English
It will come. If it is a deity image transformed by a demon, it will completely disappear upon being seen. This is Khedrup Je's notes. ༈ Secondly, the extensive explanation: In the practice of all paths, one should distinguish the three types of signs: the blessing of one's own continuum, the experiences of meditation, and the signs of obstacles, in this way: During visualization and recitation, etc., if signs of the body, speech, and mind of the Tathagata appear, then from the root Avadhuti's harna, the center of one's brow, the center of the eyes of the wrathful deities, in the future, there, like the mouth of a conch shell, is opened. The two eyes are fixed on the upper part of the Dhuti, looking at that sign. If this is the experience of the power of focused meditation, then it will be much clearer than before and full of light. Do not be attached to it, but cultivate and meditate on it like an illusion. If five-colored rays of light radiate and remain as before, this is a sign that the deity is blessing one's own continuum, so with the mantra and mudra of Vajra Samhara, dissolve the body into oneself and pray. Looking at it, if the signs of the complete body disappear, and it appears to disappear as before, this is a sign of demonic obstacles, so practice the common and uncommon protection circles. Strictly seal the boundaries, offer torma to the Dharma protectors. Do a lot of confession and fulfillment, and engage in virtuous deeds even more diligently than before. If it appears frequently again, when looking at what was done before and it begins to disappear, visualize the wrathful Yamantaka in one's heart, capable of devouring the three realms, radiating flames from his body, holding a curved knife and skull, transforming into countless forms, dissolving into it like rain, burning and punishing it like a bird's feather being burned by fire. Gather the wrathful deities back into oneself. Practice the protection circle as before and dedicate oneself to virtuous deeds. This is an indispensable oral instruction at any time. The notes of two spiritual brothers, the latter being clearer and more extensive, are therefore recorded. The identification of the first two signs appears to be different before and after, but the latter is more important. ༈ Seventeenth, five types of hand seal life force. The way it is taught from the four yogas in order. The way it is taught from the Guhyasamaja Tantra commentary. Vajra
Chinese
邬（地名）的说法，上师口诀的指示，意义归纳后进行修持。首先是，恭敬顶礼上师金刚持的莲足。此处，对于续部中多次提到的手印、命勤的究竟要点，以及至尊上师的独特口诀，比秘密更秘密的要点，如果想要写成备忘录，祈请上师、本尊、空行母、护法们给予加持，赐予最胜的成就。再者，依靠事业手印的必要是，依靠它可以使命气进入中脉，为了生起上降下固的喜乐。因此，宣说此殊胜方便分为三部分：事业手印的特征；实际进行命勤的口诀；依靠此方便生起四喜，并由此结合乐空之法。首先是，四瑜伽次第中所说的莲花女等意义是，通过四种不同的脉形来命名的。又是以dhūtī（梵文，罗马拟音）的酥油灯为依据，那些如实存在的是以上端的虚幻多样来象征的。因此，象女的脉的酥油是脉端从左侧稍微向右盘绕的形态。其标志是脉的上端方向的女性的鼻子向右盘绕的形态等，事业手印属于象女的种类。贝女则像海螺的开口一样盘绕，且管状较长等，因此其标志是脉的上端方向的头发和鼻子也较长等，可知事业手印属于贝女的种类。鹿女则是脉的酥油灯像鹿的肚脐一样，闭合且束缚成球状，因此此脉的开口很难找到，所以说是瑜伽士用心寻找等。酥油灯的标志是上端方向的鼻子上也有纹路，不仅如此，身体也比其他人瘦弱等。莲花女的酥油灯具有莲花的形状，因此此脉的开口很容易找到且容易打开，所以说是殊胜的手印。因为此脉的酥油灯是那样的，所以上端的方向就像尼扎巴的花朵一样 说。
English
The way it is said in U (place name), the instructions of the Guru's oral teachings, the meaning is summarized and practiced. First, I respectfully prostrate at the feet of the Guru Vajradhara. Here, regarding the ultimate key points of the mudra and life force mentioned many times in the tantras, and the unique oral instructions of the venerable Guru, the key points that are even more secret than the secret, if you want to write them down as a memorandum, pray that the Guru, Yidam, Dakini, and Dharma protectors will grant blessings and bestow the supreme accomplishment of bliss. Furthermore, the necessity of relying on karma mudra is that relying on it can make the life force enter the central channel, in order to generate the joy of upward descent and downward stability. Therefore, explaining this supreme method is divided into three parts: the characteristics of karma mudra; the actual oral instructions for performing life force; relying on this method to generate the four joys, and thereby combining the method of bliss and emptiness. First, the meaning of the lotus woman, etc., mentioned in the order of the four yogas, is named through four different pulse shapes. It is also based on the ghee lamp of dhūtī (Sanskrit, Roman transliteration), and those that exist as they are are symbolized by the illusory diversity of the upper end. Therefore, the ghee of the elephant woman's pulse is the shape of the pulse end coiling slightly to the right from the left side. Its sign is that the nose of the woman in the direction of the upper end of the pulse is coiled to the right, etc., and the karma mudra belongs to the category of the elephant woman. The conch woman coils like the opening of a conch shell, and the tube is long, etc., so its sign is that the hair and nose in the direction of the upper end of the pulse are also long, etc., and it can be known that the karma mudra belongs to the category of the conch woman. The deer woman is that the ghee lamp of the pulse is like the navel of a deer, closed and bound into a spherical shape, so the opening of this pulse is very difficult to find, so it is said that the yogi should search with his mind, etc. The sign of the ghee lamp is that there are also lines on the nose in the direction of the upper end, and not only that, the body is also thinner than others, etc. The ghee lamp of the lotus woman has the shape of a lotus flower, so the opening of this pulse is very easy to find and easy to open, so it is said to be a supreme mudra. Because the ghee lamp of this pulse is like that, the direction of the upper end is like the flower of Nizaba said.
Chinese
以上完毕。像这样，以四种手印的技巧各不相同的方式。安置于莲花等之中的意义是，说是自己上师独有的口诀，因此要铭记于自己心中。其原因是，所有以精通性爱之道而闻名的藏族上师，都从续部中讲述的四种手印的差别是：从左鼻孔向右盘旋，等等，对于通过观察脉的形状来判断的方法不予理睬，而且完全不明白存在四种不同技巧的关键。因此，无论我多么伟大，智者们都会嘲笑这只是一个笑柄。第二，实际的送入命勤的方法是：金刚界自在母的，脉要就近寻找，以束缚行为的结合。这样来指示。其中的金刚界自在母的脉是女性的督提，就近寻找是指瑜伽士要寻找该脉的末端。其中，所谓乌鸦嘴，是指世俗人所说的鸟喙。中脉末端的脉从此处产生。对此，男性的督提粗而短，因此不可能从宝珠中伸出。女性的督提细而长，因此有可能从乌鸦嘴中伸出。因此，在入定时，女性的脉进入瑜伽士的脉的末端，所以进行结合。因此，要知道手印的四种不同督提的情况并寻找，以开启的口诀用智慧使脉苏醒。然后将手印的脉放入自己的脉中，进行紧密束缚行为的结合。这样做了之后，手印的脉中产生风，到达自己的脉中时，会产生比入定的喜乐等其他喜乐更加殊胜的喜乐。风在该督提中运行，使自己的下泄风向上逆转。手印的风引导进入中脉并贯穿，使血燃烧。当顶轮的吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字融化，到达菩提心督提的末端时，手印的精液也融化，从督提的道路中产生，与自己的脉相遇时
English
That's all. Thus, through the means of having four mudras with different skills. The meaning of placing it in the lotus and so on is said to be the unique oral instruction of one's own guru, so it should be kept in one's own heart. The reason for this is that all Tibetan lamas who are known to be very skilled in the path of desire, speak from the tantras about the differences of the four types of mudras: coiling from the left nostril to the right, and so on, without paying attention to the meaning of judging the shape of the veins, and completely not understanding the key to having four different skills. Therefore, no matter how great I am, the wise will laugh that this is just a laughing stock. Secondly, the actual method of sending in the life force is: The vein of the Vajradhatu Empowerment Mother, should be sought nearby, with the union of binding actions. This is how it is indicated. The vein of the Vajradhatu Empowerment Mother is the female dhuti. "To be sought nearby" means that the yogi should seek the end of that vein. Also, the so-called crow's beak refers to what is known to the worldly as the bird's beak. The vein at the end of the central channel arises from the middle of this. In this regard, the male dhuti is thick and short, so it is impossible for it to stretch out from the jewel. The female dhuti is thin and long, so it is possible for it to stretch out from the crow's beak. Therefore, at the time of absorption, the female vein enters the end of the yogi's vein, so the union is performed. Therefore, one should know the situation of the four different types of dhutis of the mudra and search for them, and awaken the vein with wisdom through the oral instruction of opening the mouth. Then put the vein of the mudra into one's own vein and perform the union of binding the actions tightly. By doing so, wind arises from within the vein of the mudra, and when it reaches one's own vein, it generates a bliss that surpasses even the bliss of absorption and others. When the wind travels through one's own dhuti, it reverses one's own downward-clearing wind upwards. The wind of the mudra guides and enters the central channel and penetrates it, causing the blood to burn. When the syllable HUNG (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: HUNG) at the crown of the head melts and reaches the end of the bodhicitta dhuti, the semen of the mudra also melts and arises from the path of the dhuti, and when it meets one's own vein