English
If asked whether it is contradictory, it is not contradictory, because both ways are. Co-emergent is the mind of enlightenment, reaching the ultimate peak of the vajra jewel, it is the limit of complete joy. In the middle of beginning to sever desire, it is considered that the instantaneous wisdom that transcends the distinction between desire and non-desire, happiness and unhappiness. Therefore, the former three as four are not contradictory, and the four summarized into three stages are also not contradictory. Those ways of combining should be understood from Nagarjuna's establishment of the four mudras. Third, the vajra of the appearance-emptiness body is the karma mudra, the vajra of the clarity-emptiness speech is the dharma mudra, the vajra of the bliss-emptiness mind is the samaya mudra, all these are undifferentiated and equal, the awareness-emptiness wisdom vajra is the mahamudra. Thus, and so on, these four mudras have various ways of combining in meaning and stages, and furthermore, there are mudras with signs and without signs, etc., and there are countless things that are called by the name of mudra. Third, the main thing to be explained here is to indicate the hand mudras, which are the gateway to symbolizing the body, speech, mind, and activities of the wisdom deities, as appropriate. This, too, by the meaning of non-transgression, is applying a general term to a specific term. Among them, with internal distinctions, the four mudras are complete: the essence of the mudra itself is the samaya mudra, the activities of transforming and liberating, etc., are the karma mudra, manifesting seed syllables, etc., and reciting mantras is the dharma mudra, and abiding as the deity's body is the mahamudra. Among them, the basis of all mudras formed by joining the two hands together is joining the palms, or joining the palms with the tips crossed, which is the vajra palm, these are the two. The basis of all mudras formed by separating the two hands is tucking the thumb inside and curling the other fingers, which is the vajra fist. From this, the peaceful and wrathful deities of the five families, etc., have their own root mudras, and there are various sequences of branch mudras such as inviting, empowering, and offering, etc. Those are also beautifully transformed in the manner of lotus circles and dance lotuses, etc., and are established with richness and flavor, and finally liberated with the sound of cymbals.
Chinese
哦。第三，要了解手印的方式，以及了解用它来印证的方式。在这两者中，第一点是根据经典和个人的不同想法，考察会产生六种不同的观点。第一种观点是，有些人认为这些手印和咒语是成熟的身体和语言所区分的差别，即身体的象征称为手印，语言的表达称为咒语，他们认为这仅仅是凡俗身体和语言的表达方式。第二种观点是，这些也变成了代表诸佛身语意的象征，就像手势和名字能理解意义一样。第三种观点是，认为这些象征具有获得事业和智慧成就的能力，仅仅是因果关系不虚假而已。第四种观点是，虽然这些手印和咒语是自身业力的显现，由身语所摄持，但这样的显现也是由如来加持的力量所变幻出来的，例如，当恶魔被文殊菩萨加持后宣讲大乘佛法时，语言的声音虽然是他自己的相续所摄持，但也同样是由圣者的加持所变幻出来的。同样，也认为是由如来加持所变幻，并引导自身的业力显现。第五种观点是，就像水器中映出月亮的影像，虽然影像看起来在水中，但并没有超出月亮的幻化。同样，对于由如来加持所变幻出来的具有成就能力的咒语和手印，具有誓言的人们将其视为本尊来修持，就像通过执着于共相而获得自相一样，由于与意义相关的力量而不虚假，认为从这些象征中可以成就本尊。第六种观点是，诸佛的究竟身，即一切种智的大智慧，以慈悲和愿力的力量加持显现为咒语和手印的象征，就像由于习气的力量，心性显现为境和身体一样。因此，实际上，这二者的咒语和手印，与证悟智慧身的本尊
English
Oṃ. Thirdly, there are two things to learn: understanding the nature of mudras and understanding how to seal with them. Among these two, the first is that, depending on the scriptures and individual's thoughts, the examination varies into six aspects. Firstly, some think that these mudras and mantras are distinctions separated by the ripened body and speech, that a symbol of the body is called a mudra, and an expression of speech is called a mantra, and they consider it merely as a manifestation of ordinary body and speech. Secondly, some think that these also become symbols representing the body, speech, and mind of the Buddhas, just as gestures and names convey meaning. Thirdly, some think that these symbols have the power to attain accomplishments of karma and wisdom, merely as an infallible interdependence. Fourthly, although these mudras and mantras are manifestations of one's own karma, gathered by body and speech, such manifestations are also emanated from the power of the blessings of the Tathagatas. For example, when the evil demon is blessed by Manjushri and expounds the Dharma of the Great Vehicle, although the sound of speech is gathered by his own continuum, it is also emanated from the blessings of the noble ones. Similarly, it is thought that it is emanated from the blessings of the Tathagatas and guides the manifestation of one's own karma. Fifthly, it is like when the moon's image is reflected in a water vessel, the reflection appears to be in the water, but it does not go beyond the moon's illusion. Similarly, these mantras and mudras, which are emanated from the blessings of the Tathagatas and have the power to accomplish, are contemplated as deities by people with vows and practiced. Just as entering into the general meaning with attachment enables the attainment of the specific meaning, it is infallible due to the power related to the meaning, and it is thought that the deity is accomplished from these symbols. Sixthly, the ultimate body of the Buddhas, the great wisdom of all aspects, is blessed and manifested as symbols of mantras and mudras by the power of compassion and aspiration, just as the mind itself manifests as objects and body due to the power of habitual tendencies. Therefore, in reality, these two, the mantras and mudras, and the deity who has attained the wisdom body
Chinese
对于地，没有丝毫差别地，认知为手印和咒语本尊的体性。像这样，这六者后者胜于前者，并且成为一切之中最殊胜的第六者，因为它具有如实认知咒语和手印之理，所以应当仅仅依照这个来了解咒语和手印之理。第二，为了什么必要而作印，以及如何作印之理，这二者。首先，按照外续来说，像这样，手印是因，是法界清净和广大智慧幻化的形象，并且，自性是象征解脱无边之门的处所，以及，果是具有成办一切事业和成就的能力，因为具有这三者。成为大自在者们的标志，并且，任何事物都无法超越和摧毁，以及，是唯一法王的印记，而非共同的，并且，能够成办一切佛陀的事业。如果盖上这个印，就能从自身的束缚中解脱，并且，摧毁大魔不认识的城市，并且，身体稳固，任何邪魔等都无法侵犯，并且，具有获得灌顶，以及，事业不会徒劳无功地成就，并且，如果不离这个意义，就不会违犯誓言，而且，手印也具有女性的象征，因此，是诸佛母隐藏的身躯，无论向谁展示这个，都会生起誓言自性的欢喜等等，因此，是为了那样的必要而作印。按照内续来说，虽然也是为了那些必要，但主要的是，从任运成就的手印广大智慧的境界中，特别是幻化的手印，是使与安乐逝者和一切有情无有差别的自性菩提心大乐安住在一切众生的心中苏醒，以及，毫不费力地获得无与伦比的大自在，以及，为了其他众生的利益，如意地成办各种佛陀的事业而作印。第二，如何作印之理，按照外续来说，就像国王的命令用印玺盖上就无法违越一样，我的那个
English
Regarding the ground, without any difference whatsoever, it is realized as the essence of the mudra and mantra deity. Thus, these six, the latter is superior to the former, and this sixth, which is the most excellent of all, is because it possesses the understanding of how mantras and mudras truly are, therefore, one should understand the principles of mantras and mudras only according to this. Secondly, for what necessity is it sealed, and how to seal it, these two. Firstly, according to the outer tantras, like this, the mudra is the cause, the pure realm of phenomena and the image that emanates as great wisdom, and its own nature is the place that symbolizes the endless gate of liberation, and the result is that it has the power to accomplish all actions and attainments, because it possesses these three. It becomes the mark of the great lords, and it cannot be surpassed or destroyed by anything, and it is the seal of the sole Dharma King, not a common one, and it is able to accomplish all the deeds of the Buddhas. If this is sealed, one will be liberated from one's own bonds, and it will destroy the city of ignorance of the great demons, and the body will be stable, and no obstacles or anything else can invade, and one will have received empowerment, and actions will be accomplished without being wasted, and if one does not deviate from this meaning, one will not break the vows, and also, the mudra also has the symbol of the feminine, therefore, it is the hidden body of the goddesses, and whoever shows this to, will generate the joy of the nature of the vows, and so on, therefore, it is sealed for such a necessity. According to the inner tantras, although it is also for those necessities, but mainly, from the spontaneously accomplished mudra, the state of great wisdom, especially the emanated mudra, is to awaken the mind of enlightenment, the great bliss that is the nature of the Sugata and all sentient beings without difference, residing in the hearts of all beings, and to effortlessly obtain the unparalleled great dominion, and for the benefit of other beings, to accomplish various Buddha activities as desired, it is sealed. Secondly, how to seal it, according to the outer tantras, just as the king's command cannot be violated once sealed with the royal seal, my that
Chinese
具有“字”者称为“咒”。此处所说的咒的体性是：从因，即方便和智慧的字中念诵的咒的体性。具备四种成就，因此在成就悉地方面，能够毫无阻碍。稍微讲述这些体性：咒的因是字，体性是具备四种成就，果是能够毫无阻碍，讲述这三者。第一者分为两种：第一，体性是各自清晰的声调形式，阿等智慧界（法界）的十六个字，以及嘎等三十四个显明方便的字，这五十个字是一切字的基础或母体。聚集起来的嗡等也未超出字的自性，因此是字。第二，对此进行
English
That which possesses "syllables" is called "mantra." Here, the essence of the mantra to be explained is: that which becomes the essence of the mantra to be recited from the letters of cause, i.e., skillful means and wisdom. Because it possesses four accomplishments, it is able to accomplish siddhis without any hindrance. If we explain these essences a little: the cause of mantra is letters, the essence is possessing four accomplishments, and the fruit is the unobstructed ability, these three are explained. The first has two aspects: first, the essence is the nature of clearly distinct sound patterns, such as the sixteen letters of the wisdom realm (dharmadhatu), such as A, and the thirty-four clarifying letters of skillful means, such as Ka, these fifty are the basis or matrix of all letters. The aggregation of these, such as Oṃ, etc., also does not go beyond the nature of letters, therefore it is expressed as letters. Second, dividing that: the letters of the body's abiding channels, the letters of the palace deity, the letters of miraculous emanation, and the letters of symbolic sound, there are four. The first is the way letters abide in the petals of the body's channels, as stated in the tantras. In this tantra, it is said that Oṃ, Āḥ, and Hūṃ abide in the three places, and so on. The second is: when meditating on a deity, the seed syllables to be meditated upon in the places of the mandala. The third is the three secrets of the Sambhogakaya of the Buddha, from which clouds of letters emanate, and many emanations perform the benefit of beings. The fourth is the sound of the mantra, expressed separately in speech. These are also expressed as sound from the sound patterns of the letters abiding as the basis, and meditating on their symbolic form also occurs, and when completely purified, the fruit, the self-appearing cloud of wisdom letters, is accomplished. Second, explaining the essence, in general, relying on the aggregation of letters, in terms of convention, all meanings encompassed by complete purification can be clarified, therefore all the deeds of the Buddha are accomplished by letters in a direct and indirect way. Therefore, within the scope of worldly people's activities, there is nothing more powerful and wonderful than letters. In conventional truth, while the dependent arising appearance of expressing and clarifying in this way is unceasing, in ultimate truth, because there is nothing to be expressed, the expresser is also not established. The expresser itself is also not slightly established, therefore it abides without expressing anything. Such two truths exist in equality.