English
Thus, the Tathagata. One should hook and gather all Bodhicitta. The pestle, i.e., the vajra, should stir all the channels. The vajra's blessing or enjoyment is the Tathagata, i.e., the Bodhisattva gathering at the tip of the vajra and enjoying it. Furthermore, it is quoted in the commentary of Lawapa: "The vajra opening the lotus is said to be a cluster of feathers and honey. Here, the circling is the movement. With the nature of bliss and joy, the lasso is placed in the lotus, and with the iron hook of desire, all the Tathagatas are hooked. The immovable mover is the vajra, which is the most famous pestle. When the enjoyer, the vajra, blesses, the Tathagatas gather." Thus, relying on the Vajra Dakini, it shows the inner heat of the four chakras and the completion stage of the action seal. The previous lamas also explained this chapter as the definitive meaning, explaining all four stages as the four stages, and placing the letters in the root places as Dharma seals. Meditating on them is explained as meditating on the Dharma seals. However, the Dharma seal should not only be meditated on by focusing on the letters, but also on the actual completion stage that arises based on it. The third is: From the condensed tantra of the Abhisambodhi of Glorious Heruka, the chapter on the activities of the union of skillful means and wisdom as non-duality, and the rituals of redeeming untimely death, etc., which is the thirty-fifth chapter. From the extensive explanation of the condensed tantra of the Chakrasamvara, the All-Illuminating Hidden Meaning, the explanation of the thirty-fifth chapter. ༈. Third, there are three chapters that show the entry of both vows and action seals with one entry: vowing to explain, explaining the meaning of the vow, and showing the chapter title. The first is: After explaining the redemption of untimely death, the great offering based on the action and wisdom mudras should be explained. Why is the one based on the mudra established as a great offering? Because the meaning of the main deity of the mantra is non-dual wisdom, and the letters are also mantras for its perfectly pure two aspects, and placing them and combining them with their activities is the most famous great offering, therefore it is explained. This offering of the mudra can quickly
Chinese
因此，毫不怀疑，如果能毫不费力地做到，就能成就悉地。因此，所有想要成就悉地的人都应该依止手印的供养。第二部分分为两部分：真实如是的供养，以及依此进行事业的仪轨。第一部分分为两部分：依靠两种手印的供养，以及略述四种手印的分类。第一部分是：自己和事业手印以及誓言手印，即以耶喜手印二者为主，将父尊和母尊的秘密处所的两个标志，与咒语完全结合。以吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）生起金刚，以阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）生起莲花，以వం（藏文：བཾ།，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：వం）生起莲花的莲蕊中心，以ཕཊ་（藏文：ཕཊ།，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）遮止两个孔道，以象征俱生智，这是拉瓦巴在根本续的注释中所说的。此外，他在路易巴的修法注释中说：从红色བྱཱ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中生起红色宝珠的顶端，以黄色བྱཱ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字标示；从白色བྱཱ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中生起白色莲花莲蕊的顶端，以黄色བྱཱ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字标示。两种方式似乎都能成就。在《总集行仪》中说：咒师加持勇士瑜伽母，将བྱཱ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字正确地置于鼻尖，将བྱཱ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字置于标志的中心。这里所说的鼻尖是莲花的鼻尖，标志是金刚，中心是宝珠的中心。通过这些，也应该知道铃铛师所说的包含种子字的各种金刚次第，隐藏在根本续的何处。空行是金刚亥母。勇士是黑汝嘎，即无二地结合。同样，“以心要等”是指在父尊和母尊的四个位置上，安置心要二字和近心要二字的咒语。《总集行仪》中说：在脐、心、口和额头上，以咒语的组合进行加持。在腹部和心中是瑜伽母，由佛陀空行母进行，在舌头和头顶上，加持勇士。瑜伽母和勇士无二。其中，以“脐”字的两句，以咒语加持主尊的四个位置，然后从“脐”字到“加持”之间，以咒语加持父尊的四个位置。
English
Therefore, there is no doubt that siddhis will be accomplished if it can be done effortlessly. Therefore, all those who desire siddhis should rely on the offering of mudras. The second part has two parts: the offering of suchness itself, and the ritual of accomplishing activities based on it. The first part has two parts: the offering based on two mudras, and a brief explanation of the classification of the four mudras. The first part is: oneself and the karma mudra and the samaya mudra, that is, the two yeshe mudras are the main ones, and the two marks of the secret places of the father and mother are completely combined with mantras. With Hūṃ (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) generate the vajra, with Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: 阿) generate the lotus, and with Vaṃ (Tibetan: བཾ།, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Chinese literal meaning: वं) generate the lotus pistil center, and with Phaṭ (Tibetan: ཕཊ།, Sanskrit Devanagari: फट्, Sanskrit Romanization: phaṭ, Chinese literal meaning: 啪) block the two orifices, to symbolize innate wisdom, as Lāvapā said in the commentary on the root tantra. Also, in his commentary on the sādhana of Lūipa, he said: At the top of generating a red jewel from a red Byā (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), mark it with a yellow Byā (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) syllable; at the top of generating a white lotus pistil from a white Byā (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), mark it with a yellow Byā (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) syllable. It seems that both methods can accomplish it. In the Kunsyod it says: The mantra practitioner blesses the hero and yogini, and correctly places the syllable Byā (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) at the tip of the nose, and places the Byā (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) in the center of the mark. Here, the tip of the nose is the tip of the lotus, the mark is the vajra, and the center is the center of the jewel. Through these, one should also know where the various vajra sequences with seed syllables spoken by Drilbupa are hidden in the root tantra. The dakini is Vajravarahi. The hero is Heruka, that is, union in non-duality. Similarly, "with the essences, etc." means placing the two essence syllables and the two near-essence mantras in the four places of the father and mother. In the Kunsyod it says: In the navel, heart, mouth, and forehead, bless with the collection of mantras. In the belly and heart is the yogini, by the Buddha dakini, and on the tongue and crown, bless the hero. The yogini and hero are non-dual. Among these, the two lines of the word "navel" bless the four places of the main deity with mantras, and then from the word "navel" to "bless," bless the four places of the father with mantras.
Chinese
学处是，如“勇猛加持”所说，应在勇士主尊的脐轮等处进行。并且，解释中说要念诵“舌和阿瓦都提二者”。按照“舌和阿瓦都提”的说法，舌即喉咙，口也是如此。都提是其上端眉间。在父亲的脐轮处是瑜伽母，即母亲的精华，在心间用佛陀空行母的咒语加持。在舌和头顶二处，用父亲的精华和近精华加持，这是玛尔巴译师的善妙译法。咒师与空行母猪面母交合，咒语如前一样安放在四处。如具缘者等说：“咒师与空行母交合，用精华等如是做。”这是错误的。如此做完之后，有智慧者，即精通入定事业者，应将瑜伽母揉搓在事业和誓言手印的莲花中，并供养彼之真如。从平凡的执着中解脱出来，成为清净的天身之后，随自己的意愿，即与瑜伽士自己的手印种姓相符，且具足善妙守护誓言的戒律的母亲和女儿等，依靠先前所说的任何一个手印，供养勇士黑鲁嘎，寂静等一切事业都要努力去做。这说明，事业成就依靠手印来做，就能迅速成就。依靠两个手印来修习，这里不是生起次第，而是那若巴的见解，将圆满次第与此结合。依靠事业手印来修习，是因为以此为缘，将命气置入都提脉中来修习。依靠智慧手印来修习，也是先前在中脉中进行入风、住风、融风三者纯熟之后，他也能依靠誓言手印将命气收摄于都提脉中，要知道这是依仗了它的力量，这是关键之义。第二，如是第三十四和第三十五颂宣说了大手印和法印。本章到此为止，以宣说誓言和事业手印的方式，四种手印各自的认识已经说完了。
English
The object of study is that, as it says, "Brave empowerment," it should be done at the navel chakra of the main hero and so on. And, the commentary says to recite, "Tongue and Avadhuti, the two." According to "Tongue and Avadhuti," tongue is the throat, and the mouth is the same. Dhuti is the upper end of it, the space between the eyebrows. At the father's navel chakra is the yogini, which is the essence of the mother, and at the heart chakra, empower with the mantra of the Buddha Dakini. At the tongue and the crown of the head, empower with the essence of the father and the near essence, which is a good translation by Marpa. The mantra practitioner unites with the Dakini Vajravarahi, and the mantras are placed in the four places as before. As the fortunate ones and others say, "The mantra practitioner unites with the Dakini, and does the same with the essences." This is wrong. After doing so, the wise one, skilled in the activity of absorption, should rub the yogini into the lotus of the karma and samaya mudra, and offer it to the Suchness itself. Having been liberated from the grasping of ordinary people, having become a pure divine body, according to one's own desire, that is, in accordance with the lineage of the yogi's own mudra, and like a mother and daughter who possess the discipline of well-protecting the samaya, relying on any one of the mudras mentioned earlier, having made offerings to the hero Heruka, all activities such as pacifying and so on should be done with effort. This shows that if accomplishing activities is done relying on mudras, it will be quickly accomplished. Meditating relying on two mudras is not the generation stage here, but Naropa's intention, combining the completion stage with it. Meditating relying on the karma mudra is because, as a condition for that, meditating relying on placing the life force into the dhuti. Meditating relying on the wisdom mudra is also that, previously, after becoming skilled in the three, entering wind, abiding wind, and dissolving wind, in the central channel, he can also rely on the samaya mudra to gather the life force into the dhuti, and it should be known that this is relying on its power, which is the key point. Second, in this way, the thirty-fourth and thirty-fifth verses explained the Mahamudra and the Dharma Mudra. Up to this point in this chapter, the recognition of each of the four mudras has been explained in the manner of explaining the samaya and karma mudras.
Chinese
四种手印也在《续释》中说：“因此，通过生起智慧，四种手印应当结合。”所说之义是，曼涅论述了生起次第和圆满次第的两种四手印。生起次第的四手印是：将外在的智慧母观想为仅仅是欲求的明妃之形，是事业手印；观想身体上的吽字等是法手印；从种子等圆满的坛城轮聚集的舒卷等是誓言手印；自己观想为主尊本尊是大手印。圆满次第的四手印也有两种，在道位时安立的是：外在的智慧母是事业手印，因为通过拥抱等行为给予喜乐；内在的智慧母阿瓦都帝是法手印；大乐菩提心的手印，那些的果是大手印；化现各种各样的本尊是誓言手印。在果位时安立的是：化身是事业手印；法身是法手印；报身是大手印；乐空的菩提心，大乐之身是誓言手印。四手印的每一个也都是四手印的自性，这样解释。前代上师们的事业手印和誓言手印的认定与铃杵足相似，但其他两种手印有很大不同，应从《胜乐五次第释》中了解。第二是，对于所有会供轮的人，以各自喜欢的方式赞颂，会供的物品应当进行区分，即分别分配。在享用手印时，必须以上下颠倒的方式，像未出生的瑜伽母一样坐在上面。这样做是为了什么呢？为了断除烦恼，以及为了利益众生的事情。事业是如来们完全清净的各自以自己的智慧所了知的等持的特征，将这个事物观想为实体，就是舍弃一切颠倒的散乱而进行观修。那本身就是五部。它的分类，即通过分类来区分的眼等清净的愚痴金刚等，眼等