English
Because it is a mudra. Therefore, through immediate realization, self-awareness fully realizes all dharmas completely. Like all appearing dharmas, purification, emptiness, enlightenment, appearance, these two transcend differences, are inseparable, and do not deviate from their meaning, hence it is a mudra. As it is difficult to realize, it is secret, and realizing its true nature without error, it is certain and not deceptive. In it, the essence of meaning is gathered, hence it is the essence, and because it is the mudra of self-nature, like the king's seal, it is difficult to transgress. The cause of the extraordinary samadhi mudra is: from the beginning, visualizing the aggregates' conceptualizations as bright deities, the body's limbs, the head as the deity, the right hand as vajra, the left as jewel, the right foot as karma, and the left as the lotus family, etc., should be visualized clearly. His right hand is in accordance with Akshobhya, i.e., the vajra family, because both are firm. Having visualized thus, on the five fingertips of the right hand, on a sun mandala the size of a mustard seed, place the five seed syllables of the father, i.e., on the middle finger is ཧཱུྃ་ (Tibetan, हूं, hum, destroyer), on the index finger is ཨཱོཾ་ (Tibetan, ओं, om, complete), on the thumb is སྭཱ་ (Tibetan, स्वा, svā, granting), on the ring finger is ཨཱཾ་ (Tibetan, आं, āṃ, hooking), and on the little finger is ཧཱ་ (Tibetan, हा, hā, joy). The left hand is in accordance with the ratna family, because there one gathers and takes enjoyments. On its five fingers, on a moon mandala like the upper crescent moon, place the five seed syllables of the mother, i.e., on the middle finger is མཱུཾ་ (Tibetan, मूं, mūṃ, ignorance), on the index finger is ལཱཾ་ (Tibetan, लां, lāṃ, distraction), on the thumb is མཱཾ་ (Tibetan, मां, māṃ, pride), on the ring finger is པྱཾ་ (Tibetan, प्यां, pyaṃ, stinginess), and on the little finger is ཏཱཾ་ (Tibetan, तां, tāṃ, jealousy). Thus, the two sets of five seed syllables are joined at the tips, and the father and mother are united, therefore the mudra of the five extraordinary samadhi families arises, hence it is the cause. The general samaya of the five families or the mudra of bestowing secret empowerment is: joining the tips of the ཨཱོཾ་ (Tibetan, ओं, om, complete) on the index finger of the right hand, which has the seed syllables placed on the fingers as above, and the མཱུཾ་ (Tibetan, मूं, mūṃ, ignorance) on the middle finger of the left hand, and intertwining the remaining eight seed syllables with each other, joining the tips for the union of method and wisdom, this is said to be the mudra that bestows the great bliss of all victors. As it is said in the Root Tantra: "The meaning of the lord of space and wisdom, exists naturally in ཨཱོཾ་ (Tibetan, ओं, om, complete) and མཱུཾ་ (Tibetan, मूं, mūṃ, ignorance), the bindus of horns and petals, etc., are intertwined by their respective positions."
Chinese
与我相混合，证得胜者之智慧大乐，故说为获得。因此，文字相互交织。因此，为了使五部等一切胜者与各自的佛母结合，通过秘密灌顶产生秘密成就或五部之大乐，并传递信息，故为手印。五部父母之手印，从四手印变为七手印。即根本手印有四种：身大手印、誓言、法和事业手印。第一种是清晰显现任何本尊的身色、面容、手及装饰等。第二种分为两种：隐藏右侧的四个文字，将贡姆等一一置于心间作为方便，是安置誓言印；在左侧观想贡姆等为佛母，是观想誓言印。第三种也分为两种：在上述安置誓言印的顶端，观想从竖立吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等全部文字中，发出光芒的宝剑等法器，是观想法印；在父母心间解开手印，念诵班杂达热（藏文：བཛྲ་དྷྲཱིཀ，梵文天城体：वज्रधृक्，梵文罗马拟音：vajradhṛk，汉语字面意思：金刚持）等，是念诵法印。最后一种也分为两种：在上述观想法印的顶端，观想吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等种子字带有声音，是观想事业印。弯曲左侧月亮的边缘，隐藏文字，做摇铃的姿势，以与佛母交抱的姿势，将左脚置于视为法莲花部的莲花上作为方便，是安置事业印。佛母们通过这些暗示来理解，眷属的法器则很容易理解。在毗卢遮那佛的场合，一般将方便之神、智慧之神、身语意不可思议之神归纳为三尊来观修。首先，像不动佛和普贤王如来那样生起，是转变种子字，即根本本尊父母二尊。所谓“具有”，即具有四十位支分本尊，父亲观修除自身之外的二十三位，母亲也观修除自身之外的十七位。首先，顶轮是毗卢遮那佛，喉间是无量光佛，脐间是宝生佛，密处是不空成就佛，心间是普贤王如来，眼根中是地藏菩萨，耳
English
Being mixed with me, attaining the great bliss of the wisdom of the victorious ones, is said to be obtained. Therefore, the letters are said to be intertwined. Therefore, in order to unite all the victorious ones, such as the five families, with their respective consorts, the secret accomplishment or the great bliss of the five families is produced through secret empowerment, and in order to transmit the message, it is a mudra. The mudras of the five families of fathers and mothers change from four mudras to seven. That is, the four root mudras are: the great body mudra, the samaya, the dharma, and the karma mudra. The first is the clear appearance of the body color, face, hands, ornaments, and attire of whatever deity it is. The second is divided into two: hiding the four letters on the right side, placing each of the gungmo etc. in the heart as a means, is the placing of the samaya mudra; contemplating the gungmo etc. on the left as the mother, is the contemplation of the samaya mudra. The third is also divided into two: at the top of the above-mentioned placing of the samaya mudra, contemplating the vajra etc. as the attributes radiating light from the complete letters such as raising Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), is the contemplation of the dharma mudra; unfolding the mudra in the hearts of the father and mother, reciting Vajradhṛk (Tibetan: བཛྲ་དྷྲཱིཀ, Sanskrit Devanagari: वज्रधृक्, Sanskrit Romanization: vajradhṛk, Chinese literal meaning: Vajradhara) etc., is the recitation of the dharma mudra. The last is also divided into two: at the top of the above-mentioned contemplation of the dharma, contemplating the seed syllables such as Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) with sound, is the contemplation of the karma mudra. Bending the edges of the left moon, hiding the letters, making the gesture of ringing a bell, placing the left foot on the lotus considered to be of the Dharma lotus family as a means, in the posture of embracing the mother, is the placing of the karma mudra. The mothers understand through these hints, and the attributes of the retinue are easily understood. In the case of Vairocana, generally the deity of means, the deity of wisdom, and the inconceivable deity of body, speech, and mind are summarized into three deities to contemplate. First, generating like Akṣobhya and Samantabhadra, is transforming the seed syllables, that is, the two root deities, father and mother. The so-called "having" means having forty branch deities, the father contemplates twenty-three excluding himself, and the mother also contemplates seventeen excluding herself. First, the crown chakra is Vairocana, the throat chakra is Amitābha, the navel chakra is Ratnasambhava, the secret place is Amoghasiddhi, the heart chakra is Samantabhadra, the eye root is Kṣitigarbha, the ear
Chinese
牙齿上金刚手，鼻子上虚空藏，舌头上观世音，眼睛外侧是慈氏，耳朵上除盖障，鼻子上普贤，舌头上文殊，右手上降阎魔尊，左手上大力尊，左脚上马头金刚，右脚上甘露漩，头顶上天神，肩膀上非天，心间人，膝盖上畜生，喉咙里饿鬼，脚掌心里地狱的能仁们。第二是观想佛母，由佛父知晓，这样四十位是方便之神。所谓的“彼之支分开展”，是指在心间观想四十大智慧萨埵，是网之智慧神。下面说：“四十二三有余”，意思是，再在这些神祇的头顶观想身之神，喉咙观想语之神，心间观想意之神，每一处都有四十位，是不可思议的一百二十位神。加上前面的方便和智慧二者各有四十位，共八十位，总共二百位，这是数字的基础。前面说“从我起”，意思是，在这些神祇上加上五方佛冠，每组五位，二百组共有千位。这些神祇在哪里观想呢？“如是具足之主尊”，意思是，主尊不动佛父佛母，对此有一千位。所谓的“胜者”，是指四部佛父佛母，对此有一千位。所谓的“胜中胜”，是指普贤佛父佛母，对此有一千位。“十二”是指十六位菩萨父佛母和八位门神父佛母，这样二十四位，有十二对，因此有一万二千位。“六”是指六能仁，也就是父佛安置于父佛，母佛安置于母佛。能仁没有佛母，安置在哪里呢？有些人说安置在身体的右边是父佛，左边是佛母。有些人说借用五部主佛的佛母和普贤佛母，共六位来计算。有些人说标志的佛母是莲花座，安置在那里，也有这样说的。无论安置在哪里，共有六千位。总共有二万四千位。其中，能仁的父佛安置于父佛不计数，为什么不计数呢？因为就是能仁本身。那么，母佛安置于母佛的替代，因为没有佛母，就是根本的能仁佛，并且需要安置莲花方便神四十一尊，所以
English
On the teeth, Vajrapani; on the nose, Akashagarbha; on the tongue, Avalokiteshvara; outside the eyes, Maitreya; on the ears, Nivarana-Vishkambhin; on the nose, Samantabhadra; on the tongue, Manjushri; on the right hand, Yamantaka; on the left hand, Mahabala; on the left foot, Hayagriva; on the right foot, nectar swirling. On the crown of the head, gods; on the shoulders, asuras; in the heart, humans; on the knees, animals; in the throat, pretas; on the soles of the feet, the Buddhas of hell. Secondly, meditating on the consorts is known by the fathers, thus these forty are the deities of method. The so-called "expansion of those limbs" refers to meditating on the forty wisdom-sattvas in the heart, which are the deities of the net of wisdom. Below it says, "Forty-two, three remain." This means that again, on those deities, on the crown of the head, meditate on the deity of the body, in the throat, meditate on the deity of speech, and in the heart, meditate on the deity of mind, each with forty, which is an inconceivable one hundred and twenty deities. Adding the previous two, method and wisdom, each with forty, totaling eighty, and two hundred in all, is the basis of the numbers. Earlier it said, "From me," meaning that on those deities, adding the five Buddha crowns, five in each group, there are a thousand in two hundred groups. Where are these deities meditated upon? "The supreme chief who is thus complete," meaning the chief, Akshobhya, father and mother, has a thousand. The so-called "Victorious Ones" refers to the four families, father and mother, which have a thousand. The so-called "Supreme Victorious One" refers to Samantabhadra, father and mother, which has a thousand. "Twelve" refers to the sixteen bodhisattva fathers and mothers and the eight doorkeeper fathers and mothers, thus twenty-four, with twelve pairs, therefore there are twelve thousand. "Six" refers to the six Thubpas (Buddhas), that is, placing the father Buddha on the father Buddha and the mother Buddha on the mother Buddha. Since the Thubpas do not have a mother, where should they be placed? Some say to place the father Buddha on the right side of the body and the mother Buddha on the left. Some say to borrow the mothers of the five chief Buddhas and the mother of Samantabhadra, totaling six, to calculate. Some say that the sign of the mother is the lotus seat, so place them there, which is also said. Wherever they are placed, there are six thousand. In general, there are twenty-four thousand in total. Among them, the father Buddha placed on the father Buddha of the Thubpas is not counted. Why is it not counted? Because it is the Thubpa itself. Then, the substitute for the mother Buddha placed on the mother Buddha, since there is no mother, is the root Thubpa Buddha, and forty-one lotus method deities need to be placed, so