Chinese
在第六十七章中说，自性大印是：内外一切有情和无情之物，都安住在方便和智慧的状态中。五部佛的父母，本来就是这样存在的。这是就基础的实相而说的。在下部注释中，自性色身住在密严刹土。为什么呢？因为是功德圆满的基础。这是就最终结果而说的。三摩地大印是：通过观察来证悟自性，通过三摩地，从大印之身，从头顶到下面的宝座，都要清晰地观想。其中说：殊胜的大印，内在的标志显现在外。简而言之，有六种手印，还有各种各样的手印。如是观想本尊，实际上用图像来表示，就是表征的大印。画在布、纸、土地、墙壁上，用角或骨头，木头和石头雕刻，用金、银、铜等铸造，用粘土制作等等。对三摩地达到圆满的证悟是表相的大印，如舍利和遗物等等。誓言手印是：正直，不违背执持快乐，是明妃誓言手印。为了表示不违背法性的证悟，各自持着各自的法器，是执持誓言手印。在金刚杵等的顶端，清楚地显示着各自的法器，是意念誓言手印。隐藏四个种子字，然后将金刚杵等五个依次向上竖起，作为固定在心中的方法，是固定誓言手印。四种。事业手印是：正直。观想与明妃拥抱，是观想交合事业手印。以明妃的姿态，左腿依赖于佛法，是实际的行为事业手印。那么，这本身是什么样的事业手印呢？《续部》中说：因此，应该将方便和智慧结合起来。以及《灰烬经》中说：以半身的方式行走，因为没有堕落，所以说是依靠。因此，父母双
English
In the sixty-seventh chapter, it says that the self-nature Mahamudra is: all sentient and insentient things, both internal and external, abide in the state of skillful means and wisdom. The parents of the five Buddha families have always existed in this way. This refers to the basic reality. In the lower commentary, the self-nature form body resides in Akanishta. Why? Because it is the basis for the perfection of qualities. This refers to the ultimate result. The Samadhi Mahamudra is: through observation, one realizes the self-nature, and through Samadhi, from the body of the Mahamudra, from the crown of the head to the throne below, one must clearly visualize. It says: This supreme Mahamudra, the inner signs manifest outwardly. In short, there are six mudras, and various other mudras. To visualize the deity in this way, actually representing it with an image, is the symbolic Mahamudra. Painted on cloth, paper, earth, walls, carved with horns or bones, wood and stone, cast with gold, silver, copper, etc., made with clay, etc. The realization of the perfection of Samadhi is the indicative Mahamudra, such as relics and remains, etc. The Samaya Mudra is: upright, not deviating from holding bliss, is the consort Samaya Mudra. In order to indicate that one does not deviate from the realization of Dharmata, each holding their own implements, is the holding Samaya Mudra. At the top of the vajra, etc., the respective implements are clearly displayed, which is the thought Samaya Mudra. Hiding the four seed syllables, and then raising the five, such as the vajra, upwards in order, as a method of fixing them in the heart, is the fixing Samaya Mudra. Four types. The Karma Mudra is: upright. To visualize embracing the consort is the visualization of the union Karma Mudra. With the consort's posture, the left thigh relying on the Dharma, is the actual action Karma Mudra. So, what kind of Karma Mudra is this itself? The Tantra says: Therefore, one should combine skillful means and wisdom. And the Ash Sutra says: Walking in a half-body manner, because there is no falling, it is said to be relying. Therefore, the parents...
Chinese
通过进行束缚的行动，产生菩提心的活动，从而生起乐空，安住于未作的自性之中，成办一切事业，这是自性事业手印。而且，在《广大篇》第三十六品中说：“以无为之方式，成办所有事业。”对此，如法主所说，想法是：等持的活动；做法是：身体的姿势；自性：安住于此世间。这是指解脱道和究竟的果位。此处则需要方便道和自性基础。十二行等通过等持之门利益有情，这是等持活动事业手印，共有四种。这是法手印的分类。正直。体验乐空的智慧是乐法手印，体验无别无作之义是自性法手印，念诵咒语是念诵法手印，观想手印顶端或心中的字是想法法手印，共有四种。这四种手印各自又出现四种意义，在道上，有方便道，在解脱道上，通过生起次第和圆满次第来区分，因此出现许多种类。也就是，在身大手印中，方便解脱一致，意是誓言，母是方便道，三者是解脱道。在事业手印中，想法和做法二者主要是方便道，自性是解脱道圆满次第，活动是生起次第。在法手印中，乐是方便道，自性是解脱道圆满次第。念诵和想法二者是生起次第。法主说，通过有漏道、无间道和终道来区分，因此出现许多种类，所说是需要考察的。方便和正直。念诵咒语的十种过失，应当不懈怠地舍弃。这十种过失是：五种声音的过失，即声音大小两种，快慢两种，以及没有声音这五种。五种间隔是：咳嗽、说话、喷嚏、睡眠和散乱这五种，共十种。其中，声音太大，会因为诸要素模仿而导致念诵的力量减弱，而且没有根器者听了也不合适。词句。
English
By performing the actions of binding, generating the activity of Bodhicitta, thereby creating bliss and emptiness, and abiding in the unmade nature, all activities are accomplished. This is the self-nature action mudra. Moreover, in the thirty-sixth chapter of the "Extensive Treatise," it says: "Through the manner of non-action, all actions are completely accomplished." According to Dharma Lord, the thought is: the activity of Samadhi; the action is: the posture of the body; the self-nature: residing in this world. This refers to the path of liberation and the ultimate fruition. Here, the path of skillful means and the basis of self-nature are necessary. Performing the twelve deeds, etc., benefiting sentient beings through the door of Samadhi is the action mudra of Samadhi activity, and there are four types. These are the categories of Dharma mudras. Straightforward. Experiencing the wisdom of bliss and emptiness is the bliss Dharma mudra, experiencing the meaning of non-duality and unmade is the self-nature Dharma mudra, reciting mantras is the recitation Dharma mudra, and contemplating the seed syllables at the crown of the mudra or in the heart is the thought Dharma mudra, and there are four types. Each of these four mudras also has four meanings. On the path, there is the path of skillful means, and on the path of liberation, they are distinguished by the generation stage and the completion stage, thus many types appear. That is, in the great body mudra, skillful means and liberation are consistent, the mind is the samaya, the mother is the path of skillful means, and the three are the path of liberation. In the action mudra, thought and action are mainly the path of skillful means, self-nature is the completion stage of the path of liberation, and activity is the generation stage. In the Dharma mudra, bliss is the path of skillful means, and self-nature is the completion stage of the path of liberation. Recitation and thought are both the generation stage. Dharma Lord said that many types appear because they are distinguished by the path with outflows, the uninterrupted path, and the final path, and what is said needs to be examined. Skillful means and straightforward. The ten faults of reciting mantras should be abandoned without laziness. These ten faults are: five faults of sound, namely two of loud and soft sounds, two of fast and slow speeds, and the absence of sound, making five. The five interruptions are: coughing, talking, sneezing, sleeping, and distraction, making ten. Among them, too loud a sound will cause the power of recitation to diminish because the elements imitate it, and it is also not suitable for those without the capacity to hear it. The words.
Chinese
如果走得不稳，会被障碍所阻碍而没有力量。如果太快，舌头会疲劳而导致错误，无法念诵咒语。如果太慢，数量无法完成。如果时间过了，没有念诵，就会产生障碍。咳嗽、打喷嚏、与人交谈、睡觉和心神不宁都会因为失去生命力而产生障碍。意念散乱和邪魔等也会制造障碍。正如《愤怒电光》中所说：声音太大，会变成过失，惊动鬼神；没有容器，被听到也会变成过失；没有声音，会被障碍阻碍而没有力量；身体的健康会因过失而受损；因此，咒语的力量会消失。因为念诵太慢而无法完成数量；时间过了，障碍就不会消失。咳嗽、打喷嚏、交谈和睡觉等都会造成障碍。因此，意念散乱和邪魔等，如果高兴，就会制造障碍。心神不宁，力量就不会产生。如是说。修持手印时，要通过避免八种过失来观修本尊，并努力精进。这八种过失是：观想的目标改变、大小的程度、坐姿、数量、寂静和愤怒等仪态、身色和形状的改变。首先，颜色清晰，然后逐渐变得不清晰。通过词义解释，以及正直、共同和殊胜等任何修持，念诵咒语，就会具有力量和加持，为了保护心意，所以称为咒语。美丽也是手印，表达也是手印，不违背意义也是手印。因此，咒语手印，名称的词义是确定的。在任何需要的时候，以及正直的时候，在需要坛城的五种情况下，都需要咒语手印。这五种情况是：修持寂静和愤怒的本尊众并供养时，需要坛城，这是供养的坛城；需要灌顶，这是灌顶的坛城；为了获得共同和殊胜的成就，需要修持的坛城；无论进行息增怀诛哪种事业，都需要事业的坛城；以及为身语意的所依进行开光时，需要坛城，这是福德所依的坛城。此外，在通过近修、修持等四种方式来实修意义时，也需要咒语和手印。功德和正直，念诵三种咒语和观修四种手印。
English
If one does not go steadily, one will be powerless due to obstacles. If one is too fast, one's tongue will be exhausted and one will make mistakes, so one will not be able to recite the mantra. If one is too slow, the count will not be completed. If time passes and one does not recite, obstacles will arise. Coughing, sneezing, talking to people, sleeping, and being distracted will cause obstacles because of losing vitality. Mental wandering and demons, etc., will also create obstacles. As it says in "Fierce Lightning": A loud sound becomes a fault, disturbing the spirits. Being heard without a vessel becomes a fault. Without sound, obstacles will hinder and power will not arise. The health of the body will be impaired by faults. Therefore, the power of the mantra will be lost. Because the recitation is too slow, the count will not be completed. If time passes, obstacles will not be removed. Coughing, sneezing, talking, and sleeping, etc., will cause obstacles. Therefore, mental wandering and demons, etc., if pleased, will create obstacles. If the mind is distracted, power will not arise. Thus it is said. When meditating on mudras, one must diligently apply effort by abandoning eight faults to contemplate the deity. These eight faults are: the object of contemplation changes, the degree of size, the posture, the number, the demeanor of peace and wrath, etc., and the change of body color and shape. First, the color is clear, and then gradually it becomes unclear. By explaining the meaning, and by practicing honestly, commonly, and supremely, etc., one recites the mantra, which will have power and blessings, and is called a mantra because it protects the mind. Beauty is also a mudra, expression is also a mudra, and not deviating from the meaning is a mudra. Therefore, the meaning of the name mantra-mudra is definite. Whenever it is needed, and when it is upright, in the five situations where a mandala is needed, mantra-mudras are needed. These five situations are: when practicing and offering to the peaceful and wrathful deity assembly, a mandala is needed, which is the offering mandala; empowerment is needed, which is the empowerment mandala; in order to obtain common and supreme accomplishments, a practice mandala is needed; whichever activity of pacifying, increasing, magnetizing, or wrathful is performed, an activity mandala is needed; and when consecrating the supports of body, speech, and mind, a mandala is needed, which is the merit support mandala. Furthermore, when practicing the meaning through the four modes of approach and accomplishment, mantras and mudras are needed. Qualities and honesty, reciting the three mantras and contemplating the four mudras.
Chinese
如果获得了稳固的地位，那么殊胜和共同的成就，会显现出非常奇妙，并且会真实地成就，心中所想的一切果实都会实现。譬如，拿着剑的剑柄就能斩断一切，如果拿着剑刃就会伤到自己一样。如果有些密咒士对于咒语和手印没有精进地努力，不修持其他的法，因为违犯誓言，今生会毁灭，来世也会失去天界和解脱的果实。这是谁的行境呢？正直地说，在秘密咒语的范畴内，秘密咒、明咒和陀罗尼咒三种，喜欢哪一种的次第进行修持。这是谁的行境呢？以及修持四种手印是哪个人的行境呢？经中说：咒语和手印特别殊胜。因此，不实修咒语和手印意义的人，就不是他们的行境。最后，具备了温度，就能将果实与见道相结合。正直地说，首先要知道的五种境，中间共同和殊胜的两种道已经提升。最后，对于觉悟的智慧，获得了无别的温度，具备了这种程度，就能将无漏的压制与见道相结合，就像这样，瑜伽士自己修持的本尊，要进行修持。而且，在那之前，要圆满资粮道的禅定，如果没有守护誓言和戒律，那么有漏的本身就能与无漏的道相结合。如果详细解释它的意义，对于将有漏转化为无漏的方法，也需要修持资粮，也就是寂静和忿怒两种，无论修持哪一种，都要按照自己经文中所说的资粮积聚方法进行修持。而且，首先在修持资粮的时候，进入方便道和智慧解脱道哪一种的禅定的种类是：方便道上，对于上门，有调理脉、气、明点的方法等；对于下门，有降、止明点，收摄明妃等；解脱道上，有彼定、总定、单印、广印等的调理方法。从佛陀的教证和上师的口诀这两种 प्रमाण 中出名的意义，要好好地修习，然后方便解