English
In the intermediate period, any one of the three types of recitation based on quantity must be completed. As stated in the "Lamrim": "Recitations should reach the required quantity." And in the "Light Sequence": "Recitation by quantity, time, and signs, is said to be the supreme of methods." Therefore, the recitation of signs, in whatever stage of simplicity or complexity of mudras, should be recited until one's five experiences reach their peak. The second is time-based recitation, because here there is no definitive specification of time and quantity, so one should recite for a year, six months, a month, etc., until the promised amount of recitation is completed. The third is quantity-based recitation, which should also be recited according to the amount one has promised to recite. However, in the commentary of the Great Omniscient One, it is said that generally, the main deity should be recited one million times, and each of the retinue should be recited one hundred thousand times, which is considered to complete the quantity-based recitation, so here we should follow this. In short, the act of recitation is entering into the activity of the Buddha, therefore, the body should have the samadhi of clear mudras, the speech should purely recite the secret mantras, and the mind should realize all dharmas as unborn. By practicing with these three dharmas, great meaning will be accomplished. As stated in the "Clear Illumination of Vows": "Combining one's own three doors with the body, speech, and mind of the yidam, constantly reciting, is entering the dharani of bodhi." Second is the mudra, divided into three: the nature mudra, the view mudra, and the superior samadhi mudra. The first is that all conceptualizations are inherently complete in the mandala of the illusory net. As stated in the "Illusory Net": "Perfectly complete with the illusory net, all are the mudra of supreme bodhi." And in the "Extensive Treatise": "The great mudra of nature, all outer and inner vessels and contents, abide in the great mudra of the five families of Sugata fathers and mothers." Therefore, the three states of existence, realization, and manifestation are also called the nature mudra, the view mudra, and the fruit mudra. The second is that at this time, when conceptualizations exist as the nature of deities, whatever is done does not go beyond the scope of the great mudra, therefore, ordinary conceptualizations are sealed. Mudra Great
Chinese
殊胜的供养云，如果具备方便和智慧，一切不移动、不摇动的事物，都安住于大手印之中。这是这样说的。第三，无论是修习寂静还是忿怒的本尊众，都要修习具备四手印或者七手印。第一，在《光明经》中说：“誓言、事业、正法和身，即是四大手印。”这是这样说的。第二，前两个是依靠和意念，第三个则仅仅分为意念和言说两种。也就是说，在寂静和忿怒二者之中，首先是寂静的手印，包括手印的因、五部总的誓言印、以及各个本尊的手印。第一，在《注释小》中说：“头是如来部，右手金刚不动，左手宝生部，左脚法生部，右脚业生部。”因此，要理解身体的五个部分自然成就为五部的坛城。不动日的坛城文字，宝生月的坛城文字。因此，不动，即右手的手指的指节上，每个日轮上依次写上五个字：ཧཱུཾ་（藏文，hūṃ，梵文天城体，hūṃ，梵文罗马拟音，种子字），ༀ་（藏文，oṃ，梵文天城体，oṃ，梵文罗马拟音，种子字），སྭཱ་（藏文，svā，梵文天城体，svā，梵文罗马拟音，种子字），ཨྃ་（藏文，āṃ，梵文天城体，āṃ，梵文罗马拟音，种子字），ཧཱཾ་（藏文，hāṃ，梵文天城体，hāṃ，梵文罗马拟音，种子字），分别写在中指、食指、无名指、拇指、小指上。同样，宝生，即左手的手指上，用月轮来表示的五个字：མཱུཾ་（藏文，mūṃ，梵文天城体，mūṃ，梵文罗马拟音，种子字），ལཱཾ་（藏文，lāṃ，梵文天城体，lāṃ，梵文罗马拟音，种子字），མཱཾ་（藏文，māṃ，梵文天城体，māṃ，梵文罗马拟音，种子字），པཱཾ་（藏文，pāṃ，梵文天城体，pāṃ，梵文罗马拟音，种子字），ཏཱཾ་（藏文，tāṃ，梵文天城体，tāṃ，梵文罗马拟音，种子字），按照之前的顺序排列。然后，合掌是手印产生的因，在《手印续》中说：“不动金刚五顶中，有日之明点五个字，宝生莲花五日中，有月之明点真实字，明点方便智慧五二者，相遇之时则自生，大手印之成就生。”这是这样说的。第二，ༀ་（藏文，oṃ，梵文天城体，oṃ，梵文罗马拟音，种子字）和མཱུཾ་（藏文，mūṃ，梵文天城体，mūṃ，梵文罗马拟音，种子字）二者顶端相合，八个字交错后顶端相接。就像《威猛电光》中所说：“ༀ་（藏文，oṃ，梵文天城体，oṃ，梵文罗马拟音，种子字）和མཱུཾ་（藏文，mūṃ，梵文天城体，mūṃ，梵文罗马拟音，种子字）顶端相合，同样ཧཱུཾ་（藏文，hūṃ，梵文天城体，hūṃ，梵文罗马拟音，种子字）和ལཾ་（藏文，lāṃ，梵文天城体，lāṃ，梵文罗马拟音，种子字）相合，ཧཱཾ་（藏文，hāṃ，梵文天城体，hāṃ，梵文罗马拟音，种子字）和པཱཾ་（藏文，pāṃ，梵文天城体，pāṃ，梵文罗马拟音，种子字）也是这样，ༀ་（藏文，oṃ，梵文天城体，oṃ，梵文罗马拟音，种子字）和ཏཱཾ་（藏文，tāṃ，梵文天城体，tāṃ，梵文罗马拟音，种子字）相合后，背对背竖起སྭཱྃ་（藏文，svāṃ，梵文天城体，svāṃ，梵文罗马拟音，种子字）和མཱཾ་（藏文，māṃ，梵文天城体，māṃ，梵文罗马拟音，种子字），这是父部的总印。合掌时，ༀ་（藏文，oṃ，梵文天城体，oṃ，梵文罗马拟音，种子字）和མཱུཾ་（藏文，mūṃ，梵文天城体，mūṃ，梵文罗马拟音，种子字）相合，ཧཱུཾ་（藏文，hūṃ，梵文天城体，hūṃ，梵文罗马拟音，种子字）和ལཱཾ་（藏文，lāṃ，梵文天城体，lāṃ，梵文罗马拟音，种子字）相合，སྭཱྃ་（藏文，svāṃ，梵文天城体，svāṃ，梵文罗马拟音，种子字）和པཱཾ་（藏文，pāṃ，梵文天城体，pāṃ，梵文罗马拟音，种子字）相合，ༀ་（藏文，oṃ，梵文天城体，oṃ，梵文罗马拟音，种子字）和མཱཾ་（藏文，māṃ，梵文天城体，māṃ，梵文罗马拟音，种子字）相合，竖起ཧཱཾ་（藏文，hāṃ，梵文天城体，hāṃ，梵文罗马拟音，种子字）和ཏཱཾ་（藏文，tāṃ，梵文天城体，tāṃ，梵文罗马拟音，种子字），这被说是母部的总印。”以及《方便索》中说：“手指向内
English
The supreme cloud of offerings, if endowed with skillful means and wisdom, all things that do not move or shake, abide in the state of the Great Seal. This is what it says. Third, whichever assembly of peaceful or wrathful deities one meditates on, one should meditate on it as having four or seven seals. First, in the "Clear Illumination," it says, "Vow, action, dharma, and body itself are the four Great Seals." This is what it says. Second, the first two are reliance and thought, and the third is merely divided into thought and speech. That is, of the two, peaceful and wrathful, first, for the peaceful seals, there are the cause of the seals, the general pledge seal of the five families, and the individual seals of the deities. First, in the "Small Commentary," it says, "The head is the Tathagata family itself, the right hand is the Vajra Akshobhya, the left hand is the Ratna family of the mind, the left foot is the Dharma mind, and the right foot is the Karma mind." Thus, understanding that the five limbs of the body are spontaneously accomplished as the mandala of the five families, the letters of the Akshobhya sun mandala, the letters of the Ratna moon mandala. Therefore, Akshobhya, that is, on the knuckles of the fingers of the right hand, on each sun disc, write the five letters in order on the middle finger, index finger, ring finger, thumb, and little finger: ཧཱུཾ་(Tibetan, hūṃ, Devanagari, hūṃ, Romanized Sanskrit, seed syllable), ༀ་(Tibetan, oṃ, Devanagari, oṃ, Romanized Sanskrit, seed syllable), སྭཱ་(Tibetan, svā, Devanagari, svā, Romanized Sanskrit, seed syllable), ཨྃ་(Tibetan, āṃ, Devanagari, āṃ, Romanized Sanskrit, seed syllable), ཧཱཾ་(Tibetan, hāṃ, Devanagari, hāṃ, Romanized Sanskrit, seed syllable). Similarly, Ratna, that is, on the five fingers of the left hand, marked with moon discs, place མཱུཾ་(Tibetan, mūṃ, Devanagari, mūṃ, Romanized Sanskrit, seed syllable), ལཱཾ་(Tibetan, lāṃ, Devanagari, lāṃ, Romanized Sanskrit, seed syllable), མཱཾ་(Tibetan, māṃ, Devanagari, māṃ, Romanized Sanskrit, seed syllable), པཱཾ་(Tibetan, pāṃ, Devanagari, pāṃ, Romanized Sanskrit, seed syllable), ཏཱཾ་(Tibetan, tāṃ, Devanagari, tāṃ, Romanized Sanskrit, seed syllable) in the previous order. Then, joining the palms is the cause of the seals arising. In the "Tantra of the Palms," it says, "From the five peaks of immovable Vajra, there are five letters of the sun's bindu. In the five suns of the Ratna lotus, there are the actual letters of the moon's bindu. When the bindu, skillful means, and wisdom, the five and two, meet, then the spontaneous, the accomplishment of the Great Seal, arises." This is what it says. Second, ༀ་(Tibetan, oṃ, Devanagari, oṃ, Romanized Sanskrit, seed syllable) and མཱུཾ་(Tibetan, mūṃ, Devanagari, mūṃ, Romanized Sanskrit, seed syllable) are joined at the tips, and the eight letters are crossed and joined at the tips. As it says in "Fierce Lightning," "ༀ་(Tibetan, oṃ, Devanagari, oṃ, Romanized Sanskrit, seed syllable) and མཱུཾ་(Tibetan, mūṃ, Devanagari, mūṃ, Romanized Sanskrit, seed syllable) are joined at the tips, similarly ཧཱུཾ་(Tibetan, hūṃ, Devanagari, hūṃ, Romanized Sanskrit, seed syllable) and ལཾ་(Tibetan, lāṃ, Devanagari, lāṃ, Romanized Sanskrit, seed syllable) are joined, ཧཱཾ་(Tibetan, hāṃ, Devanagari, hāṃ, Romanized Sanskrit, seed syllable) and པཱཾ་(Tibetan, pāṃ, Devanagari, pāṃ, Romanized Sanskrit, seed syllable) are also the same, and after ༀ་(Tibetan, oṃ, Devanagari, oṃ, Romanized Sanskrit, seed syllable) and ཏཱཾ་(Tibetan, tāṃ, Devanagari, tāṃ, Romanized Sanskrit, seed syllable) are joined, སྭཱྃ་(Tibetan, svāṃ, Devanagari, svāṃ, Romanized Sanskrit, seed syllable) and མཱཾ་(Tibetan, māṃ, Devanagari, māṃ, Romanized Sanskrit, seed syllable) are raised back to back. This is the general seal of the father. When the hands are joined in the palms, ༀ་(Tibetan, oṃ, Devanagari, oṃ, Romanized Sanskrit, seed syllable) and མཱུཾ་(Tibetan, mūṃ, Devanagari, mūṃ, Romanized Sanskrit, seed syllable) are joined, ཧཱུཾ་(Tibetan, hūṃ, Devanagari, hūṃ, Romanized Sanskrit, seed syllable) and ལཱཾ་(Tibetan, lāṃ, Devanagari, lāṃ, Romanized Sanskrit, seed syllable) are joined, སྭཱྃ་(Tibetan, svāṃ, Devanagari, svāṃ, Romanized Sanskrit, seed syllable) and པཱཾ་(Tibetan, pāṃ, Devanagari, pāṃ, Romanized Sanskrit, seed syllable) are joined, ༀ་(Tibetan, oṃ, Devanagari, oṃ, Romanized Sanskrit, seed syllable) and མཱཾ་(Tibetan, māṃ, Devanagari, māṃ, Romanized Sanskrit, seed syllable) are joined, and ཧཱཾ་(Tibetan, hāṃ, Devanagari, hāṃ, Romanized Sanskrit, seed syllable) and ཏཱཾ་(Tibetan, tāṃ, Devanagari, tāṃ, Romanized Sanskrit, seed syllable) are raised. This is said to be the general seal of the mother." And in the "Skillful Means Lasso," it says, "Fingers inward,
Chinese
第一，如黑汝嘎之《根本续》与《秘密藏续》等中，是为了象征解脱之故。第二，金刚黑汝嘎之手印等。第二，广说中，处所和地域之手印，说是与其它续部相同。明妃们的手印，说是出自《超世间大经》。如是宣说，处所地域二十门神的手印是幻网和根本等，自在母的手印是从《超世间经》中补全的。总之，无论哪尊本尊，在结手印时，观想其自身为本尊之身，此为大手印。在其心间观想各自的种子字，口中念诵咒语，此为法印。结持法器的手印并观想，此为三昧耶印。从左侧开始结，将各自的手印在前方结出并解除，此为事业印。其中，黑汝嘎根本续中说：身乃大手印，语乃法之手印，事业乃事业之手印，意乃誓言手印。如是，通过四种手印来供养，观想本尊欢喜并赐予灌顶和成就。第五，过患是，如果舍弃咒语和手印，则会因违犯语之誓言而堕落，并且会变得没有果实。如《心滴》中说：如握剑刃，不精进的密咒士，会堕落且变得没有果实。第六，功德是，其中说：咒语和手印若极稳固，则会变成极奇妙的成就，心中所想皆能成办。道的顺缘事物十种已述完。第二，道的自性分，解脱道和方便道两种。第一种分，分科、差别、决断。第一，如果分解脱道，则有次第和顿悟两种，如其自身所说：次第或者顿悟。又如《道次第》所说：长者也有次第和顿悟。第二，分，遮、立、舍三种。第一，拉杰麦涅巴说：先证悟见解，然后转移到三摩地上去修，是次第。不转移而修，是顿悟。这样的话，观想有相本尊身之顿悟，就会变成不是顿悟了，因为见解的
English
Firstly, as it is in the Heruka Root Tantra and the Secret Essence Tantra, it is for the purpose of symbolizing liberation. Secondly, the mudra of Vajra Heruka, etc. Secondly, in the extensive explanation, the mudras of places and regions are said to be in accordance with other tantras. The mudras of the Matrikas are said to be from the Great Sutra Beyond the World. As it is said, the mudras of the twenty gate goddesses of places and regions are from the Net of Illusion and the Root Tantra, etc., and the mudra of the Powerful Mother is supplemented from the Sutra Beyond the World. In short, when performing the mudra of any deity, visualizing oneself as the body of that deity is the Great Mudra. At its heart, contemplating the seed syllable of each deity and reciting the mantra is the Dharma Mudra. Forming and contemplating the mudra of holding the attributes is the Samaya Mudra. Starting from the left side, forming each mudra in front and dissolving it is the Karma Mudra. In the Heruka Root Tantra, it says: The body is the Great Mudra, speech is the Dharma Mudra, action is the Karma Mudra, and mind is the Samaya Mudra. Thus, by offering through the four mudras, one contemplates that the deity is pleased and bestows empowerment and accomplishment. Fifthly, the fault is that if one abandons mantras and mudras, one will be ruined by breaking the samaya of speech, and it will become fruitless. As it says in the Heart Drop: Like holding the edge of a sword, a lazy mantra practitioner will be ruined and become fruitless. Sixthly, the benefit is that it says: If mantras and mudras are very stable, they will become great and wonderful accomplishments, and all that one thinks in the mind will be accomplished. The ten conducive factors for the path have been explained. Secondly, the nature of the path is divided into two: the path of liberation and the path of means. The first is divided into: classification, distinction, and determination. Firstly, if the path of liberation is divided, there are two types: gradual and sudden. As it says in this very text: Gradually or suddenly. And as it says in the Stages of the Path: The longer one is also gradual and sudden. Secondly, divided into: negation, establishment, and abandonment. Firstly, Lhaje Menyakpa said: First realizing the view, then shifting to samadhi and meditating is gradual. Meditating without shifting is sudden. In that case, this sudden meditation of visualizing the deity's form with characteristics will become not sudden, because of the view.