Chinese
手印本来就已安立，即是安住于自性清净的实相，这本身就是秘密心髓，是决定性的君王。安立了法性不变的心髓手印，就不会偏离自性俱生大圆满，也难以从永不改变的状态中脱离。第二部分有三点：手印产生的因，由此产生的共同手印，以及由此衍生的各个本尊的手印。第一点是：一般来说，头是如来部，右手是不动部，左手是宝生部，左脚是无量光部，右脚是不空成就部的体性。肢体的指头也是如此：中指是金刚部，食指是如来部，拇指是宝部，无名指是莲花部，小指是事业部。此处，金刚合掌是手印的因，因此要说明这一点：右手不动部的五个指尖上，有五个豆粒大小的圆形日轮，上面分别有ཧཱུཾ་（藏文，हूं，Hum，种子字）, ༀ་（藏文，ओं，Om，种子字）, སྭཱ་（藏文，स्वा，Sva，种子字）, ཨཱཾཾ་（藏文，आः，Ah，种子字）, ཧཱ་（藏文，हा，Ha，种子字）五个方便的种子字；左手宝生部的五个指头上，有五个豌豆大小的月轮，上面分别有མུཾ་（藏文，मुं，Mum，种子字）, ལཱཾ་（藏文，लां，Lam，种子字）, མུཾ་（藏文，मुं，Mum，种子字）, པཱཾ་（藏文，पां，Pam，种子字）, ཏཱཾ་（藏文，तां，Tam，种子字）五个智慧佛母的种子字。将右手的五个手指和左手的五个手指合在一起，互相交错，这样，金刚合掌就是产生各个本尊手印的因。此外，将自己观想为如幻如虹的本尊，就是大手印。观想手指上的字母是法印。由此观想金刚杵等法器是三昧耶印。由此左右变换和拥抱是事业手印。第二部分是：观想右手食指上的ༀ་（藏文，ओं，Om，种子字）和左手中指上的མཱུཾ་（藏文，मुं，Mum，种子字）二者指尖相合。剩余的左右手的ཧཱུཾ་（藏文，हूं，Hum，种子字）和ལཾ་（藏文，लां，Lam，种子字），སྭཱ་（藏文，स्वा，Sva，种子字）和མཾ་（藏文，मं，Mam，种子字），ཨཱཿ（藏文，आः，Ah，种子字）和པྱཱཾ་（藏文，प्यां，Pyam，种子字），ཧ་（藏文，हा，Ha，种子字）和ཏཾ་（藏文，तां，Tam，种子字）这八个字母各自交错，指尖相触，这手印能与五部佛的体性结合，能在此生赐予成就和大乐。第三部分有五点，第一点是从五部明妃和佛父佛母的手印中，观想自身为本尊主尊之身，安住于此大手印之中。
English
The mudra is already established, which is to abide in the reality of self-nature purity. This itself is the secret essence, the definitive king. When the mudra of the unchanging essence of Dharma-nature is established, one will not deviate from the spontaneously perfect Great Perfection, and it is difficult to escape from the state of never changing. The second part has three points: the cause of the mudra's arising, the general mudra arising from it, and the individual deities' mudras derived from it. The first point is: generally, the head is the Tathagata family, the right hand is the Akshobhya family, the left hand is the Ratnasambhava family, the left foot is the Amitabha family, and the right foot is said to be the nature of the Amoghasiddhi family. The fingers of the limbs are also like this: the middle finger is the Vajra family, the index finger is the Tathagata family, the thumb is the Ratna family, the ring finger is the Padma family, and the little finger is the Karma family. Here, the Vajra clasp is the cause of the mudra, so it is necessary to explain this: on the tips of the five fingers of the right hand Akshobhya, there are five sun mandalas the size of lentils, on which are respectively placed the five skillful seed syllables: ཧཱུཾ་ (Tibetan, हूं, Hum, seed syllable), ༀ་ (Tibetan, ओं, Om, seed syllable), སྭཱ་ (Tibetan, स्वा, Sva, seed syllable), ཨཱཾཾ་ (Tibetan, आः, Ah, seed syllable), ཧཱ་ (Tibetan, हा, Ha, seed syllable); on the five fingers of the left hand Ratnasambhava, there are five moon mandalas the size of peas, on which are respectively placed the five wisdom mother seed syllables: མུཾ་ (Tibetan, मुं, Mum, seed syllable), ལཱཾ་ (Tibetan, लां, Lam, seed syllable), མུཾ་ (Tibetan, मुं, Mum, seed syllable), པཱཾ་ (Tibetan, पां, Pam, seed syllable), ཏཱཾ་ (Tibetan, तां, Tam, seed syllable). Joining the five fingers of the right hand and the five fingers of the left hand together, interlacing them, thus, the Vajra clasp is the cause of the arising of the mudras of the various deities. Furthermore, visualizing oneself as a deity like an illusion or a rainbow is the Mahamudra. Visualizing the letters on the fingers is the Dharma mudra. From this, visualizing the vajra and other implements is the Samaya mudra. From this, alternating the left and right and embracing is the Karma mudra. The second part is: visualizing the ༀ་ (Tibetan, ओं, Om, seed syllable) on the right index finger and the མཱུཾ་ (Tibetan, मुं, Mum, seed syllable) on the left middle finger, joining the tips of these two. The remaining eight letters of the left and right hands, ཧཱུཾ་ (Tibetan, हूं, Hum, seed syllable) and ལཾ་ (Tibetan, लां, Lam, seed syllable), སྭཱ་ (Tibetan, स्वा, Sva, seed syllable) and མཾ་ (Tibetan, मं, Mam, seed syllable), ཨཱཿ (Tibetan, आः, Ah, seed syllable) and པྱཱཾ་ (Tibetan, प्यां, Pyam, seed syllable), ཧ་ (Tibetan, हा, Ha, seed syllable) and ཏཾ་ (Tibetan, तां, Tam, seed syllable), are each interlaced and their tips touch. This mudra can unite with the nature of all the five Buddha families and bestow accomplishment and great bliss in this very life. The third part has five points, the first of which is to visualize oneself as the main deity from the mudras of the five vidya consorts and the father-mother Buddhas, and to abide in this Mahamudra.
Chinese
右手金刚拳的吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字之外的四个字藏于其中，将中指竖起抵在后背心间，这是束缚誓言的印。竖起中指，观想中指的顶端，在太阳的中央是吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，这是观想，是法印。吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字融化为光，从中生起一个光芒四射的五股金刚杵，这是观想誓言的印。双手结金刚拳，将月亮上的字藏于其中，隐藏五勇士字，以金刚拳摇动铃铛，拥抱佛母，以缠绵的姿势将铃铛放在佛母左腿无量光之上，依靠腰部，这是父尊供养母尊，这被解释为行为事业的印。然后将手印向左边解开，观想手印融入佛母的心间，令其欢喜，念诵吽 班杂 德热（藏文：ཧཱུྃ་བཛྲ་དྷྲྀཀ，梵文天城体：，梵文罗马拟音：，汉语字面意思：），这是念诵，是法印。观想佛母的手印为自己是金刚界自在母，这是大印。在那状态中，左手金刚拳的月亮上的芒（藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）字之外的四个字藏于其中，将中指抵在心间，这是誓言。念诵中指本身芒（藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：芒）字的声音，观想竖起的中指顶端，在月亮上芒（藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：芒）字发出铃声并燃烧，这是观想誓言。右手太阳上的五勇士字放在父尊的右腿上，这是事业的缠绵，即拥抱。佛母的头稍微倾向父尊，面带微笑地看着父尊的脸，这是行为事业的印。然后将手印向左边解开，念诵芒 达都 效瓦热（藏文：མཱུཾ་དྷཱ་ཏུ་ཤྭ་རི་，梵文天城体：，梵文罗马拟音：，汉语字面意思：），观想手印融入父尊的心间，这是念诵，是法印。那意义的象征是作为五种智慧的象征的金刚杵和法轮等。同样，其他也应详细应用。不动佛父佛母是从自身显现的状态中，右手金刚拳的嗡（藏文：ༀ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）字之外的四个字藏于其中，将手指竖起抵在后背心间，竖起手指，嗡（藏文：ༀ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）字在顶端融化为光，观想光芒四射的四辐轮。左手金刚拳的月亮
English
Hiding the four syllables other than the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) of the right hand vajra fist inside, and pressing the raised middle finger against the back of the heart is the binding samaya mudra. Thinking of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) at the top of the raised middle finger in the center of the sun is the thought, the dharma mudra. That Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) itself melts into light, and from that arises a blazing five-pronged vajra, this is the thought samaya mudra. Making the hands into vajra fists, concealing the syllable on the moon, hiding the five hero syllables, ringing the bell with the vajra fist, embracing the consort, and in a clinging manner, placing the bell on the left dharma thigh of the consort, on top of Amitābha, relying on the waist, this is the father offering to the mother, and this is explained as the action karma mudra. Then, releasing the mudra to the left, thinking that the hand symbol dissolves into the consort's heart, making her happy, and reciting Hūṃ Vajra Dhṛk (藏文：ཧཱུྃ་བཛྲ་དྷྲྀཀ，梵文天城体：，梵文罗马拟音：，汉语字面意思：), this is the recitation, the dharma mudra. Contemplating the consort's mudra as oneself, Vajradhātvīśvarī, is the great mudra. In that state, hiding the four syllables other than the Maṃ (藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒) of the moon of the left hand vajra fist inside, and pressing the middle finger against the heart is the samaya. Reciting the sound of Mūṃ (藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：芒) itself, thinking that at the top of the raised middle finger, on the moon, the Mūṃ (藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：芒) emits a ringing sound and blazes, this is the thought samaya. Placing the five hero syllables on the right hand sun on the right thigh of the father is the clinging of action, that is, embracing. The consort's head slightly inclined towards the father, looking at the father's face with a smiling expression, this is the action karma mudra. Then, releasing the mudra to the left, reciting Mūṃ Dhātuśvari (藏文：མཱུཾ་དྷཱ་ཏུ་ཤྭ་རི་，梵文天城体：，梵文罗马拟音：，汉语字面意思：), and thinking that the hand symbol dissolves into the father's heart, this is the recitation, the dharma mudra. Also, the symbolic meaning is the vajra and wheel, etc., as symbols of the five wisdoms. In the same way, others should also be applied in detail. Akṣobhya father and mother, from the state of being clear as oneself, hiding the four syllables other than the Oṃ (藏文：ༀ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡) of the right hand vajra fist inside, pressing the raised finger against the back of the heart, and at the top of the raised finger, the Oṃ (藏文：ༀ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡) melts into light, thinking of a blazing four-spoked wheel. The moon of the left hand vajra fist
Chinese
将上方的文字收摄于内，以藏有五部空行母的持金刚拳摇动铃铛，以拥抱、缠绵的姿态置于左腿之上，这是依于法。将左手的四字收摄于内，以食指背抵于心间，从拉姆（藏文：ལཱཾ，梵文天城体：लां，梵文罗马拟音：lām，汉语字面意思：种子字）竖立的顶端融化为拉姆（藏文：ལཱཾ，梵文天城体：लां，梵文罗马拟音：lām，汉语字面意思：种子字），从铃铛中发出清脆的响声和光芒，抵于心间。右手将安住于太阳的五字收摄于内，缠绕于业，置于父尊的右腿之上，稍微面向父尊，以微笑的容颜注视。宝生部父母是自身显现的父尊，将右手的四字收摄于内，以拇指抵于心间，观想从耸立的斯瓦姆（藏文：སྭཱཾ，梵文天城体：स्वां，梵文罗马拟音：svāṃ，汉语字面意思：种子字）顶端融化，生出宝光。将安住于左侧月亮的文字收摄于内，以藏有五部空行母的金刚拳摇动铃铛，拥抱母尊，以无二的姿态缠绵，置于左腿之上，这是依于法。将左手的四字收摄于内，以拇指抵于心间，从拇指芒（藏文：མཱཾ，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：种子字）耸立的顶端生出铃铛的响声和光芒，持于心间。右手将安住于太阳的五字收摄于内，置于父尊的右腿之上，这是缠绕于业。以同样的姿态面向父尊，以微笑的容颜注视，这是母尊的手印。无量光父母是，从彼处显现的状态中，将父尊右手的四字收摄于内，以无名指背抵于心间，观想从无名指昂（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：种子字）耸立的顶端融化，生出燃烧的莲花，在心间结手印，左手收摄月亮的文字，以藏有五部空行母的拳头摇动铃铛，以缠绵的姿态，将铃铛依靠在母尊无量光佛母的左腿之上。将左手的四字收摄于内，以无名指背抵于心间，观想从无名指榜（藏文：པྱཾ，梵文天城体：प्यं，梵文罗马拟音：pyaṃ，汉语字面意思：种子字）耸立的顶端生出铃铛的响声和光芒，持于心间。右手将安住于太阳的五字收摄于内，置于右腿之上
English
Having subdued the letters above within, holding the bell with the vajra fist concealing the five Dakinis, ringing it, and placing it on the left thigh in a manner of embracing and entwining with the consort, this is relying on the Dharma. Concealing the four letters of the left hand within, pressing the back of the index finger against the heart, from the tip of the raised LAM (Tibetan: ལཱཾ, Devanagari: लां, Romanized Sanskrit: lām, Literal Chinese meaning: seed syllable) melting into LAM (Tibetan: ལཱཾ, Devanagari: लां, Romanized Sanskrit: lām, Literal Chinese meaning: seed syllable), the bell rings and emits light, pressing it against the heart. The right hand gathers the five letters residing in the sun within, entwining in action, placing it on the right thigh of the father, slightly turning the face towards the father, looking with a smiling countenance. Ratnasambhava father and mother are the father appearing there himself, concealing the four letters of the right hand within, pressing the thumb against the heart, contemplating the jewel light emanating from the melting of the raised SVAM (Tibetan: སྭཱཾ, Devanagari: स्वां, Romanized Sanskrit: svāṃ, Literal Chinese meaning: seed syllable) at the top. Concealing the letters residing in the moon on the left, holding the bell ringing with the vajra fist concealing the five Dakinis, embracing the mother, entwining in a non-dual manner, placing it on the left thigh, this is relying on the Dharma. Concealing the four letters of the left hand within, pressing the thumb against the heart, from the tip of the raised MAM (Tibetan: མཱཾ, Devanagari: मां, Romanized Sanskrit: māṃ, Literal Chinese meaning: seed syllable) on the thumb, generating the sound and light of the bell, holding it at the heart. The right hand gathers the five letters residing in the sun within, placing it on the right thigh of the father, this is entwining in action. With the same expression, facing the father, looking with a smiling countenance, this is the mudra of the mother. Amitabha father and mother are, from the state of appearing there, concealing the four letters of the father's right hand within, pressing the back of the ring finger against the heart, contemplating the lotus burning from the melting of the raised AM (Tibetan: ཨཾ, Devanagari: अ, Romanized Sanskrit: aṃ, Literal Chinese meaning: seed syllable) on the ring finger, making the mudra at the heart, the left hand subduing the letters of the moon, holding the bell ringing with the fist concealing the five Dakinis, in a manner of entwining with the mother, the bell resting on the left thigh of the Dharma, Amitabha. Concealing the four letters of the left hand within, pressing the back of the ring finger against the heart, contemplating the sound and light of the bell emanating from the melting of the raised PYAM (Tibetan: པྱཾ, Devanagari: प्यं, Romanized Sanskrit: pyaṃ, Literal Chinese meaning: seed syllable) on the ring finger, holding it at the heart. The right hand gathers the five letters residing in the sun within, placing it on the right thigh.