Chinese
相拥抱。 第四，六能仁的印契是随所化众生的根器而各不相同，虽然不一定只有一种，数量和尺度也不确定，但如果将它们的种类简要归纳，则显示为六种印契。哪六种呢？《金刚经》中说：琵琶、盔甲、倾斜地放置于箱中，书本、火、水中应知晓。即从六个种子字中，将这些印契持于心中。如果认为这些没有明妃，因此方便和智慧没有结合，那么明妃是无所缘，是远离法界戏论之边的。第五，普贤父母的印契是：普贤菩萨双手结等持印，从掌心显示出光芒的显现，放射出五种智慧的光芒，双足结金刚跏趺坐。成为其明妃的普贤佛母，其印契是等同圆满，与明王相同，双足结莲花跏趺坐。如是分别显示各自的印契，此外还有各种印契，在分别修持各部时，那些本尊的印契也以金刚杵等作为该部的法器来表示，或者与先前所示的五方如来的印契相同，或者仅仅是金刚合掌即可。 第三，在果位智慧的印契中归纳意义有三： общей сложности есть три: 一般显示自性安住之印，分别阐述暂时显现之印，以究竟果位的印契成办利他事业。第一是：心性本初清净的自性，大手印
English
embracing each other. Fourth, the mudras of the six Thubpas are diverse according to the capacity of those to be tamed, although there is not necessarily only one, and the number and measure are uncertain, but if their types are briefly summarized, they are shown as six mudras. What are the six? The Vajra says: Lute, armor, placed obliquely in a box. Book, fire, water should be known. That is, from the six seed syllables, hold those mudras in your heart. If it is thought that these do not have consorts, therefore skillful means and wisdom are not united, then the consort is without any object of focus, and is free from the extremes of the elaboration of the realm of phenomena. Fifth, the mudra of the Kuntu Zang father and mother is: Samantabhadra with his two hands in equipoise, from the center of the palms showing the appearance of radiance, radiating the light of the five wisdoms, and his legs in vajra posture. Samantabhadri, who becomes his consort, her mudra is equally complete, the same as the father, and her two legs are seated in lotus posture. Thus, by showing the individual mudras, there are also various other mudras, when practicing each family separately, the mudras of those deities are also shown in one way as the emblems of that family, such as the vajra, or the mudra of the five Tathagatas as shown before, or even just the vajra folded palms should be cut off. Third, there are three ways to summarize the meaning in the mudra of the fruit of wisdom: Generally showing the mudra of the nature of reality, specifically explaining the mudra of temporary appearance, and accomplishing the benefit of beings with the mudra of the ultimate fruit. The first is: The nature of mind, the essence of primordial purity, the Great Mudra.
Chinese
从本然状态中显现的念头，原本就安住于大智慧的殊胜聚会中，这是实义的安住方式。通过上师的恩德证悟它之后，将任何显现为方便之境和智慧无执著而显现的觉性，以自解脱的方式，与传承结合。即使身体不移动，肢体不摇动，一切的行住坐卧，都安住并包含在大手印的状态中。因此，不需要束缚造作的手印。第二部分有四点。第一点是展开四十二尊佛的坛城：从先前修习展开手印的禅定开始，为了使它的力量越来越强大，将身体的肢体观想为具有四十二尊神，从而生起证悟等等。也就是将自己观想为毗卢遮那佛父母双运，父亲的头顶、喉咙、心间、脐部、密处分别是：不动佛，无量光佛，毗卢遮那佛，宝生佛，不空成就佛，这五位是父佛。眼睛、耳朵、鼻孔和右侧的舌尖这四个部位分别是：地藏菩萨，金刚手菩萨，虚空藏菩萨，观世音菩萨，这四位是心之菩萨。同样，左侧的四个部位分别是：慈氏菩萨，除盖障菩萨，普贤菩萨，文殊菩萨，这四位是语之菩萨。右手是阎魔敌，左手是智慧敌，左脚是莲花敌，右脚是障碍敌，这四位是门神。头顶、喉咙、上胸、脐部、密处、脚心这六个部位，总共有二十三尊神。母亲的头顶、喉咙、心间、脐部、密处这五个部位分别是：佛眼佛母，白衣佛母，法界自在母，嘛嘛枳佛母，度母，这五位是母佛。眼睛、耳朵、鼻孔、左侧的舌尖依次是：嬉女，鬘女，歌女，舞女，这四位是境之天女。同样，右侧的四个部位分别是：焚香女，花女，灯女，涂香女，这四位是时之天女。左手是铁钩母，右手是绢索母，右脚是铁链母，左脚是铃母，这四位是门母。这样，母亲有十七尊神。总共有四十尊是方便之神，因为他们是粗大的并且位于外围，所以这样认为。在这之上，加上根本的父佛母佛两位，总共四十二位，要修习这些。普贤父母双运被包含在根本的本尊之中。第二点
English
The thoughts that arise from the state of nowness are inherently abiding in the supreme gathering of great wisdom; this is the way of abiding in reality. Having realized it through the kindness of the lama, when the awareness that arises without grasping at whatever appears as the object of skillful means and wisdom is joined to the lineage in a self-liberated manner, even without moving the body or limbs, all activities of going, staying, and conduct abide and are contained within the state of Mahamudra. Therefore, there is no need to bind artificial mudras. The second part has four points. The first point is to unfold the mandala of the forty-two Buddhas: Starting from the previously practiced samadhi of unfolding mudras, in order to further strengthen its power, the limbs of the body are visualized as having forty-two deities, thereby generating realization, etc. That is, visualizing oneself as the union of Vairocana Buddha and consort, with the crown of the head, throat, heart, navel, and secret place of the father being: Akshobhya, Amitabha, Vairocana, Ratnasambhava, Amoghasiddhi, these five are the Father Buddhas. The eyes, ears, nostrils, and the right side of the tongue tip, these four places are: Kshitigarbha, Vajrapani, Akashagarbha, Avalokiteshvara, these four are the Mind Bodhisattvas. Similarly, the four left places are: Maitreya, Nivaranavishkambhin, Samantabhadra, Manjushri, these four are the Speech Bodhisattvas. The right hand is Yamantaka, the left is Prajnantaka, the left foot is Padmantaka, the right foot is Vignantaka, these four are the Door Guardians. The crown of the head, throat, upper chest, navel, secret place, and soles of the feet, these six places, in total, there are twenty-three deities. The crown of the head, throat, heart, navel, and secret place of the mother are: Buddhalochana, Pandaravasini, Dhatvishvari, Mamaki, Tara, these five are the Mother Buddhas. The eyes, ears, nostrils, and the left side of the tongue tip are, in order: Lasya, Mala, Gita, Nirti, these four are the Goddesses of the Senses. Similarly, the four right places are: Dhupa, Pushpa, Aloka, Gandha, these four are the Goddesses of Time. The left hand is Ankusha, the right is Pasha, the right foot is Shrinkhala, the left foot is Ghanta, these four are the Door Mothers. Thus, the mother has seventeen deities. In total, forty are the deities of skillful means, because they are gross and located on the outside, so it is considered. On top of this, adding the two root Father and Mother Buddhas, there are a total of forty-two, these are to be practiced. Samantabhadra and consort are included in the root deity itself. The second point
Chinese
开启千佛坛城是：这四十尊佛的心间，各自安住着与自己相同的智慧尊，这是因为安住在支分开展的自性中，并且是微细的，所以是智慧之神，即四十尊。虽然说了四十二尊方便之神，但除了根本的父母之外，其余四十尊，身语意加持之神各显现三个，所以是一百二十尊。每一尊都有五尊头饰之神，所以是六百尊，身语意加持之神有三个，所以是三百六十尊，加上四十尊智慧之神，就是千佛坛城，要学习它。第三，阐明两万一千佛的坛城是：像这样具有千佛的主尊们，以显现父母来象征，四种姓的胜者和胜者之王普贤王如来也同样计算，所以是一千，即六千。同样，八对父父和母母菩萨，以及四对父父和母母门神，即十二，有一万二千和六千的光芒照耀，这是六个能仁，因为没有佛母，所以要学习两万一千三百一十二尊的坛城。认为有两万四千尊，是因为认为六个能仁有佛母。第四，学习不可思议佛的坛城是：像这样的方式等等，每一尊佛也像生起两万一千尊那样，要学习不可思议的坛城。喇嘛荣巴是大手印的自性，具有四十二尊神的支分，所以他本身就是支分的开展。他们每一位都具有身语意的印。四十二尊三倍显现。像这样具有的，有多少手印显现，又如何成就诸佛的事业呢？像这样具有等等。如果像主尊那样具有，也同样认为支分之神也具有，那么就会出现一百二十个手印。因此，解释说十二和六的光芒照耀。这些显现之神，因为以前瑜伽的串习力而安住于果位，并且是作为会供中获得长寿灌顶之因。
English
To create the mandala of a thousand Buddhas: In the hearts of these forty deities, each abides a wisdom being identical to itself. This is because they reside within the nature of expanded branches and are subtle. Therefore, they are the deities of wisdom, the forty. Although forty-two deities of means are mentioned, apart from the fundamental father and mother, three deities of body, speech, and mind blessing emanate from each of the other forty, totaling one hundred and twenty. Each of these has five crown deities, making six hundred. With three deities of body, speech, and mind blessing, there are three hundred and sixty. Adding the forty deities of wisdom, this is the mandala of a thousand Buddhas, which should be studied. Third, clarifying the mandala of twenty-one thousand Buddhas: The chief among these thousand Buddhas are represented by the appearing father and mother. The victorious ones of the four lineages and the supreme King Samantabhadra are also counted in the same way, making a thousand, or six thousand. Similarly, the eight pairs of father and mother Bodhisattvas and the four pairs of father and mother gatekeepers, totaling twelve, have twelve thousand and six thousand rays of light shining forth. These are the six Thubpas (Buddhas), without consorts, so one should study the mandala of twenty-one thousand three hundred and twelve deities. Those who claim twenty-four thousand assume that the six Thubpas have consorts. Fourth, studying the inconceivable mandala of Buddhas: In this way, each Buddha is generated as twenty-one thousand, like that, one should study the inconceivable mandala. Lama Rongpa is the nature of Mahamudra, possessing the branches of forty-two deities. Therefore, he himself is the expansion of branches. Each of them possesses the mudras of body, speech, and mind. The forty-two deities manifest threefold. How many mudras emanate from one who possesses such qualities, and how does one accomplish the deeds of the Buddhas? One who possesses such qualities, etc. If one considers that the branch deities possess the same qualities as the main deity, then one hundred and twenty mudras will arise. Therefore, it is explained that the light of twelve and six shines forth. These manifesting deities, through the force of habituation from previous yoga, are established as the result and are the cause for obtaining the empowerment of longevity in the Ganachakra.
Chinese
也放在道上。第三，以究竟之手印成办利益之理有五。第一，为调伏所化而示现种种之理：在道上如此修习，成佛之时，于十方四时之无量佛刹中，以调伏无量所化之手印之义，示现佛与转轮王等各自之身，成办利益。第二，如教而显现之理：所有高乘之密咒与波罗蜜多，低乘之声闻缘觉等一切，以及见行颠倒之外道徒众与无量凡夫，所化寂静之天等与忿怒自性之魔与阎罗等一切大群，随应调伏，各别显现，随顺意乐而恒常显现。第三，虽显现种种然不离一之譬喻：譬如，戏剧师自身一人，显现右伸左屈与寂静忿怒等多种，同样，智慧之身本净之自性，虽以专注于一之方式而不特意造作，然亦随顺有情之显现，以大悲任运示现种种。第四，以所化之缘故，开示手印之数量不定：总而言之，所有菩提殊胜与降伏魔众等手印，不能说唯有此尔，以方便与智慧之缘故，成为二，以身语意之缘故，成为三，而作种种开展。身体摇动与肢节成为手印亦是如此。第五，一切皆摄于实相大印之中：总而言之，身体摇动与肢节舞动等一切，皆安住于大手印之中。一切皆安住于本初成佛之法性之中，因此，此乃不净之手印与法，如是微尘许亦不成立，亦非安住，以身乃本尊，语乃咒语，心乃法性之手印或坛城而安住之故。如是，已清净一切二障且具足圆满智慧之最胜佛普贤王如来所宣说。智慧手印极密之精要，法性义之实相。
English
It is also placed on the path. Third, there are five aspects to how the ultimate hand seal accomplishes the benefit of beings. First, the way of showing various forms for the sake of taming beings: By meditating in this way on the path, when one becomes a Buddha, in the countless Buddha-fields of the ten directions and four times, the meaning of the hand seals for taming immeasurable beings is shown in the respective bodies of Buddhas, universal monarchs, and so on, accomplishing the benefit of beings. Second, the way of appearing according to the teachings: All of the higher vehicle of mantra and the perfection of wisdom, and the lower vehicle of hearers and solitary realizers, and so on, as well as the heretics with inverted views and practices, and countless ordinary beings, and all the great hosts of beings to be tamed, such as peaceful gods, and wrathful demons and Yama, and so on, appear separately according to what needs to be tamed, and are always shown in accordance with their inclinations. Third, the example of how, although appearing in various forms, one does not move from the one: For example, just as a single actor appears in many forms, such as extending the right arm, bending the left, and peaceful and wrathful forms, similarly, although not intentionally arranged, the body of wisdom, the nature of original purity, by focusing on the one, compassionately shows various spontaneous accomplishments in accordance with the appearances of beings. Fourth, showing that the number of hand seals is not fixed due to the influence of those to be tamed: In short, all the hand seals, such as supreme enlightenment and subduing demons, cannot be definitively said to be only this, but due to the power of skillful means and wisdom, they become two, and due to body, speech, and mind, they become three, and are manifested in various ways. The movement of the body and the transformation of limbs into hand seals are also the same. Fifth, the way in which everything is included in the great hand seal of reality: In short, all movements of the body and movements of the limbs abide in the state of the great hand seal. Since everything abides in the Dharma-nature of original Buddhahood, there is not even a particle of what can be established or abided in as an impure hand seal or Dharma, because the body is the deity, the speech is the mantra, and the mind abides as the hand seal or mandala of Dharma-nature. Thus, it was spoken by the supreme Buddha Samantabhadra, who has purified all the two obscurations and possesses perfect wisdom. The supremely secret essence of the wisdom hand seal, the reality of the meaning of Dharma-nature.