English
Starting from the treatises on recitation and, near recitation, practice and great practice, mantras are divided into numerical recitation, time recitation, and sign recitation. Those must be practiced as explained in the extensive tantras. Moreover, numerical recitation is the completion of the number of mantras spoken in each tantra. Time recitation is six months, twelve months, fourteen months, ten months, sixteen months. It is the time when the unfolding of mudras is complete. Sign recitation is, until the signs appear. Fifth is time and, honesty. Any yogi who directly realizes the view of the inseparability of the three truths, becomes accustomed to samadhi and gains stability, and, places the limbs of the mantra and forty-two mudras or, fifty-eight mudras, etc., in the body mandala, gains stability in meditation, and, effortlessly possesses those differences in conduct such as unfolding, etc., when all ten conditions for such practice are complete, one practices the tsok before obtaining the vidyadhara who controls. If asked, then is this common practice not mentioned? No, the unfolding of mudras must also be complete at the time of common practice. It is said in the Secret Essence Tantra: 'Pacifying and, killing and, defeating and, victory, can be done with this samadhi.' Sixth is fault and, honesty. If one does not practice, the deity disappears, one cannot purify obstacles, one cannot obtain the result. That is, one cannot obtain the common and supreme five each of body, speech, mind, qualities, and activities, totaling ten. In particular, if one does not practice the different methods of practice, one will not achieve them, so one must understand the meaning of the extensive teachings and strive to practice. Seventh is merit. Honesty. If one practices, one is liberated from that fault, and in this life and the next, one obtains the common fruits of body, speech, mind, qualities, and activities, and the supreme fruits of body, speech, mind, qualities, and activities, thus accomplishing the benefit of oneself and others. Ninth, mantra and mudra are two, counting. First is the teaching and, honesty. The summary of the ninth branch mantra and the tenth branch mudra is like this, the necessity of mantra and mudra, the determination of the essence, how many kinds there are, the method of recitation and meditation, and, mantra and
Chinese
以……庄严。身大手印，语为法之手印，意为三昧耶之手印，增长聚集事业之手印，此四者圆满且不离其义，于何处显现，即是手印之体性。三、种类有二，即：数。第一，真言之种类与正。明咒是：以部族之父执持，故为父咒。秘密咒是：于下乘保密的乐空，由母执持，故为母咒。所谓持明咒是：是父母双运之咒。此乃法王仁波切之观点。又，如《秘密成就续》云：诸咒之分类，明咒为方便之体性，持明咒为智慧之自性，秘密咒为二无之智慧。如《灌顶功德次第》云：空性与大悲，以二无与二之方式，是故称之为秘密咒。如是说故，明咒相符，母以乐持，故为持明咒。父母二无之意甚深，故说为秘密咒。又，于嘉波匝之《意集释》中云：所谓秘密咒，诸天女乃智慧之自性，以其甚深故难以证悟。所谓明咒，乃明王，是男身天之自性，以彼方便故为明。所谓持明咒，是方便与智慧二无之结合所持。如是。根本因之咒，生起缘之咒，劝请业之咒。如是，如寂静者，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）为根本咒。瓦吉ra 德热嘎（藏文：བཛྲ་དྷྲཱིཀ，梵文天城体：वज्र ध्रीक，梵文罗马拟音：vajra dhrīka，汉语字面意思：金刚 德热嘎）是生起缘之咒。根本咒与生起咒合一，即知是念诵业之咒。如忿怒者，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）为根本咒。瓦吉ra 嘛哈 师ri 嘿ra 嘎（藏文：བཛྲ་མ་ཧཱ་ཤྲཱི་ཧེ་རུ་ཀ་，梵文天城体：वज्र महा श्री हेरुक，梵文罗马拟音：vajra mahā śrī heruka，汉语字面意思：金刚 大 吉祥 嘿ra嘎）为身生起咒。嘛哈 匝ndra 萨瓦 杜什ta nda 嘎 哈纳 达哈 啪匝 吽（藏文：མ་ཧཱ་ཙཎྜ་སརྦ་དུཥྚན་ཏ་ཀ་ཧ་ན་ད་ཧ་པ་ཙ་ཧཱུྃ，梵文天城体：महा चण्ड सर्व दुष्टन्त क हन दह पच हुं，梵文罗马拟音：mahā caṇḍa sarva duṣṭanta ka hana daha paca hūṃ，汉语字面意思：大 暴恶 摧毁一切 恶者 杀 烧 煮 吽） 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 啪特（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪特）是念诵业之咒。如是《扑巴》中所说。坛城生起咒也是生起缘之咒。近修咒也有，以伟大功德之门赞颂，从名字呼唤，从三昧耶之要点劝请之咒。事业次第之咒是，灌顶，加持，智慧之坛城
English
Adorned with... The body is the great mudra, the speech is the dharma mudra, the mind is the samaya mudra, and the four complete activities of increasing and gathering are the very essence of the mudra, which is the nature of the mudra. Third, there are two types of
Chinese
以及降临，迎请，融入，安住，供养的咒语等，抛掷理性的鲜花，以及催促成就的咒语等。总的来说，咒语的种类有：根本咒，心咒，近心咒，赞颂，念珠咒，供养，朵玛咒，控制的咒语，一切事业的咒语，有头，无头，无尾，两者都有，行进等等，这些都是咒语的种类。第二，手印的种类有两种：念诵，第一是开示，第二是：身大手印，语法的法手印，意誓言手印，散聚事业的手印，共有四种。第二，解释的也有四种：念诵，第一是大手印的种类，第二是：身大手印也有四种：自性大手印是指一切蕴、界、处都安住于胜者的坛城中。如《广大篇》第六品所说：自性大手印，内外一切器情，方便与智慧中住，五部善逝父母与，无作本然如是住。又如《下释》中说：自性色身乃在色究竟天，为何如此？乃是功德圆满之基。三摩地大手印是：以观见自住本性而证悟，从头顶到下方的宝座，清晰地观想三摩地的本尊身大手印。又如彼经中说：殊胜大手印，内之相乃显于外，简略六手印，以及其他各种手印。如是。观想本尊本身，以真实的形象来表示，是表相大手印：在布、纸、土地、墙壁上绘画，或者在角、骨、木、石上雕刻，或者用金、银、铜等铸造，或者用泥土塑造。三摩地达到究竟的标志，是相大手印：如身体舍利和舍利子等。第二，誓言手印，第二是：不舍弃执持乐空之母，是誓言手印，以及意旨。
English
And the mantras for descending, inviting, dissolving, abiding, and offering, as well as casting the flowers of reason, and the mantras for urging accomplishment, etc. In general, the types of mantras are: root mantra, heart mantra, near-heart mantra, praise, rosary mantra, offering, torma mantra, controlling mantra, mantras for all activities, with a beginning, without a beginning, without an end, with both, going, etc., these are the types of mantras. Second, there are two types of mudras: recitation, first is the teaching, and second is: the great body mudra, the dharma mudra of speech, the samaya mudra of mind, and the mudra of gathering and dispersing activities, there are four. Second, there are four explanations: recitation, first is the type of great mudra, and second is: the great body mudra also has four types: the great self-nature mudra is that all skandhas, realms, and sources abide in the mandala of the Victorious One. As stated in the sixth chapter of the Extensive Section: The great self-nature mudra, all outer and inner vessels and contents, abide in the state of skillful means and wisdom, the five families of Sugatas, fathers and mothers, are naturally and primordially in that state. And as stated in the Lower Commentary: The self-nature form body abides in Akanishta, why is that? It is the basis for the perfection of qualities. The great samadhi mudra is: realizing the self-abiding nature through contemplation, from the crown of the head to the throne below, clearly visualizing the deity's body of the great samadhi mudra. And again, as stated in that same text: This supreme great mudra, the inner signs appear outwardly, the abbreviated six mudras, and also various other mudras. Thus it is. Visualizing the deity itself, representing it with a real image, is the symbolic great mudra: drawing on cloth, paper, earth, or walls, or carving on horn, bone, wood, or stone, or casting in gold, silver, copper, etc., or sculpting in clay. The sign of the ultimate perfection of samadhi is the sign great mudra: such as bodily relics and sariras, etc. Second, the samaya mudra, second is: not abandoning the mother who holds bliss and emptiness, is the samaya mudra, and the intention.
Chinese
作为不违越誓言的标志，持有各自部族的法器是誓言手印。观想在指端等处有金刚杵等各自的法器是束缚誓言手印。隐藏四字，然后依次将指端等向上竖起，为了能安立于心间而作安立是安立誓言手印，以上为四种。第三是事业手印。正直。观想与明妃相拥是观想事业手印。以与明妃相抱的姿势，左腿依赖于法之部族而真实安立的手印是安立事业手印。那么，这二者如何成为手印呢？《伞续》中说：因此，它使方便与智慧相互结合。以及《灰烬续》中说：以半出的方式而行舞，因为没有堕落，所以说是依赖。因此，通过进行与父明妃相拥的事业，生起菩提心的流聚，从而生起乐空。自性未作的体性，一切事业自然成就圆满是自性事业手印。法之后，自性事业手印是指在色究竟天所住的佛的事业。那也在《广大篇》第三十六品中说：以无所作为的方式，全部事业都圆满完成。如是等。通过十二行等门径来利益有情是定流聚事业手印，以上为四种。第四是法手印的种类。正直。体验乐空的智慧是乐法手印。体验无别未作的胜义是自性法手印。念诵真言是念诵法手印。观想手印的顶端和心间的字是观想法手印，以上为四种。这四种手印，每一种又出现四种，是方便道和解脱道。解脱道也因生起次第和圆满次第的区分而产生众多数量。也就是说，身大手印与方便解脱相合。语誓言中，明妃是方便道。其余三种是解脱道。在事业手印中，观想和安立二者主要为方便道。自性是解脱道圆满次第。
English
Holding the respective emblems of one's own family as a sign of not transgressing the commitment is the commitment mudra. Contemplating one's own emblems such as the vajra on the tips of the fingers, etc., is the binding commitment mudra. Concealing the four syllables and then raising the fingertips, etc., upwards in order, establishing them in the heart as a means of establishment is the establishing commitment mudra, these are the four. The third is the karma mudra. Straight. Contemplating embracing the consort is the contemplation karma mudra. The mudra actually established by relying on the Dharma family with the left thigh in the manner of embracing the consort is the establishing karma mudra. So, how are these two mudras? The Spar Khab says: Therefore, it causes the union of skillful means and wisdom. And the Thalwai Gyud says: Moving in a half-emerged manner, because there is no falling, it is said to be dependent. Therefore, by performing the action of embracing the father-consort, generating the flow of bodhicitta, thereby generating bliss and emptiness. The nature of unconditioned essence, all activities spontaneously accomplished and perfected, is the nature karma mudra. After the Dharma, the nature karma mudra refers to the activities of the Buddhas residing in Akanishta. That is also stated in the thirty-sixth chapter of the Extensive Section: In a way of non-action, all actions are completely accomplished. And so on. Benefiting sentient beings through the twelve deeds and other gates is the samadhi flow karma mudra, these are the four. The fourth is the category of Dharma mudras. Straight. Experiencing the wisdom of bliss and emptiness is the bliss Dharma mudra. Experiencing the inseparability and unconditioned ultimate truth is the nature Dharma mudra. Reciting mantras is the recitation Dharma mudra. Contemplating the syllables at the top of the mudra and in the heart is the contemplation Dharma mudra, these are the four. These four mudras, each appearing in four ways, are the path of means and the path of liberation. The path of liberation also produces many numbers due to the distinction between the generation stage and the completion stage. That is to say, the body mahamudra is in accordance with the means of liberation. In the speech commitment, the consort is the path of means. The other three are the path of liberation. In the karma mudra, contemplation and establishment are mainly the path of means. Nature is the completion stage of the path of liberation.
Chinese
不是的。开展是生起次第。在法界中，安乐是方便道，自性是圆满次第。念诵和思维是生起次第。第四是方便和正直。念诵咒语时，有十种过失，分为两种：念诵咒语的声音过失，以及避免十种障碍过失；避免以思维分别中断咒语的十种过失。第一种分为两种，第一种是声音的五种过失：声音太大或太小，太快或太慢，以及没有声音，这五种。避免这些非常重要。因为声音太大，会被鬼神和无器者听到，从而产生障碍；太小则发音不清晰；太猛则舌头会断裂；太弱则发音不清晰；太快则舌头疲劳；太慢则念诵的次数不够；没有声音则词句会损坏。如《雷霆崖》中所说：声音不要太大，也不要太小。不要太快，也不要太慢。不要太猛，也不要太弱。不要损坏字母的组成部分。不要散乱，不要傲慢。要避免散乱的心。声音太大，会变成鬼神和无器者的过失，听到后会产生障碍。没有声音，会变成无力的障碍。因缘变化，身体的健康会受损。那样就没有咒语的力量了。太慢，念诵的次数不够，时间过去，会产生障碍的结合。如是说。第二种是五种障碍的过失：咳嗽、说话、打喷嚏、睡眠，这四种中断会使加持消失。心散乱则会使三摩地的生命消失，因此没有意义的力量。仅仅是词句不会产生力量。咳嗽、打喷嚏、说话，以及睡眠等中断，会使夜叉、恶魔等，前来制造障碍。心散乱则不会产生力量。如是说。第二种是思维分别的十种过失：思维五种烦恼毒的过失；思维精进微弱的过失，共六种；贪欲强烈，希望和疑虑的过失，共七种；与三摩地分离，散乱的过失，共八种；没有信心，怀疑的过失，共九种；与意义不符，自以为是的过失，共十种。如《黑六十法》中所说：念诵咒语的时候，像火一样的嗔恨，会烧毁咒语的果实。完全沉溺于性爱的贪欲，会使功德衰退。