Chinese
虽然有其他的分类，但在这里不作讨论。这里是关于圆满次第及其支分。其中，名为龙树者所著的，是随行于四印的论典，以及随行于此论典的，从实际和意念修习的类别来说，业手印的实际和细微之处等，自身虽具方便，但与业印相符，并将业手印的智慧作为范例，修习无常的自性，这是法手印；不作分别，自性安住于乐空，通过修习的力量显现出来，这是大手印；将五种现证等作为生起次第的象征，从果位的无分别智慧中显现出来，这是誓言手印。有些导师认为，业手印与大手印相似，通过乐空体验，对一切显现进行印持，使一切显现都成为乐的助伴，这是法印；观修明点等自身具有方便的瑜伽士，这是誓言手印。成就者金刚铃说，五次第中的誓言手印是明妃，手印，法印，以及刚刚所说的大手印，几乎相同。这只是从充满宝珠的次第中分离出来的四印，并非阐述所有的圆满次第。吉祥金刚的注释，由善名称所著中说：业与智慧大手印，誓言称为光明等，因与如是所修，所获第四无坏灭。虽然与四印的论典方向相似，但没有提到法印，而是列举了业、智慧、大手印、誓言，大手印是果，誓言手印遍及基、道、果三者，并且由于无有坏灭，所以被认为是实相。这些续部之王中说：不变赐予安乐果，此等四印于村落，牧地寺庙尸林等，卖淫女即成殊胜业手印，秘密明妃他之妻，即是誓言，自主之法手印，喜于众多之境，自身之妻
English
Although there are other classifications, they are not discussed here. Here are the stages of completion and their branches. Among them, what was written by the one named Nagarjuna is the treatise that follows the four mudras, and those who follow this treatise, in terms of the types of practice, both actual and mental, the actual and subtle aspects of karma-mudra, etc., although one possesses the means, are in accordance with the karma-mudra, and taking the wisdom of the karma-mudra as an example, cultivating the nature of impermanence, this is the dharma-mudra; without discrimination, the nature abides in bliss and emptiness, manifesting through the power of practice, this is the maha-mudra; taking the five abisambodhis, etc., as symbols of the generation stage, manifesting from the non-conceptual wisdom of the fruition, this is the samaya-mudra. Some teachers believe that the karma-mudra is similar to the maha-mudra, and through the experience of bliss and emptiness, sealing all appearances, making all appearances become companions of blazing bliss, this is the dharma-mudra; yogis who possess the means in their own bodies, such as meditating on bindus, etc., this is the samaya-mudra. The siddha Vajraghanta said that the samaya-mudra in the five stages is the consort, the hand-mudra, the dharma-mudra, and the maha-mudra just mentioned, are almost the same. These are only the four mudras separated from the stage of filling with jewels, and do not explain all the stages of completion. In the commentary on Hevajra, written by Sönam Sangpo, it says: Karma and wisdom, maha-mudra, samaya is called luminosity, cause and likewise what is cultivated, what is attained, the fourth is indestructible. Although it is similar in direction to the treatise on the four mudras, it does not mention the dharma-mudra, but lists karma, wisdom, maha-mudra, and samaya, the maha-mudra is the fruit, and the samaya-mudra pervades the base, path, and fruit, and because it is indestructible, it is considered to be the reality. In these kings of tantras it says: Immutable bestows the fruit of bliss, these four mudras in villages, pastures, temples, cemeteries, etc., a prostitute becomes a supreme karma-mudra, a secret consort, another's wife, is samaya, the independent dharma-mudra, delights in many places, one's own wife
Chinese
是智慧手印。 說到這裡，如果把這些要點放在一起，事業、誓言、法、智慧四種手印是世俗諦，而遍行大印是勝義諦。 因此，事業和智慧二者總體相似，而誓言手印是，拙火燃燒有兩種：世俗諦是從臍輪和密處等脈輪燃燒紅色明點之界，如花朵和花香般安住於其自性中，空色燃燒的拙火只轉變成大手印。 無論世俗諦如何顯現，了知其無自性，安住於遠離戲論的法界無分別中，是法手印。 這樣就變成了五種手印的分類，其中誓言手印是隱含的，法手印是作為其他手印的支分來結合的。 如果從確立道之基礎的角度來說，事業、智慧和大手印三者的次第，被反覆廣泛地宣說。 那麼，如果前兩種手印也是為了大手印的意義，為什麼不將它們歸為一類呢？ 確實如此，然而由於各自有三種不同的成就果、三種不同的生樂方式、三種不同的暫時狀態，必須確定進入這三種次第，因此必須修持這三種次第。 了解這樣的分類比其他更重要。 這些之中，事業手印的道達到究竟的果是，獲得欲界的持明果位；智慧手印是，獲得色界的持明果位；大手印是，成就雙運的殊勝成就智慧身，因此有三種成就果。 女人的生殖器之所以能讓男人的粗精液洩漏到外界，是因為它具有力量。 即使對於具有瑜伽的人來說，雖然不會洩漏到外界，但會從梵穴一直洩漏到寶珠處。 因為除非被瑜伽束縛，否則她們是具有依靠自身力量洩漏的本性的種類，所以她們給予洩漏的樂。 在這個圓滿次第中，除了少數特殊情況外，如果向外洩漏到實質上，那麼這個女人也只是一個女人，不會變成事業印。
English
is the wisdom mudra. When putting together the points mentioned here, the four mudras of karma, samaya, dharma, and wisdom are relative truth, while the pervasive mahamudra is ultimate truth. Therefore, karma and wisdom are similar in general, but the samaya mudra is: there are two aspects to the blazing tummo. The relative truth is the burning of the red bodhicitta element from the chakras such as the navel and secret place. Like a flower and its fragrance, it abides in its nature. The tummo of blazing emptiness and form transforms only into mahamudra. No matter how the relative truth appears, knowing it to be without inherent existence and abiding in the non-conceptual dharmadhatu free from elaboration is the dharma mudra. Thus, it becomes a classification of five mudras, in which the samaya mudra is implicit, and the dharma mudra is combined as a branch of the others. If we consider it from the perspective of establishing the foundation of the path, the order of karma, wisdom, and mahamudra is repeatedly and extensively taught. So, if the first two mudras are also for the meaning of mahamudra, why not combine them into one? Indeed, but because each has three different accomplishments, three different ways of generating bliss, and three different temporary states, it is necessary to determine entering these three stages, so it is necessary to practice these three stages. Understanding such a classification is more important than others. Among these, the result of perfecting the path of karma mudra is the attainment of the vidyadhara of the desire realm; the wisdom mudra is the attainment of the vidyadhara of the form realm; and the mahamudra is the accomplishment of the supreme siddhi, the wisdom body of union, thus there are three accomplishments. The reason why a woman's birth place has the power to cause a man's coarse semen to leak to the outside is because she has the power to do so. Even for those with yoga, although it does not leak to the outside, it leaks from the crown to the jewel. Because unless bound by yoga, they are of a kind that has the nature to leak by their own power, so they give the bliss of leaking. In this completion stage, except for a few special cases, if it leaks outward in substance, then that woman is just a woman and will not become a karma mudra.
Chinese
如同世俗之人一般。智慧手印是，粗大的明点在自身位置摇动，稍微细微的中间明点直到变成珍宝般来回往复。如果不用瑜伽力束缚，这个也会向外漏失。因为漏失的力量小，所以是给予摇动之乐的女性。这个如果也向外漏失，智慧手印就不会转变。大手印的自力不可能向外漏失，自身的能力有两种：使非常清澈的菩提心从顶髻到珍宝之间下降回升，以及使之成为不变化的明点。前者也是不变化的明点之因，因此，大手印是不变化的安乐之给予者。因此，产生安乐的方式有三种。因为那个理由，所以进入三种状态。《总集续》中说：“这些低劣等等的差别，以各种主尊的修法转变为三种。三种手印和三种状态，是依于三种行进的力量，即事业和胜观。”这样说了，也就是在粗大界的集合中，清净的中间者以精华的方式存在。在那之中，非常细微或者非常清净者以精华的方式存在。那样存在，也是因为不融化先前的，后来的就不会显现，所以首先全部粗大的明点都要融化。当区分清净和不净时，直到它的粗糙部分耗尽，清净部分没有变成中间者之前，必须依靠事业手印。因为仅凭智慧手印和大手印无法融化粗大者。在那之后，全部清净中间的物体都要融化。当区分中间物自身的清净和不净时，粗糙的部分耗尽，凡是清净的部分，直到变成非常清净的，非常细微的，就必须依靠智慧手印，而不用依靠事业手印。因为仅凭大手印无法融化中间者。并且，在那个时候如果依靠事业手印，最终会逐渐成就，但是因为变成散乱的因素，道路会变得缓慢。当变成仅仅非常清净时，不变化的安乐尚未生起
English
It is like ordinary worldly people. The wisdom mudra is that the coarse bindus move in their own places, and the slightly subtle intermediate bindus go back and forth like jewels. If it is not bound by the power of yoga, this will also leak outwards. Because the power of leakage is small, it is the female who gives the pleasure of movement. If this also leaks outwards, the wisdom mudra will not change. By the power of the Mahamudra itself, it is impossible to leak outwards, and its own power is twofold: to make the very pure bodhicitta descend and ascend from the crown to the jewel, and to make it an unchanging bindu. The former is also the cause of the unchanging bindu, therefore, the Mahamudra is the giver of unchanging bliss. Therefore, there are three ways to generate bliss. Because of that reason, it enters into three states. In the Condensed Tantra it is said: "These differences such as inferiority, etc., transform into three kinds of methods of accomplishing various chief deities. The three mudras and the three states are the powers of the three progressions, namely karma and supreme contemplation." It is said that in the collection of coarse elements, the pure intermediate ones exist as essence. In that, the very subtle or very pure ones exist as essence. Even if it exists like that, the latter will not manifest without dissolving the former, so first all the coarse bindus must be completely dissolved. When distinguishing between pure and impure, until its coarse parts are exhausted and the pure parts have not become intermediate, one must rely on the karma mudra. Because the coarse ones cannot be dissolved by the wisdom mudra and Mahamudra alone. After that, all the pure intermediate objects must be completely dissolved. When distinguishing the purity and impurity of the intermediate object itself, the coarse parts are exhausted, and whatever is the pure part, until it becomes very pure and very subtle, one must rely on the wisdom mudra without relying on the karma mudra. Because the intermediate one cannot be dissolved by the Mahamudra alone. And, if one relies on the karma mudra at that time, it will eventually be gradually accomplished, but because it becomes a cause of distraction, the path will become slow. When it has become only very pure, the unchanging bliss has not yet arisen.
Chinese
之间唯有大手印才能融化它。因为那时以事业和智慧印散乱，会导致道路受阻。获得不变化的安乐后，三者都会增长。明点粗糙时像酸奶，中等时像将酸奶搅拌成酥油，非常清澈时像提炼过的酥油精华，不变化的明点就像酥油灯燃烧一样。前三者虽然形状相似，但却是生殖的物质明点。如果不是物质，而是转移了，那么后者就变得不同了。这里事业和智慧二者虽然能融化明点，但如果没有大手印，事业和智慧的印记就无法彻底净化那个脉，无法分离精华和糟粕，也无法使不变化的安乐之源清澈增长。从口诀的教言中，使用四合印等术语的意义是：身体的印必须转化为智慧的印，并且在随后的生殖过程中，也有拙火燃烧的誓言印。因为所有这些都必须用大手印来巩固，所以称为四合。其中首先放弃事业印是三合，如果放弃智慧印，虽然还有誓言印，但那是自然产生的，不是主要的，修行的瑜伽士唯有大手印是主要的，所以称为大手印一合。此外，在《总集续》中说：“为了增长胜者的俱生安乐，首先应依止事业印。然后太阳的形象，身体、面容、双足、顶髻，所有支分都圆满。如同闪电的杖，产生无迁变的安乐，具相之母，特征支分极圆满。能使金刚部极明显现之母，从三有之境，法界由此转变。”意思是说，首先必须以事业和智慧印圆满融化明点的运行。这里因为实际提到了事业印，所以智慧印也间接暗示了。然后空色的力量和能力极大增长，比之前的状态更加清晰，并且明点也变得非常清澈，当这些汇聚时，影像自身
English
Between, only the Great Seal can melt it. Because at that time, being distracted by Karma and Wisdom Mudra, it will cause obstacles on the path. After obtaining immutable bliss, all three will increase. When the bindu is coarse, it is like yogurt; when it is intermediate, it is like churning that yogurt into butter; when it is extremely clear, it is like the essence of clarified butter; the immutable bindu is like a butter lamp burning. Although the first three are similar in appearance, they are reproductive material bindus. If it is not material, but transferred, then the latter becomes different. Here, although both Karma and Wisdom can melt the bindu, without the Great Seal, the Karma and Wisdom Mudras cannot thoroughly purify that channel, cannot separate the essence and dross, and cannot make the source of immutable bliss clear and increase. From the instructions of the oral tradition, the meaning of using terms such as the Four Joins Mudra is: the body's mudra must be transformed into the wisdom mudra, and in the subsequent reproductive process, there is also the Samaya Mudra of Tummo burning. Because all of these must be consolidated with the Great Seal, it is called the Four Joins. Among them, first abandoning the Karma Mudra is the Three Joins, and if the Wisdom Mudra is abandoned, although there is still the Samaya Mudra, it arises naturally and is not the main one. For the meditating yogi, only the Great Seal is the main one, so it is called the Great Seal One Join. Furthermore, in the Condensed Tantra, it is said: "To increase the co-emergent bliss of the Victorious Ones, one should first rely on the Karma Mudra. Then the image of the sun, the body, face, feet, crown, all limbs are complete. Like a lightning bolt, generating unwavering bliss, the Mother with characteristics, features and limbs are extremely complete. The Mother who makes the Vajra family extremely manifest, from the realm of the Three Existences, the Dharmadhatu then transforms." It means that first, the movement of the bindu must be completely melted with the Karma and Wisdom Mudras. Here, because the Karma Mudra is explicitly mentioned, the Wisdom Mudra is also indirectly implied. Then the power and ability of the empty form greatly increase, becoming clearer than the previous states, and when the bindu also becomes extremely clear, the image itself