Chinese
变成那样是束缚和意念二者的誓言印。左手的月亮字做成解说的拳头，连同铃铛一起拥抱佛母，依靠在腰间，是束缚和意念二者的事业印，因此它能使方便和智慧交合。隐藏四个种子字放在心间。竖起“穆”（藏文：མཱུྃ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆）字，顶端铃铛闪耀。太阳五个种子字在事业中交合。弯腰以微笑的光彩注视。这叫做随顺，容易理解。穆字本身变成连同声音的铃铛，是佛母的誓言印二者。右手的指头交叉拥抱佛父是事业印二者。四种明妃也应当同样理解。莲花、龙树等等是名称。这叫做菩萨和菩萨母以及门人佛父佛母等二印。在四个指头上，于日月之上，佛父佛母各自安放四个字，因为仪轨和禅定仅仅是随顺，所以在事业中交合，依靠于法。头颅摇动，做出礼拜的姿势。如同上方的四种大印。在无二法界的状态中交合。这样说，一切都带着微笑，互相看着拥抱。这些也因所化众生的显现而变成二，在灰烬续中说，四个明点聚集变成一个。风聚集被称为安放。面部的道路凡是舒展的。“印燃烧”是这样的声音。月亮被太阳遮蔽。莲花极其盛开是具有铃铛的声音。以半倾的姿态舞蹈。因为没有堕落所以说是稳固。月亮的明点随顺。铃铛以一半而到达喜悦。压制两边的菩提心。这被称为大印。这样说。六能仁的印是多种多样的。简而言之印有六种。这叫做已经在第六品中解说完毕。因为那些没有像其他一切那样互相拥抱。佛母被称为无所缘。如果认为那么不会变成此续的论典，说是法界，任何自性不生就是法界本身
English
Becoming like that is the commitment seal of both binding and thought. The left hand's moon letters are made into a fist of explanation, embracing the Mother together with the bell, leaning on the waist, is the action seal of both binding and thought, therefore it can make skillful means and wisdom unite. Hiding four seed syllables, placing them in the heart. Raising the "Mūṃ" (Tibetan: མཱུྃ, Sanskrit Devanagari: मूं, Sanskrit Roman transliteration: mūṃ, literal Chinese meaning: Mū), the bell at the top shines. The sun's five seed syllables unite in action. Bowing and gazing with a smiling radiance. This is called following accordingly, easy to understand. The Mūṃ itself becomes a bell together with sound, these are the two commitment seals of the Mother. The right hand's fingers crossed embracing the Father are the two action seals. The four consorts should also be understood in the same way. Lotus, Nāga tree, etc. are names. This is called the two seals of the Bodhisattva and Bodhisattva Mother, as well as the gatekeeper Father and Mother. On the four fingers, above the sun and moon, the Father and Mother each place four letters, because the ritual and samādhi are only in accordance, therefore uniting in action, relying on the Dharma. The heads sway, making gestures of prostration. Like the four great seals above. Uniting in the state of non-duality. It is said that all are smiling, looking at each other and embracing. These also become two due to the appearance of the beings to be tamed, in the Ash Tantra it says, four bindus gather and become one. The wind gathering is called placing. The paths of the face, wherever they are extended. "Seal burning" is such a sound. The moon is obscured by the sun. The lotus is extremely blooming, it has the sound of a bell. Dancing in a half-inclined posture. Because there is no falling, it is said to be stable. The moon's bindu follows accordingly. The bell arrives at joy with half. Suppressing both ends, the bodhicitta. This is called the great seal. Thus it is said. The six sages' seals are diverse. In short, there are six seals. This is called having already been explained in the sixth chapter. Because those did not embrace each other like all the others. The Mother is called without object of focus. If it is thought that it will not become a treatise of this tantra, it is said to be the Dharmadhātu, whatever is unborn in its own nature is the Dharmadhātu itself.
Chinese
因为本母无处不在，显现不可阻挡是方便，无自性故是智慧。如是说。 普贤平等安住智慧生，本母转变圆满莲花跏趺坐。 此外还有各种手印，或者如来本身，或者金刚合掌。 所谓普贤，即从平等中手指普照光明。 本母手印不定，从平等中拇指相抵如莲花，二者容易理解。 也有说由此法界铃置于心间，因为法性显现任何事物皆不定。 为了展示见的手印，大手印之殊胜会众，若具方便与智慧，不移动不摇动，一切皆安住于大手印之中。 如是说，蕴等一切皆是和合本尊父母的身语意手印，显现而不执著时，三门所作与未作一切皆不离身语意而安住，是为手印之最胜。 具备四十二支。 所谓等，是说第二支加持，因为执著于我的支分，分别念每一对都有四十二个，因此，在不动佛父母的分别念处，于父有诸父，于母有诸母，于父有诸佛，清晰排列而修持，即是所谓具备，此乃方便。 彼即支分戏论之主。 所谓者，与四十二父手印完全相同的智慧勇识一一安住于心，是为智慧。 所谓主，即对所说之诸佛，以及能说之金刚三之诸佛，以五种族性之主各自灌顶，仅是象征各自本主之觉性。 彼等乃是空性智慧坛城。 四十二者转为三倍。 所谓者，四十二种排列，转为三个金刚。 如是具足之最胜主。 所谓者，主尊父母具有空性智慧坛城，方便与智慧八十，无尽庄严轮之诸佛一百二十，显现分明。
English
Because the original mother is everywhere, the unobstructed manifestation is skillful means, and wisdom is due to the absence of self-nature. Thus it is said. Samantabhadra's equanimity dwells, and wisdom arises; the original mother transforms into the complete lotus posture. Furthermore, there are various mudras, either the Tathagata himself, or the vajra palms together. What is called Samantabhadra is the light radiating from the fingers in equanimity. The mudra of the original mother is not fixed; from equanimity, the thumbs touch like a lotus, and the two are easy to understand. It is also said that the dharma realm bell is placed in the heart, because the nature of dharma manifests in any way, it is not fixed. In order to show the mudra of view, the supreme gathering of the great mudra, if endowed with skillful means and wisdom, without moving or shaking, everything abides within the great mudra. Thus it is said, the aggregates and everything are the body, speech, and mind mudras of the union deity father and mother. When it is clear without clinging to appearances, everything done and not done by the three doors abides without departing from body, speech, and mind, which is the most supreme of mudras. Possessing forty-two branches. What is called "etc." is to show the blessing of the second branch, because the branches that cling to self, each pair of conceptualizations has forty-two, therefore, in the place of conceptualization of the immovable father and mother, the fathers are in the father, the mothers are in the mother, and the Buddhas are in the father, clearly arranged and practiced, which is called possessing, this is only skillful means. That itself is the lord of the branches' elaboration. What is called "etc." is that each wisdom hero, exactly the same as the forty father hand mudras, abides firmly in the heart, which is wisdom. What is called "lord" is that the Buddhas who are spoken of, and the Buddhas of the three vajras who can speak, are each empowered by the lords of the five families, which is only a symbol of the awareness of each lord's nature. These are only the empty wisdom mandalas. Forty-two transforms into three times. What is called "etc." is that the forty-two arrangements transform into three vajras. Thus, the most supreme lord who is complete. What is called "etc." is that the main father and mother have the empty wisdom mandala, eighty skillful means and wisdom, and one hundred and twenty Buddhas of the inexhaustible ornament wheel, appearing clearly.
Chinese
哇是瑜伽之最。除此之外，为了禅修，胜者是至胜者，如是说。胜者有四种姓。普贤是种姓之主，故为至胜。对父母十尊也如是禅修。如是说。十二六之光芒闪耀。如是说者，对父母十二双的勇识和门者也如是显现，对六能者各自也如是显现，名为显现分别之等持。如是等等不可思议。十方四时不可思议处，分别示现调伏之义。如是说者，从彼等中堪能，无有事物未成坛城者，以此满足一切所化之期望。若问，是否仅以坛城成办彼基之义？一切高下乘及颠倒者不可思议，以及寂怒大聚一切，各别相应而普遍显现。如是说，示现常断等各别者，以及诸天、魔、罗刹等，随其所好而显现，故不决定。三地一切处，示现大心者，有时菩提有时胎，有时寂静有时猛，有时大魔作障碍，如是等等无边胜，山与一切众生也。如是说。彼等亦非以功用而作，以任运成就自性普遍显现之故。譬如舞者一般，不从身作而示现种种。如是说。为示现手印之名相，总而言之，一切手印，不可说此一。于二与三中分别散发，动与舒展亦如是。如是说者，若以总摄之语简述手印，身体肢节之手印，一切动皆如事业母之手印般，非决定为一。足二、顶、手三，于五，亦可转为五十等持之手印。于分别之支分舒展之手印，亦可散发为身语意三者，以及方便与智慧八十，与智慧之手印千数等等，故手印之数
English
Va is the best of yoga. Other than that, for the sake of meditation, the Victorious One is the supreme Victorious One, thus it is said. The Victorious Ones are of four lineages. Samantabhadra is the best because he is the lord of the lineage. Meditate similarly on the ten fathers and mothers. Thus it is said. Twelve sixes of light radiate and blaze. That is to say, it is also clear to the heroes and gatekeepers of the twelve pairs of fathers and mothers, and it is also clear to each of the six Thubpas, which is called the Samadhi of Differentiating Appearances. And so on, it is inconceivable. In the ten directions and four times, in immeasurable places, they separately show the meaning of taming. That is to say, from those who are capable, there is nothing that has not become a complete mandala, and thus it fulfills the hopes of all those to be tamed. If you ask, does the mandala alone accomplish the meaning of that basis? All high and low vehicles and inversions are immeasurable, and all the great assemblies of peaceful and wrathful ones, appear universally in accordance with each separately. Thus it is said, showing those who separately show permanence and annihilation, and the gods, demons, rakshasas, etc., appear according to their inclinations, so it is not certain. Everywhere in the three realms, showing the great-minded ones, sometimes enlightenment, sometimes the womb, sometimes peace, sometimes fierceness, sometimes a great demon makes obstacles, and so on, endless and supreme, mountains and all beings too. Thus it appears. These are not done by effort, but because the spontaneously accomplished nature appears universally. For example, like a dancer, showing various things without arranging them from the body. Thus it is said. In order to show the categories of hand gestures, in short, all hand gestures cannot be said to be this one. They radiate separately in twos and threes, and movement and expansion are the same. That is to say, if the hand gestures are briefly summarized in complete words, all movements of the hand gestures of the limbs of the body are not necessarily one, like the hand gestures of the Karma Mudra. Two feet, three heads and hands, in five, it can also be transformed into fifty samadhi hand gestures. In the hand gestures of expanding the branches of thought, it can also radiate into the three bodies of body, speech and mind, and eighty methods and wisdoms, and thousands of wisdom hand gestures, etc., so the number of hand gestures
Chinese
被称为“地是不确定的”。总之，一切的动静，都安住于大手印之中。安住本身是不安住，也不是安住。这是胜者所说。这就是说，用这样的数量来象征，那些无法用语言表达的手印，也用文字来概括：以观见自性的手印来显现。在更加清晰地修习三摩地手印的时候，无论显现什么，做什么，都安住于不超出大自在的身体、语言和意念之中。如果连这一点都不执着地安住，那就是大手印自然成就的加持。如是说。正因为如此，才说一切支分都加持成坛城，然后展开手印。第八品简略讲述完毕。之后，为了详细阐述更加殊胜的影像坛城，说了“之后”等。所谓“大喜悦”，是指共同的喜悦、世间的喜悦和喜悦的喜悦。这些是为了贪欲近行者、四禅者和见道者而说的。如来不可思议的喜悦不仅仅是依赖，其自性也是伟大的。从名称的意义上来考察。所谓“金刚秘密誓言的安排”，是指自性自然成就的坛城的身体、语言和意念的一切手印，都自然成就为智慧金刚的自性，不成为庸俗的对象，因此象征它，并且不超出结合，这就是更加殊胜的影像坛城。清晰地展示那些事业的次第、尺度、自性、进入、进入后修习以及直到结果，这仅仅是安住于近因。这个为了他人利益而详细阐述的章节，也应该远离续部的次第，而进入口诀的次第。所谓“极其微细的殊胜誓言”，是指详细阐述本身也是极其微细的坛城。下面说：“通过修习极其微细的，对不可思议的也同样做。”因此，这仅仅是第二部分，为了他人利益而做。