English
Showing the Father's Mudra: Four syllables, etc., rely on the Dharma. Thus, visualizing oneself as the complete form of Amitabha, from the crown of the head to the lotus throne, is the Great Mudra of the Body. In this clarity, the four syllables of the Father residing in the center of the sun in the right hand are hidden in the palm, made into a fist, with the little finger raised upwards, the back of the hand facing the heart, forming a gesture of prohibition, which is the Mudra of Binding the Vow. At its tip, visualizing a red ĀH (藏文，梵文天城体，梵文罗马拟音，seed syllable of speech) standing upright is the Mudra of the Dharma of Thought. It dissolves into light and completely transforms, visualizing a lotus emitting light, which is the Mudra of the Vow of Thought. The five syllables of the Taming Mother placed on the left hand's moon mandala are hidden in the palm, made into a fist, acting as if ringing a bell, and the Father himself embraces the Mother, with the left thigh relying on the Dharma lineage, actually forming this mudra, which is the Mudra of Action. Thus, thinking with the mind is the Mudra of Action of Thought. Verbally reciting ĀH A RO LIK (藏文，梵文天城体，梵文罗马拟音，seed syllable of speech), forming the Father's mudra from the right, turning it forward, and releasing it on the left at the Mother's heart, is to increase wisdom with skillful means, which is the Mudra of the Dharma of Speech. Secondly, showing the Mother's Mudra: Four syllables, etc., look with radiance. Thus, on its left side, the Mother wearing a white garment, the complete form appearing clearly, is the Great Mudra of the Body. In this clarity, the other four syllables of the Mother residing in the moon mandala of the left hand are hidden, with the little finger raised upwards, the back of the hand facing the heart, forming a gesture of prohibition, which is the Mudra of Binding the Vow. At its tip, visualizing a red PYAM (藏文，梵文天城体，梵文罗马拟音，seed syllable of speech) standing upright is the Mudra of the Dharma of Thought. It dissolves into light and completely transforms, visualizing the sound of a ringing bell emitting light, which is the Mudra of the Vow of Thought. The right hand, with the five syllables of the Father residing in the sun mandala, embraces the Father's neck, and the Mother's head bows from in front of the Father, looking at the Father's face with a smiling radiance, actually forming this mudra, which is the Mudra of Action. Thus, thinking with the mind is the
Chinese
这是羯磨手印。口中念诵“བྷྱཾ་རཱ་ག་ར་ཏི་(藏文，梵文天城体：भ्याँ रागरति，梵文罗马拟音：bhyāṃ rāgarati，汉语字面意思：欲望)”，并从左边结出佛母的手印，将其转向前方，然后在右边解脱到佛父的心间，这是以智慧来增长方便，即是语的法手印。第五，显示义成佛父佛母的手印是：“四字隐藏，以光芒观察。”那里有这样写道。首先，显示佛父的手印是：“四字，依赖于法。”因此，将自身观想为义成，从头顶到脚下的宝座，全身圆满显现，这是身的大手印。如是显现后，右手的太阳坛城上安住的其他四个字隐藏在手掌中，结成拳头，小指向上竖起，背部朝向心间，结成禁锢之势，这是结誓言手印。观想其顶端竖立着绿色的ཧཱ་（藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈），这是意法手印。它化为光芒并完全转变，观想从中出现一把闪耀的宝剑，这是意誓言手印。左手安放的月亮坛城上，隐藏着五种变化佛母的字，结成拳头，做出摇铃的姿势，佛父以拥抱佛母的姿势，左腿依赖于法脉，真实地结成羯磨手印，这是结羯磨手印。像这样用心意观想，这是意羯磨手印。口中念诵“ཧཱ་པྲཛྙཱ་དྷྲིཀ྄་(藏文，梵文天城体：ह प्रज्ञा धृक्，梵文罗马拟音：ha prajñā dhṛk，汉语字面意思：哈，智慧)”，并从右边结出佛父的手印，将其转向前方，然后在左边解脱到佛母的心间，这是以方便来增长智慧，即是语的法手印。第二，显示佛母的手印是：“四字，以光芒观察。”因此，在其左侧，观想佛母誓言度母全身圆满显现，这是身的大手印。如是显现后，左手的月亮坛城上安住的佛母的其他四个字隐藏起来，小指向上竖起，背部朝向心间，结成禁锢之势，这是结誓言手印。观想其顶端竖立着绿色的ཏཱཾ་（藏文，梵文天城体：ताँ，梵文罗马拟音：tāṃ，汉语字面意思：当），这是意法手印。它化为光芒并完全转变，从中出现摇铃的声音
English
This is the Karma Mudra. Reciting "bhyam rāgarati" and forming the Mudra of the Mother from the left, turning it forward, and then releasing it to the heart of the Father on the right, this is to increase skillful means with wisdom, which is the Dharma Mudra of speech. Fifth, showing the Mudra of the Father and Mother of Amoghasiddhi is: "Four syllables hidden, look with radiance." It is written there. First, showing the Mudra of the Father is: "Four syllables, relying on Dharma." Therefore, visualizing oneself as Amoghasiddhi, from the crown of the head to the seat below, the entire body fully manifest, this is the Mahamudra of the body. Having manifested in this way, the other four syllables residing on the sun mandala of the right hand are hidden in the palm, forming a fist, with the little finger pointing upwards, the back facing the heart, forming a posture of restraint, this is the Samaya Mudra of formation. Contemplating that a green HĀ (藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈) stands upright at its tip, this is the Dharma Mudra of thought. It dissolves into light and completely transforms, contemplating that a blazing sword appears from it, this is the Samaya Mudra of thought. On the moon mandala placed on the left hand, hiding the syllables of the five transformed Mothers, forming a fist, making the gesture of ringing a bell, the Father embracing the Mother, the left thigh relying on the Dharma lineage, truly forming the Karma Mudra, this is the Karma Mudra of formation. Thinking in this way with the mind, this is the Karma Mudra of thought. Reciting "ha prajñā dhṛk" and forming the Mudra of the Father from the right, turning it forward, and then releasing it to the heart of the Mother on the left, this is to increase wisdom with skillful means, which is the Dharma Mudra of speech. Second, showing the Mudra of the Mother is: "Four syllables, look with radiance." Therefore, on its left side, visualizing the Mother, Samaya Tara, fully manifest, this is the Mahamudra of the body. Having manifested in this way, the other four syllables of the Mother residing on the moon mandala of the left hand are hidden, with the little finger pointing upwards, the back facing the heart, forming a posture of restraint, this is the Samaya Mudra of formation. Contemplating that a green TĀṂ (藏文，梵文天城体：ताँ，梵文罗马拟音：tāṃ，汉语字面意思：当) stands upright at its tip, this is the Dharma Mudra of thought. It dissolves into light and completely transforms, from it appears the sound of ringing a bell.
Chinese
观想具有光芒是观想三昧耶印。右手的日轮上安住的父尊的五个字，从父尊的颈部缠绕，母尊的头从父尊的面前低垂，以微笑的光彩瞻仰父尊的容颜的姿态结手印，这是结事业手印。如是意念是意念事业手印。口中念诵“当（藏文，梵文：Tāṃ，梵文罗马拟音：Tāṃ，汉语字面意思：当） 班匝 惹德（藏文，梵文：Vajra rati，梵文罗马拟音：Vajra rati，汉语字面意思：金刚喜乐）”，母尊的手印从左边结，向前旋转，向右在父尊的心间解开，这是以智慧增长方便，是念诵法手印。第二，指示勇识父母的手印是：“莲花龙树……之中缠绕。”那里有。这些在下面也说：“如上的大手印。”这样，每一尊神也有七七种手印，与上面的五部相同地解说。右手的拇指以外的四个手指的指甲盖上，在小豆大小的日轮上，从指尖开始写上啥（藏文，梵文天城体：kṣīṃ，梵文罗马拟音：kṣīṃ，汉语字面意思：啥），川（藏文，梵文天城体：traṃ，梵文罗马拟音：traṃ，汉语字面意思：川），舍（藏文，梵文天城体：hrīḥ，梵文罗马拟音：hrīḥ，汉语字面意思：舍），增（藏文，梵文天城体：jiṃ，梵文罗马拟音：jiṃ，汉语字面意思：增）四个字。左边的月亮上写吽（藏文，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽），川（藏文，梵文天城体：traṃ，梵文罗马拟音：traṃ，汉语字面意思：川），舍（藏文，梵文天城体：hrīḥ，梵文罗马拟音：hrīḥ，汉语字面意思：舍），阿（藏文，梵文天城体：āḥ，梵文罗马拟音：āḥ，汉语字面意思：阿）四个字，观想自身是地藏王，身圆满显现，这是身大手印。如是显现的右手的日轮上安住的父尊的其他三个字藏在手掌中握拳，向上竖起中指，手背对着心间，结成钩召的姿势，这是结三昧耶手印。在其顶端观想白色的啥（藏文，梵文天城体：kṣīṃ，梵文罗马拟音：kṣīṃ，汉语字面意思：啥）字，这是观想法手印。从那完全变化出光芒四射的珍宝嫩芽，这是观想三昧耶手印。左手上安置的五轮，隐藏母尊的字，握拳，做摇铃的姿势。父尊以缠绕母尊的姿势，左腿依靠法性，结成真实的手印，这是结事业手印。如是意念是意念事业手印。口中念诵“啥（藏文，梵文天城体：kṣīṃ，梵文罗马拟音：kṣīṃ，汉语字面意思：啥） 嘿 惹 匝 亚（藏文，梵文：Hī rā jaya，梵文罗马拟音：Hī rā jaya，汉语字面意思：嘿 惹 匝 亚）”，父尊的手印从右边结，向前旋转，向左在母尊的心间解开，这是以方便增长智慧
English
Thinking of having radiance is the samaya mudra of thought. The five letters of the father deity residing in the solar mandala of the right hand, entwined from the neck of the father deity, with the head of the mother deity bowed from the front of the father deity, gazing at the face of the father deity with a smiling radiance, actually forming the mudra is the action mudra of formation. Thinking in this way is the action mudra of thought. Verbally reciting "Tāṃ Vajra rati," and forming the mother deity's mudra from the left, rotating it forward, and releasing it to the right at the heart of the father deity, is the increase of skillful means by wisdom, which is the speech dharma mudra. Secondly, the instruction on the mudras of the hero father and mother deities is: "Entwined within the lotus naga tree..." That is there. Regarding these, it is also said below: "Like the previous great mudra." Thus, each deity also has seven mudras, explained in accordance with the five families above. On the four finger joints of the right hand, excluding the thumb, on each solar mandala the size of a small bean, starting from the fingertip, write the four letters kṣīṃ, traṃ, hrīḥ, jiṃ. On the left moon, write the four letters hūṃ, traṃ, hrīḥ, āḥ, and clearly generate oneself as the complete form of Kṣitigarbha, which is the great body mudra. In this way, the other three letters of the father deity residing in the clear solar mandala of the right hand are hidden in the palm, making a fist, with the middle finger raised upwards, the back facing the heart, forming the posture of hooking, which is the samaya mudra of formation. At its tip, thinking of the white letter kṣīṃ is the dharma mudra of thought. From that, completely transformed, thinking of a radiant jewel sprout is the samaya mudra of thought. The five mandalas placed on the left hand, hiding the letters of the mother deity, making a fist, acting in the manner of ringing a bell. The father deity, in the posture of entwining the mother deity, with the left thigh relying on the dharma nature, actually forming the mudra is the action mudra of formation. Thinking in this way is the action mudra of thought. Verbally reciting "kṣīṃ Hī rā jaya," and forming the father deity's mudra from the right, rotating it forward, and releasing it to the left at the heart of the mother deity, is the increase of wisdom by skillful means.
Chinese
增长，即是说法的法印。通过这种方式，菩萨、菩萨母、忿怒母以及所有忿怒尊都应了解。那么，“莲花、龙树等标志”是什么意思呢？为什么首先提到莲花和龙树呢？因为一切知者以利他为先，或者以四无量心为先。又说，方位和边角的第一位是东北方，所以也是这样产生的，应该考察。总之，文殊的标志是莲花，弥勒的标志是龙树，等等，这些“等等”也暗示了其他菩萨和菩萨母的标志。如云：“珍宝苗、燃烧的宝剑，白莲花、燃烧的金刚杵，法轮、珍宝穗。”因此，地藏菩萨手持珍宝苗，虚空藏菩萨手持燃烧的宝剑，观世音菩萨手持白莲花，金刚手菩萨手持燃烧的金刚杵，除盖障菩萨手持法轮，普贤菩萨手持珍宝穗，诸如此类，菩萨父尊们以右手将各自的标志置于胸前。菩萨母尊们的标志是：“美貌、珍宝串，琵琶、舞者之最，花鬘、香供女，灯、涂香等等。”因此，拉西亚玛手持使容貌美丽的镜子，玛列玛手持珍宝串，吉提玛手持琵琶，尼提玛手持舞者之最的印记。同样，布施玛手持花鬘，杜贝玛以各种香供养，阿洛克手持灯，根德玛手持涂香，即香的法器等等，她们以左手将各自的标志置于胸前。“依于事业，依于法。”因此，菩萨父尊和母尊们的事业手印互相交织，父尊的左腿以依赖于法的种姓的方式。“头颅互相倾斜和鞠躬的方式。”因此，父尊的头颅向母尊倾斜，母尊的头颅向父尊鞠躬的方式是：“如上的大印，在无二法界的状态中交织。”因此，如上的五部大印一样，在方便与智慧无二无别的法
English
Increasing, that is, the Dharma seal of speaking. Through this manner, Bodhisattvas, Bodhisattva Mothers, Wrathful Mothers, and all Wrathful Deities should be understood. Then, what are the "signs such as lotus and dragon tree"? Why are lotus and dragon tree mentioned first? Because the all-knowing ones prioritize benefiting others, or prioritize the four immeasurables. It is also said that the first of the directions and corners is the northeast, so it also arises in this way, it should be examined. In short, Manjushri's sign is the lotus, and Maitreya's sign is the dragon tree, and so on. These "and so on" also imply the signs of other Bodhisattvas and Bodhisattva Mothers. As it is said: "Jewel sprout, burning sword, white lotus, burning vajra, Dharma wheel, jewel spike." Therefore, Kshitigarbha holds a jewel sprout, Akashagarbha holds a burning sword, Avalokiteshvara holds a white lotus, Vajrapani holds a burning vajra, Nivarana-vishkambhin holds a Dharma wheel, Samantabhadra holds a jewel spike. Thus, the Bodhisattva Father deities hold their respective signs at their hearts with their right hands. The signs of the Bodhisattva Mother deities are: "Beauty, jewel garland, lute, the best of dancers, flower garland, incense offering woman, lamp, anointing and so on." Therefore, Lasya holds a mirror that makes the face beautiful, Mala holds a jewel garland, Ghita holds a lute, Nirti holds the seal of the best of dancers. Similarly, Pushpe holds a flower garland, Dhupe offers with various incenses, Aloke holds a lamp, Gandhe holds anointing, that is, Dharma instruments of incense, etc. They hold their respective signs at their hearts with their left hands. "Relying on action, relying on Dharma." Therefore, the action seals of the Bodhisattva Father and Mother deities intertwine with each other, and the left thigh of the Father deity relies on the Dharma lineage. "The manner of heads inclining and bowing." Therefore, the manner of the Father deity's heads inclining towards the Mother deity and the Mother deity's heads bowing towards the Father deity is: "Like the great seal above, intertwined in the state of non-duality." Therefore, like the great seals of the five families above, in the Dharma