Chinese
如是说，瑜伽士依根器下、中、上三种，以及脉坚硬、柔软、中等三种的差别，依靠三种手印修习，如下：如果瑜伽士根器锐利且脉非常粗重，则专注于一切形象的大手印，修习后拙火燃起，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，生起乐空之三摩地。如果根器和脉的坚硬柔软处于中等，则一切形象转变为智慧明妃的形象，与其相拥而修，脉则融化。如果根器低下且脉坚硬，仅凭前两种手印无法使脉融化，因此必须依靠事业手印。如《智慧品》所说：“为了增长胜乐，首先应依事业手印。”因此，首先通过具相的手印，以灌顶等方式调伏自相续，在寂静处以具足三种认识的方式入定，拙火之火猛烈燃烧，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，从而生起以不分别念庄严的安乐三摩地。如是说，《智慧品》中说：“此四手印能赐予不变之乐果，于城镇、乡村、寺庙、墓地，不净与清净之处，以及房屋和天神殿宇等一切处所，时时安住于极喜之喜乐，从世间道中解脱，显现行持种姓与非种姓，身强体健，赐予安乐，具有饮食等受用之瑜伽士应修习。”如果找不到手印，则说依靠手掌的莲花来降脉，又如其中所说：“以莲花上的金刚之声，或以自己手掌的莲花来爱抚，是为了安乐的缘故。”本体是：如上所说，依靠三种手印修习，拙火之火融化顶轮的吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字，从而生起远离一切分别念的乐空三摩地。如是《修法品》中说：“何者于拙火之显现中转变，必定也会忆念身体和虚空。”《耶品》中也说：“风与真实相遇者
English
As it is said, yogis rely on the three mudras, based on the differentiation of the three types of faculties—inferior, middling, and superior—and the three types of channels—hard, soft, and medium—to meditate. Here's how: If a yogi has sharp faculties and very heavy channels, they should focus single-pointedly on the form of the Great Mudra in all its aspects. By meditating in this way, the tummo fire will blaze, and the syllable Hum (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽) at the crown of the head will melt, giving rise to the samadhi of bliss and emptiness. If the faculties and the hardness/softness of the channels are middling, then the form of all aspects transforms into the form of a wisdom goddess. By embracing her and meditating, the channels will melt. If the faculties are inferior and the channels are hard, then the channels cannot be melted by those two mudras alone. Therefore, one must rely on the action mudra. As it says in the Wisdom Chapter: "For the sake of increasing the bliss of the Victorious Ones, one should first rely on the action mudra." Therefore, first, one should tame one's mind-stream through initiation and other means with a qualified mudra. In a secluded place, one should enter into samadhi with the three recognitions, and the fire of tummo will blaze intensely. The syllable Hum (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽) at the crown of the head will melt, and the samadhi adorned with non-conceptual bliss will arise. As it is also said in the Wisdom Chapter: "These four mudras, which bestow the fruit of unchanging bliss, should be practiced by yogis in towns, villages, monasteries, charnel grounds, in impure and pure places, in houses and in all the abodes of the gods, at all times, dwelling in the joy of great delight, liberated from the path of the world, manifestly engaging in caste and non-caste, with strong bodies, bestowing bliss, and possessing enjoyments such as food and drink." If a mudra is not found, it is said that one should rely on the lotus of the hand to draw down the essence. Again, it says in the same text: "Caressing with the vajra sound on the lotus, or with the lotus of one's own hand, is for the sake of bliss." The essence is: As mentioned above, by relying on the three mudras and meditating, the fire of tummo melts the syllable Hum (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽) at the crown of the head, and from this arises the samadhi of bliss and emptiness, free from all conceptual thoughts. As it says in the Sadhana Chapter: "Whatever changes in the appearance of tummo, one will surely remember the body and the sky." And in the Ye Chapter: "Those who truly encounter the winds