At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and spoke to Mañjuśrī, the divine youth:

“There is, Mañjuśrī, a most secret mudrā presentation that includes your root mudrā and its assorted mudrās. [These mudrās] may be employed in all rites. In short, they bring every kind of good fortune and produce results; they supplement every mantra and accomplish the aim of every activity.

“To start, one should extend the hands in the añjali gesture, with the index and the ring fingers folded in at the middle joint and the fingers not touching. This, Mañjuśrī, is described as your root mudrā; it is suitable for all rites.

“If one joins the hands the same way, but with the ring, index, and middle fingers touching closely and the small fingers positioned along an upward line toward the tips of the thumbs, this, Mañjuśrī, is another mudrā of yours, called the mouth.

“If one makes a fist in such a way that the facing fingers touch, extends the middle fingers to form the shape of a needle, and places the two index fingers in such a way that they surround this [needle] on either side, this, Mañjuśrī, is your mudrā called the fangs.

“If one [subsequently] positions the thumbs on either side, that mudrā is you, Mañjuśrī, in person. You remain contained in that place, in the cavity between the hands, as the blessing of the samaya.

“If one stretches out the index fingers of the mutually touching fists and positions both thumbs in the space in between, this, Mañjuśrī, is another one of your mudrās, [called] the crest.

“If one extends the hands in the añjali gesture and places the index finger, crossed at the joints with the ring finger, between the tips of the middle fingers, this, Mañjuśrī, is another root mudrā that is said to be yourself in person.

“If one forms the same mudrā as before, but with the index fingers extended, this, Mañjuśrī, is your eye mudrā.

“If the small and ring fingers are entwined and positioned in the cavity between the hands, the middle fingers are placed on the outside with their tips folded in above the index fingers, and the tips of the thumbs press against each other, this, Mañjuśrī, is yet another mouth mudrā of yours.

“Proceeding in the same way, one should loosen up the fingers one by one—all of them, including the thumbs—and then extend them one by one, with the right thumb raised up. This, Mañjuśrī, is your uṣṇīṣa mudrā.

“When the right … is curled and the left extended, that [same mudrā] becomes the forehead mudrā; seeing it, all the wicked grahas will flee.

“In the same way [one should form the mudrās of] the ears, neck, arms, heart, hands, throat, hips, navel, thighs, calves, feet, eyes, mouth, and tongue. By extending the ten fingers one after the other, one will display the mudrā signs in their respective order. They accomplish their respective activities:

“A mouth mudrā will shut [the opponent’s] mouth. The fangs mudrā will effect release from the wicked grahas. The tongue mudrā will suppress evil talk. The heart mudrā will appease the king’s anger, or the anger of any other displeased being— a god or asura, or any other human or nonhuman being born in whatever form. In this way, one can successively accomplish all activities in all respects.

“Following this pattern, there are innumerable mudrās. Accordingly, Mañjuśrī, you can accomplish every activity whatsoever. All activities arise because of all these mudrās. These great mudrās are used by tathāgatas impossible to count, great heroes and protectors, and also by the great heroes who have reached all the higher levels that transcend the world—ever and ever beyond it—where myriads [of them abide]. They are the thirty-six … eighty … nine … five … who are sixty billion in number.

“All the rites involve mudrās, Including all the worldly rites. If performed using these and other mudrās, These rites can accomplish the aim of any practice.

“The mudrās are formed with both hands At the time of practice within the maṇḍala, Whether one is doing the preliminary practice, The homa [rite], or during recitation.

“A vow holder may recite while sitting, Standing, or however they wish. One should perform all the activities Always relying on the full repertoire of the mudrās And employing the ritual procedure Of the great protection for oneself and others.”