Chinese
因为是具备的缘故，所以是符合正法的。༈。认为有寂静本尊四十二尊，忿怒尊有父母八尊。如果问忿怒尊是否属于寂静本尊，一般来说，瑜伽士所要成就的寂静本尊四十二尊，其身语意之体性是寂静的，所以称为寂静。身相具有忿怒之姿态，遍布燃烧的九种舞姿，具有六十八种忿怒之象征，所以称为忿怒尊。如果身语意之体性是寂静的，那么门神没有忿怒尊之名吗？是这样认为的：虽然相对于寂静来说是忿怒尊，但是没有忿怒的九种舞姿和忿怒的象征，只是显现为具有忿怒之姿态。因此没有矛盾。因此稍微称为忿怒本尊八尊，只是没有禁止老虎和蛇的装饰而已。实际上，身语意之体性安住于寂静之中。因此不称为忿怒尊，而是被称为降伏者。佛母们的右手，佛父们的左手首先拿着。༈。金刚不动佛是转轮金刚总持的宝物。宝生部的五种姓总的法器。莲花无量光佛的宝剑是不空成就佛的铃铛燃烧。一般来说，如果按照夺位来计算，做成三面六臂，如前所述。这是讲述左右手首先拿的法器，不动佛的右手首先拿着金刚杵，是具有五种智慧的象征。毗卢遮那佛的右手首先拿着轮子，是断除一切烦恼的象征。宝生佛的右手首先拿着宝珠，是满足一切所需所愿的象征。无量光佛的右手首先拿着莲花，是没有被罪过的过失所染污的象征。不空成就佛的右手首先拿着宝剑，是从根源上斩断一切分别念，是具有智慧的象征。左手拿着铃铛，是没有智慧戏论，没有从法界中动摇的象征。中间和最后的手，是从那些上下颠倒来夺位计算的。铃铛是佛母们在左手拿着。右手拥抱各自的佛父。邬金东北方隅的断处有文殊菩萨的龙树等等，东南方隅的断处
English
Because it is possessed, it is in accordance with the Dharma. ༈. It is considered that there are forty-two peaceful deities, and eight wrathful deities with consorts. If asked whether the wrathful deities belong to the peaceful deities, generally speaking, the forty-two peaceful deities to be accomplished by yogis are called peaceful because their body, speech, and mind are peaceful in nature. The body has a wrathful appearance, pervaded by nine burning dances, and possesses sixty-eight wrathful symbols, so it is called wrathful. If the nature of body, speech, and mind is peaceful, then do the gatekeepers not have the name of wrathful deities? It is considered in this way: although they are wrathful deities relative to peacefulness, they do not have the nine wrathful dances and wrathful symbols, but only appear to have a wrathful appearance. Therefore, there is no contradiction. Therefore, they are slightly called the eight wrathful deities, and only the ornaments of tigers and snakes are not prohibited. In reality, the nature of body, speech, and mind abides in peace. Therefore, they are not called wrathful deities, but are called subduers. The right hands of the mothers, the left hands of the fathers, hold first. ༈. Vajra Akshobhya is the jewel of the wheel of Vairochana. The general hand implements of the five families of Ratnasambhava. The lotus of Amitabha, the sword of Amoghasiddhi, the bell is burning. Generally speaking, if calculated by usurpation, it is made into three faces and six arms, as mentioned above. This is the explanation of the first ones held in the right and left hands. Akshobhya's first right hand holds the vajra, which is a symbol of possessing the five wisdoms. Vairochana's first right hand holds the wheel, which is a symbol of cutting off all afflictions. Ratnasambhava's first right hand holds the jewel, which is a symbol of fulfilling all needs and desires. Amitabha's first right hand holds the lotus, which is a symbol of not being defiled by the faults of wrongdoing. Amoghasiddhi's first right hand holds the sword, which cuts off all conceptual thoughts from the root and is a symbol of possessing the wisdom of knowledge. The left hand holds the bell, which is a symbol of not moving from the Dharmadhatu because there is no proliferation of wisdom. The middle and last hands are calculated by usurpation from those upside down. The bell is held by the mothers in their left hands. The right hands embrace their respective fathers. In the northeast corner of Oddiyana, there is Manjushri's Nagarjuna tree, etc., and in the southeast corner
Chinese
以及慈氏的名号。东南方位的轮辐上是地藏，西南方位的轮辐上是文殊心要炽燃。西北方位的轮辐上是观世音，东北方位的轮辐上是金刚手炽燃。西南隅是除盖障的宝物，西北隅是普贤的穗。这里是诸位菩萨的手印场合。如果将紊乱的经文组合起来讲述，那么，八识菩萨共同的手印是：地藏手持如意宝苗，这是为了生出无尽的需求和愿望。虚空藏手持宝剑，这是为了斩断一切烦恼。观世音手持白莲花，这是没有被烦恼的过失所沾染的象征。金刚手手持，这是具有以五种智慧摧毁烦恼之力的象征。这些是内在的四位菩萨。感官的菩萨是：慈氏手中拿着龙树花，这是没有被一切烦恼的痛苦所征服的象征。除盖障手持法轮，这是斩断一切分别念的绳索的象征。普贤手持如意宝穗，这是如意满足一切众生的需求和愿望的象征。文殊手持乌巴拉花，这是对一切法和自性都没有阻碍地了知，并且远离过失的象征。等等名号是：左手拿着铃。炽燃的意思是：那些手印虽然显现，但没有自性；虽然清晰，但没有分别念；如摇曳般清晰；是智慧的光芒照耀。形貌美丽的有乐色玛、宝鬘玛和玛列玛。心生女的手印。琵琶、吉尔提、舞女是至上的。天女乐色玛手持美丽镜子，以优雅的姿态安住，这是与地藏无二的安乐所喜悦。玛列玛手持花鬘，这是与虚空藏的安乐永不间断的象征。吉尔提玛手持琵琶，这是宣扬与观世音无二的安乐之声的象征。尼尔提玛
English
And the name of Maitreya. On the spoke of the southeast direction is Ksitigarbha, on the spoke of the southwest direction is Manjushri's essence blazing. On the spoke of the northwest direction is Avalokiteshvara, on the spoke of the northeast direction is Vajrapani blazing. In the southwest corner is the jewel of Sarvanivaranaviskambhin, in the northwest corner is Samantabhadra's spike. Here is the occasion of the hand symbols of the Bodhisattvas. If the confused texts are combined and explained, then the common hand symbols of the eight consciousness Bodhisattvas are: Ksitigarbha holding the wish-fulfilling jewel sprout, this is to generate endless needs and desires. Akashagarbha holding the sword, this is to cut off all afflictions. Avalokiteshvara holding the white lotus, this is a symbol of not being tainted by the faults of afflictions. Vajrapani holding, this is a symbol of having the power to destroy afflictions with the five wisdoms. These are the four inner Bodhisattvas. The sensory Bodhisattvas are: Maitreya holding the Nagapuspa flower in his hand, this is a symbol of not being subdued by all the sufferings of afflictions. Sarvanivaranaviskambhin holding the Dharma wheel, this is a symbol of cutting off all the ropes of conceptual thought. Samantabhadra holding the wish-fulfilling jewel spike, this is a symbol of fulfilling the needs and desires of all sentient beings as desired. Manjushri holding the Utpala flower, this is a symbol of knowing all dharmas and their own characteristics without obstruction, and being free from the faults of offenses. And so on, the names are: In the left hands, they hold bells. The meaning of blazing is: those hand symbols appear but have no self-nature; although clear, there is no conceptual thought; clear like swaying; it is the radiance of wisdom shining. Beautiful in form are Lase Ma, Ratnamala Ma, and Male Ma. The hand symbols of the mind-born women. The lute, Ghirti, and dancer are supreme. The goddess Lase Ma holding a beautiful mirror, abiding in an elegant posture, this is pleased with the bliss that is non-dual with Ksitigarbha. Male Ma holding a garland, this is a symbol of the uninterrupted bliss of Akashagarbha. Ghirtima holding a lute, this is a symbol of proclaiming the sound of bliss that is non-dual with Avalokiteshvara. Nirtima
Chinese
至于舞姿，是象征着掌控与金刚手无二的智慧。由于不是内在的心，所以内在的供品由手持。花鬘（藏文，梵文天城体：पुष्पे，梵文罗马拟音：puṣpe，汉语字面意思：花）和殊胜的香（藏文，梵文天城体：धूपे，梵文罗马拟音：dhūpe，汉语字面意思：香），灯（藏文，梵文天城体：आलोके，梵文罗马拟音：āloke，汉语字面意思：光）和涂香（藏文，梵文天城体：गन्धे，梵文罗马拟音：gandhe，汉语字面意思：香）等等。手持香（藏文，梵文天城体：धूपे，梵文罗马拟音：dhūpe，汉语字面意思：香）是散发出与慈爱无二的安乐光芒。手持花（藏文，梵文天城体：पुष्पे，梵文罗马拟音：puṣpe，汉语字面意思：花）是作为消除障碍和无二安乐的象征。手持灯（藏文，梵文天城体：आलोके，梵文罗马拟音：āloke，汉语字面意思：光）是显现与普贤无二的安乐。手持涂香（藏文，梵文天城体：गन्धे，梵文罗马拟音：gandhe，汉语字面意思：香）是用与文殊无二的安乐来清凉。因此，由于不是外在的心，所以是手持外在供品的方式。业父拥抱明妃，并向法母展示父相。明妃们拥抱父的身躯，而父们则向明妃法的自性展示面容，呈现出互相敬礼的方式。父的头是欢喜的容颜，而敬礼的母的头则是没有面容的方式。如同先前大手印在业上拥抱，在法上展示的情形。二者在无父无母的法界中互相拥抱。那些天女们，无论是父还是母，在每一次与方便和智慧无二的结合中，都应自然圆满。同样，勇士和明妃，那些父和母们，明妃们无二地拥抱父的身躯，父和母二者以彼此相似的坛城，以微笑的光彩注视着，敬礼着，以美妙的方式，在界和智慧无别中平等进入。四门忿怒尊的手印是：展示四门守护者的手印。于东方，以阎魔的头颅镇压，于南方，以金刚镇压大力明王。于西方，以颅骨和化身大士镇压马头明王，于北方，以金刚交杵镇压甘露漩涡。阎魔持人头杖，是为了调伏烦恼、障碍和邪见。大力明王以金刚镇压地面，是为了使一切烦恼和障碍都无法升起。马头明王手持以蛇装饰的颅骨，是为了使障碍的嗔恨转化为法的本性。
English
As for the dance, it is a symbol of controlling the wisdom that is non-dual with Vajrapani. Since it is not the inner mind, the inner offerings are held in the hands. Flower garlands (Sanskrit: puṣpe) and excellent incense (Sanskrit: dhūpe), lamps (Sanskrit: āloke) and anointing perfumes (Sanskrit: gandhe), and so on. Holding incense (Sanskrit: dhūpe) is to radiate the light of bliss that is non-dual with loving-kindness. Holding flowers (Sanskrit: puṣpe) is to serve as a symbol of eliminating obscurations and non-dual bliss. Holding a lamp (Sanskrit: āloke) is to illuminate the bliss that is non-dual with Samantabhadra. Holding anointing perfume (Sanskrit: gandhe) is to cool with the bliss that is non-dual with Manjushri. Therefore, since it is not the outer mind, it is the manner of holding outer offerings. The father of karma embraces the consort, and the father shows his face to the mother of dharma. The consorts embrace the body of the father, and the fathers show their faces to the nature of the mother of dharma, presenting a manner of mutual reverence. The heads of the fathers are joyful faces, while the heads of the revering mothers are without faces. Like the previous situation of Mahamudra embracing karma and showing dharma. The two embrace each other in the realm of dharma, without father or mother. Those goddesses, whether father or mother, should be naturally complete in each union that is non-dual with skillful means and wisdom. Likewise, the heroes and heroines, those fathers and mothers, the heroines embrace the body of the father without duality, and the father and mother, two beings, look at each other with the radiance of smiles in the mandala, revering, and in a beautiful manner, they enter equally into the non-difference of realm and wisdom. The mudras of the four wrathful gatekeepers are: showing the mudras of the four gatekeepers. In the east, Yama's head is suppressed, and in the south, the powerful one is suppressed with a vajra. In the west, the skull and the emanation of the great being suppress Hayagriva, and in the north, the nectar vortex is suppressed with crossed vajras. Yama holding a skull staff is to subdue afflictions, obstacles, and wrong views. The powerful one suppressing the ground with a vajra is to prevent all afflictions and obstacles from arising. Hayagriva holding a skull adorned with snakes is to transform the anger of obstacles into the nature of dharma.
Chinese
了知其意。手持甘露漩涡金刚交杵，以四种事业成办一切众生之利益。因此，最初的左右手如是安住，若其余化现为三面六臂，则如前所说。铁钩为东方门之母，羂索为西方，铁索为北方，铃铛为吼。 铁钩母，以慈悲引领众生脱离痛苦。羂索母，以慈悲牵引众生，不令堕入轮回。铁索母，将彼等众生安置于安乐逝者之意与智慧无别的地界。铃铛母，将彼等众生安置于返回之地，以大乐令其欢喜和满足，示现此表征。 四门所住之忿怒尊父母，敬母之姿，父拥抱，如上方之菩萨。彼等忿怒尊父母，以方便与智慧二者无别而安住，父敬母，母与父之身无别而拥抱。彼等亦如前所说之五部菩萨。父母二者无别安住于四门。 能仁身语意六数手印不定，能仁之手印已示。简而言之，为易于修习故，示现六手印。能仁即身语意能仁，其中，身能仁是常与舍弃作为，语能仁是舍弃四种不悦之语，意能仁是舍弃三种意之不善。彼等随所化众生之意乐而利益，故手印不定。于缓修之时，为使三摩地之对境清晰，故将六者简略归纳而示现，即为烧施之法。 六能仁之父母，有意义之母与表相之母二者，化身之身，因舍弃不悦之友与舍弃欲望之故，未示现表相之母。意义之母即法界，于一切时分皆无离合而安住。烧施者之能仁手印为印章，天人之能仁为王，人非人之能仁为经函，旁生之能仁为如意宝，饿鬼