English
Thus, from "Thus" to "comprehension" has been explained. Similarly, whatever appears as hand implements is also the same as before, being the wisdom of emptiness, the Dharmadhatu like a mirror, individual discernment and equality, the accomplishment of actions to the ultimate, and reaching the ultimate from the perspective of the result. As it is said, "The six vajra hand implements," it means symbolizing the six wisdoms, therefore it is in accordance with the mudra, and in order to liberate beings through the play of the six wisdoms, the six implements such as the vajra are held. So, if both symbolize the six wisdoms, what is the difference between the mudra and the hand implement? For the Victorious One who possesses the body of wisdom, the hand is innate, while the blessing of the hand implement appears to others, and it is distinguished from the aspect of functioning. The third part is divided into two points: a summary explanation and a detailed explanation. The first point, from the Lankavatara Sutra to "pure" has been explained. The Lord of Lanka, however it changes, is like this: uncreated is the body great seal, because it abides unshakably from the natural ground; non-transgressing is the samaya seal, because it does not transgress any meaning; undetermined is the dharma seal, because it appears differently according to the taming; related is the karma seal, because it is related to any activity, these four seals are pure. The second part is divided into four points: the body great seal, the samaya seal, the dharma seal, and the karma seal. The first point, from the Lankavatara Sutra to "examination" has been explained. The Lord of Lanka, the so-called uncreated great mudra is like this: the unborn Dharmakaya great mudra, being free from causes and conditions, and the appearance of its form unobstructed to the beings to be tamed, is the aspect of the Rupakaya great mudra, and the name is also established by its own nature. So, what is unobstructed? Like this, the Rupakaya is divided into four types: the Svabhavikakaya abiding in Akanishta, the object to be represented is unobstructed, it is the wisdom of the ultimate result, it is the basis of complete qualities; and the unobstructed aspect represented by the images of its body, speech, and mind, such as murals, etc., is the meaning to be shown to the ignorant.
Chinese
因为已经做到，以及舍利的身体等等，相好不灭的形象的排列等等，因为成为成就的征象，以及观修本尊的禅定中，不间断显现为近取之相，是手印身，因为是自己所想而作，因此是大手印的四种相。第二，从《楞伽经》的“……”到“不动”之间所说，楞伽的主人，什么是不离意义的呢？就像这样，显示誓言手印的种类，以自性印持，执持誓言手印，心之印，五股金刚杵等等，以及不离慈悲而作利生事业的征象，安立誓言手印，用手来做，以及心不离一缘，思维誓言手印，因为不改变所想，所以各自的名称也成立。第三，从《楞伽经》的“……”到“显现”之间所说，楞伽的主人，什么是不决定的呢？就像这样，语法的法手印，为了调伏有情的缘故，与所化有情无边无量的心相符的门，法的法手印，文字各异，显现和显示不可思议，对此也有自性、思维和念诵的增减三种，这里是就最后一种而言。第四，从《楞伽经》的“……”到“意”之间所说，楞伽的主人，什么是关联呢？就像这样，一切无漏法与法界相关联，成为殊胜喜悦的业手印，也就是认为与圣者相关联，共同显示业和誓言，父亲的左手安住在明妃誓言母身上，也应如此结合，认为与业相关联，显示法与业的关联，是产生安乐的殊胜方便，也就是以方便和智慧四手印来游戏的事业，是法手印，以及明妃的右手与父亲在业上相拥的形态也应如此结合。这样，第二部分显示了十四个支分。第三部分有两个，略说，广说。第一，楞伽。
English
Because it has been done, and the arrangement of the images of the relics' bodies and so on, the marks of which are not extinguished, etc., because they have become signs of accomplishment, and because in the meditation of the deity of the yidam, the appearance of the near-attainment that is not interrupted is clear as the mudra body, because it is made by one's own thought, therefore, these are the four aspects of the great mudra. Secondly, from the Lankavatara Sutra's "..." to "immovable," it is taught that the lord of Lanka, what does not deviate from meaning? Like this, it shows the categories of the samaya mudra, holding with self-nature, holding the samaya mudra, the heart's symbol, the five-pronged vajra, etc., and the sign of doing benefit to beings without deviating from compassion, establishing the samaya mudra, doing it with the hand, and the mind not moving from one-pointedness, thinking of the samaya mudra, because it does not change from what is thought, so each name is also established. Thirdly, from the Lankavatara Sutra's "..." to "appearance," it is taught that the lord of Lanka, what is uncertain? Like this, the Dharma mudra of speech, for the sake of taming beings, the door that conforms to the infinite and inconceivable mind of the beings to be tamed, the Dharma mudra of Dharma, the letters are different, appearing and showing the inconceivable, and there are also three kinds of increase and decrease of self-nature, thought, and recitation, here it is done in the last way. Fourthly, from the Lankavatara Sutra's "..." to "intention," it is taught that the lord of Lanka, what is the connection? Like this, all uncontaminated dharmas are connected to the Dharmadhatu, becoming a special joy, the karma mudra, that is, thinking of being connected to the holy ones, jointly showing karma and samaya, the father's left hand rests on the consort samaya mother, and should also be combined in this way, thinking of being connected to karma, showing the connection between Dharma and karma, is a special means of generating bliss, that is, the activity played by the four mudras of means and wisdom, is the Dharma mudra, and the form of the consort's right hand embracing the father in karma should also be combined in this way. Thus, the second part shows fourteen branches. The third part has two, brief explanation, detailed explanation. First, Lanka.
Chinese
从“如是”至“彼也”之间所说，楞伽之主，以何等方式调伏众生之神通是怎样的呢？即是说，安住之方式、安住之处所宫殿、安住之形态彼也。第二有三，安住之方式、安住之处所、身之形态之解说。第一是，从“楞伽”至“思维”之间所说，楞伽之主，方式是怎样的呢？即是说，座次和身之方式二者之后者，释论《黑暗之盔甲》中说：此处身之方式，思维不动摇与基础相符故为站立，以及显现何等差别故为跏趺坐、半跏趺坐、垂足坐等。如是说。法王丹巴仁波切之手书等中说：思维自性平等性，主要为圆满之跏趺坐，思维主眷之差别，眷属为半跏趺坐等。如是说。天神续部中说：安住方式思维调伏，诸佛是父亲故，安住于金刚跏趺坐。明妃、陀罗尼母等是母亲故，安住于莲花跏趺坐。菩萨父母们，安住于菩萨跏趺坐。能仁作利益有情之事，起身而与所化相符而安住。门者调伏恶劣者故，父母伸屈抛等方式安住。如是。第二是，从“楞伽”至“成为”之间所说，楞伽之主，处所是怎样的呢？即是说，无所取分别故无外，无执着故无内，从智慧之境和有境中解脱故，一切皆成为内，如是说。如是说：于如是性中一切通达故，无内外之分别，智慧之明觉广大故，一切皆成为内。如是。所化前显现之处所也如是，天神续部中说：从有碍中彻底解脱故，无内外而显明，如琉璃碗中盛放精华，尤其显现为五种刹土。如是。第三是，从“楞伽”至“形态”之间所说，楞伽之主，安住之形态是怎样的呢？即是说，以各自之理
English
From "thus" to "itself" is shown, the lord of Lanka, what kind of miraculous power is it that contemplates subduing beings? It is like this: the way of sitting, the palace of the dwelling place, and the very manner of sitting. The second has three parts: the way of sitting, the place of sitting, and the explanation of the form of the body. The first is, from "Lanka" to "contemplation" is shown, the lord of Lanka, what is the way? It is like this: the latter of the two ways of seat and body, from the great commentary "Armor of Darkness": Here, the way of the body, the contemplation of immovability is in accordance with the base, so it is standing, and because of the appearance of what differences, it is the lotus posture, the half lotus posture, the sitting posture, and so on. It is said. In the handwriting of Dharma Lord Dampa Rinpoche and others, it is said: Contemplating the equality of nature, the main thing is the complete lotus posture, contemplating the difference between the main and the entourage, the entourage is the half lotus posture and so on. It is said. In the Tantra of the Gods, it is said: The way of sitting contemplates subduing, the Buddhas are fathers, so they sit in the vajra lotus posture. The vidyas, dharani mothers, etc. are mothers, so they sit in the lotus posture. Bodhisattva parents, sit in the bodhisattva lotus posture. The Thubpa does the work of benefiting beings, so he rises and sits in accordance with the disciples. The doorkeeper subdues the wicked, so the parents sit in the posture of stretching, bending, and throwing. Like this. The second is, from "Lanka" to "become" is shown, the lord of Lanka, what is the place? It is like this: because there is no grasping and discrimination, there is no outside, and because there is no attachment, there is no inside. Because it is liberated from the realm of wisdom and the realm of objects, everything becomes inside. It is said. As it is said: Because everything is understood in suchness, there is no distinction between inside and outside, and because the wisdom of awareness is vast, everything becomes inside. Like this. The place that appears to the disciples is also like sound, in the Tantra of the Gods it is said: Because it is completely liberated from the material, it is clear without inside and outside, like putting essence in a glass bowl, especially appearing as five pure lands. Like this. The third is, from "Lanka" to "form" is shown, the lord of Lanka, what is the form of sitting? That is to say, with their respective reasons,
Chinese
为了安住，从上方降下，以不动的姿态安住之理。或者，本尊父母如是安住之理。又或者，抬起身体，显现为祈愿和慈悲的形象之理。如果按照此释论之前的安住方式，也可以是五种姓。能仁和门卫父母没有前往他处，而是以慈悲的力量为了利益众生而前往之理。为了遍知一切，以转动眼睛而观看之理。具有九种身姿：由于嗔恨清净，身体远离僵硬，如柔软之姿；由于我慢清净，身体可以随意伸直，如手脚指头等柔软之姿；由于贪欲清净，为了方便和智慧结合，父母相拥之姿；由于嫉妒清净，腰部如半折的鞭子般摇曳之姿；由于愚痴清净，身体丰满柔滑，如年轻之姿；由于心中没有无明，光彩照人，如明亮之姿；由于智慧非常明亮，五部和方便智慧等在各自的身体颜色上闪耀之姿；由于意念不动摇，具有威严，如庄严秀丽之姿；具有自然圆满的功德，并且压倒其他，非常具有加持力，如光辉炽盛之姿。这九种姿态，也有说是父亲四种，母亲五种。如《天神续》所说：以寂静的事业调伏有情，父亲的身姿有四种：明亮、闪耀、庄严、具有光辉。母亲具有五种姿态：柔软、纤细、相拥、摇曳、年轻。由于具有大智慧，手脚等任何地方都没有阻碍，或者如眉毛弯曲之姿。由于心在平等的状态中不动摇，主尊和菩萨稍微睁开眼睛，将视线降至鼻尖而安住，这是意念之姿。由于法身的意念不受边际动摇，身体不改变而稳固之姿。由于依靠菩萨，互相依靠背垫和坐垫之姿。为了方便和智慧结合，父母的头向左右摇动，或者父亲的头摇动之姿。由于信奉和渴望，如互相低头般，或者母亲低头之姿。为了具有受用，父母和权势受用
English
In order to abide, descending from above, abiding in an unmoving posture. Or, the manner in which the father and mother deities thus abide. Or, raising the body, manifesting as the form of aspiration and compassion. According to the way of abiding before this great commentary, it can also be of the five families. The Thubpa (Buddha) and the doorkeeper parents, without going elsewhere, but by the power of compassion, going for the benefit of beings. In order to know all aspects, looking by turning the eyes. Possessing nine bodily postures: Due to the purification of hatred, the body is free from stiffness, like a soft posture; due to the purification of pride, the body can be stretched in any way, like the fingers and toes being supple; due to the purification of attachment, in order for skillful means and wisdom to be united, the posture of the parents embracing; due to the purification of jealousy, the waist sways like a half-folded whip; due to the purification of ignorance, the body is full and smooth, like a youthful posture; due to the absence of ignorance in the mind, radiant and clear; due to the extreme clarity of wisdom, the five families and skillful means and wisdom, etc., shine in their respective body colors; due to the immovability of intention, possessing majesty, like a majestic and beautiful posture; possessing spontaneously perfect qualities and overpowering others, being extremely blessed, like a blazing and radiant posture. These nine postures are also said to be four for the father and five for the mother. As stated in the "Deity Tantra": "To subdue beings with peaceful actions, the father's bodily postures are four: clear, shining, majestic, possessing radiance. The mother possesses five postures: soft, supple, embracing, swaying, youthful." Due to possessing great wisdom, there is no obstruction anywhere in the hands and feet, or like the posture of curved eyebrows. Due to the mind being unmoving in a state of equanimity, the main deity and the bodhisattva slightly open their eyes, lowering their gaze to the tip of the nose and abiding, this is the posture of intention. Due to the intention of the Dharmakaya not being moved by extremes, the body is stable without changing. Due to relying on the bodhisattva, mutually relying on backrests and cushions. In order for skillful means and wisdom to be united, the parents' heads sway to the left and right, or the father's head sways. Due to faith and longing, like bowing their heads to each other, or the mother bowing her head. In order to possess enjoyment, the parents and power enjoy