Chinese
如是，如噶耶谢之手印时所说，无论安住于任何坛城的会供轮中，在噶耶谢之手印供养之时，由于须将六坛城之所有本尊手印次第转变并修持，故一切续部亦仅示现一种修持仪轨。又有一种，如昔日因陀罗菩提等上师之口诀所传，于中央安置吉祥黑汝嘎坛城，其坛城中安置吉祥金刚萨埵坛城，复于东方安置吉祥毗卢遮那坛城，如是于南方安置吉祥金刚日，西方安置吉祥莲花舞自在，北方安置吉祥马王坛城等，谓同时修持会供轮，故此乃修持方便之一仪轨。又有一种，如吽杂等上师之口诀所传，谓先以吉祥金刚萨埵等五坛城门进行近修，复以吉祥黑汝嘎坛城进行修持，故虽于不同时分分别开示，然因无有补特伽罗之差别，故为一种方便仪轨。是故，此续部乃具一种修持方便仪轨。此外，此乃具有二种修持方便，如是，如所开示般，具有一体修持与各别如所宜之异体修持。又分二种，即以无相手印门修持与以有相手印门修持。此外，此乃第三种修持仪轨，如是，以于同一处所与时间修持，于异处与异时修持，及于异处、异时与异人修持等，分为三种。又分三种，即喜好有戏论之行，如是无戏论，及极无戏论等三种。此外，此乃第六种方便仪轨，如是，大坛城
English
Thus, as stated during the Gesture-Wisdom Mudra, even if one abides in the assembly mandala of any mandala, during the offering of the Gesture-Wisdom Mudra, since the mudras of all the deities of the six mandalas must be transformed and practiced in sequence, all the tantras also teach a single method of practice. There is also one, as it is known from the instructions of previous teachers such as Indrabhuti, that the glorious Heruka mandala is placed in the center, and in the center of that, the glorious Vajrasattva mandala is placed. Then, in the east, the glorious Vairochana mandala is placed, and similarly, in the south, the glorious Vajra Sun, in the west, the glorious Padma Dance Lord, and in the north, the glorious Horse Supreme mandala are placed. It is said that the assembly mandala is practiced at the same time, so this is one method of practice. There is also one, as it is known from the instructions of teachers such as Humkara, that the five mandalas of the glorious Vajrasattva and others are first approached, and then the glorious Heruka mandala is practiced. Therefore, although they are taught separately at different times, since there is no difference in the individual, it is a single method of practice. Therefore, this tantra is accompanied by a single method of practice. Furthermore, this is accompanied by two methods of practice, that is, practicing as one as taught, and practicing separately as appropriate. There are also two aspects: practicing through the door of the signless mudra and practicing through the door of the signed mudra. Furthermore, this is the third method of practice, that is, practicing in the same place and time, practicing in different places and times, and practicing in different places, times, and individuals, which are the three aspects. There are also three: those who delight in conduct with elaboration, likewise without elaboration, and completely without elaboration, these are the three. Furthermore, this is the sixth method of practice, that is, the great mandala.
Chinese
也是由于六种灌顶的缘故。另外，第九个是，六大坛城的集合的坛城，是极其广大的行为。比这稍微特殊的是，依赖于一些外在手印的广大行为；不依赖于外在手印，仅仅依赖于从自己的禅定中产生的智慧手印的等持，是无广大的行为；脱离一切所依，完全超越一切对境和相状，与圣者各自的自证行境相符的行为，这是极其无广大的行为。因此，这具备九种修法仪轨。另外，一些信仰低下的人，依赖于一些转变的手印来成办自己的事情，比如通过无与伦比不动佛的歌舞手印，宣说了由时机而产生的修法。应当了知，这些涵盖了此论中所说的所有修法仪轨。其中，修法仪轨的方便之物是手印，简而言之，手印有两种：唯一显现清净之境的智慧手印，以及一切杂染相的手印集合。其中，从一切杂染相的手印中，又会变化出三种手印：与吉祥金刚萨埵完全结合的手印，名为吉祥金刚誓句的随顺结合的手印，以及一切杂染相的幻化手印。其中，一切杂染相的幻化手印也会变化出六种
English
It is also due to the power of the six empowerments. Furthermore, the ninth is that the mandala of the assembly of the six great mandalas is an extremely elaborate practice. Slightly different from that is the elaborate practice that relies on some external mudras; the non-elaborate practice that does not rely on external mudras, but relies only on the samadhi of the wisdom mudra arising from one's own samadhi; the practice that is free from all supports, completely transcends all objects and aspects, and accords with the realm of experience of each noble being's self-awareness, this is the extremely non-elaborate practice. Therefore, this possesses nine sadhana rituals. Furthermore, some people with inferior faith accomplish their own affairs by relying on some transforming mudras, such as the accomplishment arising from the occasion through the song and dance mudra of the Unequalled, Immovable One. It should be understood that these encompass all the sadhana rituals mentioned in this treatise. Among them, the means of the sadhana rituals is the mudra, and in brief, there are two types of mudras: the wisdom mudra that enters the realm of pure appearance alone, and the collection of mudras of all diverse signs. Among them, from the mudras of all diverse signs, three types of mudras also arise: the mudra that completely unites with glorious Vajrasattva, the mudra that subsequently unites, called glorious Vajra Samaya, and the mudra of the emanation of all diverse signs. Among them, the mudra of the emanation of all diverse signs also transforms into six types of divisions: the mudra of the speech of the emanation of all diverse signs, the mudra that is called the emanation of the illusory Dakini, the mudra that accords with the accomplishment of blessings, the mudra of the signs of all mandalas called the emanation of the wheel, the mudra of the offering emanation, which is the mudra of prostration and dance, the mudra called the mudra emanation, which is the transforming mudra, and the collection called the mudra emanation.
Chinese
事业手印是解脱和成就的手印，是六种相的自性。其中，能成办的的手印，又分为二十八种，即从“一切生起之智慧手印”、“誓言手印”、“大誓言智慧手印”等，到“一切成就之手印”之间所说的一切。所有这些手印，也要知道各自的自性是什么样的，哪些是这些手印的主人和主尊，是哪些的的手印，以及在什么情况下应该运用哪些手印。像这样，通过三种方式了解这些手印，就能了解如前所述的方便仪轨，从而很好地理解七个问题。如前所述的七个问题，也是按照续部中所说的次第来阐述的，总而言之，要知道，以吉祥金刚萨埵六族变幻的自性如何，如何修持的方便仪轨，以及如是修持所获得的巨大功德，这些涵盖了一切经论的要点。因此，要依次阐述手印的自性、主人和事业。其中，如前所述的这些名相有三十六个支分，实质上，是进入真如显现的圣境的智慧手印，以及二十八个转变的手印。这样，这两种是方便的实质，坛城中安立的相的手印是成就的手印。因此，实质上，可以归纳为这三种相。其中，真如显现而进入圣境的智慧手印，是无二的菩提心，即吉祥金刚萨埵的手印。此手印的应用时机有两种：一是应用于喜欢极简之人的方便仪轨，二是应用于各种相
English
The activity mudrā is the nature of the six aspects of liberating and accomplishing mudrās. Among them, the mudrā that accomplishes is also divided into twenty-eight types, such as from "the wisdom mudrā that produces everything," "the samaya mudrā," "the great samaya wisdom mudrā," and so on, to all that is said between "the mudrā of all accomplishments." All these mudrās must also be understood in terms of what their self-nature is like, who are the owners and main deities of these mudrās, whose mudrās they are, and in what situations which ones should be applied. In this way, by understanding these mudrās in three ways, one will understand the methods and rituals as previously explained, and thus one will thoroughly understand the seven questions. The seven questions mentioned above are also explained according to the order mentioned in the tantras. In short, one should know that the essence of all scriptures is summarized by how the self-nature of the glorious Vajrasattva's six families transforms, the methods and rituals of how to practice it, and the great qualities of the fruit obtained by practicing in this way. Therefore, the self-nature, owners, and activities of the mudrās should be explained in order. Among them, the aforementioned categories have thirty-six branches, and in essence, they are the wisdom mudrā that enters the sacred realm where suchness appears, and the twenty-eight transforming mudrās. Thus, these two are the essence of the method, and the symbolic mudrās placed in the mandala are the accomplishment mudrās. Therefore, in essence, it can be summarized into these three aspects. Among them, the wisdom mudrā that enters the sacred realm through the appearance of suchness is the non-dual bodhicitta, which is the mudrā of the glorious Vajrasattva. There are two occasions when this mudrā is applied: one is applied to the methods and rituals of those who like extreme simplicity, and the other is applied to various aspects.
Chinese
这些手印也完全包括在这里了。吉祥金刚萨埵普皆合集的手印是形色身圆满的手印，这也是吉祥金刚萨埵的手印。在何处应用的情况也有两种，应用于喜欢无戏论者修法之时，对于有戏论者也应以此包括。名为吉祥金刚誓言的随合手印是，吉祥金刚萨埵主尊与空行母等一切圆满之身手印，主尊也是他们。在何处应用之时也有两种情况，喜欢有戏论者依赖某些外在明咒而修持之时应用，以及特别喜欢有戏论者以二十天女等修持应用时，也应以此包括。各种各样的所有谈论之手印是，六道众生如何出现之谈论手印，主尊也是他们，以及如何知晓，这不是应用的。空行母幻化种种神通加持修法随顺的手印是，对于自性成就的手印，以种种变化的手印加持并增上的手印，因此是正行，不是应用的手印。轮涅种种幻化的表相手印是，修法和供养所依的手印，这也是应用的手印。名为供养种种幻化的手和舞蹈手印是，在坛城等处供养之时，以这两种手印之门供养一切，这不是应用的手印。这些不是应用的手印在何时应用，如前所说的那样就知道了。名为手印种种幻化的变化手印二十八种是，应用的手印，是显示方便之事物。其中书写字句是智慧的手印。
English
These mudras are also completely included here. The mudra of the glorious Vajrasattva, the all-encompassing union, is the mudra of the complete form body, and this is also the mudra of the glorious Vajrasattva. There are two occasions for applying this: it is applied when those who delight in non-elaboration practice, and even those with elaboration should be included with this. The mudra called the glorious Vajra Samaya, the subsequent union, is the complete body mudra of the glorious Vajrasattva, the main deity, together with the dakinis, and they themselves are the lords. There are also two situations when it is applied: it is applied when those who delight in elaboration rely on some external mantras to practice, and when those who particularly delight in elaboration apply it to practice with twenty goddesses and so on, they should also be included with this. The mudra of all kinds of various talks is the mudra of talks about how the six types of beings appear, and they themselves are the lords, and how to know that, this is not applied. The mudra of the dakini's illusory transformation of various miraculous blessings in accordance with the practice is the mudra that blesses and increases the naturally accomplished mudras with the transforming mudras, therefore it is the main practice and not the applying mudra. The symbolic mudra of the wheel's various transformations is the mudra of the support for practice and offering, and this is also the applying mudra. The hand and dance mudras called the offering of various transformations are the means by which all offerings are made at the time of offering in mandalas and so on through these two mudras, and this is not the applying mudra. When to apply these mudras that are not applying mudras is known by what has been said before. The twenty-eight transforming mudras called the mudra of various transformations are the applying mudras, which show the object of skillful means. Among them, writing letters is the mudra of wisdom.
Chinese
例如，所示范的绘制坛城，也因伴随赞颂的名称念诵，而转变为加持的手印。疗愈和守护等各自应用的，也都在大集会坛城中，一切都应视为嘎绕智慧的手印。在各自的事务中应用时，也具有增盛加持的特性。那么，这二十八个转变的手印，其自身本体是什么，属于哪个部族和主尊，在何时应用等，应在第九品中应用。手印的归纳是：大手印和三昧耶手印的主尊，就是吉祥金刚萨埵。何时应用呢？名为“完全解脱一切手印”，即是归纳了一切大手印的施用，因此不要在如前所示之外另行应用。吉祥金刚眼的手印，是三昧耶手印的归纳，这是对于那些不喜好深广，只求简略的人，仅施用此手印，即可通过金刚萨埵的加持，成办一切悉地。因此，这些手印仅仅是完全了解其本体、主尊和所需应用之处，除此之外没有其他的续部意义。如所说的灌顶和衡量誓言等，也都是前行的仪轨，正如经中所说： “未进入坛城中， 舍弃誓言之相， 不了解彼秘密， 任何修持皆不成就。” 因此，具备这些前行仪轨，才能进行修持的仪轨，而这些仪轨也都是手印仪轨的归纳。因此，这部论典也被称为手印的分别。如是，为了两类所化众生的利益，在讲述了总摄和分别的意义之后，现在为了那些喜欢分别的人们的利益，将开始详细阐述论典。对此： 一切菩萨佛陀之本体， 金刚萨埵安乐之至尊。 以殊胜秘密而欢喜时， 一切自性恒常安住。 此乃自生薄伽梵， 唯一彻底分别之神。