English
Although the distinction between the transcendent and the non-transcendent is made in this way, it is not certain upon closer examination. For example, for objects such as the Lama and the Buddha, to please them with the three of hearing, thinking, and meditating, or to dedicate offerings for the sake of happiness in this life and the next, or merely to attain the status of gods and humans, or to be liberated from the fear of the lower realms, is a worldly offering because it is in accordance with merit. For inferior objects, such as a dog wandering in the street, to give a single mouthful of insignificant food, if it is taken with the wisdom of non-conceptualizing the three spheres and dedicated for the attainment of Buddhahood, it is in accordance with liberation, and is a transcendent offering. Specifically, there are three: outer enjoyment, inner samaya substance nectar, and secret profound union and liberation. Among these, outer enjoyment includes flowers, incense, and so on. This and the outer offering exist in both Sutra and Tantra, and moreover, everyone from kings to beggars in the world can enjoy them, so it is famous in this way. The inner samaya substance nectar offering includes nectar, rakta (human blood), and so on. This is not only a feature of the Sutra path, but is also unique to the Inner Anuttarayoga, which is absent in outer Tantra. The secret profound union and liberation are also indicated by this. If we consider the peaceful and wrathful rituals in relation to the present topic, the peaceful aspect involves the remaining samadhi, and the wrathful aspect involves fourteen kinds of offerings, such as respectful prostrations made with three sets of rakta substitutes. To summarize: respectful prostrations and hand gestures, Samantabhadra's foot bath, four alternations, nectar torma secret additions, remaining samadhi liberation and union, desirable qualities musical instruments song wisdom. And so on, there are so many kinds of offerings. Tenth, mantra and mudra also have three aspects; the essence is: In the Thug Thig (Heart Drop), it says: Letters gathered four siddhis, powerful whatever is, four complete not beyond, filling appearing that essence. Therefore, the essence of mantra is that the letters of skillful means and wisdom, Ali Kali, are gathered and blessed by the four siddhis, making it powerful. The four siddhis are: the dharma nature is accomplished by its own nature, the dharma possessor is accomplished by its own nature, accomplished by blessing, and accomplished by power. Awareness
Chinese
不离于四印圆满之天神身相，是为手印之体性。定义是：从“曼陀罗”的声音中，以迅速救护意与识之安乐之义而称为“咒”。其中，以安乐之门救护之义，如是说：五种欲妙受用中，随其安乐而受用即成就。如是。迅速是：无需积累无数三等资粮，以善巧方便之力，一生即可圆满地道。如《经庄严论》云：具足广大方便者，烦恼转为菩提支。如是。此论亦云：若能善决胜无上乘，烦恼五欲皆受用，不积亦转为资粮，戒律圆满具足矣。如是说。手印的定义是：从“母陀罗”的声音中，有印定和象征之义。以四印印定，难以超越，故以表相之义而称为手印。其中，分类为：咒有秘密咒、明咒、形咒三种。第一种是：以方便与智慧之自性，显现其门为字句的秘密咒，以口中念诵之业，成为破除邪分别之对治。第二种是：以智慧与明智之自性，以辨别事物之义的业，成为破除无明之对治。第三种是：以忆念与智慧之自性，以不忘词义而执持之业，成为破除失念之对治。彼三者所象征之相，显现为天神之方式也为：秘密咒等显现为男身之形相，后二者显现为女身之形相。于《分别明灯论》中云：根本生起与事业咒。如是。未错谬之因是根本，生起是缘，念诵是事业之咒三种。第一种是：若将彼等与圆满次第结合而说，法身大乐之明点，自性安住于自身，是为未错谬之根本咒。于彼处，以要诀击打之方便的作为，是为生起之缘咒。念诵并修习彼者，是为念诵之事业咒。于手印中，一切分别之聚，从原始以来即安住于天神坛城中，是为自性之手印。以智慧之眼观视彼义，并断除增益
English
Not deviating from the clear form of the deity who has perfected the four mudras is the essence of the mudra. The definition is: From the sound of "Mantra," it is called "mantra" because it quickly protects the mind and consciousness with bliss. Among them, the meaning of protecting through the gate of bliss is as follows: As it is said, "In the five objects of desire, one achieves by enjoying whatever is blissful." That is so. Quickness means: Without having to accumulate collections such as the three countless ones, one can complete the stages and paths in one lifetime through the power of skillful means. As it says in the Ornament of the Sutras: "Those who possess great means, afflictions transform into limbs of enlightenment." And, in this very text: "If one is certain of the unsurpassed vehicle, even if one enjoys all five desires of affliction, one does not accumulate but transforms into collections, and the vows of discipline are perfectly complete." So it is said. The definition of mudra is: From the sound of "Mudra," it has the meaning of sealing and symbolizing. Because it is difficult to go beyond what is sealed by the four mudras, it is called mudra in the sense of a sign. Among them, the classification is: Mantras are of three types: secret mantras, knowledge mantras, and form mantras. The first is: The secret mantra, which is the nature of skillful means and wisdom, and whose door appears as letters, becomes the antidote to wrong thoughts through the act of uttering it. The second is: The nature of wisdom and knowledge, which becomes the antidote to ignorance through the act of reasoning about the meaning of things. The third is: The nature of mindfulness and wisdom, which becomes the antidote to memory lapses through the act of holding onto the meaning of words without forgetting them. The way in which the signs representing these three appear as deities is also: Secret mantras appear in the form of male deities, and the latter two appear in the form of female deities. In the "Clear Illumination," it says: "Root, generation, and action mantras." Thus, the unerroneous cause is the root, generation is the condition, and recitation is the action mantra. The first is: If we explain them in conjunction with the completion stage, the bindu of great bliss of the Dharmakaya, which naturally resides within oneself, is the root mantra that is not mistaken. The activity of the means of striking at the key point is the generation condition mantra. Reciting and meditating on that is the action mantra of recitation. In mudra, all collections of thoughts, from the very beginning, reside in the mandala of the deity, which is the nature mudra. Looking at that meaning with the eye of wisdom and cutting off exaggerations
Chinese
的手印。如其自果显现，是为果之手印。殊胜三摩地之手印是，光明经中说：誓言、业、法和身，是为四大手印。因此具有四手印。若细分则成为具有七手印。若分之，有寂静和忿怒两种。首先是寂静的，手印之因，以及由此产生的五部之誓言印，由此衍生的各个本尊之手印。首先是，《释续小疏》中说：头是如来部之毗卢遮那佛，右手金刚部之不动佛，左手宝生部之菩萨种姓，左脚法部之菩萨，右脚业部之菩萨。如是所说，五肢于五部中显现之肢体的右手的五指上，在各自的日轮上书写五部父尊的种子字。左手的五指上，在五个月轮上书写五部母尊的种子字，然后合掌，这被称为手印之因，金刚合掌。续部中说：不动金刚五顶上，有日之明点五字，宝生莲花之肢体上，有月之明点五字，明点方便智慧五者，相遇之时自显现，大手印之成就生。二是，嗡（藏文：ཨཱོཾ་，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）和穆（藏文：མཱུཾ་，梵文天城体：मुम्，梵文罗马拟音：mūṃ，汉语字面意思：穆）二者顶端相合，八字交错后顶端相接。如是所示。三是由此衍生的各个本尊之手印。此经中说：隐藏四字置于心间，吽（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字竖立顶端金刚燃烧。如是等等所示。二是忿怒尊之手印，为了象征解脱，中央忿怒尊之手印是，如是等等，饮血五部和，处所、守护门者、自在者等的手印依次是，处所和地方的手印是，与其它续部相同而说。母尊们的手印是，于超世间大经中说。如是等等。这些也具有四手印，于本尊之身中显现是大手印，于心中观想各自的种子字，口中念诵真言是法印，手持法器结手印并观想是三昧耶印，结手印后于前方转变而解脱是业印。如是
English
The mudra of. The manifestation of one's own fruit as it is, is the fruit mudra. The mudra of higher samadhi is. As it is clear, the vows, actions, dharma, and body are the four great mudras. Therefore, it has four mudras. If divided into sub-sections, it can also become seven mudras. If divided, there are two types: peaceful and wrathful. First, in the peaceful one, the cause of the mudra, and the samaya mudras of the five families that arise from it, and the mudras of the individual deities that emanate from it. First, in the commentary, it says: The head is the Tathagata Vairochana, the right hand is the Vajra Akshobhya, the left hand is the Ratna family of Bodhisattvas, the left foot is the Dharma Bodhisattva, and the right foot is the Karma Bodhisattva. As it is said, the five limbs are manifested in the five families. On the five fingers of the right hand of the limb, on each of the sun mandalas, the seed syllables of the five father deities of the five families are placed. On the five fingers of the left hand, the seed syllables of the five mother deities are placed on the five moon mandalas, and then the palms are joined together. This is called the cause of the mudra, the vajra palm. It is said in the Tantra: On the five peaks of Akshobhya Vajra, there are five letters of the sun's bindu. On the limbs of Ratna Padma, there are five letters of the moon's bindu. When the five bindus of skillful means and wisdom meet, self-appearance arises. The accomplishment of the great mudra arises. Secondly, Om (Tibetan: ཨཱོཾ་, Devanagari: ओम्, IAST: oṃ, literal meaning: Om) and Mum (Tibetan: མཱུཾ་, Devanagari: मुम्, IAST: mūṃ, literal meaning: Mum) are joined at the top, and the eight letters are intertwined and joined at the top. As shown. Thirdly, the mudras of the individual deities that emanate from it. It says in this very text: Hide the four letters and place them in the heart. Hum (Tibetan: ཧཱུཾ་, Devanagari: हुं, IAST: hūṃ, literal meaning: Hum) is raised and the vajra blazes at the top. As shown by these and others. Secondly, the mudra of the wrathful deities is to symbolize liberation. The mudra of the central wrathful deity is. Thus, the mudras of the five blood-drinking families, the places, the gatekeepers, and the powerful ones are in order. The mudras of the places and locations are said to be in accordance with other tantras. The mudras of the mothers are said to be in the great sutra that transcends the world. So it is. These also have four mudras. Manifesting as the body of the deity is the great mudra. Contemplating one's own seed syllable in the heart and reciting the mantra is the dharma mudra. Holding the attributes and making the mudra and contemplating is the samaya mudra. After making the mudra, transforming it in front and liberating is the karma mudra. Thus
Chinese
又，嘿热嘎集合续中说：身乃大印，语乃法之印，意乃三昧耶印，事业乃业之印。如是说。第四，关于续的必要关联也有三：本体是，在《心滴》中说：所说关联必要也是必要，因缘支分成为四。因此，从必要等四法中，所诠自性之续，实相如是性是所说。如《总纲》中所说：所诠自性基之续。如是。为了通达它，能诠道之缘起文字之续，显现为声音且被称作声音的幻化网之续是能说。如前者所说：无有增损之教示，乃能诠幻化网。如是。依靠能说而理解所说之义是必要。如前者所说：如手指指向月亮。如是。如是知晓后，修持生圆次第之义，则究竟必要是微细共同之成就，究竟必要殊胜是证得有学与无学之双运圆满正等觉之果位。如前者所说：必要之必要即是果。如是。关联是，通过暗示而容易理解。定义是：为何称为续之必要关联？因为如是必要等四法是成立为互相具有关联的，因为对于成就所要获得的究竟之果，是成立为不可或缺的关联。分类是：解脱道成为主导和方便道成为主导两种。第一种是，如前在本体的场合中所说的那样。第二种是，俱生智从原始就自然存在于自身中，是所诠自性基之续。为了证悟它，诀窍大明点和合方便是能诠道之缘起文字之续。修持它的意义，在相续中生起殊胜大乐之智慧是必要。通过习惯它，现证无上不变之大智慧是究竟必要。第五，对眷属进行教诫并交付教法有三：本体是，教法之精华自性秘密之精华。