Chinese
犹如云朵般，十方一切皆为佛土，柔软触感带来安乐的，各种珍宝所成之地，美丽描绘且装饰，一切涌现的珍宝堆燃烧，外形优美池塘清凉甘美，各种珍宝楼阁，装饰和如意树林，歌声偈颂之音，幡幢衣物胜幢伞盖，项链臂钏手镯，食物和饮品的胜妙等，自身美丽庄严的，如微尘数的天神和天女，舞蹈等无量，充满十方虚空界，于一切坛城广为供养。所说之义相同，略有差别的是，前者是具有手印和咒语及禅定的供养，而此仅以禅定供养。对此也有，往昔堪布们的口诀传承中说，佛土和宫殿等，是从种子字（བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：宫殿）变化而来而供养。各种珍宝装饰的差别，是从种子字（ཏྲཱཾ，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：救度）变化而来而供养。歌声和铙钹等声音的供养，是从种子字（ཧྲཱི，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：大悲）变化而来而供养。沐浴的池塘等水土受用之缘的差别，是从种子字（ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：空）变化而来而供养。甘露食物和饮品，是从种子字（ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无生）变化而来而供养。衣物和幡幢及胜幢和旗帜等的飘动，以及香等欲乐受用的广大供养，是从种子字（ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：圆满）或者（ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：忿怒）变化而来而供养。舞蹈等的聚会，是从种子字（ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：天鹅）变化而来而供养。如此解说。与这些方法结合，如此供养，即使以咒语和手印及禅定和种子字一起供养，也没有相违之处，而且更加能够得到加持，这才是合理的。此外，特别提到吉祥之物，是因为导师薄伽梵具足三十二相，八十随好，以极其吉祥之相降生于世之时，以大智慧的手印，以陀罗尼的方式加持，即吉祥天女。
English
Like clouds, all ten directions are Buddha lands, the soft touch brings bliss, the ground made of various jewels, beautifully depicted and adorned, piles of all-arising jewels blaze, well-shaped ponds are cool and delicious, various jewel palaces, ornaments and wish-fulfilling tree groves, the sound of songs and verses, banners, clothes, victory banners, parasols, necklaces, armlets, bracelets, the best of foods and drinks, deities and goddesses adorned with their own beauty like dust motes, dances and other immeasurable offerings, filling the realms of the ten directions, extensively offered to all mandalas. The meaning is the same as what was said, with a slight difference that the former is said to be offered with mudras, mantras, and samadhi, while this is said to be offered only with samadhi. Also, in this very text, it is said in the lineage of instructions from the previous Khenpos, that the Buddha lands and palaces, etc., are offered by emanating from the seed syllable (བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：Palace). The differences in the various jewel ornaments are offered by emanating from the seed syllable (ཏྲཱཾ，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：Deliverance). The offerings of sounds such as songs and cymbals are offered by emanating from the seed syllable (ཧྲཱི，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Great Compassion). The differences in the causes of enjoyment of earth and water, such as bathing ponds, are offered by emanating from the seed syllable (ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：Space). Nectar, food, and drink are offered by emanating from the seed syllable (ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：Unborn). The fluttering of clothes, banners, victory banners, and flags, and the vast offerings of desirable enjoyments such as incense, are offered by emanating from the seed syllable (ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Perfection) or (ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：Wrath). Gatherings such as dances are offered by emanating from the seed syllable (ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Swan). It is explained thus. Combining with these methods, there is no contradiction in offering such offerings with mantras, mudras, samadhi, and seed syllables, and it is indeed reasonable that it will be even more blessed. Furthermore, the reason for specifically mentioning auspicious substances is that when the Teacher, the Bhagavan, possessed of the thirty-two major marks and eighty minor marks, descended into the world with extremely auspicious signs, the mudra of that great wisdom was blessed in the form of a dharani, which is the auspicious goddess.
Chinese
是故，因此，为身像加持时，以这八位天女的真言和手印形象加持，是极为合理的。其中，胜幢是身自己的象征。伞是头顶的象征。海螺、莲花、宝瓶是牙齿、舌头和颈项的象征，是语的手印。吉祥结是心的手印。法轮和鱼是手和脚的掌心具有法轮的相，以及手指圆润纤细的象征，是事业的手印。因此，也应当以这些物品对应各自的位置进行加持。此外，导师释迦牟尼佛薄伽梵在菩提树下的金刚座上，夜晚降伏魔众，黎明证得圆满正等觉，在做极殊胜吉祥之事的时候，以圣者金刚手等将海螺等吉祥物供奉于佛前，既然对于已经加持过的吉祥物，在一切事业中都祈愿吉祥，那么，在此为身像等加持并祈愿吉祥的时候，还用多说什么呢？此外，在供养本尊的时候，也应当从宝瓶中取出沐浴水，为施主们授予各自相应的灌顶，这与进入彩沙坛城是相符的。在那时，也应当以各种精美的食物和供品来款待人们，并诵念吉祥偈。人们之所以会接受这样的仪轨，是因为它与自己所信赖的经文相符，因此，由于人们的意乐各不相同，所以应当稍微引用续部的经文，因为对于个人上师们所作的仪轨目录，不能完全一致地信任。其中，虽然在身像和绘画的续部中，大多宣说了事业和成就的仪轨，但在这些续部中，也有关于引导弟子的行为所依据的经文，例如，在《吉祥佛陀和合续》中也曾说过，就像这样：“一切界之自性，以及生命与脉中生，于自之天之装束，修
English
Therefore, it is very reasonable to bless the body image with the mantras and mudra forms of these eight goddesses. Among them, the victory banner is a symbol of the body itself. The umbrella is a symbol of the crown of the head. The conch shell, lotus, and vase are symbols of the teeth, tongue, and neck, and are the mudras of speech. The glorious knot is the mudra of the heart. The wheel and fish are symbols of the palms of the hands and soles of the feet having the marks of the wheel, and the fingers being round and slender, and are the mudras of activity. Therefore, these objects should also be applied to their respective places and blessed. Furthermore, when the teacher, the Buddha Shakyamuni Bhagavan, subdued the demons at night at the Vajra Throne at the Bodhi tree, and attained perfect enlightenment at dawn, and was doing extremely auspicious things, the noble Vajrapani and others offered auspicious objects such as conch shells to the Buddha. Since auspiciousness is prayed for in all activities for auspicious objects that have already been blessed, what more needs to be said when blessing body images and praying for auspiciousness here? In addition, when offering to the deity, one should also take bath water from the vase and give initiations to the patrons as appropriate, which is in accordance with entering the colored sand mandala. At that time, people should also be treated with various exquisite foods and offerings, and auspicious verses should be recited. The reason why people accept such rituals is that they are in accordance with the scriptures they trust. Therefore, since people's interests are different, a little bit of the tantric scriptures should be quoted, because the ritual catalogs made by individual teachers cannot be trusted completely uniformly. Among them, although the tantras of body images and paintings mostly explain the rituals of action and accomplishment, in these tantras, there are also scriptural sources for the behavior of guiding disciples, for example, it is also said in the "Glorious Buddha Samyoga Tantra", like this: "The nature of all realms, as well as life and arising from the pulse, in the adornment of one's own deity, practice."
Tibetan
བ་པའི་ཕྱག་རྒྱ་རབ་ཏུ་བྱ། །དཀྱིལ་འཁོར་གང་དང་གང་བསྟན་པར། །སྣ་ཚོགས་ཕྱག་རྒྱའི་མཆོད་པ་ཡིས། །སློབ་མའི་ཚོགས་ཀུན་དེ་དང་དེར། །མཆོད་པ་བྱས་ནས་དེ་བསྒྲུབས་སོ། །ཞེས་གསུངས་སོ། །དེ་ལ་སྣ་ཚོགས་ཕྱག་རྒྱའི་མཆོད་པ་ཞེས་པ་ནི། སྒྱུར་བྱེད་ཀྱི་ཕྱག་རྒྱ་ཉི་ཤུ་རྩ་བརྒྱད་ཀྱིས་བསྡུས་པ་སྟེ། །དེ་ལ་སྒྱུར་བྱེད་ཅེས་བྱ་བ་ནི། །ལྕགས་ལ་གསེར་འགྱུར་གྱི་རྩིས་བསྒྱུར་བ་བཞིན་དུ། རྣམ་པར་སྨིན་པའི་ཆོས་སུ་གྲགས་པའི་དངོས་པོ་རྣམས་ལ། སྒྱུར་བྱེད་ཀྱི་ཕྱག་རྒྱ་འདི་རྣམས་ཀྱིས་བཅས་ཤིང་བསམ་སྟེ། ལྷར་བྱིན་གྱིས་བརླབས་ན། སངས་རྒྱས་ཉིད་དུ་བྱིན་གྱིས་རློབ་པར་འགྱུར་བའི་ཕྱིར་དེ་སྐད་ཅེས་བྱའོ། །དེ་ཡང་ཚུལ་འདི་ལྟར་རྒྱུད་དེ་ཉིད་ལས། རྒྱ་འདི་བཅིངས་པ་ཙམ་གྱིས་ནི། །སངས་རྒྱས་ཐམས་ཅད་བྱིན་གྱིས་རློབ། །ཤིན་ཏུ་བྱིན་གྱིས་བརླབས་ནས་ནི། །སངས་རྒྱས་ཐམས་ཅད་འདུལ་བར་འགྱུར། །སངས་རྒྱས་ཀུན་དང་མཉམ་སྦྱོར་བས། །སངས་རྒྱས་ཀུན་དང་མཉམ་པར་འགྱུར། །སངས་རྒྱས་ཀུན་དང་མཉམ་པའི་ཕྱིར། །སངས་རྒྱས་ཐམས་ཅད་འགྲུབ་པར་འགྱུར། །ཞེས་གསུངས་པ་ལྟ་བུ་སྟེ། མདོར་ན་བྱིན་གྱིས་བརླབས་པ་དང་། རང་བཞིན་གཅིག་པ་དང་། གོམས་པའི་མཐུར་གྱུར་པ་གསུམ་གྱི་མཐུ་ལས་གྲུབ་པར་འགྱུར་རོ། །འདི་ནི་གསང་སྔགས་སྤྱིར་བཏང་བའི་དོན་ཡིན་ནོ། །དེ་ལ་ཁྱད་པར་དུ་བྱིན་གྱིས་བརླབ་པ་ནི། རིགས་དྲུག་གི་སརྦ་རྡོ་རྗེ་ཡེ་ཤེས་ཀྱི་ཕྱག་རྒྱ་རྣམས་ཀྱི་སྒོ་ནས་བྱིན་གྱིས་བརླབ་པ་སྟོན་ཏོ། །དེ་བཞིན་དུ་ཕྱག་རྒྱས་དབང་བསྐུར་བ་ཡེ་ཤེས་ཀྱི་ཕྱག་རྒྱ་རྣམས་ཀྱི་སྒོ་ནས་དབང་བསྐུར་བ་བསྟན་ཏོ། །དེའི་ཚེ་ཆོས་ཀྱི་ཕྱག་རྒྱ་རྣམས་བརྗོད་པར་ཡང་བཞེད་དོ། །མཆོད་པ་ནི་ཕྱག་རྒྱ་ཐམས་ཅད་ཀྱང་མཆོད་པར་གསུངས་སོ། །རྒྱུད་དེའི་གཞུང་གི་ལྷའི་ཕྱག་རྒྱ་བཅིངས་ཤིང་བསམ་པ་ཙམ་གྱིས། ལྷར་བྱིན་གྱིས་རློབ་པར་བཞེད་དེ། མདོར་བསྡུ་ན་ལྷ་རྣམས་ལ་ཕྱག་རྒྱའི་མཚན་མ་ཇི་ལྟར་ལྡན་པ་བཞིན་དུ། ཕྱག་རྒྱ་བཅས་པས་འགྲུབ་པར་འགྱུར་བར་གསུངས་ཏེ། འདི་སྐད་དུ། སྨིན་མ་མིག་དང་སོ་དང་མཆུ། །ཁ་དང་ལུས་དང་རྐང་ལག་གིས། །ཆ་ལུགས་བཞིན་དུ་གར་བྱེད་པས། །རབ་ཏུ་བདེ་བ་འགྲུབ་པར་འགྱུར། །ཅེས་གསུངས་པ་ཡིན་ཏེ། མདོར་ན་ལྷའི་ཆ་ལུགས་བཞིན་དུ་ཕྱག་རྒྱ་བཅས་ཤིང་བསམས་པས་འགྲུབ་ཅེས་བྱ་བའི་དོན་ཏོ། །ལྷ་རྣམས་ལ་རྡོ་རྗེ་གོ་ཆའི་བསྲུང་བ་བྱའོ་ཞེས་གྲགས་པ་ཡང་། དེ་ཉིད་ལས། རྡོ་རྗེ་སེམས་དཔའ་དཔལ་སྦྱོར་བ། །ཇི
Chinese
手印极其殊胜。 在所指示的任何坛城中， 以各种手印的供养， 对所有弟子众， 进行供养后，即可成就。 如是说。 其中，所谓的各种手印的供养， 是指以二十八种转变手印所概括。 其中，所谓的转变， 如同将铁转化为金的炼金术一般， 对于被称为成熟之法的诸事物， 以这些转变手印加以约束和观想， 如果加持为天神， 则会加持为佛陀本身，因此才这样说。 对此，如该续部中所说： “仅仅结此印， 即可加持一切佛。 极度加持后， 即可调伏一切佛。 与一切佛共同结合， 即可与一切佛平等。 因与一切佛平等， 即可成就一切佛。” 就像这样，简而言之，通过加持、 自性同一、 以及成为串习之力的三种力量，即可成就。 这是密咒总体的含义。 其中，特别的加持是， 通过六道的萨埵金刚智慧手印来显示加持。 同样，通过手印灌顶，以智慧手印来显示灌顶。 那时，也认为应该念诵法的手印。 供养是指，一切手印也都被称为供养。 该续部的正文说，仅仅结出并观想本尊的手印， 就被认为是加持为本尊。 简而言之，就像本尊具有手印的特征一样， 结出手印就能成就，如是说。 就像这样说： “眉间、眼睛、牙齿和嘴唇， 口、身体、腿和手臂， 如仪轨般舞蹈， 即可成就极乐。” 如是说，简而言之，意思是如本尊的仪轨般结手印并观想就能成就。 所谓对诸本尊进行金刚铠甲的守护， 也是出自该续部： “金刚萨埵赐予荣耀，何
English
The mudra is extremely excellent. In whatever mandala is indicated, With the offering of various mudras, To all the assembly of disciples, Having made offerings, one accomplishes that. Thus it is said. Among these, the so-called offering of various mudras, Is summarized by the twenty-eight transforming mudras. Among these, the so-called transformation, Is like transforming iron into gold with alchemy, For all things known as ripening dharma, Having bound and contemplated with these transforming mudras, If blessed as a deity, Then it will bless as the Buddha himself, therefore it is said thus. Regarding this, as it is said in that very tantra: "Merely binding this mudra, One can bless all Buddhas. Having blessed exceedingly, One can subdue all Buddhas. By uniting with all Buddhas, One becomes equal to all Buddhas. Because of being equal to all Buddhas, One accomplishes all Buddhas." Like this, in short, one will be accomplished through the power of three things: blessing, Oneness of nature, And becoming the power of habituation. This is the general meaning of mantra. Among these, the special blessing is, Showing the blessing through the mudras of Sarva Vajra Wisdom of the six realms. Likewise, through mudra empowerment, showing the empowerment through the wisdom mudras. At that time, it is also considered that the Dharma mudras should be recited. Offering means that all mudras are also called offerings. The text of that tantra says that merely binding and contemplating the deity's mudra, It is considered to be blessed as the deity. In short, just as the deities have the characteristics of mudras, It is said that one will be accomplished by binding the mudras. Like this it is said: "Eyebrows, eyes, teeth, and lips, Mouth, body, legs, and arms, Dancing according to the ritual, One will accomplish supreme bliss." Thus it is said, in short, it means that one will be accomplished by binding and contemplating the mudras according to the deity's ritual. The so-called Vajra Armor protection for the deities, Is also from that very text: "Vajrasattva bestowing glory, wha