Chinese
，鞠躬并以微笑的光芒看着父亲。 菩萨父母的手印是：莲花是东北方的文殊。 龙树是东南方的弥勒。 等等，其他的菩萨都包括在内。 什么是呢？ 宝苗地藏，燃烧的剑虚空藏，白莲观音，燃烧的金刚手，法轮除盖障，宝穗普贤。 母亲们是：容貌美丽的镜子拉西玛，珍宝花鬘玛列玛，琵琶歌舞供养就是涅提玛。 外面的四位天女是：鲜花花鬘布施玛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），焚香供养度贝玛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），明灯阿洛给（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），涂香根德玛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等等，上面的都包括在内。 或者像火花一样，三面六臂。 母亲们以拥抱父亲的姿态，父亲们以依赖法母亲的姿态，父母的头，父亲向母亲弯腰致敬的姿态，母亲向父亲弯腰致敬的姿态。 如上所述，五部的身大手印，父母是方便和智慧无二，在法界中拥抱。 这些菩萨父母结合的手印，如果展开，在左右手的四个手指上，各安置四位菩萨父母，口中念诵，每念一句就结一个手印，或者从雷电轮开始，四句四句地实际摆放法器，无论哪一种都可以。 这里因为提到了法器，所以说像雷电一样做是好的。 所以，仪轨也是这样做的。 在雷电中，下面的诸神也会展开。 显示了门神父母，四个门有四大忿怒尊的印是：人头，颅杖，也就是阎罗王的法器，以举起吓唬他人的姿态。 金刚压是手持金刚杵的杖，也就是南方的力士。 颅骨大蛇压是颅骨湿杖上缠绕着蛇，是马头明王的手印。 金刚交杵业压是以交杵为标志的杖，也就是甘露盘绕。 门母的手印是：铁钩是东方的门母，索是南方，斯波吒
English
bowing and looking at the father with a smiling radiance. The mudras of the father and mother Bodhisattvas are: The lotus is Manjushri of the northeast. The Naga tree is Maitreya of the southeast. Etc., including other Bodhisattvas. What are they? Jewel Sprout Kshitigarbha, Blazing Sword Akashagarbha, White Lotus Avalokiteshvara, Blazing Vajra Vajrapani, Dharma Wheel Nivaranaviskambhin, Jewel Spike Samantabhadra. The mothers are: Beautiful Form Mirror Lasya, Jewel Garland Mala, Lute Dance Offering is Nirti. The four outer goddesses are: Flower Garland Puspem (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Incense Offering Dhupe (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Lamp Aloke (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), Anointing Gandhe (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), etc., including the above. Or like a spark, three faces and six arms. The mothers in the posture of embracing the father, and the fathers in the posture of relying on the Dharma mother. The heads of the father and mother, the father bowing and paying homage to the mother, and the mothers bowing and paying homage to the father. As mentioned above, the great mudra of the five families, the father and mother are inseparable from method and wisdom, embracing in the realm of Dharma. These bound mudras of the father and mother Bodhisattvas, when expanded, place four father and mother Bodhisattvas on each of the four fingers of the left and right hands, and recite verbally, making a mudra for each sentence recited, or starting from the wheel of thunder and lightning, actually placing the implements in four-sentence segments, whichever is possible. Here, because the implements are mentioned, it is said that it is good to do it like thunder and lightning. Therefore, the ritual is also done in the same way. In thunder and lightning, the lower deities will also be expanded. The gatekeeper father and mother are shown, and the mudras of the four great wrathful deities residing at the four gates are: Human Head, Skull Staff, which is the implement of Yama, in the posture of raising it to frighten others. Vajra Press is a staff marked with a vajra, which is the mighty one of the south. Skull Snake Press is a snake coiled around a wet skull staff, which is the mudra of Hayagriva. Vajra Cross Karma Press is a staff marked with a cross vajra, which is nectar coiled around it. The mudras of the gatekeepers are: Iron Hook is the gatekeeper of the east, Lasso is the south, Sphota
Chinese
铁钩西。 吽：北方的门啊！ 位于四门的父尊母尊们，彼此敬爱，如胶似漆，与上方无别。 能仁六尊是调伏六道众生的导师，因此，调伏之方便的表征，内表征显于外，虽有各种手印，然总摄为六，如诸天之能仁，琵琶等六者，于第六品中已述。 此乘中，诸天皆为方便与智慧无别之自性，能仁六尊是六道之导师，以六道无漏之身调伏之，然非实指母尊，故名母尊无所指。 然与此乘不相违，以法界遍布一切处，故不可分，且以法界为生起之因，故为母尊。 普贤父尊母尊者，普贤等持智慧光。 如是等持，如手指等放光一般，义表已于第六品中述讫。 普贤母是轮回涅槃一切之母，然等持即是等持本身，所谓莲花中央者，等持中二拇指相触也。 又，各种手印等。 所谓普贤之手印，是十方三世一切诸佛连同其事业，故非截然唯一。 又，或是如来本身。 所谓毗卢遮那之手印是菩提殊胜。 又或是金刚合掌本身。 如是说手印生起之因者，即是彼也。 见之手印者，大手印之胜妙会众等。 蕴、界、处等皆为本初即是父尊母尊之自性，从身语意之印，从见之角度了知。 以三摩地修习，习惯后终至圆满。 显现声响之坛城皆于自处清净，证得自然成就身与智慧之坛城之会众，具足方便与智慧。 所谓显现不滞于天是方便，无自性自然成就为智慧。 方便与智慧无别融合，于觉性中明晰。
English
Iron hook west. HUNG: Oh, northern gate! Those father and mother deities residing at the four gates, embracing each other in a manner of mutual reverence and inseparability, are just like those above. The six Thubpas (Enlightened Ones) are the teachers who tame the six realms of beings; therefore, the signs of the means of taming, the inner signs appearing outwardly, although there are various mudras, are condensed into six. Just as the six celestial Thubpas, such as the lute, are taught in the sixth chapter. In the context of this vehicle, all deities are of the nature of the inseparability of means and wisdom. Since the six Thubpas are the teachers of the six realms, they tame the six realms with bodies free from defilements. Since the mother is not specifically indicated, it is called 'mother without specific indication.' However, without contradicting this vehicle, since the dharmadhatu pervades everywhere, it is indivisible, and since the dharmadhatu is the cause of arising, it is the mother. The father and mother Kuntuzangpo are: 'Kuntuzangpo, samadhi, wisdom rays.' Like the fingers radiating light in samadhi, the meaning and signs have already been explained in the sixth chapter. The mother Kuntuzangmo is the mother of all samsara and nirvana, but samadhi is only samadhi itself. The 'center of the lotus' means the two thumbs touching in samadhi. Furthermore, there are various mudras. The mudra of Kuntuzangpo is all the Victorious Ones of the ten directions and three times, along with their activities, so it is not definitively one. Or, it is the Tathagata himself. The mudra of Vairochana is supreme enlightenment. Or, it is the vajra palms themselves. That which is mentioned as the cause of the arising of mudras is that itself. The mudra of view is the supreme gathering of the great mudra, and so on. The skandhas, elements, realms, and sense bases are inherently the nature of the father and mother deities. This is known from the perspective of viewing the body, speech, and mind mudras. Meditating on this with samadhi, and becoming accustomed to it, one ultimately reaches perfection. All the mandalas of appearances and sounds are purified in their own place, and one gains mastery over the gathering of spontaneously accomplished body and wisdom mandalas. Possessing the wealth of means and wisdom, 'Appearance not ceasing as deity is means; absence of inherent existence spontaneously accomplished as wisdom' is wisdom. Means and wisdom are inseparably united, clear in awareness.
Chinese
达到圆满的彼岸称为“具足”，即“那”。那时，所谓“不动不摇”，就是指身语意三门没有任何作为，安住于大平等舍的状态。一切因缘所生的动摇，都安住于大手印之中。所谓“身不离身大手印，语不离语大手印，忆念觉知皆不离意大手印”，就是指安住于此状态，不为所动，不衰退，这被称为安住于胜妙手印之状态。学习分辨显现，是第二个支分，即证悟的支分。将识蕴和地界虚空二者结合起来，因为有四十种分别念，所以在父尊母尊上观想四十尊本尊。所谓“具足四十二支分”，就是指四十二支分本尊具足于根本金刚萨埵父尊母尊之上。观想之方式为，自身明观为不动父尊母尊，这是根本二尊。其中，父尊观想为二十三尊，母尊观想为十七尊。父尊的头顶观想为毗卢遮那佛，喉间观想为无量光佛，脐间观想为宝生佛，密处观想为不空成就佛，心间观想为普贤王如来，眼根内观想为地藏菩萨，耳根内观想为虚空藏菩萨，鼻观想为观世音菩萨，舌观想为金刚手菩萨，眼根外观想为弥勒菩萨，耳后观想为除盖障菩萨，鼻观想为普贤菩萨，舌观想为文殊菩萨。右手观想为阎魔敌，左手观想为大力金刚，左脚观想为马头明王，右脚观想为甘露漩明王，头顶观想为天道能仁，肩上观想为非天道能仁，心间观想为人道能仁，膝盖观想为旁生道能仁，喉间观想为饿鬼道能仁，脚底观想为地狱道能仁。母尊除了六能仁外，还有十七尊，与父尊的位置相同。如此观想四十支分，是方便之本尊。所谓“彼即支分自性”，就是指彼方便之本尊。支分开展是指下面所说的那些。开展之中，近取的是“我”，即在心间观想四十尊智慧萨埵，这是智慧之本尊。四十二尊变为三倍。
English
The ultimate attainment is called "endowed," which is "na." At that time, the so-called "unmoved and unshaken" means abiding in a state of great equanimity without any action of body, speech, and mind. All movements arising from conditions abide in the Great Seal. The saying, "The body does not stray from the Body Great Seal, speech does not stray from the Speech Great Seal, and all remembrance and awareness do not stray from the Mind Great Seal," refers to abiding in this state, unwavering and undiminished. This is called abiding in the state of the supreme Mudra. Learning to distinguish appearances is the second branch, the branch of realization. Combining the aggregate of consciousness and the elements of earth and space, because there are forty kinds of conceptualizations, one meditates on forty deities in the Father and Mother. The saying, "Possessing forty-two branches," means that the forty-two branch deities are possessed by the root Vajrasattva Father and Mother. The way to meditate on them is to visualize oneself as the immovable Father and Mother, these are the two root deities. Among them, the Father is visualized as twenty-three deities, and the Mother is visualized as seventeen deities. On the crown of the Father's head, visualize Vairochana; in the throat, Amitabha; in the navel, Ratnasambhava; in the secret place, Amoghasiddhi; in the heart, Samantabhadra; inside the root of the eyes, Kshitigarbha; inside the ears, Akashagarbha; in the nose, Avalokiteshvara; on the tongue, Vajrapani; outside the root of the eyes, Maitreya; behind the ears, Nivarana-Vishkambhin; in the nose, Samantabhadra; on the tongue, Manjushri. The right hand is visualized as Yamantaka, the left hand as Mahabala, the left foot as Hayagriva, the right foot as Amrita Kundalin. On the crown of the head, visualize the Sugata of the Devas; on the shoulder, the Sugata of the Asuras; in the heart, the Sugata of Humans; on the knees, the Sugata of Animals; in the throat, the Sugata of Pretas; on the soles of the feet, the Sugata of Hell beings. The Mother has seventeen deities besides the six Sugatas, and they are placed in the same positions as the Father. Thus, meditating on the forty branches is the deity of skillful means. The saying, "That itself is the nature of the branches," refers to that deity of skillful means itself. The expansion of the branches refers to those mentioned below. Among the expansions, the closely taken is "I," that is, meditating on forty Wisdom Sattvas in the heart, this is the deity of wisdom. The forty-two deities become threefold.
Chinese
因此，根本自性中，身语意之神显现为三组四十尊。根本二尊是指根本金刚萨埵父母，因为他们是一切显现的根本，所以被提及。加上“四十有三将显现”，即四十尊神，在顶轮有身之神四十尊，在喉轮有语之神四十尊，在心轮有意之神四十尊，共计一百二十尊。加上之前的方便智慧之神八十尊，总共二百尊是数字的基础。 “自性”指的是，自性之神，头饰五五尊，因此有五组二百尊，共计一千尊，这只是头饰的数量。 “如此具足之至尊”指的是，主尊不动佛父母，另外具有头饰之神一千尊的根本二百尊。 “以”指的是，作为行动者，指示要观想所有四十尊神。 “胜者，至胜者，亦如是”指的是，胜者是四部父母。 “亦如是”指的是，如同观想金刚萨埵一样，也要观想四部父母，四部父母也各有根本二百尊，支分头饰一千尊，因此共有四千尊。 “至胜者，亦如是”指的是，胜者之至尊是一切之根本普贤王如来父母，根本二百尊，支分头饰一千尊。 “十二与六之光芒照耀”指的是，十二是指十六尊菩萨父母，八尊门神父母，共计二十四尊。父母二二合一计算为精华和二，因此有十二组支分头饰之神一千尊。 “六之光芒照耀”指的是，六能仁没有佛母，因为佛母是法界之体性，所以身体分为两部分。右边是方便父，左边是界母，右边安置父尊，左边安置母尊。因此，智慧萨埵和身语意之神也随之变化，因此有头饰一千组六尊。这些不算根本二百尊，支分头饰一千组有二十四尊，因此称为观想二万四千佛。这是在手印显现时，按照道路次第的权衡。道路顿超之