Chinese
铃声悦耳动听。金刚或明点二者分离又合一，以交缠之姿嬉戏舞动。时而为风所持，半为母之宫殿。因无堕落，故依止安乐之智慧，说是依止于法。母亦为父之月亮明点之作用，与誓言相合，隐藏四字而燃之图。罗。铃为母之明点，日为五字半之父，父母于事业中交缠，结合之时安乐欢喜。是为低头以微笑之光彩视之。彼时，显空或轮回涅槃之二边皆被压制，不住之菩提心。是。法身或大手印中，天之存在于续部中述说。如是说。调伏六道之六能仁之手印并非唯一，而是与多种相合。简而言之，为调伏六道之方便，故示现六手印。如是说。第六品中，琵琶与火供，盔甲、经函、珍宝箱。火与水皆已善说。如是已说。彼等六能仁如其他诸神般，未曾说及父母相互拥抱之故。表相之母无有观想之处。如是说。若无母，则此续部之论典将不成立，如是思及所需，则取法界。如是说。任何事物皆无自性，不生于任何一方，唯是法界。彼即是意义之母，故无论于何处，其意皆不离法界之故。广大而言，显现不遮止，方便即是父。无自性即是智慧。母。如是说。普贤平等持，智慧光芒。母成平等圆满莲花中央。另有多种手印。或是如来本身。或是金刚合掌。如是说。普贤王如来之左手之上，右手平等安放，从中五指皆放射出五智之光。母之手印由此转变，故不确定。于右手之上，左手平等安放，一切法皆圆满，故拇指相抵，如莲花中央。此二手印易解。即是
English
The sound of the bell is pleasant and melodious. The two, Vajra or Bindu, separate and unite, dancing and playing in an intertwined manner. Sometimes held by the wind, half is the palace of the mother. Because there is no falling, it is said to rely on the wisdom of bliss, that is, to rely on the Dharma. The mother is also the function of the father's moon bindu, in accordance with the vows, hiding the four syllables and burning the image. Ro. The bell is the mother's bindu, the sun is the father of five and a half syllables, the parents are intertwined in the work, and happiness is delighted at the time of union. It is said to bow and look with a smiling radiance. At that time, both the appearance of emptiness or the extremes of samsara and nirvana are suppressed, and the non-abiding Bodhicitta. Is. In Dharmakaya or Mahamudra, the existence of the deity is described in the tantra. It is said like this. The mudras of the six conquerors who tame the six realms are not unique, but are compatible with various kinds. In short, as a means of taming the six realms, six mudras are shown. It is said like this. In the sixth chapter, the lute and the fire offering, the armor, the scripture box, and the treasure chest. Fire and water have all been well explained. It has been said like this. Because those six conquerors, like all other deities, have not been said to embrace each other. The symbolic mother has no place to contemplate. It is said like this. If there is no mother, then the doctrine of this tantra will not be established. If you think about what is needed, then take the Dharmadhatu. It is said like this. Nothing has its own nature, and is not born on any side, but only the Dharmadhatu. That is the mother of meaning, so no matter where, its meaning is inseparable from the Dharmadhatu. In a broad sense, appearance does not prevent, and the means is the father. No self-nature is wisdom. Mother. It is said like this. Samantabhadra holds equality, the light of wisdom. The mother becomes the center of the equal and complete lotus. There are also various mudras. Or the Tathagata himself. Or the Vajra Anjali. It is said like this. On the left hand of Samantabhadra, the right hand is placed equally, from which all five fingers radiate the light of the five wisdoms. The mother's mudra changes from this, so it is uncertain. On the right hand, the left hand is placed equally, and all dharmas are complete, so the thumbs are touching each other, like the center of a lotus. These two mudras are easy to understand. Namely
Chinese
是与如来普贤随顺吗？ 或者是金刚合掌，从那（0）里。 另外，在幻化金刚中也说：“法界铃置于心中。”意思是说，因为法性显现为任何事物，所以手印不一定是唯一的，而是多种多样的。 ༈ 为了展示见的手印。 大手印之殊胜会众是，如果具备方便和智慧，那么不移动不摇动，一切万法都安住于大手印的自性中。 如是说，五蕴等分别念的一切显现，都显现为父母本尊身语意的显现，殊胜会众本来就是如此。当方便显现无有阻碍，智慧不执著，并且与那个意义无二无别，清晰且具备时，身体不移动也不摇动等，三门所做和未做的一切，都无有超出本尊身语意，安住于大手印的自性中，这就是见的手印，是手印中的殊胜。 具备四十二支。 等等，从身体的支分和分别念的支分中，这里显示了加持分别念的支分。从根本和视我所生起的支分分别念，是广大的，观修的瑜伽士父母双运也具有四十二支。 也就是根本本尊不动佛父母的眼睛等，在分别念的各个位置上，父亲有父亲十八尊，母亲有母亲十八尊，父亲有六能仁，父亲二十四尊清楚地排列出来观修，就是具备。 如是说，那就是方便的四十尊本尊。 那个本身就是支分，是自性。 意思是说，方便的本尊支分所生的四十尊，那些本身和颜色相同的智慧萨埵，每一尊都必定安住在心中，从微细的方面来说就是智慧。 自性，意思是说，对于上面所说的八十尊本尊，以及下面将要讲的身语意金刚三部的百二十尊本尊，总共二百尊本尊，种姓的自性，头饰，由五种姓的本尊各自灌顶，因此头饰的主尊，就是由各个种姓的主尊来表示。
English
Is it in accordance with the Tathagata Samantabhadra? Or is it the Vajra clasped hands, from that (0). Furthermore, in the Illusory Vajra it is also said: "The Dharma realm bell abides in the heart." It means that because Dharma-nature appears as anything, the mudra is not necessarily singular, but diverse. ༈ In order to show the mudra of view. The supreme gathering of the Great Mudra is, if endowed with skillful means and wisdom, then without moving or shaking, all things abide in the nature of the Great Mudra. It is said that all the appearances of the aggregates, such as the five skandhas, appear as the body, speech, and mind mudras of the deity parents, and that the supreme gathering is originally so. When skillful means appear without obstruction, and wisdom does not grasp, and is clear and endowed with that meaning inseparable, then the body does not move or shake, and everything done and undone by the three doors does not go beyond the body, speech, and mind of the deity, abiding in the nature of the Great Mudra, which is the mudra of view, the supreme of mudras. Possessing forty-two branches. Etc., from the limbs of the body and the limbs of conceptualization, here it shows the blessing of the limbs of conceptualization. The limbs of conceptualization arising from the root and seeing as self, are vast, and the meditating yogi parents also have forty-two branches. That is, the eyes of the root deity, the immovable Buddha parents, etc., in the various positions of conceptualization, the father has eighteen fathers, the mother has eighteen mothers, and the father has six Thubpas, the twenty-four fathers are clearly arranged for meditation, which is possessing. It is said that those are only the forty deities of skillful means. That itself is a branch, is the self-nature. It means that the forty deities born from the branch of the skillful means deity, those themselves and the wisdom beings of the same color, each one necessarily abides in the heart, and from the subtle aspect is wisdom. Self-nature, it means that for the eighty deities mentioned above, and the one hundred and twenty deities of the three Vajras of body, speech, and mind to be explained below, a total of two hundred deities, the nature of the lineage, the crown, is empowered by the five deities of each of the five lineages, therefore the main deity of the crown is represented by the main deity of each lineage.
Chinese
是智慧的坛城，即只有顶饰之神一千尊。四十二尊三倍增。名为：身体上安置的方便之神四十二尊。身语意之金刚三三增。之间变化。如是具有的主尊。名为：如是具有的主尊不动佛父母具有智慧的坛城一千尊。方便与智慧之神八十尊，身语意无尽庄严轮之神一百二十尊。这些显现分明是瑜伽之禅定之最胜。从主尊那里，其他的眷属之神也观想千尊千尊。胜者胜中之胜者亦如是。如是说。胜者四部。普贤是部主，故为胜中之胜者。如是十尊父母神，也如金刚萨埵父母神那样安置观想千尊千尊。十二尊六光芒照耀。名为十二尊父母，两肩的勇识父母和门神父母也如是显现。光明次第中说没有顶饰。此处是有的。六能仁每一尊的右边部分是父，左边的部分是母，或者观想拥抱交合，如是千尊千尊显现是：诸神光芒照耀，光辉炽燃而观想。显现分别之禅定两万四千而修习。如是等等不可思议。十方四时不可思议处。调伏之义各别示。名为：观想这两万四千尊，能从内外之事物，没有变成圆满之神的坛城的三千世界，如虚空法界所遍及的程度显明，是三部的境。没有的地等等一切情器，身和智慧坛城不可思议。由此十方和四时所摄的所化无余之处不可思议处，如上以神的禅定，所化之义如所愿各别示现，满足希望。如果显现为神，那么做事情的基础，因此仅仅显现为神的坛城而做事情
English
It is the mandala of wisdom, that is, only a thousand deities of the crown. Forty-two become tripled. It is called: the forty-two deities of means placed on the body. The three vajras of body, speech, and mind are tripled. Changing in between. The supreme lord who possesses it as such. It is called: the main deity who possesses it as such, the Akshobhya Buddha and his consort have a thousand mandalas of wisdom. Eighty deities of means and wisdom, one hundred and twenty deities of the inexhaustible adornment wheel of body, speech, and mind. These manifest clearly as the supreme samadhi of yoga. From the main deity, the other retinue deities are also visualized as a thousand each. The Victorious One, the Supreme Victor, is the same. Thus it is said. The Victorious One is the four families. Samantabhadra is the lord of the family, therefore he is the Supreme Victor. Thus, the ten father-mother deities, also like the Vajrasattva father-mother deities, are arranged and visualized as a thousand each. Twelve, six lights radiate and blaze. It is called the twelve father-mother deities, the two shoulders of the hero and heroine and the doorkeeper father-mother deities also appear in this way. In the order of light, it is said that there is no crown. Here it is included. For each of the six Thubpas, the right part is the father, the left part is the mother, or visualize embracing and uniting, thus a thousand each appearing is: the deities radiate light and visualize with blazing glory. Practice the samadhi of distinguishing appearances, twenty-four thousand. Such as these are inconceivable. Inconceivable places in the ten directions and four times. The meanings of taming are shown separately. It is called: visualizing these twenty-four thousand, one can transform the three thousand worlds that have not become the mandala of the complete deity from inner and outer objects, as clear as the extent pervaded by the space of the Dharma realm, it is the realm of the three families. Everything that does not exist, such as the earth, is the inconceivable mandala of body and wisdom. Thus, the places of the countless beings to be tamed, gathered by the ten directions and four times, are shown separately according to their wishes by the deity's samadhi as above, fulfilling their hopes. If it appears as a deity, then the basis for doing things, therefore, only appearing as the mandala of the deity does things.
Chinese
何必如此呢？所有高低乘，颠倒之想皆与无量合，各自适应而普遍显现。如是说，高乘密咒与低乘名相，所有外道常断等颠倒之想，皆与无量合，大小乘等各自的导师们，以及诸神，魔和罗刹等寂静和，所有忿怒尊大集会，都随各自所喜好的对境，各自与无量相合，普遍显现，因此并非唯一确定。于《佛平等合经》中，三界一切刹土，一切处所，大菩萨示现神变。何者为二？于一时顷现证菩提，于一时顷父母怀胎，入胎时顷寂静，寂静时顷猛烈，猛烈时顷于一时顷作大魔障碍。如是等等所作无量胜妙。于一时调伏一切山河众生。以调伏而示生。如是说。为利他而精勤，导师自性任运成就，大能普遍显现而作利他之事。譬如舞者一般，身体不摇动而示现种种舞蹈姿态。如是说。为显示手印的种类不定。总之，一切手印，无法说这就是唯一，可分为二或三，生起和舒展也是如此。所谓手印的要点，以言词简略归纳，身体的肢体所生起的一切手印是，一切都是事业母的普贤佛母手印，无法确定地说这就是唯一。身体的肢体方面，双足和头手二者，共三个，这样身体的五个肢体，每一个又可化为五部，父母十尊，成为三摩地之相，从而化为五十手印。或者，就分别舒展念头的肢体方面而言，手印也可化为方便的四十大神，具足身语意三者，成为一百二十，以方便和智慧二者，成为一百位本尊，以及方便智慧和