Chinese
是增长，即言语的语印。 如此，上师们在父母二者的手印圆满之后，父母的心髓互相以方便增长智慧，以智慧增长方便。在未生母之前，不应说父的心髓，因为方便所增长的母智慧尚未生起，如是说。 总之，虽说七手印，但作为的行为手印和思的手印二者都算作一个行为手印；作为的誓言手印和思的誓言手印二者都算作一个誓言手印；思的法手印和言语的法手印二者都算作一个法手印，如是身大手印和四者。 同样，毗卢佛父母等其他四部的印，隐藏四字等八个偈颂。自身是毗卢佛等，在哪一部中显现，就从右边隐藏四字，将自己本部的指头竖起，置于心间作为方便。 嗡（藏文：ༀ་，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡），斯瓦（藏文：སྭཱཾ་，梵文天城体：स्वां，梵文罗马拟音：svam，汉语字面意思：斯瓦），阿（藏文：ཨཱཾ་，梵文天城体：आं，梵文罗马拟音：ām，汉语字面意思：阿），吽（藏文：ཧཱཾ་，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）四字，观想与本部颜色相同的手指竖起，在其顶端，各自的心间手印，轮、宝、莲花、宝剑等，化为光芒炽盛。左手以弯月之势，以隐藏母的五字的拳头摇动铃铛，以拥抱母的姿势，左腿依靠于法。 又在左边，在哪一部中显现母，就从左边隐藏四字，将自己本部的指头竖起，置于心间作为方便。 朗（藏文：ལཱཾ་，梵文天城体：लां，梵文罗马拟音：lām，汉语字面意思：朗），芒（藏文：མཱཾ་，梵文天城体：मां，梵文罗马拟音：mām，汉语字面意思：芒），邦（藏文：པཱཾ་，梵文天城体：पां，梵文罗马拟音：pām，汉语字面意思：邦），当（藏文：ཏཱཾ་，梵文天城体：तां，梵文罗马拟音：tām，汉语字面意思：当）四字，观想与本部颜色相同的手指竖起，在其顶端，铃铛发出声音，光芒炽盛。右手与太阳五字一起不束缚，放在父的右腿上，拥抱并向父低头，以微笑的光彩看着脸。父母各自的周围念诵咒语，以方便智慧互相增长而解脱。 第二，勇士父母的手印是，乌 উৎপལ་ 莲花、龙树等三个偈颂。右手除了拇指之外的其他四指，在各自的坛城上
English
Is to increase, that is, the verbal mudra of speech. Thus, after the gurus have completed the mudra of the two parents, the essence of the parents mutually increases wisdom with skillful means, and wisdom increases skillful means. Before the mother is generated, the father's essence should not be spoken, because the mother's wisdom to be increased by skillful means has not yet arisen, so it is said. In short, although seven mudras are spoken of, the action mudra of action and the thought mudra of thought are both counted as one action mudra; the vow mudra of action and the vow mudra of thought are both counted as one vow mudra; the thought dharma mudra and the speech dharma mudra are both counted as one dharma mudra, thus the body great mudra and the four. Similarly, the mudras of the Vairochana Buddha parents and other four families are also eight verses such as hiding the four syllables. One's own is Vairochana Buddha, etc., in whichever family it appears, hide the four syllables from the right, raise the fingers of one's own family, and place them at the heart as a skillful means. Om (Tibetan: ༀ་, Sanskrit Devanagari: ओम्, Sanskrit Romanization: om, literal Chinese meaning: 嗡), Svam (Tibetan: སྭཱཾ་, Sanskrit Devanagari: स्वां, Sanskrit Romanization: svam, literal Chinese meaning: 斯瓦), Am (Tibetan: ཨཱཾ་, Sanskrit Devanagari: आं, Sanskrit Romanization: ām, literal Chinese meaning: 阿), Hum (Tibetan: ཧཱཾ་, Sanskrit Devanagari: हूं, Sanskrit Romanization: hūṃ, literal Chinese meaning: 吽) four syllables, visualize the fingers of the same color as the family raised, and at the top of them, the heart mudras of each, the wheel, jewel, lotus, and sword, transform into blazing light. The left hand, in the shape of a crescent moon, shakes the bell with a fist hiding the mother's five syllables, and in the posture of embracing the mother, the left thigh relies on the Dharma. Also on the left, in whichever family the mother appears, hide the four syllables from the left, raise the fingers of one's own family, and place them at the heart as a skillful means. Lam (Tibetan: ལཱཾ་, Sanskrit Devanagari: लां, Sanskrit Romanization: lām, literal Chinese meaning: 朗), Mam (Tibetan: མཱཾ་, Sanskrit Devanagari: मां, Sanskrit Romanization: mām, literal Chinese meaning: 芒), Pam (Tibetan: པཱཾ་, Sanskrit Devanagari: पां, Sanskrit Romanization: pām, literal Chinese meaning: 邦), Tam (Tibetan: ཏཱཾ་, Sanskrit Devanagari: तां, Sanskrit Romanization: tāṃ, literal Chinese meaning: 当) four syllables, visualize the fingers of the same color as the family raised, and at the top of them, the bell emits a sound, blazing with light. The right hand, together with the sun's five syllables, is not bound, but placed on the father's right thigh, embracing and bowing the head to the father, looking at the face with a smiling radiance. Recite mantras around each of the parents, and liberate by mutually increasing skillful means and wisdom. Second, the mudra of the hero parents is, three verses such as the utpala lotus, naga tree, etc. The other four fingers of the right hand, except for the thumb, are on each of their own mandalas.
Chinese
从拇指开始，在四位心识勇士的位置上写下种子字ཀྵཱིཾ་（藏文，梵文天城体kṣīṃ，梵文罗马拟音kshim，吉祥），ཏྲཱཾ་（藏文，梵文天城体trāṃ，梵文罗马拟音tram，救度），ཧྲཱིཾ་（藏文，梵文天城体hrīṃ，梵文罗马拟音hrim，惭愧），ཛྲིཾ་（藏文，梵文天城体jriṃ，梵文罗马拟音jrim，忿怒）。在四位语识勇士的位置上写下种子字མཻ་（藏文，梵文天城体mai，梵文罗马拟音mai，慈悲），ཐླྷིཾ་（藏文，梵文天城体thliṃ，梵文罗马拟音thlim，坚固），ཧཱུཾ་（藏文，梵文天城体hūṃ，梵文罗马拟音hum，种子字），མུཾ་（藏文，梵文天城体muṃ，梵文罗马拟音mum，沉默）。在左手的四个指尖的每个月亮中心上，写下四位内心的明妃的种子字ཧཱུཾ་（藏文，梵文天城体hūṃ，梵文罗马拟音hum，种子字），ཏྲཱཾ་（藏文，梵文天城体trāṃ，梵文罗马拟音tram，救度），ཧྲཱིཾ་（藏文，梵文天城体hrīṃ，梵文罗马拟音hrim，惭愧），ཨཱཾ་（藏文，梵文天城体āṃ，梵文罗马拟音am，啊）。在外在明妃的位置上写下ཛཿ（藏文，梵文天城体jaḥ，梵文罗马拟音jah，降临），ཧཱུཾ་（藏文，梵文天城体hūṃ，梵文罗马拟音hum，种子字），བཾ་（藏文，梵文天城体vaṃ，梵文罗马拟音vam，束缚），ཧོཿ（藏文，梵文天城体hoḥ，梵文罗马拟音hoh，欢喜）四个字。观想自己显现为勇士或明妃的形象，从中隐藏三个字，然后竖起自己种姓的手指，观想每个手指的顶端都完全转变为文殊菩萨的青莲花，弥勒菩萨的龙树等，他们的心和手中的法器都闪耀着光芒。同样地，观想地藏菩萨的珍宝嫩芽，虚空藏菩萨的闪耀宝剑，观世音菩萨的白莲花，金刚手菩萨的闪耀金刚杵，除盖障菩萨的法轮，普贤菩萨的珍宝稻穗，这八位本尊。如果问，为什么首先提到青莲花和龙树？全知者说，这是因为利益他人是首要的，或者是因为四无量心是首要的。也有人说，这是因为方位和角落的第一个是东北方。这些都需要仔细考察。按照我们自己的传统，这些话语表明诸位勇士没有高低贵贱之分，因此没有矛盾。然而，在根据概念安排和观想坛城时，首先出现的是地藏菩萨。她们的明妃，娇女手持美丽明亮的镜子，鬘女手持珍宝花环，歌女手持琵琶，舞女手持最佳舞者的标志——拂尘。同样地，花女手持花环，香女手持香炉，灯女手持油灯，涂香女手持香油，观想这些都闪耀着光芒。在“等等”之中，八位勇士的左手都拿着月亮，隐藏着种子字，摇动着铃铛，左腿为了依靠佛法而弯曲。观想诸位勇士的头稍微倾向于明妃。八位明妃的右手没有握住五股金刚杵，而是缠绕在勇士的右腿上，依靠行动，头稍微倾向于勇士。在观想的最后，通过各自的咒语，以方便和智慧相互增益的方式来解脱。简而言之，就是以上的大手印等。
English
Starting from the thumb, write the seed syllables ཀྵཱིཾ་ (Tibetan, Devanagari kṣīṃ, Romanized Sanskrit kshim, Auspicious) ,ཏྲཱཾ་ (Tibetan, Devanagari trāṃ, Romanized Sanskrit tram, Salvation) ,ཧྲཱིཾ་ (Tibetan, Devanagari hrīṃ, Romanized Sanskrit hrim, Shame) ,ཛྲིཾ་ (Tibetan, Devanagari jriṃ, Romanized Sanskrit jrim, Wrathful) on the positions of the four mind heroes. Write the seed syllables མཻ་ (Tibetan, Devanagari mai, Romanized Sanskrit mai, Compassion) ,ཐླྷིཾ་ (Tibetan, Devanagari thliṃ, Romanized Sanskrit thlim, Firm) ,ཧཱུཾ་ (Tibetan, Devanagari hūṃ, Romanized Sanskrit hum, Seed Syllable) ,མུཾ་ (Tibetan, Devanagari muṃ, Romanized Sanskrit mum, Silence) on the positions of the four speech heroes. On each moon center at the four fingertips of the left hand, write the seed syllables ཧཱུཾ་ (Tibetan, Devanagari hūṃ, Romanized Sanskrit hum, Seed Syllable) ,ཏྲཱཾ་ (Tibetan, Devanagari trāṃ, Romanized Sanskrit tram, Salvation) ,ཧྲཱིཾ་ (Tibetan, Devanagari hrīṃ, Romanized Sanskrit hrim, Shame) ,ཨཱཾ་ (Tibetan, Devanagari āṃ, Romanized Sanskrit am, Ah) of the four inner consorts. On the positions of the outer consorts, write the four syllables ཛཿ (Tibetan, Devanagari jaḥ, Romanized Sanskrit jah, Descent) ,ཧཱུཾ་ (Tibetan, Devanagari hūṃ, Romanized Sanskrit hum, Seed Syllable) ,བཾ་ (Tibetan, Devanagari vaṃ, Romanized Sanskrit vam, Binding) ,ཧོཿ (Tibetan, Devanagari hoḥ, Romanized Sanskrit hoh, Joy). Visualize yourself appearing as the form of a hero or consort, hiding three syllables within, and then raise the finger of your own lineage. Visualize that each fingertip is completely transformed into Manjushri's blue lotus, Maitreya's dragon tree, etc., their hearts and hand implements shining with light. Similarly, visualize Earth-Essence's precious sprout, Sky-Essence's shining sword, Avalokiteshvara's white lotus, Vajrapani's shining vajra, Nivaranaviskambhin's wheel of Dharma, and Samantabhadra's precious rice stalk, these eight deities. If asked, why are the blue lotus and dragon tree mentioned first? The Omniscient One said that it is because benefiting others is paramount, or because the four immeasurables are paramount. Some also say that it is because the first of the directions and corners is the northeast. These need to be carefully examined. According to our own tradition, these words indicate that there is no high or low, good or bad among the heroes, so there is no contradiction. However, when arranging and meditating on the mandala according to concepts, Earth-Essence appears first. Their consorts, the charming woman holding a beautiful and bright mirror, the garland woman holding a precious garland, the singing woman holding a lute, the dancing woman holding the sign of the best dancer—the whisk. Similarly, the flower woman holding a flower garland, the incense woman holding an incense burner, the lamp woman holding an oil lamp, and the perfume woman holding fragrant oil, visualize these all shining with light. Among the "etc.", the left hands of the eight heroes all hold the moon, hiding the seed syllable, ringing the bell, and the left thigh is bent to rely on the Dharma. Visualize that the heads of the heroes are also slightly inclined towards the consorts. The right hands of the eight consorts do not hold the five-pronged vajra, but are wrapped around the right thighs of the heroes, relying on action, and their heads are slightly inclined towards the heroes. At the end of the visualization, liberate them by mutually increasing benefit with skillful means and wisdom, along with their respective mantras. In short, it is the above-mentioned Great Seal, etc.
Chinese
如同七支圆满五部（佛部、金刚部、宝生部、莲花部、羯磨部）的情况一样，方便与智慧无二无别地融入法性虚空之中。第三是门父门母的手印：门等有七支。安住于四门的八尊忿怒尊父父母母的手印是：如前一样，右手的四指上各写一个“吽”（ཧཱུྃ，梵文：hūṃ，梵文罗马转写：hūṃ，汉语字面意思：吽），左手的指头上写“扎 吽 邦 霍”（ཛཿཧཱུྃ་བཾ་ཧོཿ，梵文：Jaḥ Hūṃ Vaṃ Hoḥ，梵文罗马转写：Jaḥ Hūṃ Vaṃ Hoḥ，汉语字面意思：扎 吽 邦 霍），观想为各个本尊的身相，从拳头中伸出各自种姓的手指，指尖上各自的种子字，阎魔敌以压制的方式手持颅骨杖头朝上的姿势，大力金刚以压制的方式手持金刚杵，马头明王以压制的方式手持以蛇缠绕的颅骨杖，甘露漩涡以压制的方式手持金刚交杵。像这样安住于四门的那些父尊们左手作忿怒印，母尊的右手依次是铁钩、绳索、爆炸物即铁链和“霍”（ཧོཿ，梵文：hoḥ，梵文罗马转写：hoḥ，汉语字面意思：霍），手持能生喜悦的铃铛，互相头部倾斜和摇曳的姿势，父父母母相拥也应如前所述那样理解。第四是六能仁的手印：六能仁等有三支。调伏六道众生的六能仁的手印是不确定的，因此应与所化众生的各种意乐相符而示现。然而，如果简要归纳其种姓，则可归纳为六种手印。从“扎 仲”等种子字中，天道能仁手持琵琶，非天道能仁手持盔甲兵器，人道能仁手持刮刀，旁生道能仁手持经书，饿鬼道能仁手持珍宝匣，地狱道能仁手持火和水，应观想他们将这些持于心间。这里有人会想，对于六能仁，没有以方便智慧双运来令其欢喜的手印吗？答：表相的明妃是不可见的，意义的明妃与法界无二无别。如《支分》中所说：“显现不遮是方便，无自性是智慧。”第五是普贤父父母母的手印：普贤等有五支。造作者普贤，右手置于上方的等持中，从中放射出五智的光芒。母尊变为从那上面变化，左手置于上方的等持中，安住方式也是父尊圆满