English
Furthermore, the benefit is that one is completely liberated from all the evil destinies, and one will be reborn in the happy realms of the heavens, and also in the higher and higher lands. If one diligently practices, all accomplishments will be achieved. Ultimately, one will undoubtedly achieve Buddhahood as well. As before, all activities will be accomplished, and there will be no obstacles to anything. Through diligent practice, by sweeping with a vajra and peacock feathers, one will be liberated from all plagues, demons, poisons, and so on. In the context of bestowing wisdom, by the power of all the Tathagatas merging into the Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) syllable of Vajrapani, one will be able to accomplish all peaceful and other activities. From the rituals shown in other scriptures, and also through this door, all activities will be accomplished. Then, the method of acting for the deceased is explained: For those who have fallen into the stream of evil destinies, such as gods, nagas, yakshas, rakshasas, etc., their dead bodies, images, or names, etc., should also be done as described in Kunrig (Sanskrit: कुनृग्, Roman transliteration: kunṛg). After writing and reciting, and through fire offerings and empowerments, etc., as before, the support is generated, that is: placing the corpse in a stupa, placing it in a clean room, empowerments, etc., all require the support to be generated as a deity. The methods of identification have been described before, and it is also definitely necessary to summon the consciousness of the deceased, summon it to the nameplate, and cling to it there, doing the methods of purifying obscurations. Because summoning the consciousness also seems to appear in doing other activities, one should also know this. If one does not summon the consciousness, then there is no need to write the name. As said in Amitayus, dispelling obstacles, and quoting the scriptures of transference of consciousness, some also think that one should expel the co-emergent demon, it is okay to do so. The water blessed by reciting mantras, and the repulsions that are done because of profundity, etc., as said above, are the same here as well. Auspicious words, refuge, etc., are also good, as they are in accordance with the practices of the holy ones. In some places, making food offerings, like offering to the generated deity, is reasonable, but there is no need to do others. If one does this, without a doubt, one will be completely liberated from all evil destinies. Then, bodhi
Chinese
菩萨摩诃萨金刚手以狮子之姿，于众眷属之中，无所畏惧地瞻仰世尊之面容，顶礼后如是禀告：世尊，神圣手印之，神圣特征请宣说。如是所说是立誓。此有四种考察：于何者上作印，于彼作印之手印，已作印之义，作印之必要。其中一些人说：将誓言尊融入智慧尊，使其无别，认为是作印之时于彼作印。此不应理，誓言尊与智慧尊无别是已作印之义，而非作印之基。那么自宗如何呢？基础时期的身语意及行为等是所净之基，以道之四手印清净，从而成就果之四身手印。依此派之理，四手印之作印中，需生起道的要点完全圆满。其理由是，修行者的身语意三及行为等是作印之基。二是作印之手印：若仅执持手之手印则范围太小，故此有二。第一是内手印：修行者自身生起为彼彼本尊是 Maha-mudra（大手印），观想心间月轮上原始五股金刚杵是 Samaya-mudra（誓言印），法印是秘密处舌头上安置金刚杵，并在其中心安置法之文字，心间观想杂色金刚杵是内之羯磨印。四外手印是：以内之四手印作印之时，结手之四手印。三是已作印之义：外内之大手印二者相结时，观想自身之所有微尘，与如来之所有身分无别。外内之誓言印二者相结时，观想自心与佛之意无别。外内之法印二者相结时，观想自语与佛之语无别。外内之羯磨印二者相结时，观想自身三门之行为与佛之身语意
English
The Bodhisattva Mahasattva Vajrapani, with the posture of a lion, fearlessly gazed upon the face of the Bhagavan in the midst of the assembly, prostrated, and then spoke thus: "Bhagavan, the sacred mudra, please explain the sacred characteristics." This is the vow spoken. This has four examinations: the basis upon which to seal, the mudra that seals upon it, the meaning of having sealed, and the necessity of sealing. Some say that by inserting the samaya deity into the jñana deity, making them inseparable, they think that it is sealed upon it during the sealing. This does not seem reasonable, making the samaya deity inseparable from the jñana deity is the meaning of having sealed, not the basis for sealing. So how is it according to our own system? The body, speech, and mind, along with actions, at the time of the basis are the basis to be purified. By purifying them with the four mudras of the path, the four kayas of the result are accomplished. According to this school, within the sealing of the four mudras, the complete essence of the path must arise. The reason for this is that the practitioner's body, speech, and mind, along with actions, are the basis for sealing. Secondly, the mudra that seals: if only the hand mudra is held, the scope is too small, so this has two. First, the inner mudra: the practitioner himself generating his own body as that deity is the Maha-mudra. Meditating on the original five-pronged vajra on the moon in the heart is the Samaya-mudra. The Dharma-mudra is placing the vajra on the tongue in the secret place, and placing the letter of the Dharma in its center. Visualizing the multi-colored vajra in the heart is the inner Karma-mudra. The four outer mudras are: when sealing with the four inner mudras, the four hand mudras are bound. Thirdly, the meaning of having sealed: when the outer and inner Maha-mudras are bound, visualize all the subtle particles of one's own body as inseparable from all the parts of the body of the Tathagata. When the outer and inner Samaya-mudras are bound, visualize one's own mind as inseparable from the mind of the Buddha. When the outer and inner Dharma-mudras are bound, visualize one's own speech as inseparable from the speech of the Buddha. When the outer and inner Karma-mudras are bound, visualize the actions of one's own three doors as inseparable from the body, speech, and mind of the Buddha.
Chinese
是信解身语意三业无别的。手印的词义是：手印、表征、体性、相状等意义相同，因此，能表示或能忆念的缘故是手印。果位的手印是法身和色身，它的分支是语的利生事业，忆念这些和所依处无别。或者以能印者对所遍满的那个基进行印持，因此，与彼本尊无别而难以超离的缘故是手印。譬如国王以法律规定的手印，其他人无法逾越一样。《后分续》中说：“国王的手印是殊胜的法律，难以逾越且不可分割，就像那样。” 那么，如果印持的意义是那样，必要以内在手印成就，认为不需要结手的手印，那不是的。吉祥胜义的意义，在化身（梵文：Avatar）中这样说：譬如，脱离身体的心散乱，就像虚空一样，空无来去等的行为。脱离心的身体散乱，就像墙壁一样，不能成就自己的行为。如果身心二者聚合而互为帮助，就像各自的行为能够成就一样，外内二种手印也是互相聚合而互为帮助，各自的行为才能成就。吉祥胜义中说：“心如同虚空幻化，不成立与身体分离，身体也如同墙壁，无有作用且与心分离，同样是手印瑜伽。”等等这样说了。第四，必要有四种。成为大守护的必要是：自己的身语意和行为等，与本尊的身语意无别，成为一体而修成金刚身，因此，能解释说邪魔的损害不能侵入，以现观庄严的教证来成立。第二，从二边解脱的必要是：一般大乘道的所破是：有寂轮回的边和寂灭涅槃的边。以四手印道解脱那二边的方式是：不具方便的智慧只能断除有寂的束缚，不能遮止寂灭的边。那么，以什么来断除那一边呢？以修习方便悲心的果，大手印以妙相等庄严的
English
It is to believe that the three activities of body, speech, and mind are inseparable. The meaning of the word "mudra" is: mudra, symbol, nature, characteristic, etc., have the same meaning. Therefore, it is called mudra because it can represent or remind. The mudra of the fruition is the Dharmakaya and the Rupakaya, and its branch is the speech activity of benefiting beings. Remember that these are inseparable from the basis. Or, the one who can seal seals the base that is pervaded, so it is difficult to transcend because it is inseparable from that deity, so it is called mudra. For example, just as the mudra prescribed by the king's law cannot be surpassed by others. The "Later Tantra" says: "The king's mudra is the supreme law, difficult to surpass and indivisible, just like that." So, if the meaning of sealing is like that, the need is accomplished by the inner mudra, and it is thought that there is no need to bind the hand mudra, that is not the case. The meaning of Glorious Supreme Victory is explained in this way in Avatar: For example, the mind that is separated from the body is scattered, like the sky, empty of activities such as coming and going. The body that is separated from the mind is scattered, like a wall, and cannot accomplish its own actions. If the body and mind are united and help each other, just as their respective actions can be accomplished, the two outer and inner mudras are also united and help each other, and their respective actions can be accomplished. Glorious Supreme Victory says: "The mind is like empty illusion, it is not established to be separated from the body, the body is also like a wall, without action and separated from the mind, similarly is the yoga of mudra." and so on. Fourth, there are four necessities. The necessity of becoming a great protector is: one's own body, speech, mind, and actions, etc., are inseparable from the body, speech, and mind of the deity, becoming one and practicing as the Vajra body. Therefore, it can be explained that the harm of demons cannot invade, and it is established by the proof of the Manifest Enlightenment. Second, the necessity of liberation from the two extremes is: generally, the objects to be refuted on the Mahayana path are: the extreme of Samsara and the extreme of Nirvana. The way to liberate those two extremes by the path of the four mudras is: wisdom without skillful means can only cut off the bondage of Samsara, but cannot prevent the extreme of Nirvana. So, what is used to abandon that extreme? The result of cultivating skillful means and compassion, the Mahamudra adorned with excellent signs and marks,