English
Compassion and likewise, the hearing sense of the ear, eliminating obstacles, the smelling sense of the nose, Samantabhadra, the experiencing sense of the tongue, Manjushri, these all reside in the four corners. Therefore, therefore these four are called "those." Because they are outside the senses, they are also called "outer Bodhisattvas." In reality, there is no inner or outer for the deities, but considering the conceptual aggregates of sentient beings, Bodhisattvas also have inner and outer aspects. Because they are objects to be enjoyed, they are consorts, namely, those who have power over the past, present, future, and uncertainly arising four seasons of spring, summer, autumn, and winter, and therefore dwell in union and embrace with the assemblies of Dhūpe-mā, Puṣpe-mā, Āloke, and Gandhe-mā. In the northeast of the corridor is the position of the gods, in the southeast is the position of the Asuras, in the south is the position of humans, in the southwest is the position of animals, in the northwest is the position of pretas, and in the north is the position of hell beings, these six positions. In the east and west of the corridor reside the father and mother Samantabhadra, which is indicated by "in front and behind," that is, as in front of Vajrasattva is the agent Samantabhadra, because the mind's consciousness is transformed, so in the time of sentient beings, all agents are mind, and in the time of enlightenment, all agents of tantras and mandalas are Samantabhadra. Behind Vajrasattva is the action mother, Samantabhadri. This also means that in the time of sentient beings, the basis of action is the Alaya consciousness, and in the time of enlightenment, it is also the Dharmadhatu. Therefore, the mind-agent Samantabhadra and the Dharma-action mother are both the objects of enjoyment of the mind, the Alaya consciousness, and therefore they are shown to reside as the father and mother Samantabhadra. The so-called "four door frames" means that on the left and right door frames reside four gatekeepers, namely, the one who destroys the conceptualization of touch is the destroyer Yamantaka, the powerful one of touch, the horse-headed one of touch, and the one who destroys the conceptualization of the consciousness of touch is Amrita Kundali. The consort is the one who becomes the object of enjoyment, that is, the four senses of the body have power over the four aspects of permanence, cessation, self, and characteristic, therefore these four are the pure places, that is, they dwell in union with the assemblies of the four, the hook-mother, the rope-mother, the chain-mother, and the bell-mother. Therefore, the function of the five senses is like the sense of the body, which is the activity of the Buddhas.
Chinese
因为是符合正法的。认为有四十二尊寂静本尊，如果有八尊忿怒父母本尊，那么忿怒尊是成为寂静本尊还是不成为寂静本尊呢？答：因为瑜伽士所修的四十二尊寂静本尊的身语意之续是寂静的，所以称为寂静。身以忿怒之相，遍布九种燃烧的舞姿，具有六十八种忿怒相，所以称为忿怒尊。那么，如果身语意之续是寂静的，门神就没有忿怒尊的名字吗？答：是这样认为的，相对于寂静尊来说是忿怒尊，但是没有忿怒的九种舞姿和忿怒相，只是显现出身以忿怒之相。因此没有矛盾，所以称为少许忿怒八尊神，只是没有禁止老虎和蛇的装饰而已。实际上身语意之续安住在寂静中。因此不称为忿怒尊，而是被称为降伏者。三、法器：金刚、法轮、如意宝，莲花、宝剑、铃铛燃烧，乌木、吉祥树、龙树等法器，珍贵嫩芽、宝剑燃烧，白色莲花、金刚燃烧，法轮、如意宝靠近，容貌美丽、珍贵念珠，琵琶、舞者最殊胜，花鬘和殊胜的香，酥油灯、涂油等，依附于事业，指示正法，头颅摇动，行礼之姿，如同之前的四大手印，依附于无二法界之中。四门忿怒尊的手印是：那哩的头颅上扬和金刚压制，头盖骨、大蛇压制，金刚交杵以事业压制，铁钩、索套、布达吼。安住在四门的那些尊神，也是如前一样行礼依附。六能仁的手印是多种多样的，简而言之，显示为六种手印：弯刀和琵琶，盔甲、经函、珍宝匣，火焰和水充分显示。佛母是无所缘的法界，普贤安住于等持，放射智慧。成为佛母，安住于圆满莲花中央。还有其他各种手印，或者就是如来本身，或者就是金刚合掌。如是宣说，如果从夺取处所来计算，做成三面六臂也是如前一样。这里说的是左右手的第一位，不再重复。
English
Because it is in accordance with the Dharma. It is believed that there are forty-two peaceful deities. If there are eight wrathful father-mother deities, do the wrathful deities become peaceful deities or not? Answer: Because the body, speech, and mind continuum of the forty-two peaceful deities to be practiced by yogis are peaceful, they are called peaceful. The body is in a wrathful form, pervaded by nine burning dances, and possesses sixty-eight wrathful aspects, so it is called a wrathful deity. Then, if the body, speech, and mind continuum is peaceful, do the gatekeepers not have the name of wrathful deities? Answer: It is believed that, relative to the peaceful deities, they are wrathful deities, but they do not have the nine wrathful dances and wrathful aspects, but only appear with a wrathful form. Therefore, there is no contradiction, so they are called slightly wrathful eight deities, and only the ornaments of tigers and snakes are not prohibited. In reality, the body, speech, and mind continuum abides in peace. Therefore, they are not called wrathful deities, but are called subduers. Third, the hand implements are: vajra, wheel, wish-fulfilling jewel, lotus, sword, bell burning, ebony, auspicious tree, Naga tree, etc. Precious sprouts, sword burning, white lotus, vajra burning, Dharma wheel, wish-fulfilling jewel approaching, beautiful form, precious rosary, lute, the most excellent dancer, flower garland and excellent incense, butter lamp, ointment, etc., clinging to activities, indicating the Dharma, heads swaying, in a posture of prostration, like the previous four great mudras, clinging to the non-dual realm. The mudras of the four gate wrathful deities are: the head of Nri raised and the vajra suppressed, skull, great snake suppressed, vajra crossed to suppress with activity, iron hook, lasso, Pota Ho. Those deities abiding in the four gates also prostrate and cling as before. The mudras of the six Thubpas are diverse, briefly speaking, they are shown as six mudras: curved knife and lute, armor, scripture, precious box, fire and water are fully shown. The mother is the objectless realm of Dharma, Samantabhadra abides in equanimity, radiating wisdom. Having become the mother, abiding in the center of the perfect lotus. There are also other various mudras, or it is the Tathagata himself, or it is the vajra joined palms. Thus it is said, if calculated from the place of seizure, making three faces and six arms is the same as before. Here, the first of the right and left hands are explained, and will not be repeated.
Chinese
右边的第一个是金刚持，是具有五种智慧的象征。毗卢遮那佛的右边的第一个是手持法轮，是断除一切烦恼的象征。宝生佛的右边的第一个是手持珍宝，是满足一切愿望的象征。无量光佛的右边的第一个是手持莲花，是不被罪过玷污的象征。不空成就佛的右边的第一个是手持宝剑，是从根源上断除一切分别念，并具有智慧的象征。左手中的铃铛，是由于智慧无所作为，因此不从法界中动摇的象征。中间和末尾的那些，是从那些之上或之下转换，通过夺取位置来计算的。燃烧的铃铛由所有佛母在左手拿着。右手拥抱各自的佛父。八大菩萨的法器是，东北角的角落里，文殊菩萨拿着乌巴拉花，东南角的角落里，弥勒菩萨拿着龙华树等等，名为“等等”表示左手拿着铃铛。东南角的肋骨处是地藏菩萨的珍宝苗，西南角的肋骨处是虚空藏菩萨的燃烧的宝剑，西北角的肋骨处是观世音菩萨的白莲花，东北角的肋骨处是金刚手菩萨的燃烧的金刚杵，西南角的角落里是除盖障菩萨的法轮，西北角的角落里是普贤菩萨拿着珍宝稻穗。这里，在菩萨们的法器的章节中，如果将混乱的文本组合起来解释，那么识蕴菩萨共同的法器是地藏菩萨手持珍宝苗，这是产生无尽需求的原因。虚空藏菩萨手持宝剑，是断除一切烦恼的。观世音菩萨手持白莲花，是不被烦恼的过失所染污的象征。金刚手菩萨手持金刚杵，是具有以五种智慧摧毁烦恼的力量的象征。那些是内在的四位菩萨。根境菩萨是弥勒菩萨手中拿着龙华树的花朵，是压倒一切烦恼痛苦的象征。遮蔽
English
The first on the right is Vajradhara, which is a symbol of possessing the five wisdoms. The first on the right of Vairochana is holding a wheel, which is a symbol of cutting off all defilements. The first on the right of Ratnasambhava is holding a jewel, which is fulfilling all desires and hopes. The first on the right of Amitabha is holding a lotus, which is a symbol of not being defiled by faults. The first on the right of Amoghasiddhi is holding a sword, which is a symbol of cutting off all concepts from the root and possessing the wisdom of knowledge. The bell in the left hand is a symbol of not moving from the Dharmadhatu because wisdom is without elaboration. The middle and last ones are transformed above or below those, and are done by calculating the seizure of position. The burning bell is held by all the mothers in their left hands. The right hands embrace their respective fathers. The emblems of the eight Bodhisattvas are: in the corner of the northeast direction, Manjushri holds an Utpala flower; in the corner of the southeast direction, Maitreya holds a Naga tree, etc. The term "etc." indicates that the left hand holds a bell. On the rib of the southeast direction is Kshitigarbha's jewel sprout; on the rib of the southwest direction is Akashagarbha's flaming sword; on the rib of the northwest direction is Avalokiteshvara's white lotus; on the rib of the northeast direction is Vajrapani's flaming vajra; in the corner of the southwest direction is Nivarana-Vishkambhin's Dharma wheel; and in the corner of the northwest direction is Samantabhadra holding a jewel-filled rice stalk. Here, in the section on the emblems of the Bodhisattvas, if the confused texts are combined and explained, then the common emblem of the consciousness Bodhisattvas is Kshitigarbha holding a jewel sprout, which is the cause of the arising of inexhaustible needs and desires. Akashagarbha holding a sword is the cutting off of all defilements. Avalokiteshvara holding a white lotus is a symbol of not being defiled by the faults of defilements. Vajrapani holding a vajra is a symbol of possessing the power to destroy defilements with the five wisdoms. Those are the four inner Bodhisattvas. The sense-field Bodhisattva is Maitreya holding a Naga tree flower in his hand, which is a symbol of overwhelming all the suffering of defilements. Obscurations
Chinese
手持未漂染的法輪，是斬斷一切概念網絡的標誌。手持普賢如意寶穗，是如意滿足一切眾生所需所願的標誌。手持妙音天女蓮花，是無礙了知一切共同與自性之法，遠離過失之標誌。等等，左手都持著鈴。所謂的「燃燒」，是指所有那些法器，顯現而無自性，清晰而無概念，如搖曳閃爍般清晰，是智慧的光芒在放射。八位明妃的手印是，拉西瑪女神手持美觀的鏡子，以優雅的姿態安坐，是與地藏王無二無別的喜悅。瑪蕾瑪手持珍寶念珠，是與虛空藏無二無別，喜樂永不斷絕的標誌。吉日瑪手持琵琶，是與觀世音無二無別，宣說喜樂之音的標誌。尼日瑪是最殊勝的舞者，翩翩起舞，是與金剛手無二無別，自在掌握智慧的標誌。因為這些是內部的明妃，所以手中拿著內部的供品。布施瑪（藏文：པུཥྤེ་མ་，梵文天城體：पुष्पेमा，梵文羅馬擬音：puṣpemā，漢語字面意思：花女）手持花鬘，象徵著與消除障礙無二無別的喜悅。供雲瑪或度白瑪（藏文：དྷུ་པེ་མ་，梵文天城體：धूपेमा，梵文羅馬擬音：dhūpemā，漢語字面意思：香女）手持香，是與慈愛無二無別的喜悅光芒放射。阿洛格瑪（藏文：ཨ་ལོ་ལོ་ཀེ་མ་，梵文天城體：आलोकेमा，梵文羅馬擬音：ālokemā，漢語字面意思：光明女）手持明燈，是與普賢無二無別的喜悅光明。根德瑪（藏文：གྷན་དྷེ་མ་，梵文天城體：गंधेमा，梵文羅馬擬音：gaṃdhemā，漢語字面意思：香水女）手持香水塗抹，是與妙音天女無二無別的喜悅清涼。因此，因為是外在的明妃，所以是手持外在供品的姿態。如是等等的佛母們，擁抱著佛父事業之身，佛父們面朝佛母法性之面，呈現著互相敬禮的姿態。這些佛母，每一尊佛父和每一尊佛母，在每一個方便與智慧無二無別的結合中，都自然圓滿具足。如是，這些菩薩和明妃們，也是佛母們無二無別地擁抱著佛父之身，佛父的頭部轉向，佛母的頭部謙遜地敬禮，以佛父佛母互相依偎的姿態。