English
Thus, in the very root nature, the deities of body, speech, and mind manifest as three sets of forty. The two root deities refer to the root Vajrasattva parents, because they are the root of all manifestations, they are mentioned. Adding "forty-three will manifest," that is, the forty deities, in the crown chakra there are forty deities of the body, in the throat chakra there are forty deities of speech, and in the heart chakra there are forty deities of mind, totaling one hundred and twenty. Adding the previous eighty deities of skillful means and wisdom, the total of two hundred is the basis of the numbers. "Self" refers to, the deities of self, headdresses of five each, thus there are five groups of two hundred, totaling one thousand, this is only the number of headdresses. "The supreme one who possesses such" refers to, the main deity Akshobhya Buddha parents, in addition to the root two hundred of the thousand headdress deities. "By" refers to, as the actor, instructing to visualize all forty deities. "Victorious One, Supreme Victorious One, likewise" refers to, the Victorious One is the four families of parents. "Likewise" refers to, just as visualizing Vajrasattva, one should also visualize the four families of parents, the four families of parents also each have a root of two hundred, and branch headdresses of one thousand, thus there are a total of four thousand. "Supreme Victorious One, likewise" refers to, the supreme of the Victorious Ones is the root of all, Samantabhadra Buddha parents, root two hundred, branch headdresses one thousand. "Twelve and six rays of light shine" refers to, twelve refers to the sixteen Bodhisattva parents, eight doorkeeper parents, totaling twenty-four. Parents two by two combined are counted as essence and two, thus there are twelve groups of branch headdress deities of one thousand. "Six rays of light shine" refers to, the six Thubpas do not have a mother, because the mother is the nature of the Dharmadhatu, so the body is divided into two parts. The right is the skillful means father, the left is the realm mother, the father deities are placed on the right side, and the mother deities are placed on the left side. Therefore, the wisdom sattva and the deities of body, speech, and mind also change accordingly, thus there are six groups of one thousand headdresses. These do not count the root two hundred, the branch headdresses of one thousand have twenty-four, thus it is called visualizing twenty-four thousand Buddhas. This is when the mudra is manifested, according to the weighing of the stages of the path. The path of sudden transcendence
Chinese
实际上能够直接观修，不必进行会供，与寿命灌顶结合也不相违背。这种广大的瑜伽，因为其意义上的六能者没有佛母，所以不会变成这个乘的本尊。意义上的佛母就是前面所说的法界。拉杰·曲瓦巴说，象征的佛母是普贤佛母。拉杰·扎擦那说：没有象征的佛母是不行的。经中说：为了利益外道徒，如来佛母极隐秘。因此，最终道路的显现是：诸如此类不可思议。意思是说，从以上那些能够胜任，瑜伽士精通明觉的技巧，等等之中也包括观修道和最终道。没有事物不变成坛城的，三千世界充满，大千世界的界充满等等，显示了禅定明觉的技巧是不可思议的。因此，简要说明其利益众生的方式是：十方四时不可思议。意思是说，十方所包含的一切法，没有不变成不可思议的坛城的，因此，分别显示调伏的方法。意思是说，从明觉自显不灭的技巧中，与各种众生的根器相应的调伏者也同样显现，高与低，大与小，有情与无情，都显现为调伏众生的一切方法。如果基础是这样，那么因为显现于基础本尊的轮涅，就认为仅仅通过坛城来成办事情吗？为了广说，为了显示语的法，上面所说的以身来做只是一方面，一切高低乘，意思是说，对于九乘次第的所化众生来说，同样显现的是具有胜义决定的乘。对于那些没有调伏的机缘的人来说，颠倒者不可思议。意思是说，颠倒者就是外道徒，是宣说常断见二师。不可思议的意思是，因为对于天、龙、夜叉和罗刹等，随着各自的意乐而显现，所以没有一定的。佛平等合经中说：三界一切处，大心者所显现，有时现菩提，有时现胎藏，有时现寂静
English
Actually, one can directly meditate, without needing to perform a gathering offering, and it is not contradictory to combine it with a life empowerment. This vast yoga, because its meaning of the six capable ones does not have a consort, it will not become the deity of this vehicle. The consort in meaning is the Dharmadhatu mentioned above. Lha-rje Chu-bar-pa said that the symbolic consort is Samantabhadri. Lha-rje Tsa-tsa-na said: It is not acceptable to not have a symbolic consort. The scripture says: In order to benefit the heretics, the Tathagata consort is extremely hidden. Therefore, the appearance of the final path is: These and other things are inconceivable. It means that from the above those who are capable, the yogi is proficient in the skill of awareness, etc., also includes the path of meditation and the final path. There is nothing that does not become a mandala, the three thousand worlds are filled, the realm of the great thousand worlds is filled, etc., showing that the skill of meditative awareness is inconceivable. Therefore, a brief explanation of the way to benefit beings is: The ten directions and four times are inconceivable. It means that all the dharmas contained in the ten directions, there is nothing that does not become an inconceivable mandala, therefore, it separately shows the methods of taming. It means that from the skill of awareness self-appearance unceasing, the tamers corresponding to the various beings' dispositions also appear in the same way, high and low, big and small, sentient and insentient, all appear as all the methods of taming beings. If the basis is like that, then because it appears in the wheel of the basic deity, does one think that things are accomplished only through the mandala? In order to explain in detail, in order to show the vehicle of speech, the above-mentioned doing with the body is only one aspect, all high and low vehicles, it means that for the disciples of the nine vehicles, what appears in the same way is the vehicle with the definitive meaning. For those who do not have the opportunity to be tamed, the inverted ones are inconceivable. It means that the inverted ones are the heretics, the two teachers who teach the views of permanence and annihilation. The meaning of inconceivable is that because it appears according to the respective inclinations of gods, nagas, yakshas and rakshasis, etc., there is no certainty. In the Buddha Samayoga Sutra it says: In all the three realms, the great-minded one manifests, sometimes as enlightenment, sometimes as a womb, sometimes as peace
Chinese
有时猛烈，有时大魔作祟，如是等等无量胜妙，山和一切众生皆是。如是说，以寂静调伏者以寂静，以忿怒调伏者以忿怒。彼二之根本与支分，主要与眷属大集，对于一切所化，皆能随顺各自之意乐，于一切方，于一切时显现，而无间断。以任运成就显示之譬喻者，如云舞者自身相似。譬如舞者为引众生之意，作清净佛之装束，菩萨之装束，六道众生各自之身形，男子、女子、有情、无情，无论作何形象，亦不离自身，以彼等姿态令众生心满意足。观者心满意足，然自身无损。如是，利他之事业一切显现者，乃从觉性菩提心之无定基，一切事业皆能显现，此不显现之边际亦无有，如舞者不离自身而显现一切。觉性自生之智慧，于任何处亦不移动，然于所化前，一切皆显现。初时事业显现，于行利他之事时，觉性于平等性中，连微细之寻伺亦不住留，是为不损自身之譬喻。是故，一切事业皆无偏执与寻伺，乃任运成就之事业。以手印之类别作总结者，总而言之，一切手印者。如是等等，于此略作显示，身、语、意、誓句之手印，彼一一亦有无量无数之类别。略而言之，身手印大印，彼所生之，如前所说二万一千佛，若总摄之，无生法身之手印，心性本觉之状态未曾动摇，然从彼手印之类别无量无数如何显现，若执持一者，谓此是唯一，不可言说，不住于心之状态也。若谓唯有法身无生耶？然于彼中，亦无执持清净唯一之边，是故超越表诠，彼即是自显现，化为二与三。
English
Sometimes fierce, sometimes great demons cause obstacles, like that, immeasurable and supreme, all mountains and beings are. Thus it is said, those who are tamed by peaceful means are tamed peacefully, those who are tamed by wrathful means are tamed wrathfully. The root and branches of these two, the main ones and the great assembly of retinues, appear to all those to be tamed in accordance with their individual minds, in all directions, at all times, without interruption. Showing the spontaneously accomplished by example, like the dancer himself. For example, in order to attract the minds of beings, the dancer takes on the appearance of a pure Buddha, the appearance of a Bodhisattva, the respective bodies of the six kinds of beings, male, female, sentient, and non-sentient. No matter what form he takes, he does not move from his own body, and with those postures he satisfies the minds of beings. The audience is satisfied, but his own body is not harmed. Likewise, all activities for the benefit of others appear in various ways, because all activities arise from the unestablished basis of awareness and Bodhicitta. There is no end to what does not appear, just as the dancer appears in everything without moving from his body. The self-born wisdom of awareness does not move anywhere, but everything appears to the face of those to be tamed. When activities arise at the beginning and end, and when doing benefit for beings, even the slightest search for action does not remain in the equality of awareness, which is the example of not harming the body. Therefore, all activities are spontaneously accomplished without partiality or searching for action. Concluding with the categories of mudras: In short, all mudras are, and so on. Here, to show it in brief, the mudras of body, speech, mind, and samaya. Each of these also has countless categories of emanations. To summarize, the great mudra of the body, from which emanated the twenty-one thousand Buddhas mentioned above, if summarized, the unborn Dharmakaya mudra, the state of self-awareness of mind itself, does not move. However, how the countless categories of mudras arise from it cannot be held onto as one, saying, "This is the only one," because it cannot be spoken of and does not abide in the state of mind. If one asks, "Is it only the unborn Dharmakaya?" However, in that itself, there is no holding onto a pure, single side, so it transcends indication. That itself is self-appearing, emanating into two and three.
Chinese
二，如果从分别念的角度来说，阿赖耶识不灭的功用中，生起意和识两种显现，四十种分别念归摄为意和阿赖耶识二者，所以称为二。清净的阶段，四十个佛的坛城，归摄为普贤父母二者，所以称为二。三，在基础阶段，意和阿赖耶识无分别，是三。在果位阶段，普贤佛母法界，普贤佛智慧，以及二者无分别的法身自性，是三。所谓“种种散发”，根本是方便和智慧无分别的三者，其中方便和智慧的八十位本尊，身语意三位根本本尊，以及种种散发，即智慧手印等，手印的数量是不确定的。所谓“行动和嬉戏也是如此”，行动是指从五蕴中，安立五蕴的五十位本尊，是五蕴的一切行动和动摇。嬉戏是指如前所示，安立两万四千尊佛，在串习的时候，显现空性平等性。总之，一切手印都是。如前所示，在串习成为法界的时候，五根支分的一切散聚，都明现为身和智慧，这本身就是在大手印的状态中，平凡的能取所取清净。因此，不从它改变，所以称为住。所谓住，是指自性的手印以身和智慧的方式安住，证悟见的手印而现前。特别是，以三摩地的手印，在觉性中现前串习的时候，六境的一切法，无论显现什么，做什么，都自然成就为大自在。那时，显现是身，声音是语，忆念和觉性唯是意，不超出这些，所以称为住。那时，连在那一刹那也不以心执取，这称为不住。这也被称为任运成就的大手印。如此这些是至上清净者所说。所谓“如此这些是至上清净者所说”，如此这些是指前面所说的章节开头所阐述的支分，章节结尾所阐述的分别念，中间所修持的手印的种类，这些是谁说的呢？清净是指轮回和涅槃二者的念头清净，也就是觉性平等性法界。连在那一刹那也没有执取，就是