Chinese
因为在二万四千手印等中显明的法性中美丽。此时，第一个被确定。第二个有三个：手印的因，由此产生的五部总的禁戒，由此衍生的各个本尊的手印。第一个是，不动等一颂：头是如来部，右手金刚部，左手宝生部，左脚法部，右脚业部，即身体的五个肢体；以及次要肢体的中指金刚，食指如来，无名指宝生，拇指莲花，小指业部，因为所有肢体和次要肢体都自然圆满地存在于五部的坛城中。不动部的右手的五个手指上，在五个太阳坛城上，布置五种方便部的种子字，中指上是吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），食指上是嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），拇指上是阿（藏文：ཨཱྃ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），无名指上是梭哈（藏文：སྭཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈），小指上是哈。宝生部的左手的五个手指上，在五个月亮坛城上，布置五种智慧母的种子字，中指上是穆（藏文：མཱུྃ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆），食指上是拉（藏文：ལཱྃ，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：拉），拇指上是巴（藏文：པཱྃ，梵文天城体：पां，梵文罗马拟音：pāṃ，汉语字面意思：巴），无名指上是芒（藏文：མཱཾ，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：芒），小指上是他（藏文：ཏཱྃ，梵文天城体：तां，梵文罗马拟音：tāṃ，汉语字面意思：他），在不混淆的情况下布置之后，左右手的五个手指互相交错，以这样的方式合掌，这仅仅是产生各个本尊手印的因。第二个是，嗡和穆二字等一颂：右手的食指的嗡和左手的中指的穆二字指尖相接，剩余四部的八个种子字，吽和拉，哈和巴，阿和他，也各自互相交错指尖相接，然后将无名指的梭哈芒二字弯曲到小指内侧的背后相接并竖立起来，这是与诸佛无别，平等结合的，赐予自相续大乐智慧成就的手印。如是《怖畏金刚电光论》中说：嗡和穆二字指尖接，同样吽和拉也相接，哈和巴也是这样，阿和他相接之后，背后相接梭哈和芒竖立，这是父部的总手印。合掌之后，嗡和穆相接，吽和，拉相接，梭哈和巴相接，阿和芒相
English
It is beautiful in the nature of Dharma that is evident in the twenty-four thousand mudras, etc. Here, the first is identified. The second has three: the cause of the mudras, the general samaya of the five families arising from it, and the individual mudras of the deities arising from it. The first is, "Akshobhya," etc., one verse: the head is the Tathagata family, the right hand is the Vajra family, the left hand is the Ratna family, the left foot is the Dharma family, the right foot is the Karma family, which are the five limbs of the body; and the middle finger of the minor limbs is Vajra, the index finger is Tathagata, the ring finger is Ratna, the thumb is Padma, the little finger is Karma, because all limbs and minor limbs are naturally accomplished in the mandala of the five families. On the five fingers of the right hand of the Akshobhya family, on the five solar mandalas, arrange the seed syllables of the five skillful means families, Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) on the middle finger, Om (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) on the index finger, Ah (藏文：ཨཱྃ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) on the thumb, Svaha (藏文：སྭཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈) on the ring finger, and Ha on the little finger. On the five fingers of the left hand of the Ratna family, on the five lunar mandalas, arrange the seed syllables of the five wisdom mothers, Mum (藏文：མཱུྃ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆) on the middle finger, Lam (藏文：ལཱྃ，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：拉) on the index finger, Pam (藏文：པཱྃ，梵文天城体：पां，梵文罗马拟音：pāṃ，汉语字面意思：巴) on the thumb, Mam (藏文：མཱཾ，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：芒) on the ring finger, and Tam (藏文：ཏཱྃ，梵文天城体：तां，梵文罗马拟音：tāṃ，汉语字面意思：他) on the little finger, without confusing them. By the action of joining the five fingers of the right and left hands together, joining the palms together is merely the cause of the arising of the individual mudras of the deities. The second is, "Om and Mum," etc., one verse: joining the tips of the Om of the right index finger and the Mum of the left middle finger, and also crossing the remaining eight seed syllables of the four families, Hum and Lam, Ha and Pam, Ah and Tam, each with each other, and then joining the Svaha and Mam of the ring fingers to the back of the inside of the little fingers and raising them, this is the mudra that bestows upon one's own continuum the great bliss wisdom accomplishment of being inseparable and equally united with all the Buddhas. Thus, it is also said in the "Fearsome Thunderbolt": "Join the tips of Om and Mum, likewise join Hum and Lam, Ha and Pam are also the same, after joining Ah and Tam, join the back and raise Svaha and Mam, this is the general mudra of the father. From joining the palms, join Om and Mum, Hum and, join Lam, Svaha and Pam are joined, Ah and Mam are
Chinese
将哈大当举起。 据说这是佛母的结合印。 就是这样。 在幻化窍诀光明次第中，据说两个拇指上安放 སྭཱ་མཱྃ་ (藏文，梵文天城体：स्वामां，梵文罗马拟音：svāmāṃ，汉语字面意思：斯瓦芒)，两个无名指上安放 ཨཱྃ་པཱྃ་ (藏文，梵文天城体：आं पां，梵文罗马拟音：āṃ pāṃ，汉语字面意思：昂庞)。 上师们也是这样做的。 但这似乎与《怖畏金刚电轮续》的经文不符。 根本续和释续二者，手印的安立方式必须一致，因此应当像这样理解。 第三、各自的手印有五种。 第一、五部族的手印中，主尊是父尊和母尊。 “种子融化隐藏”等有两句偈颂。 从自身金刚萨埵的头顶到脚下的宝座，清楚地观想圆满的身相，这是身大手印。 如果与生起次第的要点结合，则有明、稳、净三种。 其中，第一，普遍明观，即心专注于：我应当清楚地观想四十二尊寂静本尊，不混杂地显现在意念中。 特别是心专注于：观想吉祥金刚萨埵，从右眼、左眼、量度等，从头顶到脚下的宝座，身体的颜色、面容、手、饰品、服饰等。 最好是在意念中清楚地显现，中等可以用语言来明确，最差可以用书写来明确。 如此心专注于此，练习三摩地的力量。 并且，不是像唐卡那样的扁平，也不是像雕塑那样的凸起，而是形成显现的形象，而不是可触的形象。 显现即是空性，空性即是显现。 显现而无自性，清晰而无分别。 显空双运，如同天空中的彩虹和水中的月亮。 在舍弃心识的彼岸有本尊，在舍弃本尊的彼岸没有心识。 在了知心识与本尊无二无别的状态中禅修。 第二，稳固的慢心是：无论形象是否清晰，我都不是一个普通人。 我是断尽一切过失、圆满一切功德、果位时期的七种结合的金刚萨埵本身。 第三，清净的忆念是：基础心性是如来藏，从原始以来，自性清净。 在道位时，修行者心中显现的面容和手，在果位时
English
Raise the byar hā tāṃ. It is said to be the mudrā of union of the Mother. Thus it is. In the Illusory Net Quintessence Light Rays, it is said that on the two thumbs one should place svāmāṃ (藏文，梵文天城体：स्वामां，梵文罗马拟音：svāmāṃ，汉语字面意思：Sva Mam), and on the two ring fingers one should place āṃ pāṃ (藏文，梵文天城体：आं पां，梵文罗马拟音：āṃ pāṃ，汉语字面意思：Am Pam). The previous lamas also practiced in this way, but it seems inconsistent with this quote from the Wrathful One, the Wheel of Lightning Tantra. Since both the root and explanatory tantras must be consistent in the way the mudrās are established, it should be understood in this way. Third, among the five individual mudrās, the first is the mudrā of the five families. The main ones are the Father and Mother. "The seed melts and is hidden," etc., are two verses. From the crown of one's own Vajrasattva's head down to the seat and throne, clearly generate the complete body; this is the great body mudrā. Moreover, if combined with the key points of the generation stage, there are three: clarity, stability, and purity. Among these, the first, clear appearance, is to hold the mind on the general: I should clearly generate the forty-two peaceful deities, unmixed, in the field of the mind. To hold the mind on the particular: focus on the glorious Vajrasattva, the right and left eyes, the measuring tape, etc., from the crown of the head down to the seat of the feet, the color of the body, face, hands, ornaments, attire, etc. It is best to clearly appear in the field of the mind, moderately to make clear with speech, and worst to make clear with writing. Having thus focused the mind, train the power of samādhi. Moreover, it should not be flat like a painted image, nor bulging like a sculpted image, but formed as an appearing form, not formed as a tangible form. Appearance is emptiness, emptiness is appearance. Appearance without inherent existence, clarity without conceptualization. The union of appearance and emptiness is like a rainbow in the sky and a reflection of the moon in water. Beyond abandoning the mind is the deity, and beyond abandoning the deity is no mind. Meditate in the state of knowing that mind and the deity's body are inseparable. Second, stable pride is: whether the appearance is clear or unclear, I am never an ordinary person. I am the actual Vajrasattva, the nature of the seven unions of the fruition stage, who has exhausted all faults and perfected all qualities. Third, pure recollection is: the ground mind itself is the tathāgatagarbha, primordially and naturally pure. In the path stage, the face and hands that appear in the mind of the practitioner, in the fruition stage
Chinese
思维安住于法身之界的一切无漏功德，在此显现为面容和手印，忆念基果相联之清净。如是明观后，右手的日轮上安住的父尊的其余四个字藏于掌心，竖起中指，手背朝向心间而张开，是行为誓言手印。其顶端观想蓝色的吽字竖立，是意乐法手印。由此完全变化为五股金刚杵，观想其光芒炽盛，是意乐誓言手印。左手所持的月轮五内收，母尊藏匿五字，握拳作摇铃之状，父尊与母尊交抱之状，左腿依赖于法之种姓，真实结此手印是行为事业手印。如是意念是意乐事业手印。念诵“吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 班匝（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚） 德热（藏文，梵文天城体：धृक्，梵文罗马拟音：dhṛk，汉语字面意思：持）”，从右边结父尊手印，向前方转动，再向左边在母尊心间解开，是以方便增长智慧，是语说法手印。母尊手印：在其左侧，明观虚空界自在母身圆满。如是明观后，左手月轮上安住的母尊的其余四个字藏于掌心，竖起中指，手背朝向心间而张开，作为张开之方便，是行为誓言。其顶端观想蓝色的母（藏文，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：母）字竖立，是意乐法印。由此完全变化为具有摇铃之声的光芒炽盛之物，是意乐誓言。右手安住于日轮之上的父尊的五字全部，拥抱父尊之颈，母尊之头从父尊前方俯下，面带微笑，以瞻仰父尊之面的姿态，真实结此手印，是行为事业印。如是意念是意乐法印。念诵“母（藏文，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：母） 达瓦（藏文，梵文天城体：धृ，梵文罗马拟音：dhva，汉语字面意思：持） 德威（藏文，梵文天城体：त्वा，梵文罗马拟音：tvā，汉语字面意思：你） 效瓦热（藏文，梵文天城体：ईश्वरि，梵文罗马拟音：īśvari，汉语字面意思：自在）” ，左边结母尊手印，向心间转动，再向右边在父尊心间解开，是以智慧
English
Thinking that all the stainless qualities residing in the lineage of the Dharmakaya manifest as faces and hand gestures at this time, remembering the purity of connecting the ground and the result. Thus, with clarity, the father's letters residing in the sun disc of the right hand are hidden in the palm, the middle finger is raised, the back of the hand is facing the heart, and it is opened, which is the action of the samaya mudra. At its tip, meditate on the blue Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) letter standing upright, which is the intention of the Dharma mudra. From that complete transformation, think of the five-pronged vajra blazing with light, which is the intention of the samaya mudra. The five moons arranged on the left hand are turned inward, the mother hides the five letters, makes a fist, and acts like shaking a bell, and the father himself embraces the mother, with the left thigh relying on the Dharma lineage, actually making this mudra is the action of the karma mudra. Thinking like this is the intention of the karma mudra. Saying "Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Vajra (藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) Dhṛk (藏文，梵文天城体：धृक्，梵文罗马拟音：dhṛk，汉语字面意思：持)", making the father's mudra from the right, turning it forward, and then releasing it to the mother's heart on the left, is to increase wisdom with skillful means, which is the speech of the Dharma mudra. The mother's mudra is: On its left side, clearly generate the complete body of the Sky Sphere Rich Woman. Thus, with clarity, the other four letters of the mother residing in the moon disc of the left hand are hidden in the palm, the middle finger is raised, the back of the hand is facing the heart, and it is made as a means of opening, which is the action of the samaya. At its tip, think of the blue Mūṃ (藏文，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：母) letter standing upright, which is the intention of the Dharma mudra. From that complete transformation, think of something blazing with light and the sound of a bell ringing, which is the intention of the samaya. The right hand, with all five letters of the father residing in the sun disc, embraces the father's neck, and the mother's head bows from in front of the father, with a smiling face, in the posture of looking at the father's face, actually making this mudra is the action of the karma. Thinking like this is the intention of the Dharma mudra. Saying "Mūṃ (藏文，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：母) Dhva (藏文，梵文天城体：धृ，梵文罗马拟音：dhva，汉语字面意思：持) Tvā (藏文，梵文天城体：त्वा，梵文罗马拟音：tvā，汉语字面意思：你) Īśvari (藏文，梵文天城体：ईश्वरि，梵文罗马拟音：īśvari，汉语字面意思：自在)", making the mother's mudra on the left, turning it to the heart, and then releasing it to the father's heart on the right, is with wisdom