大毘盧遮那成佛經疏 13.16

13.16

次說手印之相也。「不越三法道界」者，此界是結大界之果，非馱都也。於界道當中而行，故名不越耳。今此中先說十二種合掌名相。凡諸印法，此十二極要，宜明記也。第一，合掌令當中心堅相著，十指頭稍相離少許開之，此名寧（上）尾拏（上）合掌（此名堅實心合掌也）。第二，次以十指爪相當齊等，以指頭相合，掌中心小不相著，名三補吒合掌（此名虛心合掌）。第三，又次以十指頭相合，指亦齊等，然掌內空令稍穹隆，名屈滿囉合掌（此云如未開蓮也）。第四，次以二地指二空指相著，餘指稍令開敷，名僕拏（收間反）合掌（此名初剖之蓮也）。第五，次又以兩掌仰而相並，令俱向上正相並鋪之，名嗢多那（上）若合掌（此云露也）。第六，次又並仰兩掌與前相似，而令諸指相就，稍令屈合之，如人掬水之狀（勿令大屈也），此名阿陀（上）囉合掌（此云持水也）。第七，次又令十指頭相叉，皆以右手指加於左手指上，如金剛合掌也（此云歸命合掌），梵音名鉢囉（二合）拏（上）摩合掌。第八，次又以右手加左反掌，以十指頭相紋，亦以右手指加於左手指上，名微鉢哩哆合掌（此云反叉合掌也）。第九，次又以右手仰左手上，以左手覆在右手下，稍似坐禪人手相加之形，此名毘鉢囉哩曳薩哆合掌（此云反背互相着合掌）。第十次仰二手掌，令二手中指頭相接而仰之，名帝（上）哩曳（入）合掌（此名橫柱指合掌）。第十一，次又俱覆二掌，亦以二手中指相接，名阿馱囉合掌（此云覆手向下合掌）。第十二，次又雙覆兩手，以二大指並而相接，十指頭向外，亦同名也（亦云覆手合掌也）。

Next, the marks of the hand mudrās are explained. Regarding "does not transcend the boundary of the path of the three dharmas," this boundary is the fruit of bounding the great boundary; it is not a dhātu. Because one acts precisely in the middle of the boundary path, it is termed "does not transcend." Now, herein, the names and characteristics of the twelve kinds of añjali are explained first. Among all mudrā practices, these twelve are exceedingly essential and ought to be clearly memorized. First: joining the palms so that the center of the palms are firmly attached to each other, with the ten fingertips slightly separated and opened a little; this is named the *niviḍa-añjali* (this is termed the firm-and-solid-mind añjali). Second: next, aligning the ten fingernails evenly with each other and joining the fingertips together, with the center of the palms slightly not touching; this is named the *sampuṭa-añjali* (this is termed the hollow-mind añjali). Third: next again, joining the ten fingertips together, with the fingers also being even, but making the interior of the palms hollow and slightly arched; this is named the *kudmala-añjali* (this is said to be like an unblossomed lotus). Fourth: next, touching the two earth fingers and the two space fingers together, allowing the remaining fingers to slightly blossom open; this is named the *bhugna-añjali* (this is termed the initially opened lotus). Fifth: next again, placing both palms face up and side by side, making them both face upward and spread out directly adjacent; this is named the *uttānaja-añjali* (this is said to be exposed). Sixth: next again, placing both palms face up side by side, similar to the preceding, but bringing all the fingers close together and slightly curling and joining them, like the posture of a person scooping water (do not bend them greatly); this is named the *ādhāra-añjali* (this is said to be holding water). Seventh: next again, interlocking the ten fingertips, in all cases placing the right fingers over the left fingers, like the vajrāñjali (this is said to be the refuge-taking añjali); its Sanskrit name is *praṇāma-añjali*. Eighth: next again, placing the right hand over the left with inverted palms, intertwining the ten fingertips, also placing the right fingers over the left fingers; this is named the *viparīta-añjali* (this is said to be the reverse-interlaced añjali). Ninth: next again, placing the right hand palm-up on top of the left hand, and placing the left hand palm-down beneath the right hand, slightly resembling the form of hands superimposed by a meditator; this is named the *viparyasta-añjali* (this is said to be the inverted-backs touching-each-other añjali). Tenth: next, turning both palms face up, causing the tips of the two middle fingers to meet while facing up; this is named the *tiryak-añjali* (this is termed the horizontally-propped-fingers añjali). Eleventh: next again, turning both palms face down, likewise causing the two middle fingers to meet; this is named the *adhara-añjali* (this is said to be the hands-turned-downward añjali). Twelfth: next again, turning both hands face down together, placing the two thumbs side by side touching each other, with the ten fingertips pointing outward; it also shares the same name (also termed the hands-turned-over añjali).