Chinese
未生即是显现而无自性，显现即是自性空。如经云：显现即是无有之法性，有识者不生无有之念。明印也有三种：颜色境之印、表征形之印、执持相之印。其中第一种是以身色调伏，若将颜色归纳，则显现为五种，即如前所示显现为五部。表征形，是指五根对五境，以神之体性安立，成为五功德之印。如以眼见一切色，皆显现为色金刚佛母等。执持相之印，是指五部各自执持相之五大佛母，如执持坚固之相而显现为佛眼佛母等。这些是因其自性未生，以及因其体性明晰之故。难以超越形之印有三种：成就表相之印、作为事业之印、不退转精进之印。其中成就表相之印，是指善逝们往昔如何行持，便显现如何成就之表相。往昔修习身语意三，便显现为成就身语意之表相，故显现为三头。修习三种解脱门，便显现为成就三种智慧之表相，故显现为三眼。修习三种三摩地，便显现为成就身语意之表相，故显现为三鼻。以三种仪轨阐释三乘决定之义，便显现为成就之表相，故显现为三舌。以六根清净行持，便显现为成就六度之表相，故显现为六手印。以能取所取二者清净行持，便显现为成就方便与智慧二者之表相，故显现为父尊与母尊等，这些是成就表相之印。那么，善逝往昔如此成就，他们又作何事业呢？三头掌管三有之首，三眼照看三有，三舌宣扬三乘之妙音，三鼻放出化身，六手斩断六续，六手印调伏烦恼。
English
Unborn is the appearance, devoid of inherent existence; appearance itself is emptiness of its own nature. As the scripture says: 'In appearance itself is the nature of non-existence; for the wise, no thought of non-existence arises.' The mudra of clarity is also threefold: the mudra of color-object, the mudra of symbolic form, and the mudra of holding characteristics. The first is to subdue through bodily color; if colors are gathered, they appear as five, that is, appearing as the five families as shown above. The symbolic form refers to the five senses towards the five objects, establishing them as deities in nature, becoming the mudra of five qualities. For example, seeing all forms with the eyes, appearing as Vajravarahi and so on. The mudra of holding characteristics refers to the five great mothers who hold the characteristics of the five families respectively, such as holding the characteristic of solidity and appearing as Buddhalocana and so on. These are because their own nature is unborn, and because their essence is clear. The mudra of form that is difficult to surpass is threefold: the mudra of accomplished signs, the mudra of action-karma, and the mudra of non-regression diligence. Among these, the mudra of accomplished signs is how the Sugatas practiced in the past, and how they appear as signs of accomplishment. In the past, by training the three doors of body, speech, and mind, they appear as signs of accomplishing body, speech, and mind, hence appearing as three heads. By practicing the three liberations, they appear as signs of accomplishing the three wisdoms, hence appearing as three eyes. By meditating on the three samadhis, they appear as signs of accomplishing body, speech, and mind, hence appearing as three noses. By explaining the three definitive meanings of the three vehicles through three rituals, they appear as signs of accomplishment, hence appearing as three tongues. By practicing purely with the six senses, they appear as signs of accomplishing the six perfections, hence appearing as six hand implements. By practicing purely with the two, grasper and grasped, they appear as signs of accomplishing the two, method and wisdom, hence appearing as father and mother deities, and so on; these are the mudra of accomplished signs. So, if the Sugatas accomplished in this way in the past, what do they do with these? The three heads govern the head of the three realms, the three eyes watch over the three realms, the three tongues proclaim the melodious sound of the three vehicles, emanations radiate from the three noses, the six hands sever the six continuums, and the six hand implements subdue afflictions.
Chinese
修习六处。以四足，通过方便和智慧的界限与智慧，成办有情众生的利益。不舍弃精进是真实的。调伏自在不决定的手印是，以调伏有情众生的自在，二身的显现，或者化身的利生事业是各异且不可思议的，断定为一则有二的过失。关联的事业手印也有两种，誓言手印和事业手印。其中，所有由手指交错而产生的都是誓言手印，所有由手指分开而产生的都是事业手印。也就是说，交错和束缚是誓言，分开是事业手印。文中是这样说的。༈。这里显示了安住方式的真实性，那也有三种
English
Practicing the six places. With four feet, accomplishing the benefit of sentient beings through the realm of skillful means and wisdom, and through wisdom. Not abandoning diligence is real. The mudra of uncertain taming power is, by the power of taming sentient beings, the appearance of the two bodies, or the deeds of the emanation body are different and inconceivable, and there is no fault in determining it as one. There are also two kinds of karmic mudras: the samaya mudra and the karma mudra. Among them, all that arises from the crossing of fingers is the samaya mudra, and all that arises from the separation of fingers is the karma mudra. That is to say, crossing and binding is the samaya, and separating is the karma mudra. It is said in the text. ༈. Here, the suchness of the manner of abiding is shown, and there are three divisions: the suchness of the manner of abiding, the place of abiding, and the suchness of the manner of abiding. Among these, there are two ways of abiding: the way of abiding of self-nature, and the way of abiding of distinction. To show that, it is said, "The method is," and so on. In reality, it refers to abiding in the essence of the body and speech of the Tathagata, and how is that? The sutra also says, like red and other burning things, adorned with a mandala of light. Like the color of a spotless moon, connected with lightning, think of it as an ornament. It is said in the text. That is not really red, but red is, because it is more radiant than other colors, it is used as a metaphor. Here, on the cushion of the soft light of the moon, the body of the Sugata rises like the sun, and the edge of the light surrounds like a rainbow or clouds or mountains or lotus petals of the hem of a garment. It is called spotless moon, it is brighter and more radiant than the spotless moon rising together at full moon, and that is related to the three bodies, the white and round ball of light is the Dharmakaya, the Tathagata abiding in the center of the light is the Sambhogakaya. The surrounding edge like the hem of a garment is related to the Nirmanakaya. The special way of abiding is, the extension or contraction of the feet or simply the knot, which is said in the sutra, the equal lotus posture, the vajra lotus posture, the jewel and the lotus.
Chinese
以及，事业的跏趺坐。如是说，双足相结，一足置于另一足之上是平等的。右足压左足是金刚的。十指如莲花般舒展是莲花的。双足底相合是珍宝的。双足交叠而能站立是各种跏趺坐。或者说，一切佛都是以平等的跏趺坐而安住的。菩萨们是半跏趺坐。能仁是站立的姿势。忿怒尊是右伸展的。忿怒母是左伸展的。那也是清净的经文中说：一切佛皆平等结合，菩萨的跏趺坐是结合的，菩提萨埵如来，忿怒尊右伸展等。以及垫上的圆满和菩萨的姿态。如是说，能仁站立的姿势，门卫站立的姿势等等。༈ 。想要显示居住处的真如，处所是，如是等等所说，它的功德是，福德和智慧的积聚，积累了无数的广大功德，一切圆满而兴盛的缘故，显现为四方歌咏。如是显现之时，自性未成立且所量未成立，故而于宫殿中从四解脱门进入，那是其象征的四门。乘坐八乘而行进，那是其象征的八处马厩。加持的奇妙神变不可思议，作为箭靶的象征，有珍珠项链和垂坠等各种装饰。安住于身语意的誓言，以及不离二种平等的象征，有塔拉树，以及满足愿望的象征，如意树和于一切自在的象征，世间和出世间的八大天神，以及菩萨眷属围绕。那也是经文中所说，福德智慧聚圆满的，慈悲兴盛的宫殿。无边无际广大安住，空愿无相光明进入。那是解脱道的八阶，慈悲东升而遮障西落。分别念相状得以清净，那是其广大功德圆满。从慈悲的加持散发，四智的坛城散发。五智和身语意。
English
and, the activity of the vajra posture. It is said that when the feet are crossed, one foot placed on top of the other is equality. The right foot pressing on the left is vajra. The ten fingers extended like a lotus are lotus. The soles of the feet joined together are jewel. The feet crossed and able to stand is various vajra postures. Or, all Buddhas abide in the equal vajra posture. Bodhisattvas are in the half vajra posture. The Able One is in a standing posture. Wrathful deities are extended to the right. Wrathful mothers are extended to the left. That is also said in the pure scriptures: All Buddhas are equally united, the vajra posture of bodhisattvas is united, Bodhisattvas, Tathagatas, wrathful ones extending to the right, etc. And the perfection on the seat and the posture of a bodhisattva. As it is said, the Able One's standing posture, the doorkeeper's standing posture, and so on. ༈. Desiring to show the suchness of the dwelling place, the place is, as it is said, etc., its qualities are, the accumulation of merit and wisdom, accumulating immeasurable great qualities, because all are complete and flourishing, it appears as singing in four directions. When it appears in this way, since self-nature is not established and what is to be measured is not established, therefore, entering the palace through the four gates of liberation, that is the symbol of the four gates. Riding on the eight vehicles and proceeding, that is the symbol of the eight stables. The miraculous transformations of blessings are inconceivable, as a symbol of the target, there are various ornaments such as pearl necklaces and pendants. Abiding in the vows of body, speech, and mind, and as a symbol of not deviating from the two kinds of equality, there are Tala trees, and as a symbol of fulfilling wishes, the wish-fulfilling tree and as a symbol of being sovereign over all, the eight great gods of the world and beyond, and surrounded by bodhisattvas. That is also said in the scriptures, the palace where the accumulation of merit and wisdom is complete, the palace where compassion flourishes. Without beginning or end, it abides greatly, emptiness, aspiration, signlessness, and luminosity enter. Those are the eight stages of the path of liberation, compassion rises in the east and obscurations fall in the west. Conceptual thoughts and signs are purified, that is its great quality is complete. From the blessings of compassion emanate, the mandala of the four wisdoms emanates. The five wisdoms and body, speech, and mind.
Chinese
加持的殊胜不可思议，从自显现的方法中产生。由于智慧平等不可超越，如棕榈树般自然存在。为了满足愿望，如意树闪耀着珍贵的光芒。为了掌控一切，被世间大神们围绕。如上所述，应知晓。总而言之，它归于不可衡量之境。现在想要展示安住的方式，说了“方式是三三”等等。分为共同、特殊、要点和广说四种，要点是三三，即九种。正如经文中说：“柔软、柔韧、缠绕、摇曳、年轻之姿，明亮、闪耀、庄严、光辉。”意思是，善逝已舍弃先前所舍弃的圆满，已舍弃烦恼。因此，具有果实智慧的圆满。舍弃嗔恨，故有柔软之姿；舍弃傲慢，故有柔韧之姿；舍弃嫉妒，故有缠绕之姿；舍弃贪欲，故有摇曳之姿；舍弃愚痴，故有年轻之姿；因智慧无二而明亮，故称明亮。舍弃烦恼之果，具有五种智慧，即法界、如镜、个别地了知轮回和涅槃，故闪耀。以平等性智证悟无我，故庄严。以成所作智在度化众生之时，如其所应地行事，故具有光辉。特殊或广说，十二三即二十和三，即二十三，指的就是这些。这是相似和意义的结合，应根据情况进行组合。站立之姿和行走之姿是能仁。观看、柔软和柔韧之姿是主尊。缠绕之姿是五位佛母。摇曳之姿是菩萨。年轻之姿是佛母。明亮和闪耀是共同的光彩。庄严是普贤父母。光辉闪耀之姿是门神父母。同样，闪烁是眼睛。思是心。稳固是足。依靠是手。伸展是头。
English
The blessings are inconceivable, arising from the method of self-appearance. Because wisdom is equal and unsurpassable, it abides naturally like a palm tree. In order to fulfill wishes, the wish-fulfilling tree blazes with precious light. In order to control all, it is surrounded by the great gods of the world. As it is said, one should know this. In summary, it is gathered into that which is beyond measure. Now, desiring to show the manner of abiding, it is said, "The manner is three-three," and so on. There are two divisions: general, special, essential, and extensive. The essential is three-three, which is nine. As it appears in the scriptures: "Gentle, pliant, entwined, swaying, youthful in manner; clear, shimmering, majestic, glorious." This means that the Sugata has abandoned the previously abandoned perfections and has abandoned afflictions. Thus, he possesses the perfection of the fruit of wisdom. Having abandoned hatred, he has the manner of gentleness; having abandoned pride, he has the manner of pliancy; having abandoned jealousy, he has the manner of being entwined; having abandoned desire, he has the manner of swaying; having abandoned ignorance, he has the manner of youthfulness; and because wisdom is clear without duality, it is called clear. Having abandoned the fruit of afflictions, he possesses five wisdoms: the sphere of dharma, like a mirror, and because he individually understands samsara and nirvana through discriminating awareness, he shimmers. Because he realizes selflessness with the wisdom of equality, he is majestic. Because he acts in accordance with how to tame beings at the time of their suffering with the wisdom of accomplishing activity, he possesses glory. Specifically or extensively, twelve three is twenty and three, that is, twenty-three, which refers to these. This is the combination of similarity and meaning, and it should be applied accordingly. The manner of standing and the manner of going are the Thupas. The manner of seeing, gentleness, and pliancy are the main ones. The manner of being entwined is that of the five mothers. The manner of swaying is that of the bodhisattvas. The manner of youthfulness is that of the consorts. Clarity and shimmering are the general radiance. Majesty is that of Samantabhadra and Samantabhadri. The manner of blazing glory is that of the gatekeepers, father and mother. Similarly, flickering is the eyes. Contemplation is the mind. Steadfastness is the feet. Reliance is the hands. Stretching is the head.