English
Even if there is no doubt, reciting with one-pointedness with the thought of "it is," it will be accomplished. As it was said before: Or a foolish person has firm faith, for him the accomplishment of practice is near. Thus it is said. There is no wisdom to see the profound meaning of the mantra as it is, but because the stubborn discriminating mind that hinders accomplishment arises, those who analyze the mantra and the ritual of the mantra in various ways such as "is it or is it not," and thus lose faith, will not attain accomplishment. As it was said before: The intellectual who speculates and analyzes, for him the accomplishment of practice is far. Even if the guru has given oral instructions, if the student has doubts, then it is said that accomplishment is far from him. Even if the guru has hidden the oral instructions, if the student does not have doubts, and cherishes the guru's oral instructions as supreme, then accomplishment is certain. Thus it is said. Regarding the combination of mantra and substance, if you analyze, you will not attain accomplishment. If doubt arises, or the thought changes, or faith diminishes, then even if accomplishment is near, there is no doubt that it will regress and change. Thus it is said. Therefore, faith is very important for reciting mantras. If you recite with faith, then the mantra will be accomplished, and if the mantra is accomplished, the body will attain the Vidyadhara of the desired form, and thus be immortal; speech will be true, words will be accomplished; realization will arise in the mind, and gradually you will share the destiny with the supreme deity. Therefore, you must strive to recite mantras with faith. As it was said before: When practicing with firm faith, even if the sky disappears, it is impossible for the accomplishment of the mantra not to exist. If the knowledge-mantras spoken by the gods and sages cannot deceive, then the practice of secret mantras spoken by those without desire cannot deceive, it has not happened, and it will not happen in the future. Thus it is said. Faith is Buddha, faith is Dharma, faith is Sangha, faith is mother, faith is guru, faith is father, faith is the great path, faith is the boat, faith is the wish-fulfilling jewel, faith is the secret mantra, it is accomplishment itself, faith is the wealth of merit. Therefore, in order to generate his own faith, the mantra practitioner should highly respect others with reverence. Thus it is said. That is to say, the better the causes and conditions of the mantra ritual, such as stable visualization, the faster the mantra will be accomplished and the greater the power. But at least know that even the mantra recited with just faith can accomplish various actions.
Chinese
也应如此行持。此外，仅从物质层面进行加持等，虽然可以成就各种事业，但如果被甚深的密咒见行所摄持，即使仅成为事业的支分，也不是依赖咒语方便的具相事业，如同医术中所说的药物等。第四，必要是：依靠咒语的方便，如意地成办一切所欲之义，从而使道迅速圆满，因此，此事业具有咒道的威力、奇妙和殊胜的必要。如《文殊勇士一成就法》中说： 咒士如意宝， 努力利有情。 如是宣说。总之，如此奇妙事业的基础，是从坛城中获得灌顶并安住于誓言中产生的。如何修持的方法，要以见、修、行来摄持，并且修持和供养不能离开咒语和手印。因此，一切道都包含在事业的基础和方法之中，所以具备了一切而不舍弃。最终，在没有能作、所作、事业三者的执着和勤作的情况下，安住于自性平等大圆满的法界中，那么，无勤的事业就会任运成就而达到究竟。如经中说： 邪分别念皆清净， 非是智慧界之外， 以大悲心相联系， 六道时处无余显。 如是宣说。发愿度彼岸，事业之品已宣说。第十，手印。分四点：本体、分类、彼等之理、必要。第一点， 如幻化网所现证， 一切菩提胜手印， 彼之秘密即决定， 心要手印难超脱。 如是所说。从“母扎”（藏文：མུ་དྲ་）之声，有“印”和“象征”之意。或者，以盖印而难以超脱之义，故称手印。 也就是，大士们的身语意和事业等，以特殊的门来象征，以何者盖于何处，即成为难以超脱的自性。 其中有共同、个别、特殊的分类三种。第一种又分基地、道、果三种。
English
It should also be practiced in this way. Furthermore, even though various activities can be accomplished solely through the material aspect of empowerment, etc., if they are encompassed by the profound view and practice of secret mantras, even if they only become a part of the activity, they are not characteristic activities that rely on the skillful means of mantras, just like the medicines mentioned in medicine, etc. Fourth, the necessity is: relying on the skillful means of mantras to accomplish all desired meanings as desired, thereby quickly perfecting the path. Therefore, this activity possesses the power, wonder, and extraordinary necessity of the mantra path. As it is said in the "One Accomplishment of Manjushri Warrior": Like a wish-fulfilling jewel, the mantra practitioner strives to benefit sentient beings. As it is said. In short, the basis of such a wonderful activity arises from receiving empowerment in the mandala and abiding in the samaya. The method of how to practice should be encompassed by view, meditation, and conduct, and practice and offerings should not be separated from mantras and mudras. Therefore, all paths are included in the basis and method of activity, so they possess everything without abandoning anything. Ultimately, without the clinging and effort of the three aspects of agent, object, and action, when one abides in the realm of self-nature, equality, and great perfection, then effortless activity will spontaneously accomplish and reach the ultimate. As it is said in the tantra: Erroneous thoughts and imputations are completely purified, not outside the realm of wisdom, connected by great compassion, all six realms and times appear without exception. As it is said. The perfection of aspiration, the chapter on activity, has been explained. Tenth, Mudra (hand seal). There are four points: essence, classification, the reason for these, and necessity. First point: Manifestly perfected by the net of illusion, all supreme mudras of enlightenment, the secret of that itself is definite, the heart essence mudra is difficult to transcend. As it is said. From the sound "Mudra" (Tibetan: མུ་དྲ་), there is the meaning of "seal" and "symbol." Or, with the meaning of being difficult to transcend by sealing, it is called Mudra. That is, the body, speech, mind, and activities of the great beings, etc., are symbolized by special doors, and whatever is sealed on whatever becomes the nature that is difficult to transcend. Among them, there are three classifications: common, individual, and special. The first type is further divided into three types: base, path, and result.
Chinese
萨！首先，自性本住之法印，心性本初清净，于大手印之境中，显现声响诸相，安住于本尊咒语法身之自性中。其次，暂时道之法印，为修习如是之义，心之本性俱生之乐，于大手印智慧金刚之境中，修持身语意三门三密之游舞。第三，究竟果之法印，乃证得自生智慧之身，圆满一切相，身语意事业不可思议，尽虚空之际，利益无边众生。其次，道之法印之差别解说，分为与生起次第结合，与圆满次第结合两种，其中第一种为：身大手印，语为法之法印，意为誓言之法印，事业为业之法印。第二种，与圆满次第结合，分为所依明妃，道之生起方式，以及与果位四智结合之方式三种，其中第一种，法之法印，乃诸法之自性空性，般若波罗蜜多，即是义之明妃。业之法印，乃具有头发和乳房，显现为女性之身一切相。誓言之法印，乃智慧之法印，即从自己意幻化之天女。大手印，乃风心空色之自性显现为天女，以彼等法印印持，成就不可变之乐。其次，业之法印，乃大乐，成为修持譬喻智之所依，与明妃和合等。仅以彼业，体验少分法界大乐之随顺，乃法之法印。远离一切分别念，直接体验俱生，乃大手印。于彼境中，后得显现身语意之坛城，乃誓言之法印。又，若与四喜结合，则结合为喜、胜喜、俱生喜、离喜四者。诸续部中，次第为离喜为第三，然此处乃于贪欲之苦已尽，而安立于离喜之位。又，其他一切经论中，所说之四喜不相
English
Sa! Firstly, the Dharmamudra of the nature of reality, the mind-essence is primordially pure, and within the state of Mahamudra, appearances and sounds of the three realms abide in the nature of the Dharmakaya of deities and mantras. Secondly, the Dharmamudra of the temporary path is to cultivate such meaning, the co-emergent bliss of the mind's nature, within the state of Mahamudra Wisdom Vajra, to accomplish the play of the three doors and three secrets. Thirdly, the Dharmamudra of the ultimate result is to attain the self-arisen wisdom body, complete in all aspects, with body, speech, mind, and deeds inconceivable, benefiting limitless sentient beings as long as space endures. Secondly, the detailed explanation of the Dharmamudra of the path is divided into association with the generation stage and association with the completion stage. The first of these is: the body is the Mahamudra, the speech is the Dharma Dharmamudra, the mind is the Samaya Dharmamudra, and the activity is the Karma Dharmamudra. Secondly, in association with the completion stage, there are three ways of associating with the support consort, the way of arising of the path, and the four wisdoms of the result. The first of these is the Dharma Dharmamudra, which is the emptiness of the nature of all dharmas, the Prajnaparamita, the mother of wisdom, which is the consort of meaning. The Karma Dharmamudra is all appearances of the female body with hair and breasts. The Samaya Dharmamudra is the wisdom Dharmamudra, which is the goddess emanated from one's own mind. The Mahamudra is the nature of wind, mind, emptiness, and form appearing as a goddess, and by sealing with these Dharmamudras, immutable bliss is accomplished. Secondly, the Karma Dharmamudra is great bliss, which becomes the basis for accomplishing the wisdom of example, such as union with a consort. By that action itself, experiencing a mere conformity with the great bliss of the Dharmadhatu is the Dharma Dharmamudra. Being free from all conceptualizations and directly experiencing the co-emergent is the Mahamudra. Within that state, the subsequent attainment of the mandala of body, speech, and mind appearing is the Samaya Dharmamudra. Furthermore, if associated with the four joys, it is associated with joy, supreme joy, co-emergent joy, and joy of cessation. In the tantras, the order is shown as the joy of cessation being the third, but here it is established in the state of being separated from joy after the suffering of attachment has ceased. Furthermore, it does not agree with the four joys spoken of in all other texts.
Chinese
如果问是否矛盾，则不矛盾，因为两种方式都是。俱生是菩提心，到达金刚宝顶的极致，是圆满喜的边际。在开始断绝贪欲的中间，对于超越贪欲和不贪欲、快乐和不快乐之分的智慧刹那，是这样认为的。因此，前三者作为四者也不矛盾，四者归纳为三个阶段也不矛盾。那些结合的方式，应当从龙树确立四手印中了解。第三，显空身之金刚是业手印，明空语金刚是法手印，乐空意金刚是誓言手印，所有这些无差别而平等性，觉空智慧金刚是大手印。如是等等，这四手印在意义和阶段上结合的方式多种多样，此外还有有相和无相的手印等等，以手印之名来称谓的则有无量。第三，此处所要阐述的主要内容是，指示作为象征智慧尊之身语意和事业的门户，即结手印。这也以不逾越之义，是将总称施加于别称。其中，以内在的区分，四手印齐全，结手印自身是誓言手印，转变和解脱等事业是业手印，显现种子字等和念诵咒语是法手印，自己安住于本尊身是大手印。其中，双手合在一起结手印的一切基础是合掌，或者掌心交叉合掌，即金刚合掌，这是二者。双手分开结手印的一切基础是拇指内扣，其他手指弯曲，即金刚拳。由此，五部等寂静和忿怒本尊各自的根本手印，以及迎请、灌顶、供养等支分手印的次第多种多样，那些也以莲花旋转和舞莲等方式优美地转变，并富有韵味地安立，最终以钹的声音来解脱。