Chinese
在怡然自得的状态中互相拥抱交融。第三，展示门神父母的印相：门四忿怒尊等同于上方。那里有写道：门四忿怒尊的印相是。因此，关于安住于坛城四门的四位忿怒尊父亲和四位忿怒尊母亲的印相是：那哩（藏文：ནྲྀ，梵文天城体：नृ，梵文罗马拟音：nṛ，汉语字面意思：那哩）头颅仰视与金刚压制。颅骨蛇缠大压制，金刚交杵业之压。因此，四位忿怒尊父亲的印相是：阎魔敌的法器那哩（藏文：ནྲྀ，梵文天城体：नृ，梵文罗马拟音：nṛ，汉语字面意思：那哩）头颅以仰视的姿态压制；大力金刚压制；马头明王颅骨被蛇缠绕巨大压制；业之部的忿怒尊甘露漩涡金刚交杵压制。四位忿怒尊母亲的印相是：铁钩、绳索、斯佛吒（藏文：སྥོ་ཊ་，梵文天城体：स्फुट，梵文罗马拟音：sphuta，汉语字面意思：斯佛吒） 吽（藏文：ཧོཿ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。因此，铁钩母持铁钩，绳索母持绳索，铁索母斯佛吒（藏文：སྥོ་ཊ་，梵文天城体：स्फुट，梵文罗马拟音：sphuta，汉语字面意思：斯佛吒）即铁索，吽（藏文：ཧོཿ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是生喜悦，即铃母持铃。安住于四门的那些。因此，安住于四门的忿怒尊父母们也如上方一样行礼交融。因此，母亲的头向父亲行礼的姿态，以及父母以方便智慧二者无别交融的姿态，都应如上方对五部父母所做的那样，在此也应观修。第四，展示能仁六尊的印相种类：能仁六尊等同于法界。那里有写道：能仁六尊印相多种多样。因此，调伏六道众生的能仁六尊的印相并非一成不变，而是为了与所化众生的各种意乐相符而展示的。那么，是否可以由一个人来观修这些呢？如果这样想，简而言之，展示了六种印相。因此，简而言之，为了调伏六道众生，也展示了六种印相，即天人的能仁持琵琶，非天能仁持盔甲兵器，人类能仁持钺刀，旁生能仁持经书，饿鬼能仁持宝箧，地狱能仁持火和水。此外，在《光明次第》中说：钺刀和琵琶，盔甲、经书、宝箧，火和水被极好地展示。
English
They embrace and intertwine with each other in a state of ease. Third, the mudras of the gatekeeper parents are shown: The Four Wrathful Gatekeepers are like the above. It says there: The mudras of the Four Wrathful Gatekeepers are. Thus, regarding the mudras of the four wrathful father gatekeepers and four wrathful mother gatekeepers residing at the four gates of the mandala: Nṛ (Tibetan: ནྲྀ, Sanskrit Devanagari: नृ, Sanskrit Romanization: nṛ, Literal Chinese meaning: Nṛ) head raised and vajra pressing. Skull snake coiled great pressing, vajra crossed karma pressing. Thus, the mudras of the four wrathful father gatekeepers are: the weapon of Yamāntaka, the Nṛ (Tibetan: ནྲྀ, Sanskrit Devanagari: नृ, Sanskrit Romanization: nṛ, Literal Chinese meaning: Nṛ) head held in a raised posture as a means of suppression; Mahābala holding the vajra as a means of suppression; Hayagrīva's skull encircled by a large snake as a means of suppression; and the wrathful one of the karma family, Amṛtakundalin, holding the crossed vajra as a means of suppression. The mudras of the four wrathful mother gatekeepers are: Hook, noose, Sphoṭa (Tibetan: སྥོ་ཊ་, Sanskrit Devanagari: स्फुट, Sanskrit Romanization: sphuta, Literal Chinese meaning: Sphoṭa) Hūṃ (Tibetan: ཧོཿ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ). Thus, the hook mother holds a hook, the noose mother holds a noose, the fetter mother holds Sphoṭa (Tibetan: སྥོ་ཊ་, Sanskrit Devanagari: स्फुट, Sanskrit Romanization: sphuta, Literal Chinese meaning: Sphoṭa), which is a fetter, and Hūṃ (Tibetan: ཧོཿ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) is the generation of joy, i.e., the bell mother holds a bell. Those who dwell at the four gates also. Thus, those wrathful father and mother gatekeepers who dwell at the four gates also bow and intertwine as above. Thus, the manner in which the mother's head bows to the father, and the manner in which the father and mother intertwine inseparably as method and wisdom, should be meditated upon here as it was done above for the five buddha family parents. Fourth, the enumeration of the mudras of the Six Thubpas is shown: The Six Thubpas are equal to the Dharmadhātu. It says there: The mudras of the Six Thubpas are various. Thus, the mudras of the Six Thubpas who tame beings are not fixed as one, but are shown in accordance with the various inclinations of those to be tamed. If one wonders whether these can be meditated upon by one person, in brief, six mudras are shown. Thus, in brief, six mudras are also shown as a means of taming the six realms of beings, namely, the Thubpa of the gods holds a lute, the Thubpa of the asuras holds armor and weapons, the Thubpa of humans holds a cleaver, the Thubpa of animals holds a book, the Thubpa of pretas holds a jeweled casket, and the Thubpa of hell beings holds fire and water. Furthermore, in the Light Sequence, it is said: The cleaver and the lute, the armor, the book, the jeweled casket, fire and water are excellently shown.
Chinese
地。 母亲是无所缘的法界。 意思是说，对于六种调伏者来说，作为象征的母亲不是有所缘的，而作为意义的母亲与法界不可分离。 如同支分中所说：显现不遮止是方便，无自性是智慧。 这样说。 第五，宣说普贤父母的印契是，普贤平等住。（此处省略）是掌。 那里有这样的话。 普贤平等住，智慧光芒四射。 意思是说，普贤菩萨左手上放着右手，五指上都放射出五种智慧的光芒。 母亲转变，圆满莲花中央。 意思是说，母亲的印契从父亲那里转变，在右手上放着左手的印契上，一切法都圆满了，所以两个拇指的指尖相接，像莲花的中央一样。 此外还有各种印契。 意思是说，除此之外，因为法性显现为任何事物，所以印契不确定为一种，而是显现为各种各样。 或者说，是如来本身。 或者说是金刚掌。 意思是说，或者是与如来普贤相应的本身，或者是五峰金刚掌或三峰金刚掌本身。 第四，宣说见的印契是，大手印。（此处省略）安住于状态中。 那里有这样的话。 大手印的殊胜集合是。 意思是说，将蕴等一切分别念都显现为本尊父母大手印的身语意，这样的殊胜集合是。 具有方便和智慧的功德。 意思是说，显现不间断地明亮是方便，对它没有执着是智慧，如果具备了方便和智慧二者无二无别的意义，并且领悟了这样的见解。 不动摇不摇摆，一切都是。 意思是说，身体不动摇不摇摆等等，三门所做和未做的一切都是。 安住于大手印的状态中。 意思是说，不超出诸佛身语意的大手印的状态，这就是见的印契，是所有印契中最殊胜的。 第五，宣说具有戏论的印契的等持分为二：修学分别显现的等持之方便，以及由此利益众生。
English
Ground. The mother is the sphere of reality of the unconditioned Dharma. It means that for the six conquerors, the symbolic mother is not conditioned, but the meaning of the mother is inseparable from the sphere of reality. As it is said in the limb: Appearance is not prevented, it is skillful means, and the absence of self-nature is wisdom. So it is said. Fifth, the mudra of Kunsang Yabyum is shown as: Kunsang Samyagzhag... is the palm. It is there. Kunsang Samyagzhag, wisdom radiates. It means that Kuntuzangpo places his right hand on his left hand, and the five fingers radiate the light of the five wisdoms. Yum transforms, complete in the center of the lotus. It means that the mother's mudra transforms from the father, and all dharmas are complete in the mudra of placing the left hand on the right hand, so the tips of the two thumbs are joined, like the center of a lotus. Furthermore, there are various mudras. It means that other than that, because dharmata appears as anything, the mudra is not fixed as one, but appears as various. Or it is the Tathagata himself. Or it is the vajra palm itself. It means that it is either the same as the Tathagata Kuntuzangpo, or it is the five-pointed vajra palm or the three-pointed vajra palm itself. Fourth, the mudra of view is shown as: Mahamudra... remains in the state. It is there. The supreme gathering of Mahamudra is. It means that all the thoughts of the aggregates, etc., appear as the body, speech, and mind of the deity Yabyum Mahamudra, this supreme gathering is. If you have the means and wisdom. It means that the appearance is clear without interruption, so it is skillful means, and there is no attachment to it, so it is wisdom. If you have the meaning of the union of skillful means and wisdom without duality, and you have the view of understanding and realizing it. Without moving, everything is. It means that everything done and not done by the three doors, such as not moving the body, is. Remains in the state of Mahamudra. It means that not going beyond the state of the Mahamudra of the body, speech, and mind of the Buddhas is the mudra of view, which is the most supreme of all mudras. Fifth, the explanation of the samadhi with elaboration of mudras is divided into two: the means of learning the samadhi of distinguishing appearances, and the benefit of beings through it.
Chinese
行为的方式。首先，有三种方法可以学习区分显现的禅定：学习十方诸佛坛城的方法，学习两万四千坛城的方法，以及学习桑耶寺自然成就坛城的方法。首先，展示学习千佛坛城的方法。四十支分... 三者会减少。那里有说到。具备四十二支分。因此，观想四十支分方便之神与根本的父神和母神相合。也就是说，将自己观想为根本的不动明王父神和母神，并使其稳固。此外，将二十四支分之父神安置于根本的父神处：右手为不动明王，头顶为毗卢遮那佛，左手为宝生佛，左脚为无量光佛，右脚为不空成就佛，眼根内为地藏王菩萨，耳根内为金刚手菩萨，鼻根内为虚空藏菩萨，舌根内为观世音菩萨，眼根外为弥勒菩萨，耳根外为除盖障菩萨，鼻根外为普贤菩萨，舌根外为文殊菩萨，右手掌心为阎魔敌，左手掌心为大力明王，左脚底为马头明王，右脚底为甘露漩明王，头顶前方为普贤菩萨，头顶中央为善逝天，右肩处为阿修罗善逝，心间为人善逝，脐间为旁生善逝，喉间为饿鬼善逝，密处为地狱善逝。如是安置二十四根本父神，同样地，十八母神也安置于根本母神金刚界自在母处。安置的方式与之前安置父神的方式相同。这样，父神二十四位，母神十八位，总共四十二位。然而，由于将自己根本之神不动明王父神处安置金刚萨埵，母神处安置虚空界自在母，这两位未被计数，因此观想具备四十支分之神，这是从粗略的角度安立的，即四十方便之神。正如“彼即支分开展”所说，例如，如果一个人成就，就像成就一颗心一样，这四十方便之神中的每一个又
English
The way of acting. First, there are three methods for learning the Samadhi that distinguishes appearances: the method of learning the mandala of a thousand Buddhas, the method of learning the twenty-four thousand mandalas, and the method of learning the spontaneously accomplished mandala of Samye. First, the method of learning the mandala of a thousand Buddhas is shown. Forty limbs... Three will be reduced. It is there. Possessing forty-two limbs. Therefore, it is to contemplate that the forty deities of the limb method are possessed by the two root deities, father and mother. That is, having made the self-root Akshobhya father and mother powerful, it is clear in that way. Furthermore, the twenty-four limb father deities are placed on the root father deity: Akshobhya on the right hand, Vairochana on the crown of the head, Ratnasambhava on the left hand, Amitabha on the left foot, Amoghasiddhi on the right foot, Kshitigarbha in the root of the eye, Vajrapani in the root of the ear, Akashagarbha in the root of the nose, Avalokiteshvara in the root of the tongue, Maitreya outside the root of the eye, Sarvanivaranaviskambhin outside the root of the ear, Samantabhadra outside the root of the nose, Manjushri outside the root of the tongue, Yamantaka in the palm of the right hand, Mahabala in the palm of the left hand, Hayagriva on the sole of the left foot, Amrita Kundalin on the sole of the right foot, Samantabhadra on the upper nose, Deva Tushita on the crown of the head, Asura Tushita on the side of the head, Manushya Tushita in the heart, Tirthika Tushita in the navel, Preta Tushita in the throat, and Naraka Tushita in the secret place. Thus, the twenty-four root father deities are placed, and similarly, the eighteen mother deities are also placed on the root mother deity Vajradhatvishvari. The method of placement is the same as the previous placement on the father deity. Thus, there are twenty-four father deities and eighteen mother deities, making forty-two in total. However, since Vajrasattva is placed on the self-root deity Akshobhya father and Akasadhatvishvari is placed on the mother, these two are not counted, so contemplating that one possesses forty limb deities is established from a rough point of view, that is, the forty method deities. As it says, "That itself is the expansion of the limb," for example, if one person is accomplished, just as one heart is accomplished, each of those forty method deities again
Chinese
在命轮中，观想每个支分神都是智慧萨埵的完整象征，这是从微细的角度安立的，即智慧的四十位神。如此，在方便和智慧的八十位神中，智慧的四十位神，就像女儿不能继承父亲的血统一样，舍弃了所有的装饰和装束。四十二三会增加。因此，将方便的四十位神安置在根本的父母神上，每个方便神也会增加身语意的三位神，也就是，额头上的身之神四十位，喉咙里的语之神四十位，心间的意之神四十位，身语意的四十位神分为三组，共一百二十位。在此之上加上方便的四十位神，共一百六十位。每一个也都是上方的本尊，也就是说，以各自种姓的本尊为主，头饰是五种姓神，共八百位。总而言之，方便和智慧的八十位神，身语意无尽的装饰轮之神一百二十位，头饰之神八百位，总共加起来，在根本的父母神上观想支分和额外的神一千位，这被称为修学千佛坛城。第二，修学两万四千坛城，像那样具足的主尊，胜者胜尊亦如是，十二六光芒照耀燃烧。那里有说到，像那样具足的主尊。像那样，对于显现具足千佛坛城的主尊不动佛父母双运，瑜伽士修习，那是瑜伽士中的殊胜者。为了让那样的瑜伽士也修习其他的本尊，胜者，也就是说，胜者四族父母双运四对，加上上面的不动佛父母双运一对，共五对。胜尊，也就是说，胜者中的殊胜者普贤父母双运一对，共六对，也像不动佛父母一样安置支分神，这样计算，每对父母双运修习一千，共六千。十二，也就是说，八大菩萨父母双运和门神