Chinese
进入事物的真如之性，便从有生的衰败中解脱。法印和业印二者作为前两个手印的助伴，以身大手印的法轮旋转，以四种事业无勤任运地进入所化众生的相续，不间断地成办他利。第三，加持为天尊的必要是：以果手印四种的自在而行，那也就是在须弥山和自在化乐天等处，由导师示现离贪之身，以转轮王的形象作幻化宣说，宣说了以四手印作印封之理，如是印封，则如来们承诺加持。第四，具有誓言者的加持之必要是：以因手印四种的自在而行，修行者从经论中得知如是宣说后，获得成熟灌顶完全清净，如法守护誓言和律仪，在修持解脱道时，以四手印印封而修道，则如来们必定加持，如天之授记中说：诸天忆念往昔所立誓言之后而作加持，如根本续中所说：仅仅以真实系缚，因畏惧誓言违犯之故，金刚萨埵等众，即会成为加持之因。如是说故，因此印封也主要从修行者方面而言，对于其他则是圆满的支分。结手印后，以大悲心策动的具悲心者，一切胜者皆作加持。如是宣说了结手印的必要。于等持中，在前额处，合掌作礼拜，诸佛善逝生者们，说为礼拜之手印。瑜伽士以智慧，在颈部方向，合掌成捧状，是恒时莲花部，说为莲花手印。金刚合掌后，于心间中指末端相合，此金刚部之手印，是执持一切誓言者。左手掌心向上放置，其上放置右手，两拇指相抵，是寂静。
English
Entering the suchness of things, one is liberated from the decay of existence. The Dharma Mudra and Karma Mudra, as companions to the first two Mudras, turn the Dharma wheel of the great body Mudra. Through the four activities, they effortlessly and spontaneously enter the continuum of those to be tamed, continuously accomplishing the benefit of others. Third, the necessity of empowerment as a deity is: acting with the freedom of the four result Mudras, that is, in places such as Mount Meru and the Paranirmita-vasavarti heaven, the teacher shows the body free from attachment, and manifests and speaks in the form of a Chakravartin. He explains the method of sealing with the four Mudras, and if sealed in this way, the Tathagatas promise to bless. Fourth, the necessity of the empowerment of those with vows is: acting with the freedom of the four cause Mudras, the practitioner, knowing that it is said in the scriptures, obtains the ripening empowerment completely purified, and properly protects the vows and precepts. When meditating on the path of liberation, by sealing the path with the four Mudras and meditating, the Tathagatas will certainly bless, as it is said in the prophecy of the gods: the gods, remembering the vows made in the past, make blessings. As it is said in the root tantra: "Merely by true binding, fearing the violation of vows, the assembly of Vajrasattva and others, will become the cause of blessing." As it is said, therefore, sealing is mainly from the side of the practitioner, and for others it is a complete branch. After forming the Mudra, all the victors, moved by great compassion, bestow blessings. Thus, the necessity of forming the Mudra is shown. In Samadhi, at the forehead, joining the palms in salutation, the Buddhas, Sugatas, and beings, are said to be the Mudra of salutation. The yogi, with wisdom, in the direction of the neck, joining the palms in a cup shape, is always the lotus family, said to be the lotus Mudra. After joining the Vajra palms, at the heart, the tips of the middle fingers are joined, this Mudra of the Vajra family, is the holder of all vows. The left hand is placed palm up, and the right hand is placed on top of it, with the two thumbs touching, it is peaceful.
Chinese
以见而见此，是如来部的三摩地手印，说是誓言。与此相反，左在下，上下交叠，拇指和小指互相以环状交叠，置于心间，这是学徒进入坛城的金刚部金刚持的誓言手印。双手合掌，拇指和小指并拢，其余伸展，这是莲花主尊释迦牟尼灌顶部的誓言手印。金刚结缚后，中指如金刚般并拢，拇指和小指伸展，这是释迦牟尼东方所住持的金刚手金刚手印。所谓“彼者”，大多趋向于金刚结缚。若非如此，而以前面的手印来做，那么“拇指和小指也那样做”这句话就变得没有必要了，因为拇指和小指伸展，看起来像是伸展的缘故。同样，没有的差别是，弯曲食指和无名指如莲花，这是清净一切恶趣之王的手印。彼者，食指和无名指做成如珍宝状，这是国王至尊宝灌顶的手印。这也能代表其他三个。小指和拇指各自结缚，其余伸展，这是焚烧一切罪业的手印。左手也同样翻转而做，这是成办一切事业成就之部的鲜花盛开的手印。《事续》云：“然后左手应翻转，施无畏，此手印是事业的。”手掌托起向下倾倒，旧译说是向上抛撒，但恰克如此翻译较好。这是焚香母的手印。从那之下向上抛撒，是鲜花的手印。彼者，两拇指向上并拢，于前执持，是明灯母的手印。彼者，做成如海螺状，是香的手印。彼者，完全伸展而执持，是食子等。
English
Seeing with seeing this is the Samadhi mudra of the Tathagata family, it is said to be a vow. Conversely, with the left hand below, overlapping up and down, the thumb and little finger intertwined in a loop-like manner, placed at the heart, this is the Vajra-holder's vow mudra of the Vajra family for disciples entering the mandala. From fully joining the palms, with the thumbs and little fingers aligned, and the rest extended, this is the empowerment vow mudra of Shakyamuni, the lord of the lotus family. From the Vajra knot, with the middle fingers aligned like a Vajra, and the thumbs and little fingers extended, this is the Vajra mudra of Vajrapani residing in the east of Shakyamuni. The term "that itself" mostly inclines towards the Vajra knot. If it is not so, and the previous mudra is performed, then the phrase "the thumb and little finger are done in the same way" becomes unnecessary, because the thumb and little finger are extended, appearing as if they are extended. Similarly, the distinction of absence is that bending the index and ring fingers like a lotus is the mudra of the King who completely purifies all the lower realms. From that itself, making the index and ring fingers like jewels is the empowerment mudra of the supreme King of Jewels. This also represents the other three. Binding the little finger and thumb separately and extending the rest is the mudra for burning all sins. The left hand is similarly reversed and performed, this is the mudra of the flower greatly blooming, the accomplishment of all actions family. The Smriti says: "Then the left hand should be reversed, giving fearlessness, this mudra is of action." Holding the palm downwards, the old translation says scattering upwards, but Chag translates it this way is better. This is the mudra of the incense mother. Scattering upwards from below that is the mudra of the flower. From that itself, holding the two thumbs upwards and together in front is the mudra of the lamp mother. From that itself, making it like a conch shell is the mudra of fragrance. From that itself, fully extending and holding is the torma etc.
Tibetan
་ལྷ་བཤོས་དང་སྐད་དོད་གཅིག་པས་ལྷ་བཤོས་ཀྱི་ འི་ཕྱག་རྒྱའོ། །དེ་ཉིད་ལས་གུང་མོ་གཉིས་ནང་དུ་བཀུག་པ་ནི་ཨརྒྷཾ་གྱི་ ནི་མཆོད་ཡོན་གྱི་ ཕྱག་རྒྱ མཆོད་ཡོན་སྔོན་དུ་འགྲོ་བའི་ཉེར་སྤྱོད་ལྔའི་དབང་དུ་བྱས་སོ། །འོ། །དཀྱིལ་འཁོར་འདི་ཉིད་ཀྱི་ལྷ་རྣམས་ཀྱི་དབང་དུ་བྱས་ནས་རྡོ་རྗེ་བཅིངས་པ་སྟེ་བསྡམས་པ་ལས་གུང་མོ་གཉིས་བསྙམས་ཏེ་ཚིགས་དང་པོ་བཅག་ལ་སོར་མོ་ཐམས་ཅད་བརྐྱང་བ་ནི་རླུང་ཕྱོགས་ཀྱི་རྣམ་པར་འཐོར་བའི་ཕྱག་རྒྱའོ། །དེ་ཉིད་ལས་མཐེ་བོང་དང་མཐེའུ་ཆུང་གཉིས་བཀུག་པ་ནི་ལྷོ་ནུབ་ཀྱི་རྣམ་པར་འཇོམས་པའི་ཕྱག་རྒྱའོ། །དེ་ཉིད་ལས་འོད་ཟེར་འབར་བ་འདྲ་བ་ནི། ཤར་ལྷོ་གཟི་ བརྗིད་ཕུང་པོའི་ཕྱག་རྒྱའོ། །དེ་ཉིད་ལས་སྤྱི་བོར་བསྐོར་བ་ནི་བྱང་ཤར་གདུགས་དཀར་པོའི་ཕྱག་རྒྱའོ། །རྡོ་རྗེ་ཁུ་ཚུར་གཉིས་ཁ་གྱེན་དུ་བསྟན་པ་ལས་མཛུབ་མོ་གཉིས་དང་མཐེའུ་ཆུང་གཉིས་བསྣོལ་ལ་མདུད་པ་གྱེན་དུ་བསྐོར་བ་ནི། ནུབ་ཀྱི་འཁོར་ལོའི་ཕྱག་རྒྱའོ། །རྡོ་རྗེ་བསྡམས་པ་ལས་གུང་མོ་གཉིས་གཤིབས་ཏེ་འགྲེང་སྟེ་རྡོ་རྗེར་བྱས་ལ། མཛུབ་མོ་གཉིས་ཚིགས་པར་མ་བཅག་པ་རིན་པོ་ཆེ་ལྟར་བྱས་པའི་ལྷག་མ་རྣམས་ཕྱེ་སྟེ་འོད་ཟེར་འདྲ་བར་བྱས་པ་ནི་ལྷོར་འགོད་པ་རྒྱལ་བའི་གཙུག་ཏོར་གྱི་ཕྱག་རྒྱའོ། །དེ་བཞིན་དུ་མཛུབ་མོ་གཉིས་རྡོ་རྗེར་བྱས་ལ། སོར་མོ་ལྷག་མ་རྣམས་བསྡམས་ནས་རྡོ་རྗེ་འདྲ་བར་བྱས་པ་ནི་བྱང་དུ་འགོད་པ་རྣམ་པར་རྒྱལ་བའི་ཕྱག་རྒྱའོ། །གཡས་པ་མཆོག་སྦྱིན་དུ་བྱས་ལ། གཡོན་པ་མི་འཇིགས་པ་སྦྱིན་པ་ནི་དེ་བཞིན་གཤེགས་པའི་ཡིན་ནོ། །རྡོ་རྗེ་བསྡམས་པ་ལས་མཛུབ་མོ་གཉིས་བརྐྱང་སྟེ་རྡོ་རྗེ་འདྲ་བར་བྱས་པ་ནི་རྡོ་རྗེའི་ཕྱག་རྒྱ དེ་ནས་གོང་གི་ཀུན་རིག་བྱ། འོག་གི་འཁོར་ལོས་སྒྱུར་བའི་སེམས་དཔའ་བཅུ་དྲུག་གི་ཕྱག་རྒྱ་རྣམས་བསྟན་ཏེ་གོ་སླའོ། །བླ་མ་རྣམས་རྒྱུད་འདིར་དམ་ཚིག་གི་ཕྱག་རྒྱ་སྐབས་འདིར་དངོས་སུ་བསྟན། སྐུ་ལྷར་བསྐྱེད་ནས་བསྒོམས་པས་ཕྱག་ཆེན་བསྟན། གསུང་ཡིག་འབྲུ་འགོད་པ་དང༌། ལྷའི་ཐུགས་རྒྱུད་བསྐུལ་བའི་སྔགས་རྣམས་ཀྱིས་ཆོས་རྒྱ་བསྟན། དེ་རྣམས་ཀྱི་ཤུགས་ལ་ལས་རྒྱ་ཡང་བསྟན་པར་བཞེད་དོ། །འོ། །དེ་ཉིད་ལས་མཛུབ་མོ་གཡས་པ་བཀུག་པ་ནི་རྡོ་རྗེ་ལྕགས་ཀྱུའོ། །དེ་ཉིད་ལས་མེ་ཏོག་འདྲ་བར་བྱས་པ་ནི་མདའི་འོ། །དེ་ཉིད་ལས་སླར་བཀུག་སྟེ་མཐེ་བོའི་རྩེ་མོ་གཉིས་དང་ཕྲད་པ་ནི་བློ་གྲོས་ལེགས་པའོ། །དེ་ཉིས་ལས་ཚིགས་པར་མ་བཅག་པ་ནི་རིན་པོ་ཆེའི་
Chinese
是与天食同义，是天食的印。从那里面，两个无名指弯曲到里面是阿伽的，是供养的印，以供养先行的五种受用为主。哦！以这个坛城的诸神为主，金刚结缚，即捆绑，两个无名指并排，第一节弯曲，所有手指伸展，是风的方向散开的印。从那里面，弯曲拇指和小指是西南方向摧毁的印。从那里面，像燃烧的火焰一样，是东南光辉聚集的印。从那里面，在头顶旋转是东北白伞盖的印。两个金刚拳头向上，两根食指和两根小指交叉，结向上旋转，是西方的轮印。从金刚结缚中，两个无名指并排伸直，做成金刚，两根食指不在关节处弯曲，像珍宝一样，剩下的手指张开，像光芒一样，是南方安置的胜者佛顶的印。同样地，两根食指做成金刚，剩下的手指合拢，做成金刚的样子，是北方安置的尊胜的印。右手做胜施印，左手做无畏施印，是如来。从金刚结缚中，两根食指伸展，做成金刚的样子，是金刚印。然后做上面的普明佛母。下面显示了转轮圣王的十六位菩萨的印，很容易理解。上师们在此续部中，此时实际显示了誓言印。观想自身化为本尊，显示大手印。用文字书写字句，以及用激发本尊心续的咒语等，显示法印。他们认为通过那些的暗示也显示了事业印。哦！从那里面，弯曲右手的食指是金刚钩。从那里面，做成花朵的样子是箭。从那里面，再次弯曲，与两个拇指的指尖相触是善慧。从那里面，不在关节处弯曲是珍宝的
English
It is synonymous with divine food, it is the mudra of divine food. From that, the two ring fingers are bent inwards, which is the argha, which is the mudra of offering, mainly the five enjoyments that precede the offering. Oh! Taking the deities of this mandala as the main, the vajra is bound, that is, tied, the two ring fingers are aligned, the first joint is bent, and all the fingers are extended, which is the mudra of scattering in the direction of the wind. From that, bending the thumb and little finger is the mudra of destroying in the southwest direction. From that, like a burning flame, it is the mudra of the accumulation of southeast radiance. From that, rotating on the crown of the head is the mudra of the northeast white umbrella. The two vajra fists are facing upwards, the two index fingers and the two little fingers are crossed, and the knot is rotated upwards, it is the wheel mudra of the west. From the vajra binding, the two ring fingers are aligned and straightened, made into vajra, the two index fingers are not bent at the joints, like jewels, the remaining fingers are opened, like rays of light, it is the mudra of the victorious crown placed in the south. Similarly, the two index fingers are made into vajra, and the remaining fingers are closed, made into the appearance of vajra, it is the mudra of the victorious one placed in the north. The right hand makes the supreme giving mudra, and the left hand makes the fearless giving mudra, it is the Tathagata. From the vajra binding, the two index fingers are extended, made into the appearance of vajra, it is the vajra mudra. Then do the above-mentioned Kunrig. Below are shown the mudras of the sixteen bodhisattvas of the Chakravartin, which are easy to understand. The lamas in this tantra, at this time, actually show the samaya mudra. Meditating by transforming oneself into the deity, the Mahamudra is shown. Writing words and sentences, and using mantras etc. that stimulate the mind stream of the deity, the Dharma mudra is shown. They believe that the karma mudra is also shown through the implication of those. Oh! From that, bending the index finger of the right hand is the vajra hook. From that, making it like a flower is the arrow. From that, bending again, touching the tips of the two thumbs is good wisdom. From that, not bending at the joints is the jewel.