English
Knowing its meaning. Holding the nectar swirling vajra crossed vajra, accomplishing the benefit of all beings through the four activities. Therefore, the initial left and right hands remain as such, but if the others manifest as three faces and six arms, it is as previously described. The iron hook is the mother of the eastern gate, the lasso is the western, the iron chain is the northern, and the bell is Ho. The iron hook mother leads sentient beings out of suffering with compassion. The lasso mother draws sentient beings with compassion, not letting them fall into samsara. The iron chain mother places those sentient beings in the realm where the mind and wisdom of the Sugatas are inseparable. The bell mother places those sentient beings in the place of return, pleasing and satisfying them with great bliss, showing this symbol. The wrathful deities, father and mother, residing at the four gates, with the mother bowing and the father embracing, are like the bodhisattvas above. Those wrathful deities, father and mother, abide in the inseparability of skillful means and wisdom, with the father bowing to the mother and the mother embracing the father's body without separation. They are also like the five families of bodhisattvas described above. The father and mother, inseparable, reside at the four gates. The six numbers of the Thubpa's body, speech, and mind, the hand seals are not fixed. The hand seals of the Thubpa have been shown. In short, for ease of practice, six hand seals are shown. Thubpa is the Thubpa of body, speech, and mind. Among them, the Thubpa of body is constant and abandons actions, the Thubpa of speech abandons the four unpleasant words, and the Thubpa of mind abandons the three non-virtuous thoughts. They benefit according to the inclinations of the beings to be tamed, so the hand seals are not fixed. During slow practice, in order to clarify the object of samadhi, the six are briefly summarized and shown, which is the method of burnt offering. For the fathers and mothers of the six Thubpas, there are two types of mothers: the mother of meaning and the mother of symbol. The emanation bodies, because of abandoning unpleasant friends and abandoning desires, the mother of symbol is not shown. The mother of meaning is the Dharmadhatu, abiding in all times without separation or union. The Thubpa's hand seal of the burnt offering is a seal, the Thubpa of the Devas is a king, the Thubpa of the Asuras is a scripture, the Thubpa of animals is a wish-fulfilling jewel, and the preta
Chinese
土地的能者拿着盒子。火和地狱的能者充分地显示水。作为母亲象征的母亲，并非是能被指向的实物，而是法，那是意义上的母亲的体性。༈ 诸神的能者拿着琵琶，对于那些喜欢音乐的诸神，以调伏者的身份，与所调伏的对象相适应地进行调伏。也就是从他们的懈怠和散乱中扭转过来，安置于禅定的彼岸。非天神的能者拿着盔甲，显示与他们相适应，从争斗的念头中扭转过来，安置于精进的彼岸。人类的能者拿着火杖和头盖骨碗，从贪欲中扭转念头，安置于戒律的彼岸。旁生的能者拿着经书，消除愚痴的黑暗，安置于智慧的彼岸。饿鬼的能者拿着珍宝盒子，从吝啬的束缚中扭转念头，安置于布施的彼岸。地狱众生的能者拿着火和水，从嗔恨的本性中扭转念头，安置于忍辱的彼岸。普贤平等安住手印，智慧手帜闪耀。普贤父母被展示，母亲转变，平等手印，圆满莲花足底。此外还有各种不确定的手印。或者是如来本身。或者是金刚合掌本身。普贤菩萨以双足跏趺坐于莲花中央，双手结等持印。等持印上，手指放射出五种智慧的光芒。他的明妃是普贤佛母，双足莲花中央，足底相合而坐，双手结等持印，两根手指指尖相触。此外还有各种手印，五部总的手印，或者是如来部毗卢遮那佛的手印，或者是金刚合掌印的束缚。蓝色金刚部，白色如来部，黄色宝生部，红色莲花部，绿色事业部等等，各自与本尊数量相结合。༈ 一般来说，身色有两种：自性身色和部族身色。
English
The capable one of earth holds a box. The capable one of fire and hell fully displays water. The mother who is a symbol of the mother is not an object that can be pointed out, but the Dharma, which is the essence of the mother in meaning. ༈ The capable one of the gods holds a lute, and for those gods who love music, as a tamer, he tames them in accordance with the object to be tamed. That is, turning them away from their laziness and distraction, and placing them on the other shore of meditation. The capable one of the Asuras holds armor, showing accordance with them, turning them away from the mind of strife, and placing them on the other shore of diligence. The capable one of humans holds a fire stick and a skull bowl, turning the mind away from desire, and placing them on the other shore of discipline. The capable one of animals holds a book, eliminating the darkness of ignorance, and placing them on the other shore of wisdom. The capable one of the pretas holds a jewel box, turning the mind away from the bondage of stinginess, and placing them on the other shore of generosity. The capable one of the hell beings holds fire and water, turning the mind away from the nature of hatred, and placing them on the other shore of patience. Samantabhadra's equal abiding mudra, the wisdom emblem radiates. Samantabhadra father and mother are shown, the mother transforms, equal mudra, complete lotus foot center. Furthermore, there are various uncertain mudras. Or the Tathagata himself. Or the Vajra Anjali itself. Samantabhadra sits in the center of the lotus with his legs crossed in the vajra posture, with his hands in the Samadhi mudra. On the Samadhi mudra, the fingers radiate the light of the five wisdoms. His consort is Samantabhadri, sitting in the center of the lotus with her feet together, her hands in the Samadhi mudra, with the tips of her two fingers touching. Furthermore, there are various mudras, the general mudra of the five families, or the mudra of Vairochana of the Tathagata family, or the binding of the Vajra Anjali mudra. Blue Vajra family, white Tathagata family, yellow Ratnasambhava family, red Padma family, green Karma family, etc., each combined with the number of deities. ༈ Generally speaking, there are two types of body color: the body color of self-nature and the body color of the family.
Chinese
此外，自性的身色是，油润，圆润，明亮，闪耀。那是因为没有罪过的瑕疵，像海螺一样；油润而圆润，像睡莲花一样；明亮像太阳一样；洁净而明亮像月亮一样；闪耀像阳光照在雪山上一样。这些是普遍的。种姓的身色是，五部和子部。五部是，蓝色代表法界体性智不被烦恼所染，是不可改变的。也就是普贤父母和不动佛父母的身色是蓝色的。那是金刚部的身色。白色是，没有罪过的瑕疵，是毗卢遮那佛父母，地藏王父母，和天界的能仁的身色。那是如来部。黄色是增长广大功德的象征，是宝生佛父母，虚空藏父母，和人间的能仁的身色。那是宝生部。红色是慈悲对众生有染著的象征，是无量光佛父母，观世音父母，和饿鬼道的能仁的身色。那是莲花部。绿色是通过四种事业利益一切众生的象征，是不空成就佛父母，金刚父母，和地狱道的能仁的身色。那是事业部。子部是，二十五种颜色，或者是蓝色金刚萨埵父母，虚空藏父母，除盖障父母，普贤父母。白色是毗卢遮那佛父母，地藏和弥勒。黄色是宝生佛和六能仁。红色是无量光佛，观世音，和普贤。绿色是不空成就佛，金刚手，和文殊父母。四门守护尊方位相同。多种颜色是各自不混杂，清晰明了。身的五种姿态，也称为佛母的姿态。调伏嗔恨而柔软，调伏愤怒而缠绕，调伏贪欲而妖娆，调伏我慢而年轻，调伏愚痴而端庄。这是父母共同的姿态。身色是姿态的显现。也称为佛父的姿态。明亮是调伏嫉妒，闪耀是调伏吝啬，庄严。
English
Furthermore, the colors of the self-nature are: oily, round, bright, and radiant. That is because it is without the blemish of faults, like a conch shell; oily and round, like a lotus flower; bright like the sun; pure and bright like the moon; radiant like the sun shining on a snow mountain. These are universal. The colors of the families are: the five families and the sub-families. The five families are: blue, representing the unchanging nature of the Dharmadhatu Wisdom, unmixed with afflictions. That is, the colors of Samantabhadra and Samantabhadri, and Akshobhya and his consort are blue. That is the color of the Vajra family. White is: without the blemish of faults, it is the color of Vairochana and his consort, Kshitigarbha and his consort, and the Sage of the gods. That is the Tathagata family. Yellow is a sign of the increase of great qualities, it is the color of Ratnasambhava and his consort, Akashagarbha and his consort, and the Sage of humans. That is the Ratna family. Red is a sign of compassion's attachment to the benefit of beings, it is the color of Amitabha and his consort, Avalokiteshvara and his consort, and the Sage of the preta realm. That is the Padma family. Green is a sign of accomplishing the benefit of all beings through the four activities, it is the color of Amoghasiddhi and his consort, Vajra and his consort, and the Sage of the hell realm. That is the Karma family. The sub-families are: twenty-five colors, or blue Vajrasattva and his consort, Akashagarbha and his consort, Nivarana and his consort, Samantabhadra and his consort. White is Vairochana and his consort, Kshitigarbha and Maitreya. Yellow is Ratnasambhava and the six Sages. Red is Amitabha, Avalokiteshvara, and Samantabhadra. Green is Amoghasiddhi, Vajrapani, and Manjushri and his consort. The four gatekeepers are in the same directions. The various colors are clear and distinct, each unmixed. The five postures of the body are also called the postures of the mother. Supple by purifying hatred, entwined by purifying anger, graceful by purifying desire, youthful by purifying pride, dignified by purifying ignorance. These are the common postures of the father and mother. The body color is the manifestation of the posture. It is also called the posture of the father. Brightness is the purification of jealousy, radiance is the purification of stinginess, and majesty.
Chinese
以清净的自性执着，具备清净的光辉。 ༈ 。其中的九种寂静姿态是：亲密如珍宝黄金，而非僵硬和傲慢。柔软如稻田的嫩芽，而非僵硬。缠绕如蛇，父母双运，方便与智慧二者不分离地安住，而非各自独立。摇曳如树木，舍弃了弯曲和倾斜。年轻如八岁孩童，充满青春活力，而非衰老和佝偻。明亮如十五的月亮，而非昏暗和漆黑。炽热如太阳的精华，而非片面和不一。巍峨如山，而非拥挤。光辉灿烂如珍宝，不混杂且明亮，而非珍宝的束缚。诸佛菩萨的身相就是这样，以不知足的方式安住。光芒四射的大众，是寂静的化身。而且，身体的每一个毛孔都能发出亿万六十六百千万的光芒，面部的毫毛间能发出二十五种不同颜色的光芒。这转变为忿怒尊时的火焰，在燃烧的火焰链之上，是忿怒尊的化身。从守护四门的四尊忿怒尊那里，也发出焚烧烦恼的火焰，如劫末之火般的智慧火焰在燃烧。因为这是智慧之火，所以火焰如链条般缠绕，汇聚成火焰并燃烧。无边无际地遍布，不可思议的坛城自然圆满。外面也有智慧的火焰在燃烧。天空有多广阔，法界就有多广阔；法界有多广阔，就有诸佛宫殿遍布，作为证悟法界智慧的象征。因此，在自性的坛城中自然圆满。 嗡 嘛哈 舜亚 达 嘉纳 班杂 梭巴瓦 阿玛 郭 杭 （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 在我的头顶上，珍
English
Possessing pure splendor with pure self-grasping. ༈. The nine peaceful attitudes are: Intimate like precious gold, not stiff or arrogant. Supple like the sprouts of rice, not rigid. Entwined like a snake, the father and mother, method and wisdom, abide inseparably, not separately. Swaying like a tree, abandoning crookedness and slant. Young like an eight-year-old child, full of youth, not old and hunched over. Clear like the fifteenth day moon, not dim or dark. Blazing like the essence of the sun, not one-sided or dissimilar. Majestic like a mountain, not crowded. Radiant and splendid like a jewel, unmixed and clear, not like a jewel's fetters. The bodies of the assembly of deities abide in this way, without knowing satisfaction. A great assembly radiating light, is the emanation of peace. Moreover, from each pore of the body, billions, trillions, hundreds of thousands, sixty-six million rays of light arise, and from the facial hair, a collection of twenty-five different colors of light radiate. This transforms into a fire of wrathful deities, above a chain of blazing flames, is the emanation of wrathful deities. From the four wrathful deities guarding the four gates, a fire of wisdom burns, like the fire of the end of an eon, burning the afflictions. Since it is the fire of wisdom, the flames intertwine like chains, gathering into a fire and blazing. Pervading without beginning or end, the inconceivable mandala is naturally perfect. Outside, too, the fire of wisdom blazes. As far as the sky extends, so far extends the Dharmadhatu; as far as the Dharmadhatu extends, so far extend the palaces of the deities, as a symbol of realizing the wisdom of the Dharmadhatu. Therefore, it is naturally perfect in the mandala of self-nature. Om Maha Shunyata Jnana Vajra Svabhava Atmako 'Ham (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning). On the crown of my head, a precious