Chinese
总集之中。二十四数由此出，三十并及九亦然。彼出五数复有三，三亦总集即唯一。圆满次第之瑜伽，从彼至彼相混杂，彼亦光明之果位。无有分别之大乐，无二智慧无垢染，法界体性胜无上。大瑜伽士之续，吉祥金刚鬘现证中，名为种性差别义总集之章节，即第四十三。之后薄伽梵金刚宣说，手印差别无有上，法与业及誓言，及大手印如实说。由业之异熟决定，如是遍布而安住。无论此为何作业，彼果如其所应变。诸法自性无有性，以自性而作遍布后，誓言自之功德真实。由诸佛子作遍布，空性与悲不分离，清净佛土之事业。如来之誓言者，以完全清净之事业。彼之自性无自性，是名大手印如是说。若能通达业手印，持咒者从业而生起。上师若灌顶智慧，如所见之相者是，金刚萨埵自性真实义。以悲心之意而明者，从彼定能获得后，由法性之门而决定。如是彼即彼智慧，如是瑜伽母之相。精通誓言之智者，以风将彼送至彼岸。应学吉祥总集之义，语柔具慧之母，寻得眼广母之女，以容貌与妙龄而庄严。如其所应瑜伽誓言中，以手印共同修持之。彼时若能获得彼，即是大手印之相也。彼即大乐之果位，一切分别皆断除。空性智慧无垢染，法界体性之果位明。此后复有应说者，手印差别无有上。以种性及度之差别，如实宣说六手印。扬（藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）让（藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）朗（藏文，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗）旺（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）昂（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂）杭（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）等，从诸天女之次第中，供养之次第
English
From the collection: Twenty-four arise from that, Thirty and nine as well. From that, five, and then three. If three are also collected, it is just one. Through the yoga of the complete stage, They mix and go from one to another. That is also the state of clear light. Great bliss without conceptualization, Immaculate non-dual wisdom, The supreme essence of the Dharmadhatu. In the tantra of the great yogi, the glorious Vajra Garland, from the manifestation of realization, this is the forty-third chapter, called "Collected Meanings of the Differentiation of Families." Then, the Bhagavan Vajra spoke: The distinctions of mudras are unsurpassed, Dharma, karma, and samaya, And the great mudra are explicitly stated. By the definite ripening of karma, It abides as if completely established. Whatever this is, by whatever karma, Its result changes accordingly. All dharmas are without inherent nature, Having established it with inherent nature, The actual qualities of one's own samaya, Established by the sons of the Conqueror, Indivisible emptiness and compassion, The purification of the Buddha-field. The samaya of the Thus-Gone One, Through completely pure actions. Its nature is without nature, This is called the great mudra. If one fully knows the karma mudra, The mantra practitioner is born from karma. If the guru bestows the wisdom empowerment, The characteristic of how it is seen is, Vajrasattva, the very essence of reality. What is clear with the thought of compassion, Having definitely obtained it from that, It is determined through the door of dharmata. Thus, that itself is that wisdom, Thus, the characteristic of a yogini. A wise one who is attached to samaya, And the wind carries that to the other shore. The meaning of the glorious Samputa should be learned, A mother with gentle speech and wisdom, Finds the daughter of a wide-eyed mother, Adorned with form and youth. As it is, in the yoga samaya, One practices together with the mudra. Then, when that itself is obtained, That is the characteristic of the great mudra. That itself is the state of great bliss, Abandoning all conceptualizations. Immaculate emptiness wisdom, The state of the Dharmadhatu is clear. Then, there is something else to be said, The distinctions of mudras are unsurpassed. Through the distinctions of families and perfections, The six mudras are truly explained. Yaṃ (藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬), raṃ (藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让), laṃ (藏文，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗), vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺), aṃ (藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂), haṃ (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭), and so on, From the order of the goddesses, The order of offerings.