Chinese
为了加持一切都自然圆满地存在于天神的坛城之中，特此宣说。其次分为三：基自然圆满，总示手印坛城；道现证的手印坛城，分别解说；果最胜智慧的手印坛城，归纳意义。第一，蕴、界、处所摄的一切显有轮回涅槃之法，都是身与智慧无二无别，幻化网的自性，本来现前圆满成佛的体性，如火与火的自性热性一般存在。因此，一切法都以普贤菩提胜妙手印本来印定，称为：法性自性清净，那本身就是秘密心髓，那本身就是决定之王，法性不变之精要手印印定之后，不离自性平等大圆满，从不改变的状态中，不会动摇到其他地方，所以难以超越。如《中阴经》中说：善现，例如虚空，无论谁赞颂也不会增长，无论谁不赞颂也不会减少。同样，诸法的法性真如，如来无论出世与否，都不会增长或减少。如是说。第二分为三：手印生起的因；从那生起的总手印；从那延伸出的各别本尊手印。第一，一般而言，头是如来，右手是不动佛，左手是宝生佛，左脚是无量光佛，右脚是不空成就佛的体性。肢节的手指也是，中指是金刚部，食指是如来部，拇指是宝生部，无名指是莲花部，小指是事业部。此处，金刚合掌是手印的因，因此宣说那本身：右手不动佛的五指指尖上有五个芥子大小的太阳坛城，上面有五个种子字：吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），嗡（藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），梭哈（藏文：སྭཱ་，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈），阿（藏文：ཨཱཾ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：阿），哈（藏文：ཧཱ་，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈），是方便父的五个种子字。左手宝生
English
This is specifically stated to bless that everything is naturally perfect in the mandala of the deities. Secondly, there are three: the basis is naturally perfect, the mandala of mudras is generally shown; the mandala of mudras for the path of manifest realization is explained in detail; the meaning is summarized in the mandala of the fruit of supreme wisdom. First, all phenomena of existence, samsara, and nirvana, which are gathered by the aggregates, elements, and sense bases, are the nature of the illusory network, inseparable from body and wisdom, the very nature of being manifestly and perfectly enlightened from the beginning, abiding like fire and the heat of fire's nature. Therefore, it is said that all phenomena are inherently sealed by the mudra of Samantabhadra, the supreme enlightenment: the purity of the nature of reality itself is the secret essence, the very king of certainty, and when sealed with the mudra of the essence of unchanging dharmata, it does not stray from the great perfection of self-nature, and because it does not waver from the state of never changing, it is difficult to transcend. As it says in the Intermediate Mother Sutra: "Good fortune, for example, the sky, whether someone praises it, it will not increase, whether someone does not praise it, it will not decrease. Likewise, the suchness of the dharmata of all dharmas, whether the Tathagatas appear in the world or not, it will not increase or decrease." Like that. Secondly, there are three: the cause of the arising of mudras; the general mudras arising from that; and the individual deity mudras emanating from that. First, in general, the head is the Tathagata, the right hand is Akshobhya, the left is Ratnasambhava, the left foot is Amitabha, and the right is said to be the nature of Amoghasiddhi. The fingers of the limbs are also: the middle finger is the vajra family, the index finger is the tathagata family, the thumb is the jewel family, the ring finger is the lotus family, and the little finger is the karma family. Here, the vajra palms are the cause of the mudras, so that itself is stated: on the tips of the five fingers of the right hand Akshobhya are five sun mandalas the size of mustard seeds, on top of which are the five syllables: Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Oṃ (藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡), Svāhā (藏文：སྭཱ་，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈), 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), these are the five syllables of the father of means. The left hand Ratnasambhava
Chinese
在手的五指上，于如豌豆荚般大小的五个月亮坛城之上，安立般若佛母的五个种子字：མཱུྃ（藏文，मूं，mūṃ，无），ལཱྃ（藏文，लां，lāṃ，无），མཱྃ（藏文，मां，māṃ，无），པྱཱྂ（藏文，प्यां，pyāṃ，无），ཏཱྃ（藏文，तां，tāṃ，无）。将右手的五指和左手的五指合拢，各自相触，这是转变金刚合掌印，是诸本尊手印生起之因。在此，荣巴上师认为这是誓言和事业手印两种。 佛密则认为是誓言，观想字是法，转变是事业三种。但实际上，大手印，法手印，誓言手印，事业手印四种全部具备。自己观想为本尊，如幻或如彩虹般，这是大手印。于手之指上观想字，是法手印。由此观想金刚等手印物，是誓言手印。由此左右手转变和拥抱，是事业手印。此处是完整阐释这些。第二，由此生起的共同手印是，观想右手食指的ༀ་，和观想左手中指的མཱུྃ་，二者直接指尖相触，剩余左右手的ཧཱུྃ་和ལཱྃ，སྭཱ་和མཱྃ，ཨཱཿ和པྱཱྂ，ཧཱ་和ཏཱྃ，这八个字各自交错，指尖相触，是与五部佛所有自性相同一，能赐予现世证悟大乐的手印。如是《方便网续》中说：手指向内交错握，中指食指与大小拇，各自指尖相触向外，小指并拢竖立誓言印。如是说。对此，佛密认为是金刚结缚印，其中两中指并拢伸展，是心与智慧唯一的手印，认为是五部总体的誓言印。有些人认为是金刚合掌印中，右手食指和左手中指指尖相触，剩余的各自相合。那形象应如《方便网》中所说。后两者也没有相违，因为诸指显现为五部，如所说般交错之故。第三，由此延伸出的各本尊手印有五种，第一种是五部父母的手印也有五种，主要的是
English
On the five fingers of the hand, above the five moon mandalas the size of pea pods, place the five seed syllables of the Wisdom Mother: MŪṂ (藏文, मूं, mūṃ, None), LĀṂ (藏文, लां, lāṃ, None), MĀṂ (藏文, मां, māṃ, None), PYĀṂ (藏文, प्यां, pyāṃ, None), TĀṂ (藏文, तां, tāṃ, None). Joining the five fingers of the right hand and the five fingers of the left hand together, touching each other separately, this is the transformation of the Vajra Anjali Mudra, which is the cause of the arising of the mudras of the various deities. Here, Lama Rongpa considers these to be two types of mudras: the samaya mudra and the karma mudra. Buddha Guhyaka considers them to be three: the samaya mudra, contemplating the syllables as dharma, and the transformation as karma. However, in reality, all four mudras are complete: the Mahamudra, the Dharma Mudra, the Samaya Mudra, and the Karma Mudra. Meditating on oneself as a deity, like an illusion or a rainbow, is the Mahamudra. Meditating on the syllables on the fingers of the hand is the Dharma Mudra. From this, meditating on the hand implements such as the vajra is the Samaya Mudra. From this, transforming and embracing the right and left hands is the Karma Mudra. Here, these are explained completely. Second, the common mudra arising from this is: contemplating the OṂ of the right index finger and contemplating the MŪṂ of the left middle finger, touching the tips of these two directly, and the remaining HŪṂ and LĀṂ, SVĀ and MĀṂ, ĀḤ and PYĀṂ, HĀ and TĀṂ of the left and right hands, these eight syllables are crossed separately, touching the tips, is the mudra that unites with the nature of all the Victorious Ones of the five families and bestows the great bliss of accomplishment in this very life. As it is said in the Upayajala Tantra: "The fingers are intertwined and held inward, the middle finger, index finger, thumb, large and small, each touching the tips turned outward, the little fingers are aligned and raised, the samaya mudra." So it is said. To this, Buddha Guhyaka considers it to be the Vajra Bandhana Mudra, in which the two middle fingers are aligned and extended, is the mudra of the single-pointed mind of wisdom, and considers it to be the samaya mudra of the five families in general. Some consider that in the Vajra Anjali Mudra, the right index finger and the left middle finger touch tips, and the remaining fingers are joined separately. That form should be as described in the Upayajala. There is no contradiction in the latter two either, because the fingers appear as the five families, and are crossed as has been said. Third, arising from this, there are five mudras for the individual deities. The first is the mudra of the five Buddha families, male and female, and there are five of these. The main one is
Chinese
父尊佛母之手印：自身观想为本尊之身，乃大手印。于彼状态中，右手金刚拳之吽字（ཧཱུྃ，梵文：hūṃ，梵文罗马转写：hūṃ，汉语字面意思：吽）外，其余四字藏于内，竖起中指背贴于心间，是为束缚誓言之手印。竖起中指，其自性为吽字（ཧཱུྃ，梵文：hūṃ，梵文罗马转写：hūṃ，汉语字面意思：吽），于顶端之月轮中观想吽字（ཧཱུྃ，梵文：hūṃ，梵文罗马转写：hūṃ，汉语字面意思：吽），是为法之手印。彼吽字（ཧཱུྃ，梵文：hūṃ，梵文罗马转写：hūṃ，汉语字面意思：吽）化为光，从中生出五股金刚杵，光芒炽盛合一，是为意誓言之手印。左手作金刚拳，于月轮上之字中安住，藏入五部空行母，金刚拳持铃摇动，拥抱佛母，以交抱之姿，佛母之左腿置于无量光之上，置铃于其上，依靠于腰间，是为父尊供养佛母，乃父尊之手印。彼即是行为事业之手印。之后，手印向左展开，手帜融入佛母心间，心生欢喜，念诵吽（ཧཱུྃ，梵文：hūṃ，梵文罗马转写：hūṃ，汉语字面意思：吽）班杂 德热格（བཛྲ་དྷྲིཀ྄，梵文：vajra dhṛk，梵文罗马转写：vajra dhṛk，汉语字面意思：金刚持），是为法之手印。如是七支亦可归纳为四支，意誓言与束缚誓言之手印二者皆为誓言之手印，意法与语法则为法之手印。于其他亦当如是知晓。佛母之手印：自身观想为金刚界自在母，乃大手印。于彼状态中，左手金刚拳之月轮上的穆字（མཱུྃ，梵文：mūṃ，梵文罗马转写：mūṃ，汉语字面意思：穆）外，其余四字藏于内，中指贴于心间，是为誓言。中指以穆字（མཱུྃ，梵文：mūṃ，梵文罗马转写：mūṃ，汉语字面意思：穆）之音念诵，于顶端之月轮上，观想穆字（མཱུྃ，梵文：mūṃ，梵文罗马转写：mūṃ，汉语字面意思：穆）发出铃声，光芒炽盛，是为意誓言。右手于日轮之上，五部勇士置于父尊之右腿上，是为事业之交抱，拥抱后，佛母之头稍稍倾向父尊，面带微笑注视父尊之面容，是为行为事业之手印。之后，手印向右展开，念诵穆（མཱུྃ，梵文：mūṃ，梵文罗马转写：mūṃ，汉语字面意思：穆）达底 效瓦热（དྷཱ་ཏི་ཤྭ་རི་，梵文：dhātiśvari，梵文罗马转写：dhātiśvari，汉语字面意思：界自在），观想手帜融入父尊心间，是为语之法手印。彼之意义象征乃五智之象征，如金刚轮等。形态
English
The Mudras of Father and Mother: Meditating on oneself as the principal deity is the Great Mudra. Within that state, concealing the other four syllables besides the Hūṃ (ཧཱུྃ，Sanskrit: hūṃ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) of the right vajra fist inside, and placing the back of the raised middle finger against the heart, is the Binding Samaya Mudra. Contemplating Hūṃ (ཧཱུྃ，Sanskrit: hūṃ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) at the tip of the raised middle finger, which is the essence of Hūṃ (ཧཱུྃ，Sanskrit: hūṃ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ), in the center of the moon, is the Dharma Mudra. That very Hūṃ (ཧཱུྃ，Sanskrit: hūṃ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) dissolves into light, from which arises a five-pronged vajra, blazing with light and becoming one, is the Thought Samaya Mudra. Making the left hand into a vajra fist, dwelling within the syllable on the moon, concealing the five heroines, holding and ringing the bell with the vajra fist, embracing the Mother, in the manner of entwining, with the Mother placing the left Dharma thigh upon Avalokiteśvara, placing the bell upon it, leaning against the hip, is the Father's offering to the Mother, which is the Father's Mudra. That is explained as the Action Karma Mudra. Then, unfolding the mudra to the left, thinking that the hand symbol dissolves into the Mother's heart and is pleasing, reciting Hūṃ Vajra Dhṛk (ཧཱུྃ་བཛྲ་དྷྲིཀ྄，Sanskrit: vajra dhṛk, Romanized Sanskrit: vajra dhṛk, Literal meaning: Vajra Holder), is the Dharma Mudra. Thus, the seven are also gathered into the four. The Thought Samaya and the Binding Samaya Mudras are both Samaya Mudras. The Thought Dharma and the Speech Dharma Mudras are both Dharma Mudras. It should be understood similarly for others as well. The Mudra of the Mother: Meditating on oneself as Vajradhātvīśvarī is the Great Mudra. Within that state, concealing the other four syllables besides the Mūṃ (མཱུྃ，Sanskrit: mūṃ, Romanized Sanskrit: mūṃ, Literal meaning: Mūṃ) of the moon in the left vajra fist, and placing the middle finger against the heart, is the Samaya. Thinking of the bell ringing and blazing from the Mūṃ (མཱུྃ，Sanskrit: mūṃ, Romanized Sanskrit: mūṃ, Literal meaning: Mūṃ) on the moon at the tip of the middle finger, which is spoken with the sound of Mūṃ (མཱུྃ，Sanskrit: mūṃ, Romanized Sanskrit: mūṃ, Literal meaning: Mūṃ) itself, is the Thought Samaya. Placing the five heroes on the sun on the right hand upon the Father's right thigh is the Karma embrace, that is, embracing. The Mother slightly inclines her head towards the Father, and with a smiling expression, looks at the Father's face, is the Action Karma Mudra. Then, unfolding the mudra to the right, reciting Mūṃ Dhātiśvari (མཱུྃ་དྷཱ་ཏི་ཤྭ་རི་，Sanskrit: dhātiśvari, Romanized Sanskrit: dhātiśvari, Literal meaning: Realm Lady), and thinking that the hand symbol dissolves into the Father's heart, is the Speech Dharma Mudra. Also, the meaning symbol is the symbol of the five wisdoms, such as the vajra and the wheel. Form