English
At the erect apex, a lotus blazes. The moon bends, seeds concealed, bells chime. Relying on the Dharma in a manner of embrace. Four seeds concealed, placed upon the heart. Pyam (Tibetan: པྱཱཾ, Devanagari: प्यां, Romanized Sanskrit: pyāṃ, Literal meaning: Pyam) At the erect apex, bells chime and blaze. The sun, five seeds, mutually entwine. Bowing, gazing with the radiance of a smile. Four seeds concealed, placed upon the heart. Hum (Tibetan: ཧཱུཾ, Devanagari: हूं, Romanized Sanskrit: hūṃ, Literal meaning: Hum) At the erect apex, a sword blazes. The moon bends, seeds concealed, bells chime. Relying on the Dharma in a manner of embrace. Four seeds concealed, placed upon the heart. Tam (Tibetan: ཏཱཾ, Devanagari: तां, Romanized Sanskrit: tāṃ, Literal meaning: Tam) At the erect apex, bells chime and blaze. The sun, five seeds, mutually entwine. Bowing, gazing with the radiance of a smile. Thus, the hand seals of the five principal families, and so forth. Then, on the four fingers of the right hand, excluding the thumb, upon each solar disc, starting from the index finger, place the four seed syllables of the mind-beings of the heart: Shim (Tibetan: ཀྵིཾ, Devanagari: shiṃ, Romanized Sanskrit: shiṃ, Literal meaning: Shim), Tram (Tibetan: ཏྲཾ, Devanagari: traṃ, Romanized Sanskrit: traṃ, Literal meaning: Tram), Hrim (Tibetan: ཧྲཱིཾ, Devanagari: hrīṃ, Romanized Sanskrit: hrīṃ, Literal meaning: Hrim), Dzrim (Tibetan: ཛྲིཾ, Devanagari: dzriṃ, Romanized Sanskrit: dzriṃ, Literal meaning: Dzrim); and the four seed syllables of the speech-beings: Mai (Tibetan: མཻ, Devanagari: mai, Romanized Sanskrit: mai, Literal meaning: Mai), Thlim (Tibetan: ཐླྷིཾ, Devanagari: thliṃ, Romanized Sanskrit: thliṃ, Literal meaning: Thlim), Hum (Tibetan: ཧཱུཾ, Devanagari: hūṃ, Romanized Sanskrit: hūṃ, Literal meaning: Hum), Mum (Tibetan: མུཾ, Devanagari: muṃ, Romanized Sanskrit: muṃ, Literal meaning: Mum). On the four fingertips of the left hand, in each lunar disc, place the four seed syllables of the inner consorts: Hum (Tibetan: ཧཱུཾ, Devanagari: hūṃ, Romanized Sanskrit: hūṃ, Literal meaning: Hum), Tram (Tibetan: ཏྲཾཾ, Devanagari: traṃ, Romanized Sanskrit: traṃ, Literal meaning: Tram), Hrim (Tibetan: ཧྲཱིཾ, Devanagari: hrīṃ, Romanized Sanskrit: hrīṃ, Literal meaning: Hrim), Am (Tibetan: ཨཾ, Devanagari: aṃ, Romanized Sanskrit: aṃ, Literal meaning: Am); and the outer consorts: Jah (Tibetan: ཛཿ, Devanagari: jaḥ, Romanized Sanskrit: jaḥ, Literal meaning: Jah), Hum (Tibetan: ཧཱུཾ, Devanagari: hūṃ, Romanized Sanskrit: hūṃ, Literal meaning: Hum), Vam (Tibetan: བཾ, Devanagari: vaṃ, Romanized Sanskrit: vaṃ, Literal meaning: Vam), Hoh (Tibetan: ཧོ, Devanagari: hoḥ, Romanized Sanskrit: hoḥ, Literal meaning: Hoh). Visualize the consorts of the beings as their respective forms. Concealing three seeds, from the tips of the fingers of one's own family, the individual seeds completely transform. Manjushri's blue lotus, Maitreya's nagapuspa tree, and so forth, blazing light from their hand implements. Similarly, Kshitigarbha's jewel sprout, Akashagarbha's blazing sword, Avalokiteshvara's white lotus, Vajrapani's blazing vajra, Sarvanivaranaviskambhin's wheel of Dharma, Samantabhadra's jewel rice stalk, these are the eight male deities. And their consorts: the alluring, beautiful mirror, Mala's jewel garland, Gita's lute, Nirti's supreme dancer's emblem, the yak-tail fan, and similarly, Pushpe's flower garland, Dhupe's incense censer, Aloke's butter lamp, Gandhe's fragrant ointment, visualize them blazing with light. Within "and so forth," the right hands of the eight consorts, with the unbound sun five seeds, indicating the right thigh of the male deity, showing embrace; the left hands of the eight male deities, holding the bell, the implement of the moon-bent seed concealment, ringing, and the left thigh relying on the Dharma; and contemplate the heads of the male deities also slightly inclining towards the consorts, and the consorts slightly bowing towards the male deities.
Chinese
以及仪轨。总而言之，如前述大手印等七印具足五部之时一样，方便与智慧无二，融入法性虚空之中。安住于四门的忿怒尊父母之印，如前一样是种姓混杂的差别。阎魔敌的ནྲྀ་（藏文：ནྲྀ，梵文天城体：नृ，梵文罗马拟音：nṛ，汉语字面意思：人）头高举，大威力金刚以损害之法，马头明王以颅杖大蛇缠绕镇压，甘露旋绕金刚交杵以事业之相镇压，诸佛母于右依次手持铁钩、罥索，स्फोटो（藏文：སྥོ་ཊ་，梵文天城体：स्फोटो，梵文罗马拟音：sphoṭa，汉语字面意思：स्फोटो），即铁索和ཧོཿ（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：होः），即悦意铃，安住于四门的父母，也以互相顶礼和爱抚之态，父母相拥，如前所述。六能仁之印，为了调伏不定之所化，故有多种。简而言之，即是宣说六印。佛母与无所缘法界之母无二无别，令其欢喜。行者普贤右手置于上方的等持中，放射五智之光，佛母由此幻化，左手置于上方的等持中，安住方式为父尊圆满金刚跏趺坐，母尊莲花跏趺坐。除此之外，佛母之印不定，有多种。或者如如来父尊一样安住于等持，或者金刚合掌置于心间。一切证悟之聚显现为大手印之嬉戏的胜妙之聚是：若具足通达方便与智慧无别之义的智慧，且已于相续中成熟，则身体不移动，肢体不摇动，无论做什么，显现什么，一切皆安住于本尊身大手印之状态中。观想四十四肢分之本尊具足于根本本尊父母二尊之上：以观想自身明观不动佛之顶上观想毗卢遮那佛等为例，其象征比对之法可从注释等处了知。如是，观想彼等四十四尊方便本尊之相同肢分之本尊智慧萨埵，彼等四十四尊智慧本尊之每一尊，皆具足以部主为主之五五顶饰本尊。此外，四十四肢分之本尊，每一尊之三处
English
and rituals. In short, like the case of the five families with the seven seals, such as the Great Seal mentioned above, the two, method and wisdom, are inseparable and intertwined in the nature of reality. The seals of the wrathful deities, father and mother, residing in the four gates are, as before, a distinction from the mixing of lineages. Yamantaka's nṛ (Tibetan: ནྲྀ, Sanskrit Devanagari: नृ, Sanskrit Roman transliteration: nṛ, Chinese literal meaning: human) head is raised, the powerful Vajra uses the method of harm, Hayagriva uses the skull staff and great snake to coil and suppress, the nectar swirling Vajra crossed vajra uses the sign of action to suppress, the mothers hold hooks and nooses in the order of the right, sphoṭa (Tibetan: སྥོ་ཊ་, Sanskrit Devanagari: स्फोटो, Sanskrit Roman transliteration: sphoṭa, Chinese literal meaning: स्फोटो), that is, iron chains and hoḥ (Tibetan: ཧོཿ, Sanskrit Devanagari: होः, Sanskrit Roman transliteration: hoḥ, Chinese literal meaning: होः), that is, the pleasing bell, those fathers and mothers residing in the four gates also, with the manner of bowing and caressing each other, the fathers and mothers embracing each other, as mentioned above. The seals of the six Thubpas are various in order to subdue the uncertain disciples. In short, it is taught as six seals. The mother is pleased without separation from the mother of the objectless Dharma realm. Vairochana, with his right hand placed above in meditative equipoise, radiates the light of the five wisdoms, the mother transforms from that, with her left hand placed above in meditative equipoise, the way of sitting is the father in complete vajra posture, and the mother in lotus posture. Other than that, the mother's seal is uncertain and various. Or, like the Tathagata father, she abides in meditative equipoise, or the vajra palms are joined at the heart. The supreme gathering where all assemblies of realization appear as the play of the Great Seal is: if one possesses the wisdom that understands the meaning of the inseparability of method and wisdom, and has matured in the continuum, then even if the body does not move and the limbs do not stir, whatever is done and whatever appears, everything abides in the state of the deity's body, the Great Seal. Meditating on the forty limbs of the deity as being complete in the two root deity father and mother is: taking as an example meditating on Vairochana on the head of oneself, who is clearly Akshobhya, etc., the method of symbolic comparison can be known from the commentaries, etc. Thus, meditating on the wisdom beings, the limb deities similar to those forty method deities, each of those forty wisdom deities is complete with five five crown deities, with the family lord as the main one. Furthermore, the forty limbs of the deity, the three places of each deity
Chinese
加持之神三重显现，如是具足之主尊，以不动佛父母为代表，四部如来，大胜者普贤父母，以及八大菩萨、四门守护，共十二尊。六能仁之眷属诸神等一切，皆观想为光芒四射、光辉灿烂。坛城广大之仪轨于他处可知。如上所说等等，应学无量无边的坛城。所作事业之境，于十方四时所摄之无量刹土中，随所化众生之意乐，分别示现调伏之坛城及所化有情之义利，不仅如此，对于高乘之密咒与菩萨，低乘之声闻缘觉等，所有进入正道者，以及颠倒之外道，和未入任何道之无量众生，彼等亦有寂静之天等部和忿怒之魔等部之所有广大所化之众，皆能随其意乐而作，恒常显现调伏之身相，然亦不离手印之坛城，以离于分别念而作利生事业，譬如幻术师一般，幻术师亦如是，身体未曾移动，而能示现种种变化。总之，所有手印之解说，皆不可说为此种形相，或定为某种数量，如何呢？如身体之肢分，可将二或三合为一，每一肢分亦可化为五部佛父母等十尊，以五大手印或随分别念之作用而生，故身体之肢分之动摇，及分别念之开展，亦应学不离此性。总之，肢体之摇动及身体之行动等一切，皆安住于大乐身大印之状态中，如是安住之时，亦因无执着故，非不住亦非住，乃离边之法性。如是，行境完全清净之大胜者导师如是说。此乃总结之词。从密意之精髓，彼性之决定中，此能使身体和觉悟之肢分一切成为手印之坛城。
English
May the blessings of the three gods be threefold manifested. The supreme deity endowed with such qualities, represented by the Immovable Buddha and his consort, the Four Buddhas, the Great Conqueror Samantabhadra and his consort, as well as the eight Bodhisattvas and the four gatekeepers, totaling twelve deities. All the deities, including the retinue of the six Munis, are to be visualized as radiating light and blazing with glory. The method of expanding the mandala is known elsewhere. As mentioned above, one should study the immeasurable and inconceivable mandalas. In the immeasurable realms encompassed by the ten directions and four times, the mandala of subjugation and the benefit of sentient beings are shown separately according to their inclinations. Moreover, for those of the higher vehicle, such as mantra and Bodhisattva, and the lower vehicle, such as Shravakas and Pratyekabuddhas, all who have entered the correct path, as well as the inverted heretics, and the immeasurable beings who have not entered any path, including the peaceful deities and the wrathful demons, all the great assemblies of those to be tamed, according to their respective inclinations, the manifestations of the body of subjugation are always visible, yet without moving from the mandala of the mudras, acting for the benefit of beings by being free from conceptualization, like an illusionist. Just as the illusionist, without moving from his single body, can show various manifestations. In short, all the explanations of the mudras cannot be said to be of this form or fixed to a certain number. How so? Just as the limbs of the body can be combined into two or three, each of the five limbs can also be transformed into ten deities, such as the five Buddha families and their consorts, with fifty mudras or according to the function of conceptualization. Therefore, the movement of the limbs of the body and the expansion of conceptualization should be learned without departing from this nature. In short, all the movements of the limbs and the actions of the body abide in the state of the great bliss body, the great mudra, and even when abiding in this way, because there is no clinging, it is neither non-abiding nor abiding, but the nature of reality free from extremes. Thus, the Great Conqueror, the teacher whose realm of activity is completely pure, has said. This is the concluding word. From the essence of the secret, the certainty of that very nature, this makes all the limbs of the body and awareness into the mandala of the mudras.