English
Just as in the case of the seven-limbed five families (Buddha family, Vajra family, Ratna family, Padma family, and Karma family), the union of skillful means and wisdom is inseparable within the realm of Dharmata. The third is the mudra of the Door Father and Mother: The Doors, etc., have seven limbs. The mudras of the eight wrathful deities, Father and Mother, who dwell at the four doors are: As before, each of the four fingers of the right hand has a "Hūṃ" (ཧཱུྃ, Sanskrit: hūṃ, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hūṃ) written on it, and the fingers of the left hand have "Jaḥ Hūṃ Vaṃ Hoḥ" (ཛཿཧཱུྃ་བཾ་ཧོཿ, Sanskrit: Jaḥ Hūṃ Vaṃ Hoḥ, Romanized Sanskrit: Jaḥ Hūṃ Vaṃ Hoḥ, literal Chinese meaning: Jaḥ Hūṃ Vaṃ Hoḥ) written on them. Visualize them as the forms of the respective deities. From the fist, extend the fingers of your own family, with the seed syllables at the tips. Yamāntaka holds the skull staff with the head facing upwards in a suppressing manner, Mahābala holds the vajra in a suppressing manner, Hayagrīva holds the skull staff entwined with snakes in a suppressing manner, and Amritakundalin holds the crossed vajra in a suppressing manner. Likewise, those who dwell at the four doors, the fathers make the threatening mudra with their left hands, and the right hands of the mothers hold, in order, an iron hook, a noose, an explosive device, i.e., an iron chain, and a bell that generates joy with "Hoḥ" (ཧོཿ, Sanskrit: hoḥ, Romanized Sanskrit: hoḥ, literal Chinese meaning: Hoḥ), bowing their heads to each other and swaying, the embrace of the fathers and mothers should be understood as explained above. The fourth is the mudra of the Six Thubpas: The Six Thubpas, etc., have three limbs. The mudras of the six Thubpas who tame beings in the six realms are not fixed, so they are shown in accordance with the various inclinations of the beings to be tamed. However, if we briefly summarize their families, they can be summarized into six mudras. From the seed syllables such as "Triṃ Trūṃ," the Thubpa of the gods holds a lute, the Thubpa of the Asuras holds armor and weapons, the Thubpa of humans holds a razor, the Thubpa of animals holds a book, the Thubpa of pretas holds a jewel box, and the Thubpa of hell beings holds fire and water. It is thought that they hold these at their hearts. Here, one might wonder, for the Six Thubpas, are there no mudras that please them through the union of skillful means and wisdom? Answer: The consort of appearance is invisible, and the consort of meaning is inseparable from the Dharmadhatu. As it says in the "Parts": "Appearance without obstruction is skillful means, absence of inherent existence is wisdom." The fifth is the mudra of Samantabhadra, Father and Mother: Samantabhadra, etc., have five limbs. Samantabhadra, the actor, with his right hand placed upwards in equipoise, from which radiate the rays of the five wisdoms. The Mother transforms from that, with her left hand placed upwards in equipoise, and the manner of sitting is also the Father's complete
Chinese
坐在金刚跏趺坐和莲花跏趺坐中。此外，佛母手印的差别在于，法性不会停留在任何事物上，所以不一定只有一种，而是显现为多种。那么，如何像如来佛父普贤一样，安住于不变的平等性中，或者双手结金刚拳印于胸前。第三是见的手印。大手印等有一段偈颂，也就是将蕴等一切分别念，都观想为佛父佛母大手印的身语意，这是殊胜的供养。显现而不受阻碍是方便，不执着于它是智慧。像这样，对于通达方便与智慧无二之义，并具有证悟之见的瑜伽士来说，身体不移动，肢体不摇动等，无论三门做什么，一切都安住在本来就是胜者的身语意大手印之中，不会超出这个范围，这就是见的手印。是手印中最殊胜的。第四，有相手印有两种：如何学习分辨显现，以及它如何起作用。第一种也有三种：学习千佛，两万四千佛，以及无量任运成就的坛城。第一种是支分等三个部分，也就是观想四十位支分本尊都圆满具足在根本佛父佛母之中。也就是在佛父的分别念处安立佛父十七尊和六能仁，共二十三尊。在佛母的分别念处安立佛母十七尊。如何安立呢？在观想自身为不动佛的顶上安立毗卢遮那佛，两手的肘部右边安立普贤佛，左边安立宝生佛，两脚的肘部左边安立无量光佛，右边安立不空成就佛，眼耳鼻舌四个右边部分的脉依次安立地藏，金刚手，虚空藏，观世音，左边部分的脉安立慈氏，除盖障，普贤，文殊，右手掌安立阎魔敌，左手安立大力金刚，左脚掌安立马头明王，右脚掌安立甘露漩，发际安立天人，肩膀的斜上方安立非天，心间安立人，肚脐安立旁生，喉咙安立饿鬼，密处安立地狱能仁等。同样，佛母法
English
seated in the vajra posture and the lotus posture. Furthermore, the distinction of the mudra of the Mother is that the nature of reality does not stop at anything, so it is not necessarily just one, but appears in various forms. So, how is it that, like the Thus-Gone Father, Samantabhadra, one abides in the unchanging equality, or with the vajra palms joined at the heart. The third is the mudra of view. The Great Mudra, etc., is one verse, which is to visualize all the thoughts of the aggregates, etc., as the body, speech, and mind of the Great Mudra of the Father and Mother Buddhas, which is the supreme offering. Appearing without obstruction is skillful means, and not grasping at it is wisdom. Thus, for a yogi who is skilled in the meaning of the inseparability of skillful means and wisdom, and who possesses the view of realization, whatever the three doors do, such as not moving the body or moving the limbs, all abide in the Great Mudra of the body, speech, and mind of the Victorious One from the beginning, and do not go beyond that, which is the mudra of view. It is the most supreme of the mudras. Fourth, the mudra with characteristics has two aspects: how to learn to distinguish appearances, and how it functions. The first also has three aspects: learning the thousand Buddhas, the twenty-four thousand Buddhas, and the mandala of spontaneous accomplishment. The first is the three parts of the limbs, etc., which is to contemplate that the forty limb deities are fully complete in the root Father and Mother Buddhas. That is, in the place of the Father's conceptualization, establish seventeen Father Buddhas and six Thubpas, for a total of twenty-three. In the place of the Mother's conceptualization, establish seventeen Mother Buddhas. How to establish them? On the crown of the head, visualizing oneself as the body of Akshobhya, establish Vairochana. On the elbows of the two hands, establish Samantabhadra on the right and Ratnasambhava on the left. On the elbows of the two feet, establish Amitabha on the left and Amoghasiddhi on the right. On the right side of the four parts of the eyes, ears, nose, and tongue, establish Kshitigarbha, Vajrapani, Akashagarbha, and Avalokiteshvara in order. On the left side of the channels, establish Maitreya, Nivarana-Vishkambhin, Samantabhadra, and Manjushri. On the right palm, establish Yamantaka. On the left hand, establish Mahabala. On the left sole, establish Hayagriva. On the right sole, establish Amrita Kundalin. On the hairline, establish the gods. On the upper corner of the shoulder, establish the asuras. In the heart, establish humans. In the navel, establish animals. In the throat, establish pretas. In the secret place, establish the Thubpas of hell, etc. Similarly, the Mother's sphere
Chinese
五根树枝上有吉祥母等五位佛母。眼睛等四处的右边有妩媚母等四位境神，左边有杜贝玛等四位时神。据说在手脚掌心中安放四位门母，顺序与父佛相同。曼隆巴大师说：头顶为毗卢遮那佛，喉咙为无量光佛，脐间为宝生佛，密处为不空成就佛，心间为普贤王如来。从眼睛等内部脉络生出心等四尊，眼睛脉络外侧有慈氏等四尊，安放四门之法相同。六能仁中，除了安放在膝盖上的旁生能仁外，其余相同。佛母也是父佛所知。如此，父佛除了佛母外，有二十三尊神，佛母的脉络神十七尊，两者相加，四十大支分神，从粗略和外在的角度来说，称为方便之神。如此，这四十位方便神，在各自的命轮中，幻化出与自己相同的支分神，智慧勇识，舍弃装饰、装束和法器，身色圆满，一一观修，从精细和内在的角度来说，称为智慧之神。将四十位支分神安放在两位根本神上，这四十位方便神中的每一位，都散发出身语意加持之神，各有三位，总共一百二十位。方便之神和加持之神加起来，一百六十位中的每一位，都有以各自部族之主为主的顶严之神，各有五位，总共八百位。总而言之，方便神四十位，智慧神四十位，身语意之神一百二十位，顶严之神八百位，总合起来，在根本的父佛母佛两位上，观修支分和额外的神灵一千位，就是在修学千佛坛城。曼隆巴和噶托巴大师认为，方便和智慧各有四十位，共八十位，身语意之神一百二十位，共两百位，这是数字的基础。在这两百位神灵上，加上各自的部主顶严神，各有五位，两百个五一组，共有一千位。第二，如是具有等三句。这千佛坛城，在何处如何具有，以主尊不动明王父佛母佛为代表。
English
The five branches of the tree have the five mothers, such as Good Mother. On the right side of the four, such as the eyes, are the four goddesses of the land, such as Sgegs. On the left are the four goddesses of time, such as Dhūpe Ma. It is said that the four gatekeepers should be arranged in the palms of the hands and feet in the same order as the Father. The great Smanlungpa said: Vairochana on the crown of the head, Amitābha in the throat, Ratnasambhava in the navel, Amoghasiddhi in the secret place, and Samantabhadra in the heart. From the inner channels of the eyes, etc., arise the four, such as the heart. On the outside of the eye channels are the four, such as Maitreya. The method of arranging the four gates is the same. Of the six Thubpas, the only difference is that the animal Thubpa is placed on the knees. The Mother is also known by the Father. Thus, the Father has twenty-three deities besides the Mother, and the Mother's seventeen channel deities. Adding the two together, the forty branch deities are called the deities of means from the perspective of being gross and external. Thus, these forty deities of means, in their respective life-wheels, emanate branch deities similar to themselves, wisdom heroes, abandoning ornaments, attire, and hand implements, each with a full color, and meditating on them one by one, are called the forty deities of wisdom from the perspective of being subtle and internal. When the forty branch deities are arranged on the two root deities, each of the forty deities of means emanates three deities of body, speech, and mind blessings, making a total of one hundred and twenty. Each of the one hundred and sixty deities, which are the sum of the deities of means and the deities of blessings, has five crown deities, each headed by the lord of their respective families, making a total of eight hundred. In short, there are forty deities of means, forty deities of wisdom, one hundred and twenty deities of body, speech, and mind, and eight hundred crown deities. Altogether, meditating on one thousand branch and additional deities on the two root Father and Mother deities is studying the mandala of the thousand Buddhas. Smanlungpa and Kathogpa the Great considered that there are forty each of means and wisdom, totaling eighty, and one hundred and twenty deities of body, speech, and mind, totaling two hundred, which is the basis of the numbers. Adding five crown deities, each the lord of their respective families, to these two hundred deities, there are one thousand in two hundred groups of five. Secondly, the three lines beginning with "Thus endowed." Where and how does this mandala of a thousand Buddhas exist, represented by the chief deity, Achala, Father and Mother?
Chinese
应当了解这些类别之间的区别。特别是，将普贤父母安置在所有根脉化为本尊的父母的位置上，这一点是相同的。如此确定之后，对于四种姓的佛陀和至尊普贤父母，即五对，也按照之前的安置方式计算，共有五千。八大菩萨和四大门守护者，即十二对父母，共有十二千。六能仁没有佛母，所以在右侧有二十三尊父佛，左侧有十七尊佛母，分别安置在手脚的本尊位置的前后，以及内外菩萨父母安置在脉络的内外，如此确定后，每一尊六能仁都有完整的千尊本尊，所以共有六千。还有人说，将五部主尊的佛母和普贤佛母算作六尊借用的。有些人说，象征的佛母是莲花座，所以安置在那里。也有人说，在观想的处所，可以观想父母双运。那么，在安置父佛时，计算能仁自己，在安置十八尊佛母时，不计算谁呢？上师们说，不计算普贤佛母。在这些之上，还有不动主尊的一千尊本尊。总之，观想这全部二十四千尊本尊放射光芒，光辉灿烂，就是在修学二万四千的坛城。第三种是，如是等等，不可思议。也就是说，如是等等，凭借能够运用显现分别的等持，将一切显现都明观为身和智慧的无量坛城，就是在修学任运成就的坛城。这些是就次第道，修学有相手印而言的。也有不需积聚资粮，直接将超越道的所依补特伽罗，运用在见道上的情况。又有人说，前面说：“不动摇，不移动，一切皆是。”后面说：“总之，动摇，移动，一切皆是。”这二者是矛盾的。没有过失，前面是从心量广大者，以见为主的角度说的，后面是从心量狭小者，以行持为主的角度说的，上师们是这样说的。第二，以其作用的方式。