Chinese
没有手印，菩提心就没有束缚的能力。如果它没有被束缚，身体就不会膨胀，也不会变成虹身。没有它，就不能成就至高无上的快乐之源，无二智慧之身。正如经续之王中所说：“没有手印的秘密真言，有情瑜伽士不会成就。”不能成就的意义如前所述。那么，众多经续中不是说要放弃事业手印吗？如果一定要那样，那又何必呢？那些经续的意图是说，放弃事业手印，修持究竟的手印。一旦彻底弄清了事业手印的独特力量，因为它容易产生分别念的散乱，所以才说要放弃它。就像说要舍弃所有繁琐的事物，如本尊念诵修持、火供、气脉明点的瑜伽等等一样。在极其广大的时轮金刚中也说：“为了增长胜者的俱生乐，首先应当依止事业手印。”因此，无论是所欲的乐空无别，还是空色大手印，如果放弃了事业手印，就不能成就。大手印的显现依赖于此。如《佛顶经》中说：“无论什么喜乐之顶点，拥抱、亲吻，爱抚和依偎，也能见到大手印。”这表明了十六喜乐全部显现，如果没有生起特殊的风心融入之法，菩提心甘露就不会稳固，而它的生起依赖于此。第二，计算融乐的因果关系：在基础阶段，身体和心识二者中，心识的自性安住于快乐之中，虽然没有差别，但由于身体五大种类的差别，身体和心识是具有本体无别的印记，因此，心识有五种瑜伽。一般来说，所有的融乐都具有五大种类的快乐，但能够完全体现它的，是从事业手印中产生的快乐。通过修持这种快乐，由于心识具有五种变化的要点，自性俱生也是五种智慧的方式。
English
Without a mudra, the mind of enlightenment has no power to bind. If it is not bound, the body will not swell and will not become a rainbow body. Without it, the supreme bliss of the two supports, the body of non-dual wisdom, cannot be accomplished. As it is said in the King of Tantras: "Without a mudra, the secret mantra, a sentient being yogi will not accomplish." The meaning of not accomplishing is as previously explained. So, isn't it said in many tantras to abandon the karma mudra? If it is necessary, then why is it needed? The intention of those tantras is to say that one should abandon the karma mudra and practice the ultimate mudra. Once the unique power of the karma mudra has been thoroughly understood, it is said to be abandoned because it is prone to the distraction of discursive thoughts. It is like saying to abandon all elaborate things, such as deity recitation and practice, fire offerings, and yoga of channels, winds, and bindus. In the extremely vast Kalachakra, it is also said: "For the sake of increasing the innate bliss of the Victorious Ones, one should first rely on the karma mudra." Therefore, whether it is the desired inseparability of bliss and emptiness or the great mudra of emptiness and form, if the karma mudra is abandoned, it cannot be accomplished. The manifestation of the great mudra depends on this. As it is said in the Buddha's Crown: "Whatever the peak of joy, embracing, kissing, caressing, and cuddling, one can also see the great mudra." This shows that all sixteen joys are fully manifested, and if the special method of wind-mind absorption does not arise, the bodhicitta nectar will not be stable, and its arising depends on this. Second, calculating the cause and effect of melting bliss: In the base stage, of the two, body and mind, the nature of mind abides in bliss. Although there is no difference, because of the difference of the five elements of the body, body and mind are marked with the essence of non-duality. Therefore, there are five kinds of yoga of mind. In general, all melting bliss has the bliss of the five elements, but what can fully represent it is the bliss arising from the karma mudra. By practicing this bliss, because the mind has the key point of having five transformations, the innate nature is also in the manner of the five wisdoms.
Chinese
从中产生。由此产生五种智慧和五种部族。吉祥正等结合续（梵文：Samputi）和喜金刚（梵文：Kyai Dorje）二者都说：从五大种的自性中，从普贤王如来（梵文：Kuntuzangpo）中变为五种。从一个大乐中，以差别而变为五种。从“极喜的部族所生者”之间广说。第四，向上稳固生起欢喜的证悟次第，向下稳固生起欢喜的随念之理，宣说菩提心的体性，安立三身，智慧次第的界限。第一，当脉轮的脐结一个个都变得非常宽广而解脱时，以上面所说的部分一样的道理，生起菩提心降临之理。生起时，开始使明点真实稳固于那些脉轮中。稳固的意义是，它的精华部分以不动的状态，如水银遍布于矿物一样地混合，而不是在各个位置上移动。对此，拙火燃烧虽然从很久以前就开始了，但这里的燃烧是最究竟的。如此，《律仪释》中也说：如此身体各部分，权力和受用融入，如何安住于彼处，欢喜亦恒常生。生起和安住，以此次第而融入。不催请金刚空行母，从处所之门而作区分。吉祥炽燃持明子处，彼之刹那生起故，以乐而生明点。如此说道。这也是以炽燃降注特殊之力的缘故，二十四境的风先前在各自的位置上行使权力和受用而融入。在此，因为做了明妃（梵文：Duti），所以那些处所的一切明点清净而生起安乐。金刚空行母，即以手印的结合打开处所明妃，炽燃降注，即顶轮融化的二十四处一切界清净的精华。将心专注于安住于金刚宝处的不可动摇的安乐上。这是其中的意义。以事业手印或者暂时以拙火也可以，明点充满到喉咙的上端为止。
English
From that, the five wisdoms and five families arise. Both the glorious Samputi and Hevajra say in one voice: From the nature of the five elements, from Kuntuzangpo, it transforms into five. From the one great bliss, it becomes five through differentiation. From "those born from the family of supreme joy," it is extensively explained. Fourth, the order of arising of the realization of joy that is stable upwards, the manner of arising of the recollection of joy that is stable downwards, the explanation of the nature of bodhicitta, the establishment of the three kayas, and the boundaries of the stages of wisdom. First, when the knots of the navel of the chakras become very wide and liberated one by one, the manner of the descent of bodhicitta occurs in the manner of the parts described above. When that occurs, it begins to actually stabilize the bindus in those chakras. The meaning of stabilization is that its essence mixes in an immovable state, like mercury pervading minerals, but it does not move to different places. In this regard, although the fire of tummo has been burning for a long time, the burning here is the most ultimate. Thus, it is also said in the commentary on the vows: Thus, the parts of the body, power and enjoyment dissolve, and as it abides in that place, joy always arises. Arising and abiding, dissolve in this order. Without urging the Vajra Dakini, distinguish from the door of the place. In the glorious blazing holder, at that moment it arises, and bindus arise with bliss. It is said. This is also because of the special power of blazing and dripping, the winds of the twenty-four places previously exercised power and enjoyment and dissolved in their respective positions. Here, because it is done in the Duti, bliss arises because the bindus of all those places are purified. Vajra Dakini, that is, opening the place Duti with the union of the mudra, blazing and dripping, that is, the essence of the purification of all the elements of the twenty-four places where the crown melts. Focus your mind on the immovable bliss of abiding in the place of the Vajra Jewel. This is the meaning. With the karma mudra or temporarily with tummo, the bindu fills up to the upper end of the throat.
Chinese
彼之等持恒不断，所有有境皆见为乐，然不甚明了。降伏天子魔与如金刚之等持相符顺，且转为如象之力量。解脱食物之行，喉咙充满喜乐，即境与有境二者皆见为乐。降伏烦恼魔相符顺，四种聚合之病不生，喜乐明点稳固。心间以上充满，身上乐受恒不断，任何分别念生起，亦转为生乐之助伴，降伏蕴魔相符顺，解脱外之四大损害，胜喜明点稳固。由大乐所引之种种神通亦于此处获得。脐间以上，任何所显皆转为乐空自显。降伏死主魔相符顺，于寿命得种种自在，八成就等不需修即生起，殊喜明点稳固。从明点至密处以上充满，亲闻众多化身说法，前往无量刹土，光芒轮辐众多舒卷，作舞等生起种种错乱之行，俱生明点稳固。此以上虽能将下稳引至中脉中，然除上稳之时外，无法一一稳固。第二，于彼等善加纯熟故，于乐空无二之智慧彼之显现中，生起无量光之坛城，此乃随念。其后于下稳之时，于宝中一明点稳固时，拙火火焰之显现，坛城之影像生起无量舒放，乃第一随念。如是直至顶间，先前之功德向上增盛，之后之后稳固时，拙火之显现，增上之坛城生起无量舒放之随念，各各增多生起，显现彼即是计划或随念者，乐空之智慧彼即是名为随念。彼亦为令秘密之自性极为了知而引用桑布扎之词义：于母胎中善安立男根后，随念诸佛。
English
The samadhi of bliss is continuous. All objects of experience are seen as happiness, but not very clearly. Subduing the demons of the sons of the gods is in harmony with the vajra-like samadhi, and it turns into the strength of an elephant. Freed from the activity of food. Joy fills the throat, and both the object and the subject are seen as happiness. Subduing the demons of afflictions is in harmony. The diseases of the four combinations do not arise. The joyful bindu is stable. The heart is full. Happiness is continuous in the body. Whatever thoughts arise also become helpers in generating happiness. Subduing the demons of the aggregates is in harmony. Freed from the harm of the outer four elements. The supreme joy bindu is stable. Various kinds of clairvoyance, led by great bliss, are also attained here. Whatever appears above the navel turns into self-arising bliss and emptiness. Subduing the demons of death is in harmony. One gains control over life as appropriate. The eight siddhis, etc., arise without having to be cultivated. The special joy bindu is stable. From the bindu to the secret place and beyond is full. Actually hearing the Dharma from many Nirmanakayas, going to immeasurable Buddha-fields, many emanations and contractions of rays of light, and various kinds of confused actions such as dancing arise. The innate bindu is stable. Above that, although one can draw the lower stable one into the central channel, one cannot stabilize each one individually except during the time of the upper stable one. Secondly, because one is well-versed in these, countless mandalas of light arise in the appearance of the wisdom of non-duality of bliss and emptiness. This is recollection. Then, when the lower stable one is stable in one bindu in the jewel, the appearance of the flames of tummo, the image of the mandala, arises with immeasurable release, which is the first recollection. Similarly, up to the crown of the head, the previous qualities are increasing upwards, and when the later ones are stable, the appearance of tummo, the increasing mandala, arises with immeasurable release of recollection, each one increasing. That appearance itself is the plan or the one who recollects. That wisdom of bliss and emptiness is called recollection. That is also the meaning of the word Samputa, which is quoted to make the secret nature very clear: After the male organ is well placed in the womb, remember the Buddhas.
Chinese
观修。最初中央和末端无垢的，会生起什么样的智慧呢？那智慧是自证，他人无法言说。于虚空界中央安住，观修月轮。如是等等宣说了那（智慧）。随后安住十六随念。安住大乐虚空界，显名为极乐。如是说，此处聚集宣说的十六随念之义虽圆满，然如来无量坛城于觉受之显现中生起，故一切皆可安立为随念佛。以手印和合之缘故，以四分的方式降下的明点，乃虚空界之中央，于（梵文，天城体：bhaga，梵文罗马转写：bhaga，汉语字面意思：bhaga）中，方便智慧之脉相交之处的月轮，即安住乐之明点上系心。若就自身而言，虚空界乃中脉，月亮乃明点之形。从中，生起无法言说、自性清净之体性的自证大乐，十六随念之生处大乐虚空界，即于中脉之中，亦可称之为极乐。三者，除了安立能力之差别，以及彼与彼之证悟是否究竟之外，于一切智慧增上之时，于每一次等持座中，皆会圆满生起十六喜之顺生逆生。然于各自之证悟未生起之前，彼等之生起，依赖于勤作。其中，所谓轮涅皆为明点所充满，实际上，顺生逆生中，其充满之次第会生起。然于彼处安立能力，则彼等脉界会成为生乐之力量，乃彼充满而安住之义。以安乐之等持，不被外缘所夺，于一一处获得生起，是为以世俗菩提心所充满。以修习彼道之故，彼等脉界会成为生起空性等持之力量，因此，获得空性之智慧，于殊胜之处，彼与彼被称作被胜义菩提心所充满。贤哲们亦如是安立名言。四者，引自《桑布扎·春滴》中：何时于喉间，大乐之
English
Meditate. What kind of wisdom will arise from the beginning, center, and end, which are without impurity? That wisdom is self-awareness, which cannot be expressed by others. Residing in the center of the sphere of space, meditate on the lunar mandala. Thus, and so on, it is said about that (wisdom). Subsequently, abide in the sixteen recollections. Abiding in the great bliss sphere of space, it is manifestly called Sukhavati. It is said that although the meaning of the sixteen recollections, which are said to be gathered here, is complete, the immeasurable mandala of the Tathagata arises in the appearance of experience, so everything can be established as recollecting the Buddha. Due to the union with the mudra, the bindu that descends in the manner of four parts is the center of the sphere of space, in (Sanskrit, Devanagari: bhaga, Sanskrit Romanization: bhaga, Chinese literal meaning: bhaga), at the intersection of the channels of skillful means and wisdom, the lunar mandala, that is, the bindu endowed with bliss, focus the mind. If it is done in terms of one's own body, the sphere of space is the central channel, and the moon is the form of the bindu. From that, self-awareness, great bliss, which is the nature of inexpressible, self-purified characteristics, arises, and the great bliss sphere of space, the place where the sixteen recollections arise, is in the central channel, and it is also called Sukhavati. Thirdly, apart from the difference in establishing abilities, and whether or not the realization of this and that is complete, at all times when wisdom increases, in each session of meditative equipoise, the sixteen joys arise completely in forward and reverse order. However, before the respective realizations arise, the arising of these depends on effort. Among them, the so-called wheels being filled with bindus, in reality, the order in which they are filled in forward and reverse order will arise. However, by establishing abilities there, those channels and elements become powerful in generating bliss, which is the meaning of being filled and abiding. With the samadhi of bliss, not being robbed by external conditions, obtaining arising in each place is being filled with conventional bodhicitta. Because of practicing that path, those channels and elements become powerful in generating the samadhi of emptiness, therefore, obtaining the distinction of the supreme wisdom of emptiness, this and that are called being filled with ultimate bodhicitta. The wise and accomplished ones also establish terms in this way. Fourthly, quoted from the Sambuta Spring Drop: When in the throat, the great bliss of