Chinese
这是关于成就续的章节，在这里是不合时宜的。虽然人的导师放弃了欲望，但没有说其他人也放弃了欲望。因为化身会显现出适合被调伏者的形象。因此，没有真实的母亲是根据化身和天神的数量来决定的。第五，普贤父母的印契是：普贤王如来双手结等持印，从掌心显现光芒，五种智慧各自显现，五种颜色的光芒向十方放射，双足结金刚跏趺坐。成为其佛母的普贤王母，手结等同印，与佛父相同，双足结莲花跏趺坐。现在将所有这些的类别总结起来展示：像这样展示了各自的印契之外，还有各种各样的印契。在修持各个部族时，那些天神的印契也以金刚等作为该部族的标志来展示。或者，也可以是先前展示过的五方如来的印契本身。或者，仅仅是双手结金刚合掌印也可以。有些人将这三个部分展示为普贤父母的各种印契。《金刚经》中说：普贤父母，虚空之色，印契不定，种类繁多，等持于智慧光芒之上，以金刚铃杵为标志。这样念诵。那是主要描述普贤王如来的身色和标志的时候。显现光芒的普贤父母的印契只说是等持印，因为不偏向任何一方。第三，将意义归纳为果位智慧的印契有三种：普遍展示自性本住的印契，分别解说暂时显现的印契，以究竟果位的印契来成办利益。第一种是：心性本来清净的自性是大手印的境界。任何显现的觉受集合，本来就安住于最胜的智慧集合中，这是意义的安住方式。通过上师的恩德证悟它之后，任何显现的方法之境和无执的智慧显现的觉性，自然解脱，如果一方面具备并融入相续，即使身体不移动，肢体不摇动，也能进行行走和行为。
English
This is about the chapter on the Tantra of Accomplishment, which is not relevant here. Although the human guide renounced desires, it was not said that others also renounced desires. Because the incarnate body appears in whatever way is suitable for those to be tamed. Therefore, the absence of a real mother is determined by the number of emanations and deities. Fifth, the mudra of the Primordial Buddha, Samantabhadra, and his consort: Samantabhadra holds his two hands in the meditation mudra, and from the center of his palms, light radiates forth, revealing the five wisdoms distinctly. Rays of five-colored light emanate in the ten directions, and he sits in the vajra posture. Samantabhadri, who is his consort, holds the same mudra of perfect union, identical to the father, and sits in the lotus posture. Now, to summarize and present all of these
Chinese
一切都安住并聚集在大手印之中，没有虚假的印记束缚。第二部分有四点。第一，生起四十二尊佛的坛城，这是由于先前修习生起手印的禅定，为了使那力量越来越增上，身体的肢体与四十二尊神相应，从而启发证悟。那也是在清净自性中显现为毗卢遮那佛父佛母。父佛的头部、喉咙、心间、肚脐、密处分别是：不动佛、无量光佛、宝生佛、不空成就佛，这是五部父佛。眼睛、耳朵、鼻孔和右侧的舌头分别是：地藏菩萨、金刚手菩萨、虚空藏菩萨、观世音菩萨，这是四位心间的菩萨。同样，左侧的四位是：慈氏菩萨、除盖障菩萨、普贤菩萨、文殊菩萨，这是四位语的菩萨。右手是阎魔敌，左手是智慧敌，左脚是莲花敌，右脚是障碍敌，这是四位门神。头顶、喉咙、胸部上方、肚脐、密处、脚心这六处是六尊能仁，总共二十三尊神。母佛的头部、喉咙、心间、肚脐、密处这五处分别是：佛眼佛母、白衣佛母、法界自在母、嘛嘛枳佛母、度母，这是五部母佛。眼睛、耳朵、鼻孔、左侧的舌头依次是：妩媚母、持鬘母、歌咏母、舞蹈母，这是四位境的女神。同样，右侧的四位是：焚香母、花鬘母、明灯母、涂香母，这是四位时的女神。左手是铁钩母，右手是绢索母，右脚是铁链母，左脚是铃铛母，这是四位门母。这样，母佛有十七尊神。总共四十二尊是方便之神，因为是粗大的并且在外而安住，所以这样称呼。在那之上，还有根本的佛父佛母二尊，总共四十二尊都要修习。父佛和母佛的数量不相等，是因为诸位能仁没有佛母。普贤佛父佛母则被包括在根本的本尊之中。在那之上好好地明观之后。第二，生起千佛坛城，是说在那四十二尊的心间，各自安住着与自己相同的智慧勇识，这是因为是肢体开展的自性，安住在内部并且是微细的缘故，是智慧之神。
English
All abide and gather within the Great Seal, without artificial seals to bind. The second has four parts. First, generating the mandala of the forty-two Buddhas arises from the prior practice of the samadhi of generating the mudras. In order to increase that power further and further, one makes the limbs of the body correspond to the forty-two deities, thereby eliciting realization. That is, in the pure essence, they appear as Vairocana father and mother. At the father's crown, throat, heart, navel, and secret place are Akshobhya, Amitabha, Ratnasambhava, Amoghasiddhi, these are the five fathers. At the eyes, ears, nostrils, and right side of the tongue are Kshitigarbha, Vajrapani, Akashagarbha, Avalokiteshvara, these are the four heart bodhisattvas. Similarly, the four on the left are Maitreya, Nivaranavishkambhin, Samantabhadra, Manjushri, these are the four speech bodhisattvas. The right hand holds Yamantaka, the left holds Prajnantaka, the left foot holds Padmantaka, the right holds Vighnantaka, these are the four doorkeepers. At the crown of the head, throat, upper chest, navel, secret place, and soles of the feet are the six Thubpas, totaling twenty-three deities. At the mother's crown, throat, heart, navel, and secret place are Buddhalochana, Pandaravasini, Dhatvishvari, Mamaki, Tara, these are the five mothers. At the eyes, ears, nostrils, and left side of the tongue in order are Lasya, Mala, Gita, Nirti, these are the four offering goddesses. Similarly, the four on the right are Dhupa, Pushpa, Aloka, Gandha, these are the four goddesses of time. The left hand holds Ankusha, the right holds Pasha, the right foot holds Shrinkhala, the left holds Ghanta, these are the four doorkeepers. Thus, there are seventeen deities for the mothers. In total, the forty are the deities of means, because they are coarse and abide externally, hence they are called that. Above that are the two root deities, father and mother, so all forty-two are to be practiced. The number of fathers and mothers is unequal because the Thubpas do not have mothers. Samantabhadra father and mother are included in the root deity itself. After clearly visualizing that well. Second, generating the mandala of the thousand Buddhas means that at the heart of those forty-two, each abides a wisdom being identical to oneself, because it is the nature of the expanded limbs, abiding within and being subtle, it is the deity of wisdom.
Chinese
四十。虽然说了方便的四十二位本尊，但除了根本的父母之外，其余的四十位，身语意加持的三位本尊各自分散，变成一百二十位。每一位都具有五位顶饰本尊，所以是六百位。以前的方便本尊四十位，具有五位顶饰本尊，所以是二百位。将这些全部与根本的四十位本尊相加，如果是九百六十位，那就非常合适了。身语意加持的三位本尊有三百六十位。加上智慧的四十位本尊，就是千佛坛城，要学习它。也有一些人认为，方便的四十位本尊，智慧的四十位本尊，身的四十位本尊，语的四十位本尊，意的四十位本尊，这二百位都具有五位顶饰，所以安住在千佛坛城中，这样说来意思也差不多。这些要好好地弄清楚。第三是明示二万一千佛的坛城，像这样具有千佛的，以主尊大日如来父母为代表，胜者四族和胜尊普贤也同样计算，所以千千就是六千。同样，八对菩萨父母和四对门神父母，这十二位就是一万二千。六光放射炽燃的是六能仁，因为没有佛母，所以要学习二万一千三百一十二的坛城。认为二万四千的是认为六能仁有佛母。熟悉了这些之后，第四是学习不可思议佛的坛城，像这些仪轨等等，每一尊佛也像生出二万一千尊佛那样，要学习不可思议的坛城。荣巴上师说，一位本尊具有四十二个支分，每一个支分又具有身语意加持的三位本尊，因此，它本身就是支分清净的，四十二分成三份。这样结合，就像主尊一样，支分本尊们也这样计算，所以会出现一百二十位，十二和六的光芒。
English
Forty. Although the forty-two deities of means are mentioned, apart from the fundamental father and mother, the remaining forty, with the three deities of body, speech, and mind blessing each dispersing, become one hundred and twenty. Each of these has five crown deities, so there are six hundred. The previous forty deities of means have five crown deities each, so there are two hundred. Adding all of these to the fundamental forty deities, if it is nine hundred and sixty, then it is very appropriate. The three deities of body, speech, and mind blessing are three hundred and sixty. Adding the forty deities of wisdom, it is the mandala of a thousand Buddhas, and one should learn it. According to some, the forty deities of means, the forty deities of wisdom, the forty deities of body, the forty deities of speech, and the forty deities of mind, these two hundred all have five crown ornaments, so they reside in the mandala of a thousand, which is similar in meaning. These should be clearly understood. The third is clarifying the mandala of twenty-one thousand Buddhas, with the chief supreme Vairocana father and mother representing the thousand Buddhas, and the victorious four families and the supreme Victorious Samantabhadra are also counted in the same way, so thousands upon thousands are six thousand. Similarly, eight pairs of Bodhisattva fathers and mothers and four pairs of gatekeeper fathers and mothers, these twelve are twelve thousand. The six lights radiating and blazing are the six Thupas, because there is no mother, one should learn the mandala of twenty-one thousand three hundred and twelve. Those who think of twenty-four thousand assume that the six Thupas have mothers. Having become familiar with this, the fourth is to learn the inconceivable mandala of Buddhas, like these methods, each Buddha also generates twenty-one thousand Buddhas, one should learn the inconceivable mandala. The Rongpa Lama said that one deity has forty-two limbs, and each of these has three deities of body, speech, and mind blessing, therefore, it itself is a pure limb, forty-two divided into three parts. Combining in this way, just like the main deity, the limb deities are also counted in this way, so one hundred and twenty will appear, twelve and six lights.
Chinese
名为“卓瓦”。 解释说，这些显现之神，是由于先前瑜伽的串习力而安住于果位，并且是成办会供中获得长寿灌顶之因，因此也安住于道位。 第三，以究竟之手印成办利生事业的方式有五种。 第一，为所化众生示现种种形象的方式是：在道位时如此修习，最终成佛时，在十方和四时所摄的无量佛刹中，为了调伏无量所化众生，手印的意义与每个众生的显现相符，示现为佛陀和转轮圣王等各种身相，成办利生事业。 第二，如教法般显现的方式是：从最高的密咒乘到较低的声闻缘觉乘等一切，以及颠倒的见行，邪见的外道徒，无量的凡夫，所化众生寂天等，忿怒的魔和阎罗等一切大群，对于任何应调伏者，都以各自不同的方式显现，并按照他们的意愿行事，从而普遍显现。 第三，虽然显现为多种形象，但却不离一的例子是：例如，就像一个演员，从他自身显现出或左伸右屈，或寂静或忿怒等多种形象一样，智慧之身从本来清净的自性一中，虽然没有特意指定“这是为了示现这个”，但却与众生的显现相符，以大悲任运自成地示现寂静和忿怒等各种形象。 第四，由于所化众生的不同，手印的数量不确定的教导是：总之，菩提妙道和降伏魔军等一切手印，都不能断定说“只有这个”，而是由于方便和智慧的力量而变为二，由于身语意而变为三，并且还扩展到四种事业等。因为身体的每一个动作和肢体的每一个手印都安住在本尊手印的如是性中。 第五，一切都融入于实相大手印中：总之，肢体的每一个动作和身体的每一个姿势都安住在普贤大手印的境界中。一切都安住在本来成佛的法性中，这
English
It is explained as "Dro War." These manifesting deities are established as the result of the power of habituation from previous yoga, and because they are the cause of obtaining longevity empowerment in gathering practice, they are also established on the path. Third, there are five ways in which the ultimate mudra accomplishes the benefit of beings. First, the way of showing various forms for the sake of those to be tamed: By meditating in this way during the stage of the path, when one ultimately becomes a Buddha, in the immeasurable Buddha-fields gathered by the ten directions and four times, in order to tame immeasurable beings to be tamed, the meanings of the mudras correspond to the appearances of each sentient being, showing various forms such as Buddhas and Chakravartin kings, and accomplishing the benefit of beings. Second, the way of appearing according to the teachings is that all, from the highest vehicle of mantra to the lower Hearers and Solitary Realizers, and all those with inverted views and practices, heretical tirthikas, immeasurable ordinary beings, beings to be tamed such as Shiwala, and all the great hosts of wrathful demons and Yamaraja, appear separately to each one to be tamed, and act in accordance with their inclinations, thus appearing universally. Third, the example of appearing in various forms but not moving from one is: for example, just as a single actor appears in many forms, such as stretching out the right arm and bending the left, or peaceful and wrathful, the body of wisdom, from the one nature that is pure from the beginning, although not specifically designated as "this is to show this," yet in accordance with the appearances of beings, compassion spontaneously shows various forms such as peaceful and wrathful. Fourth, the teaching that the number of mudras is not fixed due to the influence of those to be tamed is: in short, all the mudras such as supreme enlightenment and subduing the maras cannot be definitively said to be "only this," but due to the power of skillful means and wisdom, they become two, due to body, speech, and mind they become three, and they also expand into four activities and so on. Because every movement of the body and every gesture of the limbs abides in the suchness of the deity's mudra. Fifth, all are included in the reality of the great mudra: in short, every movement of the limbs and every posture of the body abides in the state of the great mudra. Everything abides in the nature of being enlightened from the beginning, this