English
Stirring with three long fingers as if stirring the head, and for those who are young, passionate, and soft, it is said that one should pierce the place where the enlightened mind full of light flows with a vajra peg and then proceed. Performing in different places refers to doing it with three fingers. In the Vajra Garland of Mandala Rituals, it says that by writing the red letter ཧྲཱིཿ (Tibetan, Sanskrit Devanagari: ह्रीः, Sanskrit Roman transliteration: hrīḥ, Chinese literal meaning: shā) on the fingertips and the base of the tongue, the veins are stimulated. Thus, stimulating in one place with both fingers and the base of the tongue is the difference of one finger. How long should one stimulate? According to the translation of Patsab, it says, "One should proceed until the act of tasting is not completed." That is to say, with ཧྲཱིཿ (Tibetan, Sanskrit Devanagari: ह्रीः, Sanskrit Roman transliteration: hrīḥ, Chinese literal meaning: shā), open the lower end of the central channel of the Mother, until the nectar does not drip. The Vajra Dakini says, "Stir until the mantra 'Sid' (Tibetan, Sanskrit Devanagari: सि, Sanskrit Roman transliteration: si, Chinese literal meaning: xī) does not arise from the Mother." That is not intentionally reciting the mantra at that time, but rather that mantra arises spontaneously. Again, the Vajra Dakini says, "Thus, when the practitioner repeatedly stimulates, the heart trembles, is intoxicated with joy, and the water of the minute particles of the mind drips, being free from shame, etc., the hairs stand on end, and being extremely attached, one becomes respectful in watching and embracing, and says 'Sid' (Tibetan, Sanskrit Devanagari: सि, Sanskrit Roman transliteration: si, Chinese literal meaning: xī), etc." Just as it is said, those are the signs of opening the vein openings by stimulating with fingers and tongue. The water of the minute particles of the mind is like the liquid of the enlightened mind. Third, in the Vajra Tent it also says: "With the excellent union of vajra fingers, thoroughly stir the vajra ground, extract the vajra mind, and consume it with the vajra tongue. In the happiness of that inner and outer, thoroughly insert the Vajra Sattva, with the union of vajra bonds, excellently perform the vajra offering." Thus, the vajra ground is the vajra support of the secret place, the lotus of the Mother. Vajra mind refers to something like kunda. From the outside refers to after the veins have awakened. Vajra Sattva refers to the secret vajra of the Father. Vajra bonds refer to the two veins being bound without separation. In the treatises on desire, it seems that there are descriptions of the characteristics of women such as lotus women and conch women, but this instruction is...
Chinese
应当知晓于彼等之中全然不存。此乃从《边见》中引出。第四，恭敬顶礼至尊上师之莲足。于此，以外在手印而入等至，所谓进入命勤之方式，对于如今之人虽多半非真实所需，然若对其有所理解，则于修习生起次第等之时，因有益于依仗智慧手印，故为切近所需。又，大体而言，无上瑜伽部诸续部中，所说事业手印从十二年至三十年不等，乃因二者中，年长与年少者，不能令自之脉苏醒耶？虽能，然以不能成为令方便脉苏醒之因之故，而须舍弃。于此，瑜伽母具有特殊三摩地等，则非决定。若问当如何令脉苏醒，则乃是殊胜瑜伽士与事业手印入等至之时，如其他所说，于指与舌上书写字等之方便而行。如是，于未苏醒中脉之手印之方便而入等至时，手印之脉作勇父之作用，方便之脉阿瓦都帝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）将苏醒，其苏醒则二者罗让自然合拢，中脉苏醒之内，下泄入，由此引发拙火等之缘起，俱生生起。此乃续部之义，如是，某些体验良好之人，于依仗智慧手印之时，初时似觉母脉之气由此而来，入于自身金刚之门，亦由此可知。因此，观想父母鼻尖相触之处之微细明点，亦为令一鼻尖苏醒之故。若问依仗事业手印而入于心间收摄次第之方式为何？则乃是圆满次第与后破之禅定二二，心间收摄次第之所缘，金刚念诵，以及秘密处鼻尖之物明点命勤，心间收摄次第等，乃是彼时所作之力用。至尊宗喀巴大师之口诀，克珠杰所作之笔记。第五，顶礼至尊上师。手印入于命勤
English
It should be known that they are completely absent in those. This is quoted from the "View of Extremes." Fourth, I respectfully prostrate at the feet of the venerable and holy Lama. Here, by entering into union with the external mudra, the so-called way of entering into the life force, although it is mostly not actually needed by the person of today, if one understands it, it is beneficial to rely on the wisdom mudra when practicing the generation stage, etc., so it is closely needed. Also, in general, in the tantras of the unsurpassed yoga class, it is said that the karma mudra is from twelve to thirty years old. Is it because the older and younger of the two cannot awaken their own channels? Although they can, they must be abandoned because they cannot become the cause of awakening the method channel. Here, it is not certain that the yogini has a special samadhi, etc. If you ask how to awaken the channels, it is when a special yogi enters into union with the karma mudra. As stated elsewhere, one should practice the methods such as writing letters on the fingers and tongue. Thus, when entering into union with the method of the mudra that has not awakened the central channel, the mudra channel acts as a hero, and the method channel Avadhuti (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) will awaken, and when it awakens, the two, Ro and Kyang, will naturally close together, and the downward flow will enter into the awakened central channel. This will cause the spontaneous to arise due to the cause of igniting the inner heat, etc. This is the meaning of the tantra. Thus, some people with good experience, when relying on the wisdom mudra, initially feel that the air of the mother channel comes from here and enters their own vajra gate, which can also be known from this. Therefore, meditating on the subtle bindu at the point where the tips of the noses of the father and mother meet is also for the purpose of awakening one tip of the nose. If you ask how to rely on the karma mudra and enter the stages of gathering at the heart, it is the two meditations of the complete stage and the post-breakdown, the object of the stages of gathering at the heart, the vajra recitation, and the life force of the substance bindu at the tip of the secret place, the stages of gathering at the heart, etc., are the power of what is done at that time. The oral instructions of the great Jetsun Tsongkhapa, notes made by Khedrup Je. Fifth, I prostrate to the venerable and holy lamas. The mudra enters into the life force.
Chinese
的教导是：寻找具有特征的明妃，之后为了寻找金刚界自在母的脉，在自己的手指上写上ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍），然后揉搓寻找脉，找到时会生起快乐并向外放出， 长久地行走并挺立着回来，口中发出“悉”的声音，用舌尖寻找并催动那个脉，那个脉的口就会张开。之后进入等持，金刚界自在母的脉在自己的宝物中，有中脉的下端，使那个顶端和金刚界自在母的脉二者相合，那个顶端的尖端进入宝物中央的脉轮的dhūti（藏文，梵文天城体：धूती，梵文罗马拟音：dhūtī，汉语字面意思：净脉）中，如果自己的中脉下端张开，风进入中脉，那么进入左右二脉的风就会停止，俱生智，就会在自己和手印二者的相续中产生。手印是进入命勤的口诀。还有手印的特征、分类、观察方法、依靠方式、从依靠中产生智慧的方式、乐空双运的方式、转化为增上的方式等，需要从上师的口中了解。对于身体进行要点按压来修持圆满次第，身体的半跏趺坐、幻轮和行为等处需要详细了解，从身体的姿势教导中可以了解，并在此处结合。这里是所有母续之主，胜乐金刚二者的圆满次第，由大成就者黑行者所解释的春季的明点。 分为二：金刚身的状况，以及对其进行要点按压来修持圆满次第的方式。第一部分分为三：安住的脉的明示，运动的风的明示，稳固的菩提心的明示。第一部分是：༈ 向上师们顶礼。在此，要将其安立为圆满次第，仅仅依靠空性是无法安立的，因为证悟空性的也有小乘。仅仅具有空性和本尊瑜伽也无法安立为圆满次第，因为下部三续部中也有。在那二者的基础上加上风的瑜伽也无法安立在那里，因为空性和本尊瑜伽和风的瑜伽
English
The instruction is: Seek a consort who possesses the characteristics. After that, in order to find the pulse of the Vajradhatu Ishvari, write hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍) on your finger, then rub and search for the pulse. When you find it, bliss will arise and emanate outwards. Walk far and come back standing upright. When the sound of "sid" comes from the mouth, use the tip of the tongue to search for and stimulate that pulse, and the opening of that pulse will open. After that, enter into samadhi. The pulse of the Vajradhatu Ishvari is in your own jewel, with the lower end of the central channel. Bring that tip and the pulse of the Vajradhatu Ishvari together. The tip of that tip enters into the dhūti (藏文，梵文天城体：धूती，梵文罗马拟音：dhūtī，汉语字面意思：净脉) of the central channel wheel in the center of the jewel. If the lower end of your central channel opens, and wind enters the central channel, then the flow of wind into the two side channels will stop, and the co-emergent wisdom will arise in the continuum of yourself and the mudra. The mudra is the oral instruction for entering into the life force. Furthermore, the characteristics of the mudra, its divisions, methods of examination, ways of relying on it, the way wisdom arises from relying on it, the way of uniting bliss and emptiness, the way of transforming into enhancement, etc., must be learned from the guru's mouth. To meditate on the completion stage by pressing the key points on the body, the half-vajra posture, the movements, and the conduct of the body must be thoroughly understood. It can be understood from the teachings on the body's postures, and it should be combined here. Here is the completion stage of the chief of all mother tantras, the two, explained by the great accomplished one, the Black Practitioner, the bindu of spring. Divided into two: the state of the vajra body, and the way to meditate on the completion stage by pressing the key points on it. The first part is divided into three: the clarification of the abiding channels, the clarification of the moving winds, and the clarification of the steadfast bodhicitta. The first part is: ༈ Homage to the gurus. Here, in order to establish it as the completion stage, it cannot be established by emptiness alone, because there are also Hinayana practitioners who realize emptiness. It cannot be established as the completion stage by merely having emptiness and deity yoga, because it is also present in the lower three tantras. Adding wind yoga on top of those two cannot establish it there, because emptiness, deity yoga, and wind yoga