Chinese
作为宣说经典大海的象征，手持海螺。又例如，如同鱼儿在雪山湖中游动是吉祥的象征一样，圆满了十力，转动法轮，成熟一切，为了吉祥的象征，手持鱼。具有这样象征的八吉祥天女，每一位天女都具有四个手印。显现为八个四，是指示三十二相。每一位天女都具有十力，是指示八十随好。对此，经文中有记载： 遍知一切功德宝，莲花妙手转法轮。降伏四魔胜幢身，慈悲莲花无染面。禅定甘露殊胜瓶，救脱八难无垢伞。宣说教法经典螺，轮回利众事业鱼。 转轮圣王四手印，权力的因是不舍誓言印。权力的形是供养身的印。业是成办事业的事业手印。述说的是有名的法手印。 每一位都具有四个，所以是三十二，指示三十二相。每一位都具有十个，所以是八十，指示八十随好。 经文中对此有清楚的说明。 所谓的殊胜道，不仅仅是将这八吉祥天女显示为相和随好的象征，也显现为八正道的象征，如镜子和海螺等。与外道认为的二谛等有所不同的是，因为视二谛为无二，所以是从正见开始。与布施和持戒等六度先行，以果而认为积聚二资粮有所不同的是，因为获得了有相和无相的禅定，所以二资粮同时圆满。显现为天神之身是福德资粮，其自性空性是智慧资粮，同时圆满，直至正定。宗
English
As a symbol of proclaiming the ocean of scriptures, the conch shell is held. Furthermore, just as the movement of fish in the snowy mountain lake is a symbol of auspiciousness, having perfected the ten powers, turning the wheel of Dharma, maturing all, and as a symbol of auspiciousness, the fish is held. As a symbol of possessing such qualities, each of the eight auspicious goddesses possesses four hand symbols. The appearance of eight fours indicates the thirty-two major marks. Each goddess possesses ten powers, indicating the eighty minor marks. Regarding this, it is recorded in the scriptures: The jewel of all-knowing qualities, the lotus hand turns the wheel of Dharma. Subduing the four maras, the victorious banner body, the compassionate lotus, the unblemished face. The nectar of samadhi, the supreme vase, the hand. Saving from the eight fears, the immaculate umbrella that cannot be overcome by afflictions. Proclaiming the teachings, the scripture bone conch. Accomplishing the meaning in samsara, the activity hand holds the fish. The four hand symbols of the wheel-turning king, the cause of power is the unwavering commitment seal. The form of power is the seal of the offering body. The action is the action hand symbol that accomplishes the activity. What is spoken of is the famous Dharma hand symbol. Each one possesses four, so there are thirty-two, indicating the thirty-two major marks. Each one possesses ten, so there are eighty, indicating the eighty minor marks. The scriptures clearly explain this. The so-called noble path is not only that these eight auspicious goddesses are shown as symbols of marks and qualities, but they also appear as symbols of the eightfold noble path, such as the mirror and the conch shell. What distinguishes it from the outsiders who see the two truths, etc., is that because they see the two truths as non-dual, it starts from right view. What distinguishes it from those who practice the six perfections such as generosity and discipline first, and then think that the two accumulations are gathered by the result, is that because they have mastered the samadhi with and without signs, the two accumulations are perfected at the same time. Appearing as the body of a deity is the accumulation of merit, its emptiness of self-nature is the accumulation of wisdom, perfected at the same time, up to right samadhi. Lineage
Chinese
将它像使用笔记一样应用。经文中说：正确的见地如实反映二谛，正确的分别带来未成熟的果实，正确的业如李树般生灭，正确的语言如梵天之螺号般悦耳，正确的生计如如意宝般提供精华，正确的精进如白芥子般摧毁四魔，正确的正念如吉瓦草般治愈疾病，禅定如坟墓般增长一切福德。应如是理解。总而言之，菩提之道的三十七道品等是伟大的功德。七觉支等也与愤怒尊的本尊法相符，前面在装饰品的部分也已阐述。此外，经文中说：聚集的差别是智者的正念，正法是辨别的法轮，精进是快速、力量和神变的骏马，喜悦是支持自己一方、摧毁敌人的将军，满足是净化身心的妃子，禅定是不动摇的力量之象，舍是成办他利的伟大之臣。这很明显。诸如此类的伟大功德是无法估量的，因为无法言说，所以在此不赘述。这些是指一般的名称。特别是，自己的分别之显现，即本尊法的各个分别，是指示此物，是近距离和显而易见的。如八识聚等，因为能够适应，并且因为文字太多而感到恐惧，所以没有详细解释，可以从上师那里获得，或者自己也可以研究。经文中也允许：从上师所说的经文中仔细听闻，用自己的智慧尽可能地分析。现在，为了确定见地，说明安住于如其所显现之境。提到“一切生起”等，一切法的自性或本体，都是显现为基础。被三种显现所涵盖的一切法，不是由因所生，而是显现为生起为无边之法的界，在那时，因为没有任何阻碍的因素，所以法性即是真如，无法用语言表达，融入文字无法言说的基础，即是自性之显现。
English
Apply it like using a notebook. The scriptures say: Correct view truly reflects the two truths, correct discrimination brings immature fruits, correct action is like a plum tree that arises and ceases, correct speech is like the pleasing sound of Brahma's conch shell, correct livelihood is like a wish-fulfilling jewel that provides essence, correct effort is like white mustard that destroys the four maras, correct mindfulness is like the kusha grass that heals diseases, and meditative concentration is like a tomb that increases all merit. It should be understood as such. In summary, the thirty-seven factors of enlightenment, etc., are great qualities. The seven branches of enlightenment, etc., are also in accordance with the deity lineage of the wrathful ones, as explained earlier in the section on ornaments. Furthermore, the scriptures say: The distinction of gathering is the mindfulness of the wise, the Dharma is the wheel of discernment, diligence is the swift, powerful, and miraculous horse, joy is the general who supports one's own side and destroys the enemy, contentment is the consort who purifies body and mind, meditative concentration is the unwavering elephant of power, and equanimity is the great minister who accomplishes the benefit of others. This is clear. Such great qualities are immeasurable, and because they cannot be spoken of, they are not elaborated upon here. These refer to general names. In particular, the appearance of one's own conceptualization, that is, the individual conceptualizations of the deity lineage, indicate 'this is it,' which is close and obvious. Such as the eight consciousness aggregates, etc., because they can be adapted, and because there are too many words to be afraid of, they are not explained in detail, but can be obtained from the lama, or one can also study them oneself. The scriptures also allow: Listen carefully from the scriptures spoken by the master, and analyze as much as possible with your own wisdom. Now, in order to establish the view, it is shown to abide in the state of as it appears. Mentioning 'all arising,' etc., the nature or essence of all phenomena is that all appear as the basis. All phenomena encompassed by the three appearances are not produced by causes, but appear to arise as the realm of limitless phenomena, and at that time, because there is no obstructing factor, the Dharma nature is suchness, which cannot be expressed in words, and the basis that dissolves into words that cannot be spoken is the appearance of self-nature.
Chinese
哦！不作意等等，这两个是指，如果以两种决定性的意义执着于它们，就会变成疾病的过患。第三个空性等等，是指依靠第二种决定性意义的两种圆满的方式，也显示了三种三摩地，并且先前的成就者也显示了依靠它的历史。第四个虚空界等等，是指从第三种决定性意义的生起之门，由于对相的执着，也显示了三种三摩地，并且它的追随者也教导说要通过三种三摩地的方式来修持身为手印。其他的都随顺。先前承诺的虚空界的种子字，是在三种三摩地的时候用字母来表示的，即 མཱུྃ་（藏文，穆，mūṃ，无），和ཨ（藏文，阿，a，无）。认为没有相是不行的，经中说：ཨ་（藏文，अ，a，无），和ༀ་（藏文，ॐ，oṃ，嗡），和ཧཱུྃ་（藏文，हूँ，hūṃ，吽），和མཱུྃ་（藏文，मूँ，mūṃ，穆）是所有一切的基础。并且，影像是什么都没有却能认识一切。楞伽的主人，影像虽然能表示一切，但是影像不是从实体产生的，也不是不产生的，不是显现的，也不是不显现的，不是遍布的，也不是不遍布的，例如，虚空能够发出声音，这是大家都能够做到的，但是说“只有这个”是谁也不能够发出声音的。同样，影像能够表示实体，但是不能够指示说“只有这个”。为什么呢？因为影像不是从实体产生的，所以不能够表示，佛的秘密意趣，无论是佛出现于世间也好，不出现于世间也好，本来就存在于一切的自性中，并且遍布一切，但是不是所有人都能够看到的，从它产生的一切，既可以被认识，也可以用它来表示它本身。以及，母亲的表示是无二的。以及，什么是实体，那就是影像。等等。还有，表示能力的字母，就加上了“阿”作为尊称。还有，阿是自性字母，因为脱离了所依，所以没有原因和条件。
English
O! The two, such as non-conceptualization, etc., indicate the fault that if one clings to them with two definitive meanings, it will turn into a disease. The third, emptiness, etc., indicates that by relying on the two complete methods of the second definitive meaning, it also shows the three samadhis, and the previous accomplished ones also showed the history of relying on it. The fourth, the realm of space, etc., indicates that from the gate of the lineage of the third definitive meaning, due to attachment to signs, it also shows the three samadhis, and its followers also advise to practice the body as a mudra through the three samadhis. The others are in accordance. The seed syllables of the realm of space, which were previously promised, are represented by letters during the three samadhis, namely མཱུྃ་ (Tibetan, mūṃ, meaning "none"), and ཨ (Tibetan, a, meaning "none"). Thinking that it is not possible without signs, the scripture itself says: ཨ (Tibetan, अ, a, meaning "none"), and ༀ་ (Tibetan, ॐ, oṃ, meaning "oṃ"), and ཧཱུྃ་ (Tibetan, हूँ, hūṃ, meaning "hūṃ"), and མཱུྃ་ (Tibetan, मूँ, mūṃ, meaning "mūṃ") are the basis of all. And, the image is what can be recognized from nothing. The lord of Lanka, although the image can represent everything, the entity is not produced from the image, nor is it not produced, nor is it apparent, nor is it not apparent, nor is it pervasive, nor is it not pervasive, for example, everyone can make a sound in the sky, but no one can make a sound saying "only this". Similarly, the image can represent the entity, but it cannot indicate "only this". Why? Because the image is not produced from the entity, so it cannot represent it. The secret intention of the Buddha, whether the Buddha appears in the world or not, inherently exists in the nature of all things and pervades all things, but not everyone can see it. Everything that arises from it can be known, and it can also be used to represent itself. And, the representation of the mother is non-dual. And, whatever is the entity, that is the image. And so on. Also, the letter that represents the ability is given the honorific title "A". Also, A is the letter of self-nature, because it is separated from the support, so there is no cause and condition.
Chinese
乃至周遍虚空相似。等等。为了象征心意，文字被冠以“吽”之名，这与象征毫无矛盾，完全一致。虽然认为所化机是秘密圣法的障碍，但为了当下利益，劝诫要努力追求其意义。那么这是劝诫谁呢？是劝诫那些具有决定性的初学者，即必定会产生的所化机。如何行事的劝诫是：这些人也因根器的不同而异。上等者应努力修持无相瑜伽，并加以实践。中等者应修持二无别，下等者应安住于有相瑜伽。༈。结尾之义有二：首先，为了表示请求宽恕，说了“圣者的意旨”等等。其中，“圣者”一词指的是上师，即导师、集结者和阿阇梨。意旨指的是续部和修法。谦逊者指的是无垢阿阇梨，即舍弃我慢者，或依于所依而领会意旨者。因此，虽然不应揣测导师所教导的意义，但为了理解依赖于思考之教言的意义，而作此记录。在未来，由于五浊恶世的影响，对于其他智慧低下者，为了使导师的教法不因言语的冲突而导致意义上的迷惑，如果因为言语的冲突而对意义产生迷惑，请向具有殊胜功德且精通意义的上师们请求宽恕。第二，回向善根和发愿也容易理解。诸位怙主上师的意旨，深不可测，广阔无垠，难以完全测度。虽然意义深远，文字不详尽，但我为了帮助理解隐晦的含义，为了利益智慧低下者而写下此记录。如果文字有误，意义上有冲突，向圣者们忏悔。所有善根都回向给一切众生。愿与具信者们恒常相遇。愿永不与邪见者相遇。寂静思虑天尊之释，由比玛拉所著，圆满。吉祥如是！ 寂静天尊之释，阿阇梨比玛拉。