English
It mainly shows the ground. On the path, it shows both method and liberation. Among the three characteristics, it shows the knowing of the cause and the entering of the condition. It slightly shows the final completion of the result. Among the four appearances, it shows both self-nature and path appearance. On the path, it shows both gradual and sudden. Among the five of the middle, it shows the meaning of the continuum. Among the ten of that, it shows the mandala of the heart. Incidentally, it shows view, conduct, and samadhi. Mainly, it shows mudra. Among the final ten dharmas, it shows self-nature view, hidden meaning instructions, symbolic metaphors, and treatises on valid cognition. It slightly shows the summary of the general meaning. Furthermore, it is shown by general reasoning. Thus, the eighth chapter that shows this has three parts: counting, telling history, and being upright. In particular, after showing the mandala of the body and speech of samadhi, now it will show the mandala of the heart, so it is called "from then on." Sixth, showing the nature of all Tathagatas, without seeking in the mandalas of the five families, etc., naturally accomplished, originally abiding, is the self-nature mudra. Knowing the abiding as it abides is the view mudra. Manifesting its meaning is the supreme mudra. Thus, blessing as the nature of the deity by this method is called "blessing as the nature of the deity," and the meaning that will appear below is specifically declared. The text of this chapter has six parts: counting, the first is the self-nature mudra, being upright. The assembly of realization, the deities in union, father and mother, are originally clear, so the net of illusion manifests completely, and all discriminations originally abide in the nature of the deity, which is the self-nature mudra. Thus, realization is the view mudra. Manifestation is the fruit mudra. Possessing these three is the supreme bodhi mudra, which is the supreme of mudras. Moreover, in the extensive commentary, it is said: The great self-nature mudra, all outer and inner containers and contents, the five families of Sugatas, father and mother, abide in the state of the great mudra. Thus it is said. In short, mudra refers to the word for sealing, which is difficult to surpass, beautifies, and expresses, and possesses three dharmas. The examples of these are, in order, the king's seal, the beautiful woman's ring, and the merchant's
Chinese
应当像对待尸体一样认知。第二，手印的来源，附带确定词语。正直：因为自性手印难以理解，那么秘密本身由哪部经典阐述呢？由《秘密藏续》阐述，这部经典象征着对真如的确定，这个手印难以逾越，如同国王的印玺。第三，殊胜三摩地的手印有两种。计数：指示手印的因。正直：右手的五指代表不动佛部的方位，用“玛苏尔亚曼达拉”的咒语布置五个太阳坛城。在坛城之上布置父尊的五个种子字：中指为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），食指为嗡（藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），无名指为梭（藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭），拇指为昂（藏文：ཨཱཾ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：昂），小指为哈（藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈）。左手的五指代表宝生部的方位，用“阿旃陀罗曼达拉”的咒语布置五个月亮坛城。在坛城之上布置母尊的五个种子字：中指为穆（藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆），食指为蓝（藏文：ལཱཾ，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：蓝），无名指为芒（藏文：མཱཾ，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：芒），拇指为央（藏文：པྱཾ，梵文天城体：प्यं，梵文罗马拟音：pyaṃ，汉语字面意思：央），小指为当（藏文：ཏཱཾ，梵文天城体：तां，梵文罗马拟音：tāṃ，汉语字面意思：当）。然后，左右手的五指两两相合，形成合掌，这是产生诸佛手印的原因。如《掌续》所说：“不动金刚五顶中，太阳明点五字现，宝生莲花五日中，月亮明点实为字，明点方便五二者，相遇之时自显现，大手印之成就生。”如是说。真实手印。分为两种。计数：五部总的誓言手印。正直：右手食指的嗡（藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）和左手中指的穆（藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆）二者指尖相合，四部的八个种子字，父尊母尊不交抱，而是交错指尖相合，这是与三世诸佛相合的灌顶，能将大乐成就赐予自身的相续。如《智慧怖畏电轮续》所说：“嗡与穆指尖合，如是吽与蓝相合，哈与央亦如是，昂与当相合时，背靠背梭与芒竖，此乃父尊之总印。双手合掌之时，嗡与穆合吽与
English
It should be known like a corpse. Second, the source of the mudra, with definitive words. Straightforward: Because the self-nature mudra is difficult to understand, which scripture reveals that secret itself? The Guhyagarbha Tantra, which symbolizes the definitive meaning of that very nature, reveals this mudra, which is difficult to transgress, like a king's seal. Third, there are two types of mudras of superior samadhi. Counting: Showing the cause of the mudra. Straightforward: On the five finger divisions of the right hand, which belong to the immovable family, arrange five solar mandalas with the mantra "Ma Suryamandala." On top of that, arrange five seed syllables of the father: the middle finger is Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), the index finger is Oṃ (藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Oṃ), the ring finger is Svā (藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：Svā), the thumb is Āṃ (藏文：ཨཱཾ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：Āṃ), and the little finger is Hā (藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：Hā). On the five finger divisions of the left hand, which belong to the Ratna family, arrange five lunar mandalas with the mantra "A Chandramandala." On top of that, arrange five seed syllables of the mother: the middle finger is Mūṃ (藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：Mūṃ), the index finger is Lāṃ (藏文：ལཱཾ，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：Lāṃ), the ring finger is Māṃ (藏文：མཱཾ，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：Māṃ), the thumb is Pyaṃ (藏文：པྱཾ，梵文天城体：प्यं，梵文罗马拟音：pyaṃ，汉语字面意思：Pyaṃ), and the little finger is Tāṃ (藏文：ཏཱཾ，梵文天城体：तां，梵文罗马拟音：tāṃ，汉语字面意思：Tāṃ). Then, the five fingers of the right and left hands are joined in pairs, and from the joined palms, the cause of the mudras of the individual deities arises. As it is said in the Palm Tantra: "From the five peaks of the immovable Vajra, five letters of the solar bindu appear. In the five suns of Ratna Parbu, the lunar bindu is the actual letter. When the five bindus of method and wisdom meet, self-appearance arises. The accomplishment of the great mudra arises." Thus it is said. The actual mudra. There are two types: Counting: The samaya mudra common to the five families. Straightforward: The Oṃ (藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) of the index finger of the right hand and the Mūṃ (藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：Mūṃ) of the middle finger of the left hand are joined at the tips, and the eight seed syllables of the four families are crossed without the father and mother embracing, and the tips are joined. This is the empowerment that joins with all the Buddhas of the three times, and it bestows the great bliss of accomplishment on one's own continuum. As it is said in the Tantra of the Wheel of Lightning of Fearful Wisdom: "Oṃ and Mūṃ are joined at the tips, likewise Hūṃ and Lāṃ are joined. Hā and Pyaṃ are also the same, when Āṃ and Tāṃ are joined, Svā and Māṃ are raised back to back. This is the general mudra of the father. When the hands are joined in palms, Oṃ and Mūṃ are joined, and Hūṃ and"
Chinese
将লাম（藏文，梵文天城体，lām，种子字）与སྦྱར་སྭཱ་相合，将པྱཾ་与相合。将ཨཱྃ་（藏文，梵文天城体，ām，种子字）与མཱཾ་相合，举起ཧཱ་ཏཱཾ་。据说这是佛母的共同手印。如是说，应如是知。从《幻化心髓光明次第》中说，两个拇指上安立སྭཱ་མཱཾ་，两个食指上安立ཨཱཾ་པྱཾ་。上师们也是这样做的。但这似乎与《怖畏金刚电轮续》的教证不符。续部的根本释和支释二者，手印的作法必须一致，因此应如是理解。此外，在《超越思维续》中说：法界与智慧的主宰二者，自然安住于ཨཱོཾ་（藏文，梵文天城体，oṃ，种子字）和མཱུཾ་（藏文，梵文天城体，mūṃ，种子字）之中。角和花瓣的明点等，在各自位置上交错。从完全融合中，生起胜者的智慧大乐，据说能体验获得。如是说。这是各个本尊的手印。有五种。计数。第一，五部怙主父母的手印中有内重叠五种。金刚萨埵父母的手印。正直。观想自身为金刚萨埵，从头顶到脚下的宝座，身体的周围没有空隙，清晰显现，这是身大手印。如是清晰显现后，右手的日轮上安住的四个种子字隐藏，竖起中指，置于心间，这是作法誓言手印。在其顶端观想蓝色的ཧཱུཾ་（藏文，梵文天城体，hūṃ，种子字），这是意念法手印。从那完全变化中，观想五股金刚发出光芒，这是意念誓言手印。左手的月轮五慢母的种子字隐藏，摇动铃铛，以拥抱佛母的姿势，左腿伸向法之种姓，这是作法事业手印。如是意念观想，这是意念事业手印。念诵“ཧཱུཾ་བཛྲ་དྷྲིཀ྄་（藏文，梵文天城体，hūṃ vajra dhṛk，吽 瓦日ra 德日嘎）”后，从右手结手印，向前转动，在左边佛母的心间摇动，这是以方便印证智慧，是语言法手印。在其左侧，观想佛母虚空界自在母清晰显现，这是身大手印。左手的月轮上安住的四个种子字隐藏，竖起中指，置于心间，这是作法
English
Combine lām (Tibetan, Devanagari, lām, seed syllable) with sbyar swā, and combine pyaṃ with. Combine āṃ (Tibetan, Devanagari, āṃ, seed syllable) with māṃ, and raise hā tāṃ. It is said that this is the common mudrā of the Mother. As it is said, it should be known as such. From the "Illusion Manual Light Sequence," it is said that swā māṃ are placed on the two thumbs, and āṃ pyaṃ are placed on the two index fingers. The upper lamas also practiced in this way. However, this seems inconsistent with the quote from the "Fearsome Vajra Wheel of Lightning Tantra." Since both the root and explanatory tantras must be consistent in the method of making mudrās, it should be understood in this way. Furthermore, in the "Transcending Thought Tantra," it says: The two lords of space and wisdom naturally abide in oṃ (Tibetan, Devanagari, oṃ, seed syllable) and mūṃ (Tibetan, Devanagari, mūṃ, seed syllable). The bindus of the horns and petals, etc., intersect in their respective positions. From the complete fusion, the great bliss of the wisdom of the victors arises, and it is said that one can experience and obtain it. Thus it is said. These are the mudrās of the individual deities. There are five of them. Counting. First, among the five inner overlaps in the mudrā of the five Buddha family consorts, the mudrā of Vajrasattva and consort. Straight. Visualize oneself as Vajrasattva, from the crown of the head to the seat of the feet, the body's surroundings are clear without any gaps, this is the great body mudrā. After it is clearly visualized in this way, hide the four seed syllables residing on the sun disc of the right hand, raise the middle finger, and place it at the heart, this is the action of the samaya mudrā. At its tip, visualize a blue hūṃ (Tibetan, Devanagari, hūṃ, seed syllable), this is the thought dharma mudrā. From that complete transformation, visualize a five-pronged vajra blazing with light, this is the thought samaya mudrā. Hide the seed syllables of the five sensual goddesses on the moon disc of the left hand, ring the bell, and in the posture of embracing the consort, extend the left thigh towards the dharma lineage, this is the actual action karma mudrā. Thus, mentally visualize, this is the thought karma mudrā. Recite "hūṃ vajra dhṛk (Tibetan, Devanagari, hūṃ vajra dhṛk, Hum Vajra Dhrik)," make the mudrā from the right hand, turn it forward, and shake it at the heart of the consort on the left, this is sealing wisdom with skillful means, it is the speech dharma mudrā. On its left side, visualize the consort, the Lady of the Space Realm, clearly, this is the great body mudrā. Hide the four seed syllables residing on the moon disc of the left hand, raise the middle finger, and place it at the heart, this is the action of
Chinese
指向地面是父的印。左手藏匿母的四个种子字，向上竖起手指，置于心间，观想其顶端白色朗（藏文：ལཱཾ་，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：朗）完全变化，发出铃铛的清脆声响，光芒四射。右手太阳上安住父的五个种子字，从那里拥抱父亲的脖子。头在父亲面前低下，以微笑的光彩注视着父亲的脸，这是母亲的印。宝生父父的印。正直。观想宝生部，右手太阳坛城上安住父的四个种子字，藏匿后向上竖起无名指，置于心间，观想其顶端黄色梭（藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭）。观想它完全变化，发出宝贵的光芒。左手月亮坛城弯曲，藏匿母亲的种子字，摇动铃铛，以拥抱母亲的姿态，左腿指向法的种类，这是父亲的印。在那左边，观想母亲玛玛吉，左手藏匿母亲的四个种子字，向上竖起无名指，置于心间，观想其顶端黄色芒（藏文：མཱཾ་，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：芒）完全变化，发出铃铛的清脆声响，光芒四射。右手的太阳上安住父的五个种子字，从那里拥抱父亲的脖子。头在前面低下，以微笑的光彩注视着父亲的脸，这是母亲的印。无量父父的印。正直。观想无量光，右手太阳上安住父的四个种子字，藏匿后向上竖起拇指，置于心间，观想其顶端红色阿（藏文：ཨཱཾ་，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：阿）完全变化，观想莲花光芒四射。左手的月亮坛城弯曲，藏匿母亲的种子字，摇动铃铛，以拥抱母亲的姿态，左腿指向法的种类，这是父亲的印。在那左边，观想母亲身穿白衣，身体完全圆满，左手月亮坛城上安住母亲的四个种子字。藏匿后向上竖起拇指，置于心间，观想其顶端红色贝（藏文：པྱཾ་，梵文天城体：प्यं，梵文罗马拟音：pyaṃ，汉语字面意思：贝）完全变化