Chinese
从意义上讲，表相之母并不存在，实义之母，法界，安住于无所缘、无离合之中。普贤平等安住智慧光芒四射。意思是普贤王如来，为了表示各种法不逊于智慧，所以结平等印。实义是五种智慧本身放射出各种光芒，因此，从平等印中分开手指，放射出五种智慧的光芒。幻化为母的圆满莲花中央。意思是幻化为母的普贤王母，因为法界没有戏论，所以结平等印。双脚脚底相合，安放在莲花中央。此外，还有各种手印。意思是此外，普贤父母的手印有很多种，为什么呢？因为一切都从法界智慧中产生。普贤是智慧，普贤母是法界。或者与如来本身相同。意思是或者普贤父母二者与五部如来本身相同，因为任何手印都不会超出普贤父母。或者就是金刚合掌。意思是或者双手合掌，表示实义法界与智慧二者无别，所以金刚合掌的掌心是空性的。如果有人提出疑问说，因为无论如何普贤王如来都难以接近，这与四种手印相违背，那么确实如此。普贤王如来的平等印是誓言手印，从手指放射出五种智慧的光芒是法手印，像这样了知是业手印，显现为身是大手印，四者都齐全。普贤王母也与此相同，所以没有矛盾。大手印的殊胜集合。意思是表相手印和实义智慧二者无别，所以称为大。像这样的大手印集合，因为具有殊胜的功德。如果具备方便和智慧。意思是方便是智慧，即父；智慧是法界，即母。实义是法界和觉性，表相是手印和相，有相和无相是智慧和禅定，如果具备这些，不移动，不摇动，一切万法。意思是即使手不作束缚和解脱的手印，即使不做任何行为和禁戒，即使不结任何束缚的手印，一切轮涅万法，都安住于大手印之中。
English
In terms of meaning, the symbolic mother does not exist. The actual mother, the Dharmadhatu, abides in that which is without object of focus and without separation. Samantabhadra abides equally, radiating wisdom. This means that Samantabhadra, to signify that the various dharmas are not inferior to wisdom, makes the equal abiding mudra. The actual meaning is that the five wisdoms themselves radiate in various ways, therefore, separating the fingers from the equal mudra, the light of the five wisdoms radiates. The center of the lotus that transforms into the mother. This means that Samantabhadri, who transforms into the mother, because the Dharmadhatu is without elaboration, makes the equal abiding mudra. Joining the soles of the feet together, she places them in the center of the lotus. Furthermore, there are various mudras. This means that furthermore, the mudras of Samantabhadra father and mother are various, why? Because everything arises from the Dharmadhatu wisdom. Samantabhadra is wisdom, Samantabhadri is the Dharmadhatu. Or it is the same as the Tathagatas themselves. This means that or Samantabhadra father and mother are in accordance with the five Tathagata families themselves, because no mudra transcends Samantabhadra father and mother. Or it is the Vajra Anjali itself. This means that or joining the hands in Anjali, signifying that the actual Dharmadhatu and wisdom are inseparable, therefore, the palms of the Vajra Anjali are made empty. If someone raises the question that because Samantabhadra is difficult to approach in any way, this contradicts the four mudras, then that is so. Samantabhadra's equal abiding is the samaya mudra, the radiating of the light of the five wisdoms from the fingers is the dharma mudra, knowing it in this way is the karma mudra, appearing as the body is the maha mudra, all four are complete. Samantabhadri is also the same, so there is no contradiction. The supreme gathering of the great mudra. This means that the symbolic mudra and the actual wisdom are inseparable, therefore it is called great. Such a gathering of the great mudra, because it possesses supreme qualities. If one possesses skillful means and wisdom. This means that skillful means is wisdom, i.e., the father; wisdom is the Dharmadhatu, i.e., the mother. The actual meaning is the Dharmadhatu and awareness, the symbolic is the mudra and the sign, having signs and being without signs are wisdom and samadhi, if one possesses these, without moving, without shaking, all things. This means that even if the hands do not make the mudra of binding and liberation, even if one does not do any actions and vows, even if one does not make any mudra of binding, all samsara and nirvana, abide in the state of the great mudra.
Chinese
因此安住于大手印无别的状态中。为什么呢？因为手印结合被认为是方便与智慧二者无别地结合。具备四十二支。意思是说，身体的五个部分安住于四十二尊神中，因为观想胸前供奉而具备。彼即肢分游戏之主。如此具备的彼即是肢分开展的主宰，即与每个智慧勇识心相连而开展。四十二化为三。意思是说，四十二尊神也化为身语意三者。如是具足之主尊。如是证悟的智慧和禅定具足的瑜伽士是主尊或殊胜者。或者主尊父母具有智慧坛城空性。手印开展有两种，即两万四千和千佛的空性。如果计算为两万四千，则有五种，即根本之神、方便之神、智慧之神、不可思议之神和智慧坛城。根本之神是父母二尊。方便之神是，对根本之神进行思考，即“具备四十二支”之说，对佛母观想十七佛母，对佛父在十七之上压着六能仁进行观想。智慧之神是，彼即肢分游戏之主。意思是说，在方便之神四十尊的心间，观想四十尊智慧勇识，如此即有十个印。不可思议之神是，四十二未化为三。意思是说，方便之神那四尊，每一尊也观想身语意的三尊神，因此有一百二十个颠倒。加上前面的八十，即两百。智慧坛城空性是，如是具足之主尊。意思是说，对前面的两百尊，每一尊也观想头饰五尊神，两百乘以五，即有一千的空性。在其之上，五部父母具有五个空性，即有六个，如胜利者殊胜胜利者一般。内外勇识父母双运八尊具有八个空性，即十四。六能仁具有六个空性，即二十。门神父母双运四尊具有四个空性，即两万四千。
English
Therefore, abide in the state of indivisibility of the Great Seal. Why? Because the union of the Mudra is considered to be the inseparable union of skillful means and wisdom. Possessing forty-two limbs. It means that the five parts of the body abide in the forty-two deities, and it is possessed by meditating on offering in the chest. That itself is the lord of limb play. That which is so possessed is indeed the master of the unfolding of the limbs, that is, unfolding in connection with each wisdom hero mind. Forty-two transforms into three. It means that the forty-two deities also transform into the three: body, speech, and mind. The chief supreme one who is thus endowed. The yogi who is endowed with wisdom and samadhi of such realization is the chief or the supreme. Or the chief father and mother have the emptiness of the wisdom mandala. There are two kinds of Mudra development: twenty-four thousand and the emptiness of a thousand Buddhas. If calculated as twenty-four thousand, there are five: the root deity, the deity of means, the deity of wisdom, the inconceivable deity, and the wisdom mandala. The root deities are the two parents. The deity of means is to contemplate on the root deity, that is, the saying "possessing forty-two limbs," contemplate seventeen mothers on the mother, and on the father, contemplate pressing six Thubpas on top of seventeen. The deity of wisdom is, that itself is the lord of limb play. It means that in the hearts of the forty deities of means, contemplate forty wisdom heroes, thus there are ten seals. The inconceivable deity is, forty-two do not transform into three. It means that each of those four deities of means also contemplates the three deities of body, speech, and mind, thus there are one hundred and twenty inversions. Adding the previous eighty, there are two hundred. The emptiness of the wisdom mandala is, the chief supreme one who is thus endowed. It means that for each of the previous two hundred, contemplate five crown deities, two hundred times five, thus there is the emptiness of a thousand. On top of that, the five families of fathers and mothers have five emptinesses, that is, there are six, like the victorious one, the supreme victor. The eight pairs of inner and outer heroes and heroines have eight emptinesses, that is, fourteen. The six Thubpas have six emptinesses, that is, twenty. The four pairs of gatekeepers, fathers and mothers, have four emptinesses, that is, twenty-four thousand.
Chinese
因此，十二和六的光芒闪耀燃烧。据说。千佛的空隙是：智慧之神，智慧勇识，四十位。不修习两百个头饰，作为替代，修习方法和智慧之神一百位。方法之神有身语意之神一百二十位，修习两百位，就是千佛的空隙。胜者，殊胜胜者，如是。胜者是四种佛陀种姓，殊胜胜者是普贤王如来。如是是：如修习金刚萨埵父母尊。十二和六是光芒闪耀燃烧。意思是十二组是：八位菩萨，四位门神，共十二位。八位菩萨母，四位门母，共十二位。六是六位能仁。光芒闪耀燃烧是：每一位都要修习千佛的空隙。诸如此类，不可思议。意思是观想十方净土宫殿。观想日月星辰为庄严。观想所有逝者的坛城，学习无量任运成就。利益众生的方式。十方四时无量中。意思是可以在十方安住，可以在四时行持，在数量上是不可思议的处所。分别展示调伏的意义。意思是为调伏所化六道众生，也分别展示手印。所有高低乘。意思是最高的乘是大圆满，最低的是声闻。所有佛陀的教法。颠倒者无量，意思是见解颠倒的外道，行为颠倒的罪人，想法颠倒的邪魔等，以及寂静和忿怒的大众。意思是对于应该用寂静调伏的细微所化，以及应该用忿怒调伏的粗大所化的一切大众。这里需要澄清的是：寂静和忿怒是指忿怒门神吗？还是指转变状态的饮血尊？如果指转变状态的饮血尊，没有展示结手印的方式，利益众生的方式是不合理的。如果指忿怒门神，那就是寂静忿怒母。这里指的是转变状态的忿怒尊，即使没有出现结手印的方式，利益众生也没有矛盾，因为会显现为任何形象。各自适应，普遍展示。意思是颠倒
English
Therefore, the light of twelve and six shines and burns. It is said. The gap of a thousand Buddhas is: the god of wisdom, the wisdom hero, forty. Without practicing two hundred head ornaments, as an alternative, practice the god of method and wisdom one hundred. The god of method has body, speech, and mind gods one hundred and twenty, practicing two hundred, that is the gap of a thousand Buddhas. Victor, supreme victor, thus. Victor is the four Buddha lineages, supreme victor is Samantabhadra. Thus is: like practicing Vajrasattva parents. Twelve and six are light shining and burning. The meaning is that twelve groups are: eight Bodhisattvas, four doorkeepers, a total of twelve. Eight Bodhisattva mothers, four door mothers, a total of twelve. Six are the six Munis. Light shining and burning is: each one must practice the gap of a thousand Buddhas. Such as these, inconceivable. The meaning is to visualize the ten directions of pure land palaces. Visualize the sun, moon, and stars as adornments. Visualize all the mandalas of the departed ones, learning immeasurable spontaneous accomplishment. The way to benefit beings. In the ten directions and four times, immeasurable. The meaning is that one can dwell in the ten directions, one can practice in the four times, in number it is an inconceivable place. Separately show the meaning of taming. The meaning is that in order to tame the six realms of beings to be tamed, also separately show the mudras. All high and low vehicles. The meaning is that the highest vehicle is Dzogchen, the lowest is Sravaka. All the teachings of the Buddhas. The inverted ones are immeasurable, meaning the heretics with inverted views, the sinners with inverted actions, the demons with inverted thoughts, etc., and the great assembly of peaceful and wrathful ones. The meaning is for all the great assembly of subtle beings to be tamed by peaceful means, and coarse beings to be tamed by wrathful means. Here it needs to be clarified: do peaceful and wrathful refer to the wrathful doorkeeper? Or do they refer to the blood-drinking ones who transform states? If they refer to the blood-drinking ones who transform states, without showing the way to bind mudras, the way to benefit beings is unreasonable. If they refer to the wrathful doorkeeper, that is the peaceful wrathful mother. Here it refers to the wrathful one who transforms states, even if the way to bind mudras does not appear, benefiting beings is not contradictory, because it will appear in any form. Adapt individually, universally show. The meaning is inverted
Chinese
以邪道调伏时，先使其与正法相合，然后引入善道。以乘调伏时，宣说九乘，因为手印的类别没有定数，所以会根据不同众生的想法来示现。举例说明：譬如舞者一般，就像舞者没有固定的方向一样，与此相同，佛陀的事业和调伏方式数量众多且广阔。身体上不固定而示现各种形象，虽然舞者的行为显得多种多样，但身体上并没有自主的安排，而是为了让众生欢喜而示现，佛陀示现各种佛法，但法性本身并没有实体，而是为了让众生能够领悟。究竟而言：总而言之，一切手印都是，如果简要地说明，三昧耶手印、事业、法、身大手印等等一切，都是离言而存在的，那是什么呢？无法说这就是它，手印就是这个，这就是唯一，难以指示。为什么呢？因为显现为不同的意乐，并且作为调伏不同意乐的对治而显现。在世俗谛中：显现为二和三，当手印显现为身相时，会显现为足、双手和三头等形态。或者显现为一面二臂，或者三面六臂。行动和变化也是如此，身体的行动和从那之中变化出千佛的坛城，也和前面一样显现。无差别地开示：总而言之，一切行动和摇动，如果简要地说没有第二个手印，手部的行动、身体的摇动和一切手印的姿势，都安住于大手印之中。大手印是远离一切戏论的法身，清净无垢，一切手印都安住于此。安住本身不住，也没有安住之处，安住于远离戏论的本身，显现为各种各样的游舞，不住于任何地方，也不安住于任何相状。这是最胜者所说，这是谁说的呢？一切法