English
Masi's essence. Sruṃ is called Srusar, the seed syllable, which is the essence of those beings such as animals who abide in perfect wisdom. Braṃ is tormented by thirst and hunger, and since it eliminates these, it is the essence of desiring water and so on. Ṣaṃ is the essence of the patient ones such as gods. From the beginning, it leads in any way, falling into a degraded state like hell. These are the secret mantras of the individual deities. The mantra for invocation is: Oṃ ehy ehi bhagavan (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) which means "Come here, Blessed One." Mahākaruṇikadṛśya hoḥ means great compassionate Avalokiteśvara. Samaya stvaṃ means "Is it time? Do not transgress your vows." The rest has already been explained. Oṃ mahāśūnyatājñānavajrasvabhāva ātmako'haṃ (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) means "I am the essence of the great wisdom vajra of emptiness itself," where svabhāva is self-nature or essence, ātmako is the essence, and ahaṃ is I. Combining these words, it becomes ātmako'haṃ. The others should be combined similarly. The Uttaratantra Māyājāla, etc., is an extension, just like before. "The unwritten and the speech of wisdom," the unwritten is the ultimate truth, and wisdom is wisdom, and these are also expressed by the sound of speech because they are self-illuminating in the object and the subject. "The chapter on gathering the mandala secret mantras," gathering the mandala means that the author Vajra and the action mother are dissolved into the non-dual mandala, and that is its meaning. Chapter Seven. Now, the mudras are explained. The general meaning of mudra has already been explained above. From this treatise itself, the spontaneously accomplished mudra, the cause of the mudra arising—the vajra añjali, the general samaya mudra, and the mudras of the individual deities are explained. Among these, the individual mudras also commonly explain the samaya and karma mudras. Among these, in general, the function of the samaya mudra is to prevent the deities from transgressing their vows, and the function of the karma mudra is to cause the deities to engage in their respective activities, which is how most treatises are.
Chinese
如是宣说。彼等汇集之大续部中云：“以事业手印胜妙力，令诸誓言入坛城。”如是宣说，以事业手印示现使智慧之诸尊入誓言萨埵之坛城的事业。此处，各自区分事业则无有更多，以具足明咒与手印故，观想本尊坛城，及加持会供，于大坛城献供，以念诵令本尊欢喜等，仅是令彼等具足手印而已。为彼之故，宣说“其后”等。其中，所谓加持一切支分皆任运成就之坛城者，通常手印能加持身体成天尊之身，此处欲求任运成就故，如是说。为使任运成就之手印稳固故。“幻化网中现圆满，一切菩提胜妙因，秘密彼性决定之，心要手印极难越。”如是宣说，如前所说，以蕴、界、处所摄持之诸法，于幻化网之坛城中，本来自显圆满成佛故，是菩提胜妙之手印，一切皆是普贤王如来之手印故，名秘密彼性决定之手印。所谓极难越者，于此时，非如诸尊不越誓言之体性，及魔等之外道以不能得便等而说难越，乃是诸事物以各自之法性而证悟故，不可转移，譬如火与热性永不分离，若何时失去热性之时，则彼亦非火。诸法之自性亦与之相同，何时亦不越彼法性。宣说“不动如来日轮字”等，显示手印生起之因金刚合掌，此时，五支与普遍所说之续部相符，欲求五部之加持，其中右手是不动如来之加持。
English
Thus it is said. In the great tantra of their collection, it is said: "With the supreme power of the karma mudra, place all the samayas into the mandala." Thus it is said, the karma mudra shows the action of placing the wisdom deities into the mandala of the samaya-sattva. Here, there is not much separation of actions. Because of having mantra and mudra, meditating on the mandala of the deity, blessing the tsok offering, offering to the great mandala, pleasing the deity with recitation, etc., are only to make them have mudras. For the sake of that, it is said, "Then" and so on. Among them, the so-called blessing of the mandala in which all the limbs are spontaneously accomplished is generally known that the mudra blesses the body as the deity's body, and here it is desired to be spontaneously accomplished, so it is said that way. In order to stabilize the spontaneously accomplished mudra: "In the net of illusion, perfectly complete, all are the supreme cause of enlightenment, the secret itself is certain, the essence mudra is extremely difficult to transgress." Thus it is said, as shown above, all the dharmas gathered by the skandhas, dhatus, and ayatanas are perfectly enlightened from the beginning in the mandala of the net of illusion, so it is the supreme mudra of enlightenment. Since everything is the mudra of Samantabhadra, it is called the secret itself, the mudra of certainty. The so-called extremely difficult to transgress is not like the nature of the deities not transgressing the samaya in this case, and it is not said to be difficult to transgress because the outsiders such as demons cannot find an opportunity, but because all things are enlightened by their own nature, they cannot be transferred. For example, fire and heat never separate, and when heat is lost, it is not fire. The nature of all dharmas is the same, and it never transcends that nature. Saying "Akshobhya, the letter in the sun's circle," etc., shows the vajra clasped hands, the cause of the mudra's arising. At this time, the five branches are in accordance with the generally spoken tantra, and it is desired to bless the five families. Among them, the right hand is the blessing of Akshobhya.
Chinese
左边是宝生佛的加持。右脚是不空成就佛的加持。左边是无量光佛的加持。头等身体的基础是毗卢遮那佛的加持。如此结合和触摸，从不动佛的加持，右手掌心中，以方便自性的太阳轮，方便的种子字 ཧཱུྃ་（藏文ཧཱུྃ，梵文天城体 हूँ，梵文罗马拟音hūṃ，汉语字面意思：吽），ཨཱོྂ་（藏文ཨཱོྂ，梵文天城体 ॐ，梵文罗马拟音oṃ，汉语字面意思：嗡），སྭཱ་（藏文སྭཱ，梵文天城体 स्वा，梵文罗马拟音svā，汉语字面意思：娑），ཨཱཾ་（藏文ཨཱཾ，梵文天城体 आं，梵文罗马拟音āṃ，汉语字面意思：阿），ཧཱ་（藏文ཧཱ，梵文天城体 हा，梵文罗马拟音hā，汉语字面意思：哈）等明显是方便分五部的自性。宝生佛的加持，左手是智慧的自性，月亮轮上，智慧的种子字མཱུཾ་（藏文མཱུཾ，梵文天城体 मूṃ，梵文罗马拟音mūṃ，汉语字面意思：母），ལཱཾ་（藏文ལཱཾ，梵文天城体 लाँ，梵文罗马拟音lāṃ，汉语字面意思：啦），མཱཾ་（藏文མཱཾ，梵文天城体 माँ，梵文罗马拟音māṃ，汉语字面意思：妈），པྱཾ་（藏文པྱཾ，梵文天城体 प्यं，梵文罗马拟音pyaṃ，汉语字面意思：比亚），ཏཱཾ་（藏文ཏཱཾ，梵文天城体 तां，梵文罗马拟音tāṃ，汉语字面意思：达）等明显是智慧分五母的自性。这两者金刚合掌稍微结合，是趋向于进入方便和智慧，生起欢喜，以及趋向于以方便和智慧双运的方式成办众生之义，是生起欢喜的自性。之后，金刚合掌完全结合，方便和智慧成为无二，现证胜义的大乐，并且以其力量，进入成办众生之义，生起欢喜，因此，金刚合掌是从意义和证悟两方面生起手印之因。ཨཱོྂ་（藏文ཨཱོྂ，梵文天城体 ॐ，梵文罗马拟音oṃ，汉语字面意思：嗡）和མཱུྂ་（藏文མཱུྂ，梵文天城体 मूṃ，梵文罗马拟音mūṃ，汉语字面意思：母）二者尖端相合。等等，总的来说是誓言手印，其中ཨཱོྂ་（藏文ཨཱོྂ，梵文天城体 ॐ，梵文罗马拟音oṃ，汉语字面意思：嗡）是右手的食指，མཱུཾ་（藏文མཱུྂ，梵文天城体 मूṃ，梵文罗马拟音mūṃ，汉语字面意思：母）是左手的中指，这两者尖端相合后，剩余的八个种子字的指头互相交叉尖端相接，从方便的索套中：手指向内交叉握紧，中指食指拇指小指等，各自尖端相接向外伸出，无名指并拢伸直是誓言印。与所说的相符而结合。那个手印的功德是：与诸佛共同结合的，给予大乐的手印。这样说，与诸佛无有分别，获得那些佛陀的大乐。指头上如何安放种子字呢？这其中没有明显说明，其他续部中出现的也稍微有些不一致，有些续部中说中指叫做无畏指，是如来部。
English
The left is the blessing of Ratnasambhava. The right foot is the blessing of Amoghasiddhi. The left is the blessing of Amitabha. The basis of the body, such as the head, is the blessing of Vairochana. Thus, by joining and touching, from the blessing of Akshobhya, in the palm of the right hand, in the center of the sun, which is the nature of skillful means, the letters of skillful means, Hūṃ (藏文ཧཱུྃ，梵文天城体 हूँ，梵文罗马拟音hūṃ，汉语字面意思：吽), Oṃ (藏文ཨཱོྂ，梵文天城体 ॐ，梵文罗马拟音oṃ，汉语字面意思：嗡), Svā (藏文སྭཱ，梵文天城体 स्वा，梵文罗马拟音svā，汉语字面意思：娑), Āṃ (藏文ཨཱཾ，梵文天城体 आं，梵文罗马拟音āṃ，汉语字面意思：阿), Hā (藏文ཧཱ，梵文天城体 हा，梵文罗马拟音hā，汉语字面意思：哈), etc., are clear, which is the nature of the five families of skillful means. The blessing of Ratnasambhava, the left hand is the nature of wisdom, on the moon mandala, the letters of wisdom, Mūṃ (藏文མཱུཾ，梵文天城体 मूṃ，梵文罗马拟音mūṃ，汉语字面意思：母), Lāṃ (藏文ལཱཾ，梵文天城体 लाँ，梵文罗马拟音lāṃ，汉语字面意思：啦), Māṃ (藏文མཱཾ，梵文天城体 माँ，梵文罗马拟音māṃ，汉语字面意思：妈), Pyaṃ (藏文པྱཾ，梵文天城体 प्यं，梵文罗马拟音pyaṃ，汉语字面意思：比亚), Tāṃ (藏文ཏཱཾ，梵文天城体 तां，梵文罗马拟音tāṃ，汉语字面意思：达), etc., are clear, which is the nature of the five mothers of wisdom. These two, the vajra palms slightly joined, are directed towards entering skillful means and wisdom, generating joy, and directed towards accomplishing the benefit of beings through the union of skillful means and wisdom, which is the nature of generating joy. Then, the vajra palms are well joined, and skillful means and wisdom become non-dual, experiencing the great bliss of ultimate truth, and by its power, entering into accomplishing the benefit of beings, generating joy. Therefore, the vajra palm is the cause of the arising of mudras from both the meaning and realization. Oṃ (藏文ཨཱོྂ，梵文天城体 ॐ，梵文罗马拟音oṃ，汉语字面意思：嗡) and Mūṃ (藏文མཱུྂ，梵文天城体 मूṃ，梵文罗马拟音mūṃ，汉语字面意思：母) are joined at the tips. Etc., in general, it is the samaya mudra. In that, Oṃ (藏文ཨཱོྂ，梵文天城体 ॐ，梵文罗马拟音oṃ，汉语字面意思：嗡) is the right index finger, Mūṃ (藏文མཱུྂ，梵文天城体 मूṃ，梵文罗马拟音mūṃ，汉语字面意思：母) is the left middle finger. After these two are joined at the tips, the remaining eight letters' fingers are crossed and joined at the tips. From the noose of skillful means: The fingers are crossed inwards and clenched. The middle finger, index finger, thumb, and little finger, each joined at the tips and extended outwards. The ring finger is aligned and straightened, which is the samaya mudra. Combine in accordance with what is said. The merit of that mudra is: The mudra that bestows great bliss, uniting with all the victorious ones. It is said that, becoming inseparable from the victorious ones, one obtains the great bliss of those Buddhas. How to place the letters on the fingers? It is not clearly stated here, and what appears in other tantras is also slightly inconsistent. In some tantras, it is said that the middle finger is called the fearless finger, and it belongs to the Tathagata family.
Chinese
如是宣说。中指名为忿怒母或怖畏母，是金刚部。拇指名为粗大，是宝部。食指名为自在母，是莲花部。小指名为边际或微小，是羯磨部。其他续部中也有其他的说法。其中，此续部中主要宣说心意，因此，右手中指上安置吽（吽，Devanagari：हुं，IAST：hūṃ，种子字），其他手指依次排列。左手中指上安置穆（穆，Devanagari：मु，IAST：mūṃ，种子字），食指上安置穆（穆，Devanagari：मु，IAST：mūṃ，种子字），中指上安置蓝（蓝，Devanagari：लां，IAST：lāṃ，种子字），小指上安置当（当，Devanagari：तां，IAST：tāṃ，种子字），拇指上安置榜（榜，Devanagari：प्यं，IAST：pyaṃ，种子字）。这是普遍流传的卫藏地区的说法。按照方便的绢索的仪轨来排列，这是普遍流传的康区的说法。总的来说，对于没有明确说明的部分，按照普遍流传的方式排列是没有过失的。五部佛父佛母各自的手印是：佛父们右手的各自的字在手指的指尖上，将各自的心意手印标志放置于心间，左手的五个字缠绕着明妃，以法无量光佛的加持力，依靠左脚而安住。佛母们左手的各自的字在手指的指尖上，将燃烧的铃铛放置于心间，右手的五个字缠绕着主尊，以羯磨部的加持力，使右脚接触。菩萨们右手将各自的标志持于心间，左手与主尊们相同。菩萨母们左手将各自的标志持于心间，右手与主母们相同。门神和门母也是同样的道理。在宣说六能仁手印的时候，说：佛母是无所缘的法界。这样说的密意是：所有手印都被说成是令本尊欢喜的特征。这里也是说，方便和智慧双运是能生起欢喜的最殊胜的，因此说是手印。而六能仁是舍弃五种妙欲之相，因此，没有以色身显现的佛母安住，因此，会有人认为没有方便和智慧双运而令欢喜的手印吗？对于产生这种想法的人说：佛母是无所缘的法界。这样说，法界