Chinese
行为的道路。以慈悲和智慧等心之行为来供养诸佛，令众生满足，因此能自在业之手印。彼者摄略而言，唱诵歌舞、品尝味道和饮食等。大手印是观想心间月轮之上的五峰金刚，即金刚萨埵金刚。束缚观想彼者之形象等各个本尊手印之时，念诵心咒，并特别信重心咒之义，观想自己为本尊身大手印，因此能自在彼本尊。加持舌头和手的方法是，观想鲜花落于何本尊之轮王，于九顶隐处，莲花清晰显现。面前的莲花是阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字化为月亮金刚。生起五峰，并将其融入舌头本身。极善观想成为金刚之舌，念诵咒语，观想具有威力。如是，在《现观庄严论》的注释中说，于右手观想月亮金刚吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。于九顶，观想融化于手掌中央的金刚之手。如是加持手，除了增益之外的所有手印都可以做。守护轮方面，自我守护是金刚顶续所说：衣服和上半身猛厉，此乃忿怒之义。我如金刚之火般燃烧，焚烧一切烦恼。如是，观想自己为忿怒尊。嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）是殊胜，格林扎，松，班杂萨玛雅金刚誓言是摧毁痛苦，沃是束缚。忿怒提仁达的手印是金刚内缚印，即手指在手掌上交错束缚，竖起两个拇指。以此触碰四个部位，或者在《后续》中，金刚吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的手印是，以极平等之姿势束缚之后，在心间、眉间、喉间、顶轮放置加持。在注释中说，结成战胜三界的印，从四个吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字加持心口、眉间隐处和顶轮。如是说，以战胜三界的印和扎等咒语进行加持。如是，于诸
English
The path of conduct. By offering to the Buddhas and satisfying beings with actions of mind such as compassion and wisdom, one gains control over the karmic mudra. To summarize it, it is said, "Singing, dancing, tasting, and eating," etc. The Great Seal is to meditate on the five-pointed vajra on the moon above the heart, which is Vajrasattva Vajra. When binding the mudras of the respective deities, such as the appearance of meditating on it, recite the essence mantra. By particularly believing in the meaning of the essence mantra, meditate on oneself as the deity's body, the Great Seal, and thus one gains control over that deity. The blessing of the tongue and hand is to meditate on whichever wheel-turning deity the flower falls upon, and in the hidden place of the nine crowns, the lotus appears clearly. The lotus in front is A (Tibetan: ཨཱ, Devanagari: आ, Romanized Sanskrit: ā, literal meaning: A), and from Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ) comes the moon vajra. Generate the five points and dissolve it into the tongue itself. Thinking that it has become a vajra tongue, recite the mantra and think that it is endowed with power. As it is, in the commentary on the Abhisamayalankara Tantra, it is said to meditate on the moon vajra Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ) in the right hand. In the nine crowns, think of the vajra hand that has melted in the center of the hand. By blessing the hand in this way, all mudras except for increasing can be done. Regarding the protection wheel, self-protection is from the Vajra Peak Tantra: "Clothes and upper body are fierce, this is said to be the meaning of wrathful. I burn like a vajra fire, I burn all afflictions." Thus, establish oneself as a wrathful deity. Oṃ (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, literal meaning: Oṃ) is supreme, griñca, suṃ, vajra samaya, the vajra vow is to destroy suffering, and vo is to bind. The mudra of the wrathful Tirinda is the vajra inner binding, that is, the fingers are bound on the palm, and the two thumbs are raised. Touch the four places with this, or in the Later Tantra, the mudra of the vajra Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ) is, after binding with a very equal posture, bless by placing it on the heart, between the eyebrows, throat, and crown. In the commentary, it is said to form the mudra that conquers the three worlds, and bless the heart, the hidden place between the eyebrows, and the crown from the four Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ) syllables. Thus it is said, bless with the mudra of conquering the three worlds and mantras such as dza. Thus, in all