English
Because it is also a finger, it is one finger. It is expressed by the words "showing that the nature of the body, the Vajra, which is inseparable from method and wisdom, appears everywhere." It is with two that it comes well. The so-called "with two" refers to the yogi showing two fingers of the right hand. The so-called "coming well" means that I have come very well. I have come very well, the so-called "very" means the mind Vajra that truly touches. Showing means speech Vajra. This is anything. Anything is the two strings of wind nāda. A a vādhūtī. (Tibetan: ཨ་ཨ་ཝ་དྷཱུ་ཏཱི།, Sanskrit Devanagari: आ आ वाधूती, Sanskrit Romanized: ā ā vādhūtī, Chinese literal meaning: A a vādhūtī.) Thus, anything, the three Vajras are inseparable. The word "also" means special, because it is the particularly superior fourth position, so it is well arrived, it is self-aware wisdom. Or, the so-called "with two" means that the Vajra and the lotus, etc., enter equally. Well means semen bodhicitta. Therefore, well arrived is self-aware wisdom. From holding the left thumb, one fully knows in the mudra of disease. Regarding "from holding the left thumb, one fully knows in the mudra of disease," one should also know the nature of goodness there. How to know? The so-called "from holding the left thumb" means putting the left thumb inside and clenching the fist with four fingers. Or, hold the left thumb between the middle finger and the index finger. Or, the ear mudra is the accomplishment of the mudra. From that, one fully knows. The word "left thumb" means the left, selfless mother. The thumb is the Vajra holder. Holding both means, because it is the cause of realizing that the two are inseparable. Whoever shows the little finger, his little finger completely gives. The yogi who gives the finger close to the little finger and the ring finger, his little finger completely gives. Or, the little finger is the selfless mother. Whoever gives means abandoning. Because it is the nature of indivisibility. His is the one who abides in realizing no self-nature. The little finger is the ultimate Vajra holder. Giving is abandoning. This is realizing that the two are inseparable, it is omniscient. Whoever shows the middle finger, his index finger completely
Chinese
然。凡是示现中指者，以其食指与拇指作高度之状而示现给予。又，中指是指从四边解脱之故为中道，以无所缘之自性，即不分别之智慧之自性。应示现者，是令其显现。又，此“又”字是特别之义，即彼再次是智慧，何者是方便与智慧之自性之风，那达二者，亦是无别之故。阿，无我母。如是二者无别，从中，何者是金刚三无别。此即是食指，是境唯一之无二智慧。彼在于此，故境唯一，彼是身故，具境唯一者，是法界极清净之智慧。一与二与三是金刚三无别之五智慧之自性，拇指的是不动者，小指是无量光，小拇指是义成办者，中指是宝生主，食指的是毗卢遮那，即五部如来之自性的左手，以右手即兄弟姐妹之手。凡是示现小指者，彼之喉咙应善加示现。先前，凡是示现小指者，是指瑜伽母之手印。现在，凡是示现小指者，彼之喉咙应善加示现。意即若瑜伽母示现小指之时，瑜伽士应示现喉咙。此是以先前所示之手印，是瑜伽母之左手手印。瑜伽士再次以右手作手印。又，小指是指无量光菩提心。示现彼者，是令其普照之清净。喉咙是指十六瓣之喉咙，以十六空性之自性等，及普照之世俗谛之自性，即大悲之自性。真实觉知之自性，以无分之故，是空性之自性。因此，“又”字是特别之义，如是成为特别超胜者，从中，金刚三无别之菩提。
English
Yes. Whoever shows the middle finger, shows and gives it by making the index finger and thumb in the form of height. Also, the middle finger means the middle way because it is completely liberated from the four extremes, with the nature of no object of reference, that is, the nature of non-conceptual wisdom. To be shown is to make it manifest. Also, the word "also" means special, that is, again that wisdom, whatever is the wind of the nature of means and wisdom, the two strings of nada, are also inseparable. A, the mother of no-self. Thus, when the two are inseparable, from that, whatever is the indivisibility of the three vajras. This itself is the index finger, the non-dual wisdom of one realm. Because it exists in this, the realm is one, and because that is the body, the one with one realm is the wisdom of the extremely pure realm of dharma. One, two, and three are the nature of the five wisdoms of the indivisibility of the three vajras. The thumb is the immovable one. The ring finger is immeasurable light. The little finger is the one who accomplishes the meaning. The middle finger is the chief of Ratnasambhava. The index finger is Vairochana, that is, the left hand of the nature of the five Tathagatas, with the right hand being the hand of siblings. Whoever shows the ring finger, his throat should be well shown. Previously, whoever shows the ring finger, refers to the mudra of the yogini. Now, whoever shows the ring finger, his throat should be well shown. That is, if the yogini shows the ring finger, the yogi should show the throat. This is the mudra of the yogini's left hand for all the previously shown signs. The yogi should again make a mudra with his right hand. Also, the ring finger refers to the heart of immeasurable light enlightenment. Showing it is to purify the all-illuminating. The throat refers to the sixteen-petaled throat, with the nature of the sixteen emptinesses, and the nature of the all-illuminating conventional truth, that is, the nature of great compassion. The nature of true knowledge, because of being without parts, is the nature of emptiness. Therefore, the word "also" means special, and thus becoming especially superior, from that, the enlightenment of the indivisibility of the three vajras.
Chinese
菩提心的空性和 慈悲无别的缘故。因此，应当开示那的那个本性。那的，是指菩提心。开示，是殊胜的智慧。这开示了二者无别的真实智慧。任何显露衣服的， 应善加开示其三尖。衣服，是指用衣服遮盖头部的瑜伽母，应当对显露的瑜伽母开示三尖手印。三尖，是指：用拇指和小指的指尖相触，开示分开的三根手指。或者，衣服是指世俗谛。任何，是指无我的胜义谛。那显露者，是证悟真实见解的智慧，生起二者无别的真实智慧。这开示了五种智慧无别之智慧五者。任何显露乳房的， 应善加开示其边际。这句的含义是极为明显。或者，乳房是指方便和智慧二者。如是显现的见之智慧，即是边际，是完全断除的自性。如何理解呢？“又”字表示“因为”之义，因为金刚三者无别。那又是如何呢？那方便和智慧的显现，是以见之见解的智慧圆满无别地觉悟，是应当分别安立之义。任何显露地面的， 应善加开示其轮。其中，轮是指拇指和食指的指尖互相接触，合一后显现圆形的形状。或者，地是指地基法生。开示那，是以见而分别安立，以智慧而确定。那轮之坛城是镜子等五种智慧的自性。那也是上面金刚三者无别。从何而来呢？那，是指法生诸坛城的显现，以殊胜的智慧分别安立，是觉悟无二之义。任何显露怒纹的， 应说解开发髻。解开发
English
Because the mind of enlightenment is emptiness and compassion is inseparable. Therefore, that very nature of "that" should be revealed. "That" refers to the mind of enlightenment. "Revealing" is the supremely excellent wisdom. This reveals the true wisdom in which the two are inseparable. To whomever reveals the garment, its three points should be well shown. "Garment" refers to the gesture of covering the head with a garment. The three-pointed mudra should be shown to the yogini who reveals the yogini. "Three points" means: touching the tips of the thumb and little finger, and showing the three separated fingers. Alternatively, "garment" refers to conventional truth. "Whomever" refers to the ultimate truth of selflessness. That which reveals is the wisdom of seeing the true view, generating the true wisdom in which the two are inseparable. This reveals the five wisdoms that have become inseparable, the five wisdoms. To whomever reveals the breasts, its boundaries should be well shown. The meaning of this phrase is very clear. Alternatively, "breasts" refers to the two, skillful means and wisdom. The wisdom of seeing that appears in such a way is the boundary, the nature of completely cutting off. How is it? The word "also" means "because," because the three vajras are inseparable. How is that? The appearance of skillful means and wisdom is the meaning of completely and inseparably realizing with the wisdom of the view of seeing, which should be distinctly established. To whomever reveals the ground, its wheel should be well shown. In this context, "wheel" refers to the tips of the thumb and forefinger touching each other, uniting and showing a circular shape. Alternatively, "ground" refers to the earth, the origin of phenomena. Revealing that is to distinctly establish through seeing and ascertain through wisdom. That very mandala of the wheel is the nature of the five wisdoms, such as mirrors. That is also the inseparability of the three vajras mentioned above. From what does it arise? "That" refers to the appearance of the mandalas of the origin of phenomena, distinctly establishing with supremely excellent wisdom, which is the meaning of realizing non-duality. To whomever reveals the angry wrinkles, It should be said to untie the topknot. Untying the top
Chinese
以摇动之声解脱头发之手印，即应作声音之解脱。又或者忿怒纹是忿怒身金刚。其纹是法生。其如火一般，以焚烧一切无知之自性。所说是殊胜之最，具足一切种类之最的空性之自性而决定。凡是显示额头时，其后背是极度显示。此之意义是明晰。又或者法生是地基。其取且执持，故为菩提心。于彼处行走，故为额头四种智慧。其后背是其随后，若无彼则不生。所谓彼极度显示，是知晓已转变为极度明晰之智慧。凡是显示，是先前显示之意义本身。凡是显示脚底时，以石作种种嬉戏。应以金刚之间显现之方式显示手。又或者脚是第四与生俱生者。其底是自性。又或者脚是智慧。其本身之自性是智慧之自性一切。因此嬉戏是令行走。所谓以石，如若石头嬉戏时，手上所持之物抛掷且取回之行为安立，如是舒张与收缩是其行走。又之语是为何之义。凡是显示时，是先前显示之意义本身。手印以手印之回应，以誓言而作分别。如是仅示一指，以及示二指等，成为给予之表示。其中第一是显示之手印。显示第二手印是回应。此处所谓分别，应了知自性进入。又或者分别是个别行事，瑜伽母您之表示是此。我之也是此。又或者所谓分别，是明晰，即以手印之回应，从手印之作用所显现之本身，这些是誓言之表示。因此仅以显示誓言即是聚集。然之语是特别之义，此是誓言之特别。又或者手印是无我母。ཕ
English
The mudra of liberating the hair with the sound of shaking, that is, should be done as the liberation of sound. Or, the wrathful wrinkle is the wrathful body vajra. Its wrinkle is the dharma origin. It is like fire, with the nature of burning all ignorance. What is said is the supreme of distinction, determined as the nature of emptiness that possesses all kinds of supreme. Whenever showing the forehead, its back is extremely shown. The meaning of this is clarity. Or, the dharma origin is the ground. It takes and holds, therefore it is the mind of enlightenment. Walking there, therefore it is the four wisdoms of the forehead. Its back is its following, if there is no that, it will not arise. What is called that extremely shown, is knowing having transformed into extremely clear wisdom. Whenever showing, it is the meaning of what was shown before itself. Whenever showing the sole of the foot, play in various ways with a stone. The hand should be shown in the manner of appearing between vajras. Or, the foot is the fourth co-emergent. Its sole is the nature. Or, the foot is wisdom. The nature of that itself is all the nature of wisdom. Therefore, playing is causing to walk. What is called with a stone, like if playing with a stone, the action of throwing and taking back the object held in the hand is established, likewise, stretching and contracting is its walking. The word "again" means "for what reason". Whenever showing, it is the meaning of what was shown before itself. The mudra with the response of the mudra, with the vow, make distinctions. Like that, just showing one finger, and showing two fingers etc., becomes the indication of giving. Among them, the first is the mudra of showing. Showing the second mudra is the response. Here, what is called distinction, one should understand the self entering. Or, distinction is acting separately, yogini, your indication is this. Mine is also this. Or, what is called distinction, is clarity, that is, with the response of the mudra, from the action of the mudra, the appearing itself, these are the indications of the vow. Therefore, just by showing the vow, it is gathering. The word "but" is the meaning of special, this is the special of the vow. Or, the mudra is the selfless mother. ཕ