English
It is the vajra posture. In order to subdue through the practice of great bliss, pretending not to do what should not be done and engaging in what should be done is asceticism. Or, it is the father's vajra posture, the mother's lotus posture, with the two feet embracing the father and the soles of the feet joined together. The ten father and mother are the Sambhogakaya. On the four spokes of the wheel, from east to south in order, are the meaning symbols of the inner wisdom Dakas and Dakinis. The four fathers are the compassionate parts of the four consciousnesses, that is, the essence of form by which eye consciousness makes one see forms, which is the essence of earth. And the essence of earth is the sprout, form appearance is decided into emptiness, as a symbol of generating the sprout of the three bodies, holding a three-pointed sprout in the hand. Because it arises from the heart of Vairochana, the body color is white. Because the ear consciousness hears all dharmas, in order to generate the ultimate fruit, the spontaneous accomplishment of the two benefits, therefore holding a vajra in the hand. Hearing the sound appearing as emptiness, as a symbol of obtaining the vajra body, holding a vajra in the hand. Because it arises from the heart of Amoghasiddhi, the body color is green. Because the nose consciousness only smells the scent, it is the essence of space. And the essence of space is emptiness, olfactory sensation appears as emptiness, as a symbol of realizing profound emptiness, arising the qualities of the Buddha, and cutting off the two extremes, holding a sword in the hand. Because it arises from the heart of Ratnasambhava, it is yellow. The tongue consciousness is the essence of speech, therefore it is Avalokiteshvara. With the ignorance of the beings of the three realms, from the eyes seeing the radiance, constantly gazing with compassion, or the mind not moving in the Dharmadhatu, not gazing at finite things, in the eyes of Avalokiteshvara, with wisdom free from objects, gazing at everything in its own nature, tasting flavors appearing as emptiness, as a symbol of not being stained by the faults of offenses, holding a lotus in the hand. Because it arises from the heart of Amitabha, the body color is red. The four mothers are, the mother is the part of the body. The object seen by the eye is form, it is the seductive goddess, with the eyes of shape and color generating consciousness, as a symbol of form appearance being empty in time, being seductive and holding a mirror, because it arises from the body of Vairochana, it is white. The object heard by the ear is sound, from an uncertain basis
Chinese
作为各种显现的象征是舞蹈。产生听到或未听到之声的耳识。佛的事业不局限于一个方向，而是作为各种显现的象征，脚的姿势不固定，而是将手的舞蹈转变为各种姿势而安住。由于从义成之身所生，所以身色为绿色。对于鼻子的对境——气味，有连绵不断的念珠。产生对气味好坏的鼻识。作为佛陀功德连绵不断的象征，手中持有念珠。由于从宝生之身所生，所以为黄色。舌头的对境——味道，以具有力量的语言发出声音，所以是歌女。六味产生舌识。作为以语言阐述多种佛法的象征，持有琵琶。由于从无量光之身所生，所以为红色。四识在四个对境中运用，所以也是佛母。在四个角落，从东到南依次是外面的菩萨父母的意义象征：四根感官的意识在与对境交流的方面是语言。因为眼睛的感官没有好坏的分别，所以是慈氏。从身体方面来说，对一切众生没有损害，并且利益他们，作为从烦恼的酷热中拯救出来的象征，手中持有龙树和犍稚（藏文：གྷནྡྷེ，梵文天城体：घण्टे，梵文罗马拟音：ghaṇṭe，汉语字面意思：铃）。外面的菩萨父母是因为种姓混合。慈氏父母为白色和黄色。耳朵的感官产生意识，并且听闻佛法。因此，通过它可以获得佛果，所以是除盖障。作为具有完全消除三种障碍的功德的象征，手中持有经书。父母二者为红色和黄色。鼻子的感官产生意识，由此产生对气味的感受。因此，它产生一切佛法，并且不混杂、完全显现，所以是普贤。作为一切佛法在果位的自性中圆满的象征，手中持有稻穗。父母二者为红色和绿色。舌头的感官产生佛法的声音。通过修持它，可以获得断证，或者说，显现果位的法界和智慧，所以是文殊，为了自他二利自然成就的事业在一切方向上广大的象征，手中持有乌 উৎপala花。四时由四根感官运用，所以是佛母。昨天、今天等四时都在运用。其中，过去的时间是春天。
English
As a symbol of the arising of various things is dance. Generating the ear consciousness of sound heard or unheard. The activity of the Buddha is not fixed in one direction, but as a symbol of the arising of various things, the posture of the feet is not fixed, but the dance of the hands is transformed into various postures and abides. Because it arises from the body of Meaningful Accomplishment, the body color is green. For the object of the nose—smell, there is a continuous rosary. Generating the nose consciousness of good and bad smells. As a symbol of the continuous qualities of the Buddha, holding a rosary in the hand. Because it arises from the body of Ratnasambhava, it is yellow. The object of the tongue—taste, with the power of speech generating sound, so it is a singer. The six tastes generate tongue consciousness. As a symbol of expounding many aspects of the Dharma with speech, holding a lute. Because it arises from the body of Amitabha, it is red. The four consciousnesses are used in the four objects, so it is also a Mother. In the four corners, from east to south in order, the meaning symbols of the outer bodhisattva parents are: the consciousness of the four faculties is speech in terms of communicating with the object. Because the faculty of the eye has no discrimination of good or bad, it is Maitreya. From the aspect of the body, there is no harm to all sentient beings, and benefiting them, as a symbol of saving from the heat of afflictions, holding a nagapuspa tree and a ghaṇṭe (藏文：གྷནྡྷེ，梵文天城体：घण्टे，梵文罗马拟音：ghaṇṭe，汉语字面意思：bell) in the hand. The outer bodhisattva parents are because of the mixing of lineages. The Maitreya parents are white and yellow. The faculty of the ear generates consciousness, and by hearing the Dharma. Therefore, through it one can attain Buddhahood, so it is Nivarana-Vishkambhin. As a symbol of possessing the qualities of completely eliminating the three obscurations, holding a book in the hand. The parents are red and yellow. The faculty of the nose generates consciousness, thereby generating the feeling of smell. Therefore, it generates all Dharmas, and is unmixed and completely manifest, so it is Samantabhadra. As a symbol of all Dharmas being complete in the nature of the fruit, holding a spike of grain in the hand. The parents are red and green. The faculty of the tongue generates the sound of the Dharma. By practicing it, one can attain abandonment and realization, or manifest the Dharmadhatu and wisdom of the fruit, so it is Manjushri, as a symbol of the vast activity in all directions of the spontaneously accomplished benefit for oneself and others, holding an utpala flower in the hand. The four times are used by the four faculties, so it is a Mother. Yesterday, today, etc., the four times are being used. Among them, the past time is spring.
Chinese
时节里，为了兴起各种风湿寒气，所以是香。为了成为有情安乐逝者的身体，作为满足菩提香气的象征，手中拿着香。现在夏季时节，为了所有草木花朵都盛开，所以是花。以相好圆满功德的象征，手中拿着花盆。未来秋季时节，为了所有器情都光彩焕发而明亮，所以是灯。在遣除有情无明光彩之时，作为显现智慧灯的象征，拿着灯。后来出现的冬季时节寒冷，所以是香水。为了使有漏的五蕴被无漏的五蕴香气遍布的象征，拿着香水。普遍熏染是： 识解脱智慧，色解脱，受持戒，想禅定，行是智慧的蕴。那些菩萨的头上留着发髻，具有妙相好，双足全部以半跏趺坐姿安坐，父尊母尊处于交合状态。那些菩萨在未到达道究竟之间，为了必须成办自他利益，所以左腿蜷起，右腿放下于座垫上。父尊们的左手拿着铃并拥抱母尊，以慈悲心对待所有众生如同母亲慈爱唯一的孩子一样。那些父尊母尊是现证菩提之身。在拉南的东方，心念流动自然解脱，以心之执持清净而战胜分别念的坛城中显现，因此所有行境都显现为身和智慧，所以是所有续部的作者普贤王如来。为了自身利益，法性平等性远离生灭的象征，以双手结禅定印，上方有五股白色金刚，放射着智慧的光芒。作为法身不变的象征，身色是蓝色。以智慧照见所有所知事物于法界中的象征，面朝西方。在西方，为了所有有为法和无为法都如显现般本体不成立而安住于清净之地的象征，是母尊普贤王如来佛母。作为所知习气清净的象征，身色是白色。作为所有法界生源的象征，手中拿着法源。那两位父尊母尊是法身。
English
In the season, incense is offered to arise various kinds of wind and cold. Holding incense in hand as a symbol of satisfying the fragrance of enlightenment, transforming into the body of the Sugata of sentient beings' happiness. Now, in the summer season, flowers are offered because all plants and flowers are in full bloom. Holding a flower pot in hand as a symbol of perfecting qualities with marks and signs. In the future autumn season, lamps are offered because all vessels and essences become radiant and bright. At the time of dispelling the ignorance of sentient beings, holding a lamp as a symbol of appearing as the lamp of wisdom. Later, in the winter season, which is cold, perfume is offered. Holding perfume as a symbol of the five aggregates with outflows being pervaded by the fragrance of the five aggregates without outflows. The universal permeation is: consciousness is liberation wisdom, form is liberation, feeling is discipline, perception is samadhi, and formation is the aggregate of wisdom. Those bodhisattvas have hair knots on their heads, possess excellent marks and signs, and all their feet are seated in the half-lotus position. The father and mother are in union. Those bodhisattvas, before reaching the end of the path, must accomplish the benefit of themselves and others, so the left leg is bent and the right leg is lowered onto the seat. The fathers hold a bell in their left hand and embrace the mothers, cherishing all sentient beings with compassion like a mother cherishes her only child. Those fathers and mothers are the bodies of manifest enlightenment. In the east of Lhanam, the movement of mind is naturally liberated, and the mandala of overcoming conceptual proliferation appears with the purity of mind's grasping. Therefore, all activities appear as body and wisdom, so it is Samantabhadra, the creator of all tantras. For one's own benefit, the symbol of the equality of Dharma-nature being free from arising and ceasing, with hands in the meditation mudra, above which is a white five-pronged vajra, radiating rays of wisdom. As a symbol of the unchanging Dharmakaya, the body color is blue. As a symbol of seeing all knowable objects in the Dharmadhatu with wisdom, facing west. In the west, as a symbol of all conditioned and unconditioned dharmas abiding in a state of purity where their essence is not established as they appear, is the mother Samantabhadri. As a symbol of purifying the imprints of knowledge, the body color is white. As a symbol of being the source of all Dharmadhatu, holding the Dharma source in hand. Those two fathers and mothers are the Dharmakaya.
Chinese
确实，其安住方式和肢体等与五种姓相似。六能仁的生起方式是：如《续释根本经》所说，一切都具有比丘的装束。在东南部，为了表示没有舍弃我慢，是清净的处所，生起天之能仁，身色白色，手持琵琶；在南部，没有舍弃贪欲，生起人之能仁，身色黄色，手持火葬柴和占卜板；在西南方，没有舍弃嫉妒，生起非天之能仁，身色蓝黑色，右手持剑，左手持盔甲；在西北方，没有舍弃愚痴，生起旁生之能仁，身色金色，头顶背负着经书；在北方，没有舍弃悭吝，生起饿鬼之能仁，身色黄绿色，手持宝瓶，向所有饿鬼施予供养；在东北方，没有舍弃嗔恨，生起地狱之能仁，身色黑色，右手持火，消除寒冷之苦，左手持水，消除炎热之苦。或者如《光明次第》所说：东方和东南方是天，南方是人，西南方和西北方是饿鬼和旁生，北方和东北方是非天和地狱。似乎也有这种说法，但无论如何都是合理的。这些能仁是化身，为了利益众生，他们不会懈怠，为了表示他们成办利益，安住在莲花座上。在四门生起忿怒尊父尊母是：这是在摧毁身体四法的时期，由于其他分别念的消逝，所以与忿怒尊相结合。当体验秘密智慧的乐时，粗糙的意识消逝，所以在东门生起心之阎魔敌，为了表示心远离执著快乐的垢染，手持骷髅碗。秘密的明妃莲花是生起快乐的所依，所以在南门生起大力金刚，身体远离生灭，手持金刚杵。由于秘密根乐的表示，所以在西门生起语马头明王，以语调伏烦恼，快乐自生为智慧，所以手持莲花，即人头杖，蛇缠绕。三合之触，明妃的虚空中菩提心融化，所以在北门生起甘露旋，事业甘露旋，为了表示成办自他之利，手持十字杵。这些是忿怒尊的法器，所以竖立在杖上举起。