广大，不变之义未曾宣说。这些都是教导。第二，关于交付，也有三点。第一，交付给结集者：将一切如来之教言结集者，交付给秘密主金刚手。如上文所续：一切如来，除此秘密之外别无所有。寂灭增益与诽谤之，秘密精华即是彼。
English
The mudra of holding the name is established, and the intention is sealed. Having made the mudra, transferring it forward and liberating it is the activity. ༈. Fourth, regarding the necessary connection of the tantra, there are four points. The self-nature tantra to be expressed, which is the suchness of reality, is the content to be expressed. In order to understand it, this illusory net tantra, which appears as the means of expression, the circumstantial cause of the path, and is proclaimed, is the expresser. Relying on that, realizing the meaning of what is to be expressed is the necessity. By realizing that, practicing the meaning of the generation stage and completion stage, from that, obtaining the eight common siddhis, the four vidyadharas, and the supreme siddhi of non-learning union, that is the ultimate necessity. Thus, the expresser, the expressed, and so on, these four, are established as an indispensable connection for obtaining the ultimate result. ༈. Fifth, there are three aspects to instructing the retinue and entrusting the teachings. The essence is: In order to prevent the essence of the teachings, the secret essence of self-nature, the circumstantial cause of the expressive path, and the textual tantras from deteriorating, they are instructed and entrusted to the retinue. The definition is: Instructing without changing the meaning of the self-nature cause tantra, and entrusting this path tantra as a method for realizing the base tantra, so that it does not perish. There are two divisions: Instruction is: instructing the appearance of the base self-nature as something to be realized, instructing the appearance of wrong conceptions and delusions to be purified, instructing the appearance of the path for those to be trained as something to be traversed, instructing the appearance of the result, the Sugata, as something to be obtained. These are taught in sequence. In the twenty-second chapter of this tantra, it says: "Kye! This self-nature of the ten directions and four times, is the essence of the Thus Gone One." And: "The grasping and the grasped are bound by elaboration, each is held by the noose of conceptual thought." And: "Also, the distinctions of the grounds are arranged, it is the path to enter the secret essence." And: "The vast expanse of wondrous wisdom, the unchanging meaning has not been fully spoken." These are the teachings. Second, regarding the entrustment, there are also three points. First, the entrustment to the compiler: The compiler of the words of all the Thus Gone Ones is entrusted to the secret lord Vajrapani. Continuing from the above: "All the Thus Gone Ones, have no other secret than this. The secret essence that pacifies exaggeration and slander, is just that."
Chinese
它本身从确定的法界中产生。还说，持有此续部之人的伟大之处，如第十三品所说：无论谁对此信奉，等等，将被认为是亲近之子。又说，所持续部的伟大之处，如在劫如田尘中，等等，即使寻找，诸佛也无法找到。这是（经文所说）。第二，交付给后世之人，分为两种。第一，交付给具有法眼之人，如第二十二品所说：所有如来之手印，这个伟大的秘密心髓，谁在证悟后宣说，他就是我，权能也圆满。第二，以确定授记的方式交付，并附带理由，如前文的延续：这是确定的授记，儿子是从心中产生的，安住于极地持明者。又如第十三品所说：一切手印之王，等等，将身体和受用施舍出去。这是施予具器者。其后文说：其他时候决不能施予，等等，焚烧和烧焦将长久存在。这是说明不施予非器者。第三，交付给母神和空行母们，如广说中所说：我的心之精髓，向十方传播，并交付于其陀罗尼，如意宝藏是教言之处，对于能够持有教法者，将秘密心髓作为供养交付。这是将护持教法并向十方传播的任务交付给母神和空行母们。第二，词语的类别进行区分，如续部第三品所说：诸法仅仅是名称的安立，导师为了与意义相符，安立名称和词语来显示，显示名称和词语没有实体。如所显示的那样，分为三种。本体是阐述所表达的内容，即能表达者，也就是显现为声音并被听到的声音之续，或者显现为书本的文字之续。它也具有三种集合的本体，例如，支撑屋顶的木头被称为柱子，像这样，对于任何事物，哪个声音是那个事物，像这样安立并表达的就是名称。许多名称聚集在一起就是名称的集合，比如词典。