English
And the wrathful deities hold skull cups filled with nectar as a method to suppress the karma family. The consorts hold iron hook mothers (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) iron hooks, lasso mothers (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) lassos, lock mothers (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) स्फोटो sphoṭa locks, and bell mothers (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) bells that generate joy by emitting the sound "Hoḥ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) होः hoḥ." The wrathful male and female deities residing at the four gates should also be visualized in postures of mutual reverence and embrace, just like the previous five families. Explanation of the categories of mudras of the six Thubpas. Straightforward. The mudras of the six Thubpas who tame beings are not fixed as one, but are shown in accordance with the various inclinations of the beings to be tamed. In short, in order to tame the six realms of beings, six mudras are also shown. What are they? In the Sadhana it says: "The lute and the curved knife, armor, books, precious caskets, fire and water are well displayed." Thus it is said. The consort of symbols is not specified, but the consort of meaning is inseparable from the Dharmadhatu. The mudra of Samantabhadra and consort. Straightforward. Samantabhadra places his right hand on top of his left hand, radiating the light of wisdom. If the consort's mudra is the opposite of the male deity's mudra, then the left hand is placed on top of the right hand, symbolizing the completion of all dharmas, so the two thumbs are bent to form a lotus mandala. In addition, since the nature of reality appears as anything, the mudra is not fixed as one, but is diverse. Alternatively, it is exactly in accordance with the Tathagata Samantabhadra. Or, the vajra clasp, either the five-pronged vajra or the three-pronged vajra. Fourth, the mudra of view. Straightforward. All thoughts appear as the great mudra of the deity, male and female, the supreme gathering that appears as body, speech, and mind. If the meaning of method appearing without obstruction and wisdom possessing without attachment is understood, then whatever is done by the three doors, such as not moving or shaking the body, all abide in the great mudra of body, speech, and mind without transgression. This is the mudra of view, the supreme among mudras. Fifth, there are two kinds of samadhi with elaboration of mudras. Counting. The method of learning the samadhi of distinguishing appearances. Straightforward. Meditate that all forty branch deities are complete with the two root deities, male and female, that is, oneself as the root deity.
Chinese
如果将不动明王父母作为主尊而如此观想，那么，其他支分之父神二十三尊，安立于根本父神处：头顶安立毗卢遮那佛，两手之间的右侧安立普贤菩萨，左侧安立宝生佛，两足之间的右侧安立不空成就佛，左侧安立无量光佛。眼睛、耳朵、鼻子、舌头等之间的右侧，依次安立地藏菩萨、金刚手菩萨、虚空藏菩萨、观世音菩萨。左侧安立弥勒菩萨、除盖障菩萨、普贤菩萨、文殊菩萨。左右手掌和左右脚掌上，安立阎魔敌、大力金刚、甘露漩、马头明王。顶髻、额角、心间、脐间、喉间、三岔路口等处，安立天等六能仁。同样，支分之母神十七尊，安立于根本母神处，安立方式与父神相同。如果将根本神毗卢遮那佛父母作为主尊，安立支分之神四十尊，那么，两手之间的右侧安立不动明王，左侧安立普贤佛母。同样，在宝生佛父母等根本神父母各自的位置上安立普贤父母，除此之外的其余诸尊，与之前不动明王安立支分神相同。又，如果将六能仁各自作为根本神来作主尊，由于六能仁没有佛母，所以在右侧安立父神二十三尊，左侧安立母神十七尊。头顶右侧安立毗卢遮那佛，左侧安立眼母。右手之间的前后安立不动明王和宝生佛，右脚之间的前后安立无量光佛和不空成就佛。右眼、右耳、右鼻、右舌等处之内，如同内四菩萨，之外如同外四菩萨。右手掌之前后安立阎魔敌和大力金刚，右脚掌之前后安立甘露漩和马头明王。如果彼等根本神是天之能仁，那么，顶髻处安立普贤菩萨，额角等处安立非天等能仁，与之前相同。总之，无论根本神是谁
English
If immovable father and mother are made powerful and visualized as such, then the other twenty-three branch deities are placed on the root father deity: Vairochana is placed on the head. Samantabhadra is placed on the right side of the joint of the two hands, and Ratnasambhava is placed on the left side. Amoghasiddhi is placed on the right side of the joint of the two feet, and Amitabha is placed on the left side. In the right sides of the joints of the eyes, ears, nose, and tongue, in order, are placed Ksitigarbha, Vajrapani, Akashagarbha, and Avalokiteshvara. On the left sides are placed Maitreya, Nivaranaviskambhin, Samantabhadra, and Manjushri. Yamantaka, Mahabala, Amritakundalin, and Hayagriva are placed on the right and left palms and the right and left soles. The six Thubpas, such as the deity, are placed on the topknot, forehead corner, heart, navel, throat, and crossroads. Similarly, the seventeen branch goddesses are placed on the root goddess. The method of placement is the same as for the father. If the root deities, Vairochana, father and mother, are made powerful, and the forty branch deities are placed, then immovable is placed on the right side of the joint of the two hands, and Samantabhadri is placed on the left side. Similarly, Samantabhadra, father and mother, are placed in the positions of the root deities, such as Ratnasambhava, father and mother, wherever they are. Other than that, the rest are the same as placing the branch deities on the immovable one before. Also, if each of the six Thubpas is made powerful as the root deity, since the six Thubpas do not have mothers, the twenty-three fathers are placed on the right side, and the seventeen mothers are placed on the left side. Vairochana is placed on the right side of the crown of the head, and Lochana is placed on the left side. Immovable and Ratnasambhava are placed in front and behind the joint of the right hand. Amitabha and Amoghasiddhi are placed in front and behind the joint of the right foot. Inside the roots of the right eye, ear, nose, and tongue, are the four inner bodhisattvas, and outside are the four outer bodhisattvas. Yamantaka and Mahabala are placed in front and behind the right palm, and Amritakundalin and Hayagriva are placed in front and behind the right sole. Also, if those root deities are the Thubpas of the deities, then Samantabhadra is placed on the topknot, and the Thubpas of the Asuras, etc., are placed on the forehead corner, etc., as before. In short, whoever the root deity is
Chinese
此外，对于有佛母的本尊，根本的父佛母两位各有四十位眷属本尊。对于没有佛母的能仁，每一根本本尊各有四十位眷属本尊。所有眷属本尊普贤父母，与根本本尊无论为何，都安住在其位置上，这是共同之处。如此这般的四十位眷属本尊，从粗略的层面来说，被安立为方便的本尊。而“彼即眷属开展”之说，如同成就一人便成就一心一般，观想每一方便本尊的命根，皆为圆满的智慧勇识。从精细的层面来说，这是被安立为智慧的本尊。如此这般的方便与智慧的八十位本尊中，智慧的四十位本尊，如同女儿无法继承父亲的血统一般，完全舍弃了装饰和装束。将方便的四十位本尊安置于根本的父佛母两位之上，每一位又会衍生成三位，如是说，在前额、喉咙、心间，各有身、语、意的本尊，共计一百二十位。如此这般，连同方便的四十位本尊，共计一百六十位本尊，对于每一位本尊，都有“如上的主尊”之说，即以各自部族的主尊为主的五部顶饰本尊，共计八百位。总而言之，方便与智慧的八十位本尊，身语意无尽庄严轮的本尊一百二十位，顶饰本尊八百位，总合起来，观想根本的父佛母两位，连同眷属和增上的本尊共计一千位，这被称为修学千尊坛城。如是具足的主尊胜妙金刚萨埵父母为主，如同安立眷属本尊一般。此外，对于四种姓的胜者、胜妙普贤父母这六位，也如不动佛父母一般安立眷属本尊，父佛母双运的每一对，都有一千位本尊。八大菩萨父母、四位门神父母，共计十二对，有一万两千位本尊。六位能仁每一位都有一千位本尊。如是连同六位能仁的一千位本尊，总共有两万四千位本尊，观想所有这两万四千位本尊都光芒四射、光彩夺目，这被称为修学两万四千尊坛城。诸如此类，器情世间身与智慧的
English
Furthermore, for the deities with consorts, the two fundamental father-mother deities each have forty retinue deities. For the solitary Buddhas without consorts, each fundamental deity has forty retinue deities. All the retinue deities, the Samantabhadra father and mother, are placed in the same position as whichever fundamental deity they belong to, which is the commonality. Thus, these forty retinue deities are, in a rough sense, established as deities of skillful means. And as it is said, "That itself is the expansion of retinue," in the manner that achieving one person achieves one heart, visualize that the life force of each deity of skillful means is a complete wisdom being. In a subtle sense, this is established as a deity of wisdom. Thus, among the eighty deities of skillful means and wisdom, the forty deities of wisdom, like a daughter not inheriting the lineage of her father, completely abandon ornaments and attire. Placing the forty deities of skillful means upon the two fundamental father-mother deities, each one also transforms into three, as it is said, on the forehead, throat, and heart, there are deities of body, speech, and mind, totaling one hundred and twenty. Thus, together with the forty deities of skillful means, there are one hundred and sixty deities. For each of these deities, there is the saying, "The lord above," which means the five family crown deities, with the lord of their respective families as the main one, totaling eight hundred. In short, the eighty deities of skillful means and wisdom, the one hundred and twenty deities of the inexhaustible adornment wheel of body, speech, and mind, and the eight hundred crown deities, all combined, visualizing the two fundamental father-mother deities along with the retinue and additional deities, totaling one thousand, is called studying the mandala of a thousand assemblies. Thus, with the supreme chief Vajrasattva father and mother as the main ones, just as the retinue deities are established. Furthermore, for the six, the victors of the four lineages, the supreme Samantabhadra father and mother, the retinue deities are established in the same way as for the Akshobhya father and mother, with each pair of father and mother in union having one thousand deities. The eight bodhisattva father and mother pairs, and the four doorkeeper father and mother pairs, totaling twelve pairs, have twelve thousand deities. Each of the six Buddhas has one thousand deities. Thus, together with the one thousand deities of the six Buddhas, there are a total of twenty-four thousand deities, visualizing all these twenty-four thousand deities radiating light and blazing with glory, is called studying the mandala of twenty-four thousand. Such as these, the vessel and essence, body and wisdom of
Chinese
观修不可思议之坛城，名为学修桑耶寺任运成就之坛城，是观修显现分别之三摩地次第。这些也是就次第道，学修有相之手印而言的。对于顿超道的具缘者，则不需要积聚资粮，可以直接与见道结合。又有人说：“从上不动摇，一切皆是。”与下文“总之，一切动摇，皆安住于大手印中。”相违。答：没有过失。前者是从大根器者以见为主的角度说的，后者是从小根器者以行持为主的角度说的，上师们是这样说的。这是利益众生的方式。正直。在十方和四时所摄的应调伏之处桑耶寺，如上所示，以天神的等持来调伏所化众生，并按照他们的意愿分别示现，满足他们的愿望。如果有人认为只有坛城，那么对于未获得乘的密咒和较低的宗义等一切乘，以及外道断见等颠倒之见，也应与他们各自的无量想法相符，作为调伏的对治，对他们各自的导师、天神、魔鬼等寂静和愤怒的广大众，都应按照他们自己的意愿，与他们的想法相符地显现，但对这些并不需要努力。例如，就像舞者一样，身体不动，却能示现各种舞蹈的姿态。如《佛平等合经》所说：“三界一切处，示现大菩提，有时现菩提，有时现胎藏，有时现寂静，有时现暴怒，有时现大魔，作诸障碍事，如是等无量，山及诸众生。”如是说。第六，总摄手印之类别。正直。如果用语言简要概括一切手印，那么身体各部分的手印是否可以肯定地说就是这个或唯一这个呢？不一定。就身体各部分而言，有双足、一头、双手，共三。如此，身体的五个部分各自也有类别。