English
Holding the undyed Dharma wheel is a symbol of cutting through all networks of concepts. Holding the precious spike of Samantabhadra is a symbol of fulfilling the wishes and desires of all sentient beings as desired. Holding the lotus of Manjushri is a symbol of knowing all common and self-existing dharmas without obstruction and being free from the faults of wrongdoing. And so on, the left hands all hold bells. The so-called "burning" means that all those emblems are clear like flickering, appearing but without inherent existence, clear but without concepts, and the light of wisdom radiates. The hand gestures of the eight mind-born goddesses are: the goddess Lāsyāma holding a beautiful mirror, sitting gracefully, is delighted with the bliss inseparable from the essence of the earth. Mālemā holding a precious rosary is a sign of continuous bliss inseparable from the essence of space. Gītimalā holding a lute is a sign of proclaiming the sound of bliss inseparable from Avalokiteśvara. Nirtima is the supreme dancer, dancing, is a sign of mastering the wisdom inseparable from Vajrapani. Because these are inner mind-born goddesses, they hold inner offerings in their hands. Puṣpemā (Tibetan: པུཥྤེ་མ་, Sanskrit Devanagari: पुष्पेमा, Sanskrit Romanization: puṣpemā, Chinese literal meaning: Flower Woman) holding a garland of flowers symbolizes the joy inseparable from eliminating obscurations. Dhūpemā (Tibetan: དྷུ་པེ་མ་, Sanskrit Devanagari: धूपेमा, Sanskrit Romanization: dhūpemā, Chinese literal meaning: Incense Woman) holding incense is the radiance of joy inseparable from loving-kindness. Alokemā (Tibetan: ཨ་ལོ་ལོ་ཀེ་མ་, Sanskrit Devanagari: आलोकेमा, Sanskrit Romanization: ālokemā, Chinese literal meaning: Light Woman) holding a lamp is the clear joy inseparable from Samantabhadra. Ghandemā (Tibetan: གྷན་དྷེ་མ་, Sanskrit Devanagari: गंधेमा, Sanskrit Romanization: gaṃdhemā, Chinese literal meaning: Scented Water Woman) holding scented water for anointing is the coolness of joy inseparable from Manjushri. Therefore, because they are external mind-born goddesses, they hold external offerings. The mothers and fathers embrace each other, the fathers show their faces to the mothers, and they bow to each other. Each of these goddesses and gods is naturally complete in each union of skillful means and wisdom. Likewise, these bodhisattvas and goddesses also embrace the bodies of the fathers without separation, the heads of the fathers turn, and the heads of the mothers bow humbly, with the fathers and mothers leaning on each other.
Chinese
以微笑的光芒观察、礼拜和美妙的姿态，使法界与智慧无二无别地平等进入。总之，如同上面五部手印的父母尊们在事业上互相拥抱，并在教法上互相指示一样，勇士父母尊们也应在父母无二的法界中互相拥抱。四门的手印是：东方是阎魔敌，手持人头杖，象征着摧毁烦恼、魔障、邪见和生死。南方是大威力尊，金刚杵压地，象征着一切烦恼和魔障都无法观看。西方是马头明王，以颅骨和巨蛇装饰，以镇压之势执持，象征着魔障的嗔恨净化于本位，并在法界中证知。北方是甘露旋，手持金刚交杵，象征着以四种事业成就一切众生的利益，这也是以镇压之势执持。因此，最初的左右手是如此安住，如果其他有三面六臂，则如上所述。天女铁钩母以慈悲将众生引入涅槃的法界。绳索母象征着以慈悲牵引众生，不让他们堕入轮回的स्फो（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），铁索母是将这些众生安置于逝者之乐的智慧与慈悲无二无别的境界。名为“हो”的铃铛母象征着将这些众生安置于不退转的境界，并以大乐令其喜悦和满足。安住于四门的忿怒父母尊们也以方便和智慧无二无别的方式安住，即父亲以礼拜的姿态面向母亲，而母亲们则以无二无别的方式拥抱父亲的身躯，如同上面五部和勇士尊们的情况一样，父母无二地安住于四门。调伏者是身语意调伏者，也就是身调伏者，舍弃表相和行为，语调伏者，舍弃四种语恶，意调伏者，舍弃三种意恶。六是数字，这些是根据所化众生各自的意乐而行事，因此手印多种多样，不确定，也就是在缓慢修习的时候容易修习，并且
English
With a smiling radiance, observing, prostrating, and in a beautiful manner, one evenly enters into the indivisibility of the expanse and wisdom. In short, just as the five great mudra families, the fathers and mothers, embrace in activity and indicate the Dharma, so too should the hero fathers and mothers embrace in the state of the indivisible Dharma expanse of father and mother. The mudras of the four gates are: In the east is Yamantaka, holding aloft a skull-topped staff, a sign of destroying afflictions, obstacles, wrong views, birth, and death. In the south is Mahabala, pressing the earth with a vajra, signifying that all afflictions and obstacles cannot be seen. In the west is Hayagriva, adorned with a skull and a great serpent, holding it in a suppressing manner, signifying that the anger of obstacles is purified in its place and known in the Dharma expanse. In the north is Amrita Kundali, holding a crossed vajra, signifying that the four activities accomplish the benefit of all; this too is held in a suppressing manner. Therefore, the first two right and left hands are thus situated, and if others have three faces and six arms, it is as described above. The goddess Hook Woman draws beings into the expanse of nirvana with compassion. The Noose Woman is a symbol of drawing beings with compassion and not letting them fall into samsara, a sphota. The Chain Woman places those beings on the ground of the indivisible wisdom and compassion of the blissfully departed. The Bell Woman, named "Ho," is shown as a symbol of placing those beings on the irreversible ground and pleasing and satisfying them with great bliss. Those wrathful father and mother deities abiding at the four gates also abide in a manner indivisible from method and wisdom, that is, the father faces the mother in a prostrating manner, and the mothers embrace the father's body in an indivisible manner, as shown in the case of the five families and the hero deities above, the father and mother abide indivisibly at the four gates. The Subduer is the body, speech, and mind subduer, that is, the body subduer, abandoning signs and actions, the speech subduer, abandoning the four non-virtues of speech, and the mind subduer, abandoning the three non-virtues of mind. Six is a number, and these accomplish the benefit according to whatever inclination the beings to be tamed have, therefore the mudras are various and uncertain, that is, it is easy to meditate on during slow meditation, and
Chinese
为了使执着的对境清晰，简略地显示了六种手印，即人道的能仁手持锡杖和钵盂，这是为了使人们从贪欲中转变心意，安置于持戒的彼岸的象征；天道的能仁手持琵琶，是为了调伏那些喜欢音乐的天人，也以适应被调伏者的方式进行调伏，这也是为了使他们的心从懒惰和散乱中转变，安置于禅定的彼岸；非天道的能仁手持盔甲，是为了以适应他们的方式进行教导，转变好战的心，安置于精进的彼岸；旁生道的能仁手持经书，是为了消除他们的愚痴之暗，安置于智慧的彼岸；饿鬼道的能仁手持珍宝匣，是为了使他们从吝啬的束缚中解脱，安置于布施的彼岸；地狱道的能仁手持火和水，这是为了极好地显示执持的方式，使心从嗔恨的本性中转变，安置于忍辱的彼岸。六能仁之母有意义之母和象征之母两种。这些化身是为了舍弃不适意的友伴和舍弃欲望，因此象征之母没有实际的对境，所以没有显示，而意义之母是法界，与一切时分都无有分离地安住。普贤父母的手印中，普贤菩萨是手结禅定印，从手指发出五种智慧的光芒，双足跏趺座。其母为普贤佛母，手结等印或禅定印，两指指尖相触而安住，双足莲花跏趺座，双足脚心相合。此外，还有各种不确定的手印，即五部总的手印，或者就是如来部毗卢遮那佛的手印，或者就是金刚合掌印。第四是身色，经文说：“蓝色白色黄色红，绿色等各种各样。”一般来说，身色有两种：自性身色和部族身色。其中自性
English
In order to clarify the object of clinging, six mudras are shown in brief. The human Buddha holds a staff and a begging bowl, which is a symbol of turning people's minds away from desire and placing them on the other side of morality. The divine Buddha holds a lute, which is to subdue those gods who are fond of music, and also to subdue them in a way that is in accordance with those to be subdued. This is also to turn their minds away from laziness and distraction and place them on the other side of meditation. The Asura Buddha holds armor, which is to teach them in a way that is in accordance with them, to turn away from the mind of conflict, and to place them on the other side of diligence. The animal Buddha holds a book, which is to dispel their darkness of ignorance and place them on the other side of wisdom. The preta Buddha holds a jewel box, which is to liberate them from the bondage of miserliness and place them on the other side of generosity. The hell Buddha holds fire and water, which is to show the way of holding in an excellent way, to turn the mind away from the nature of hatred, and to place them on the other side of patience. The six Buddhas have two kinds of mothers: the mother of meaning and the mother of symbol. These manifestations are for abandoning unpleasant companions and abandoning desires, so the mother of symbol has no actual object, so it is not shown, while the mother of meaning is the Dharmadhatu, which abides inseparable from all times. In the mudra of Samantabhadra and Samantabhadri, Samantabhadra is in the mudra of meditation, with rays of light of the five wisdoms emanating from his fingers, and his legs are in the vajra posture. His mother is Samantabhadri, who is in the mudra of equality or meditation, with two fingers touching each other, and her legs are in the lotus posture, with the soles of her feet touching each other. In addition, there are various uncertain mudras, such as the general mudra of the five families, or the mudra of the Tathagata Vairochana, or the mudra of the vajra palms. Fourth, the body color is described as "blue, white, yellow, red, green, and so on." In general, there are two kinds of body colors: the body color of self-nature and the body color of family. Among them, the self-nature
Chinese
身体的颜色是油润、圆润、明亮和闪耀的。那是因为没有被罪过的过失所染污，像海螺一样；油润而圆润，像睡莲花一样；明亮像太阳一样；清澈而明亮像月亮一样；闪耀像阳光照在雪山上一样。这些是一般的，而种姓的颜色是五种姓和次种姓。五种姓是：蓝色是表示法界，没有被烦恼所染污，所以不变。也就是普贤王如来佛父佛母和不动佛佛父佛母的身体颜色是蓝色的。那是金刚部的颜色。白色是没有被罪过的过失所染污，即毗卢遮那佛佛父佛母和地藏王菩萨佛父佛母以及天界的能仁的身体颜色。那是如来部。黄色是广大功德增长的象征，即宝生佛佛父佛母和虚空藏菩萨佛父佛母以及人间的能仁的身体颜色，那是宝生部。红色或深红色是慈悲执着于利益众生的象征，即阿弥陀佛佛父佛母和观世音菩萨佛父佛母以及饿鬼道的能仁的身体颜色，那是莲花部。绿色是通过四种事业利益一切众生的象征，即不空成就佛佛父佛母和金刚手菩萨佛父佛母以及地狱道的能仁的身体颜色，那是事业部。次种姓等，有二十五种颜色，或者蓝色金刚萨埵佛父佛母、虚空藏菩萨佛父佛母、除盖障菩萨佛父佛母、普贤佛父佛母。白色是毗卢遮那佛佛父佛母和地藏菩萨以及弥勒佛。黄色是宝生佛和六能仁。红色是阿弥陀佛和观世音菩萨、普贤。绿色是不空成就佛和金刚手菩萨以及文殊菩萨佛父佛母。四门守护神方位一致。多种颜色是指各自不混杂而清晰。第五是九种寂静姿态：仪态柔顺、苗条婀娜、缠绵依恋、舒展自如，具有青春之态。明亮、闪耀、丰满秀丽，具有光彩。也就是说，九种寂静姿态中，身体的五种姿态是：柔顺是因为嗔恨已净，像珍宝黄金一样，不是僵硬和傲慢的样子。苗条是因为愤怒已净，像稻穗一样
English
The body's color is oily, round, clear, and radiant. That is because it is not stained by the faults of sins, like a conch shell; oily and round, like a lotus flower; clear like the sun; clear and bright like the moon; radiant like the sun shining on a snow mountain. These are general, while the colors of the lineages are the five lineages and minor lineages. The five lineages are: blue, which signifies the Dharmadhatu, is not defiled by afflictions, so it is unchanging. That is, the bodies of Samantabhadra Buddha Father-Mother and Akshobhya Buddha Father-Mother are blue. That is the color of the Vajra lineage. White is not stained by the faults of sins, namely the bodies of Vairochana Buddha Father-Mother and Kshitigarbha Bodhisattva Father-Mother, and the Thubpa of the gods. That is the Tathagata lineage. Yellow is a symbol of the increase of great qualities, namely the bodies of Ratnasambhava Buddha Father-Mother and Akashagarbha Bodhisattva Father-Mother, and the Thubpa of humans, that is the Ratna lineage. Red or crimson is a symbol of compassion clinging to the benefit of sentient beings, namely the bodies of Amitabha Buddha Father-Mother and Avalokiteshvara Bodhisattva Father-Mother, and the Thubpa of the preta realm, that is the Padma lineage. Green is a symbol of accomplishing the benefit of all sentient beings through the four activities, namely the bodies of Amoghasiddhi Buddha Father-Mother and Vajrapani Bodhisattva Father-Mother, and the Thubpa of the hell realm, that is the Karma lineage. The minor lineages, etc., have twenty-five colors, or blue Vajrasattva Buddha Father-Mother, Akashagarbha Bodhisattva Father-Mother, Nivarana-Vishkambhin Bodhisattva Father-Mother, Samantabhadra Father-Mother. White is Vairochana Buddha Father-Mother and Kshitigarbha Bodhisattva and Maitreya. Yellow is Ratnasambhava and the six Thubpas. Red is Amitabha and Avalokiteshvara, Samantabhadra. Green is Amoghasiddhi and Vajrapani, and Manjushri Buddha Father-Mother. The four gatekeepers are in harmonious directions. "Various colors" means that each is clear without being mixed. The fifth is the nine peaceful postures: having a pleasing demeanor, slender and graceful, clinging and attached, relaxed and free, possessing a youthful state. Bright, radiant, full and beautiful, possessing splendor. That is to say, among the nine peaceful postures, the five postures of the body are: gentle because anger is purified, like precious gold, not stiff and arrogant. Slender because wrath is purified, like a rice stalk.