English
The way the arrow is placed on the five-peaked vajra's robe is considered by the translator Chandra Singh. Those with skulls piled up have flames burning in their mouths, smoke and black storms coming from their noses, blood flowing from their eyes, and patterns of dripping oil from their ears. To symbolize that all things are realized in the mind, it is adorned with the cushion of Cittā. To symbolize the purification of the three poisons in their place, it is adorned with a reversed ornament of black snake garlands, like two snakes biting each other in the mouths of stars, and between the two terrors, a net holding the field is hung with a toad ornament, and between the two snake heads is the cushion of Cittā, which is the net that grasps the heart, and is considered a garland. To symbolize that all dharmas are unmixed and complete, the ornament is an arrow born from a lotus flower with human hands and feet raised upwards from the water, with the soles of the feet and palms turned upwards, and the rope made of black snakes is bound by cooking with human intestines and a lot of fat, and pressed on the accumulation of fundamental phlegm, which Daruka considers to be an ornament. Among them, to symbolize the destruction of the hordes of demons, there is a field plow. The banners of the eight great gods are considered to be the ornaments of the great and auspicious deity. To symbolize the realization that all dharmas are selfless, inside the ornament, on the left and right sides of the saddle, there are two banners and garlands each from the provinces of the field, a total of eight, and decorated with the light of human skulls of various colors, adorned with human hearts. The flag made of field leather is on top of the head of the main deity inside. To symbolize the union of calm abiding and insight, there are windows of the sun, moon, and stars. To symbolize that compassion is inseparable, red blood flows. To symbolize the subduing of the four great kings of the directions, the four doorposts are made into human figures. To symbolize the immutability of dharma nature, there is a threshold of sky iron, made of unmelting wrathful water. The door panels are made of eight snakes, and the door rings are made of makaras and so on. There is a row of eleven vajras on the door, and nine decorations inside the gatehouse. It is also thought that the door is made of field leather and black snakes. To symbolize the possession of eight liberations, the saddle is made of the horn of a makara.
Chinese
第四层具有八种装饰。大骨架的边缘垂挂着珍珠网。上面覆盖着千瓣莲花。十三法轮伞盖装饰。法轮的左右两侧，龙以野兽的姿态发出声音，这是殊胜乘的法，或以神通自在的标志。或者，也有人认为是由马的骨骼制成的四层结构。作为象征八斋戒的标志，地神柱基是八个黄色海龟，左右两侧对着神幡，角落处面朝外。象征八正道的八大天神柱子是：八根紫红色柱子，身体缠绕着四条黑蛇，两头和两条尾巴在竹节状的空隙中摇摆。两头两尾，膝盖抬到头上，手在头上伸展，呈现吉祥柱的姿态，其中日月柱弓之上，作为象征八解脱的标志，八大龙王作为栋梁，头朝四个方向，尾部在中央交织。法王虽然如此认为，但听闻即可。柱子立于四方八隅，八龙为栋梁，头朝四方八隅，交错编织。为了象征在建筑的入口处不舍欲望而享受装饰，在红色的欲望布上安放着供养天女。在禅定中，观想天空、空间和大地充满。外侧的入口处有颅骨装饰的边缘。为了象征降伏十方守护神，十个小田地的短柱之间，用大骨架的颅骨顶端，即人的肋骨堆砌而成。星宿和行星装饰其上。为了象征降伏八大行星，头尾交错的装饰之上。为了象征十波罗蜜和十八空性圆满，有二十八星宿。内部的栋梁，每一面取四根，每一角取三根的交叉支撑。大田地的细支撑。五种武器的覆盖物。其上是大肉的屋顶。
English
The fourth layer has eight decorations. The edges of the large bones are hung with a net of pearls. Above it is covered with a thousand-petaled lotus. Thirteen Dharma wheels adorn the umbrella. On the left and right sides of the Dharma wheel, dragons make sounds in the form of beasts, which is the Dharma of the Supreme Vehicle, or a sign of being empowered by manifestation. Alternatively, it is also thought to be a four-layered structure made of horse bones. As a symbol of the eight precepts, the earth deity pillar base is eight yellow turtles, facing the deity banners on the left and right sides, with their faces turned outwards at the corners. The eight great gods symbolizing the eightfold noble path are the pillars: eight purplish-red pillars, with four black snakes coiled around their bodies, two heads and two tails swaying in the bamboo-like gaps. Two heads and two tails, knees raised to the head, hands stretched out on the head, appearing in the form of an auspicious pillar, in which above the sun and moon pillar bow, as a symbol of the eight liberations, the eight great nagas act as beams, with their heads facing the four directions and their tails intertwined in the center. Although the Dharma Lord thinks so, it is enough to hear it. The pillars are erected in the four directions and eight corners, and the eight nagas are the beams, with their heads facing the four directions and eight corners, interwoven in a crisscross pattern. To symbolize enjoying decorations without abandoning desires at the entrance of the building, offering goddesses are placed on the red desire cloth. In meditation, contemplate the sky, space, and earth being filled. The outer entrance has an edge decorated with skulls. To symbolize subduing the ten directional guardians, between the short pillars of ten small fields, the skull tops of large bones, that is, human ribs, are piled up. Constellations and planets decorate it. To symbolize subduing the eight great planets, above the decoration with intertwined heads and tails. To symbolize the perfection of the ten paramitas and eighteen emptinesses, there are twenty-eight constellations. The inner beams, taking four from each side and three from each corner, are cross-supported. The small supports of the large fields. Coverings of the five weapons. Above it is a roof of large meat.
Chinese
聚集在顶端，金刚杵的男女性交合，黑色九尖金刚杵盘绕在宝瓶上。托却巴认为可以听闻。法主不接受五种兵器上的覆盖物，其他相同。为了以四种事业成办利他之事的象征，东方门外的颈饰是白色的，南方门是黄色的，西方门是红色的，北方门是绿色的。坛城四角，作为四种无畏的象征，是狮子、大象、骏马和象雄。据说这四者安住于此。其外是多罗树，用黄金严饰，是所有乘誓言清净的象征。其后，在金刚栅栏内，尸林地基是红黑色的，上面有秃鹫、鸺鹠、豺狼、虎、豹、熊、罴，以及新旧尸体的聚集。据说，其中二十八自在母等所有母神都发出吽吽和啪啪，以及bhyo bhyo rulu的声音。其中，作为调伏对境的象征和胜利的象征，傲慢男女的座垫是：中央是鲁扎拉男女和摩诃提婆男女交叠的脚下，有莲花、月亮和太阳堆叠。男性的头朝下在右边，女性仰面朝上头在左边。双脚交叠。二十一尊埃嘎扎匝的十忿怒尊座垫在十个太阳之上，护方神观想十具交叠的尸体。卡塔巴的地方是十具单独的尸体。持誓者的地方是观想十二具无头尸体，法主如此认为。托却巴认为，主尊的座垫是三角形内鲁扎拉男女和摩诃提婆男女之上堆叠着日月莲花，十忿怒尊是护方男女的尸体，埃嘎扎匝被置于三角形内，上面是太阳。卡塔巴的地方是十具单独的尸体，是调伏的十个境地，尸体侧卧，头朝右，上面是太阳。拉南说有十二具无头尸体，但四犬和四瑞提的座垫是八部鬼神，所以有头。四具毗舍遮女的座垫是四魔，所以无头。第五总义，所依，以本尊坛城生起本尊有四种：自生根本坛城，十方忿怒坛城，金刚橛佛子坛城。
English
Gathered on top, the vajra male and female sexual union, a black nine-pointed vajra coiled around a vase. Thöchokpa considers it audible. Dharma Lord does not accept coverings on the five weapons, others are the same. As a symbol of accomplishing the benefit of others through the four actions, the outer neck ornament of the eastern door is white, the southern door is yellow, the western door is red, and the northern door is green. In the four corners of the mandala, as symbols of the four fearlessnesses, are the lion, elephant, excellent horse, and Shangshang. It is said that these four reside there. Outside of that are tala trees, adorned with gold, which is a symbol of the purity of the vows of all vehicles. Behind that, inside the vajra fence, the charnel ground is red and black, on top of which are vultures, owls, jackals, tigers, leopards, bears, and gatherings of new and old corpses. It is said that within that, all the mothers, including the twenty-eight Wangchukmas, utter the sounds of hum hum and phat phat, and bhyo bhyo rulu. Among them, as a symbol of taming the objects to be tamed and as a symbol of victory, the seats of the arrogant males and females are: in the center, under the feet of the intertwined Rudra males and females and Mahadeva males and females, are stacked lotus, moon, and sun. The male's head is face down on the right, and the female's is face up with the head on the left. The two legs are crossed. For the twenty Ekajatīs, the seats of the ten wrathful ones are on top of ten suns, the guardians of the directions contemplate ten intertwined corpses. The place of Khatab is ten individual corpses. The place of the oath-bound ones is to contemplate twelve headless corpses, so Dharma Lord considers. Thöchokpa considers that the main deity's seat is a triangle inside which are Rudra males and females and Mahadeva males and females, on top of which are stacked sun, moon, and lotus. The ten wrathful ones are the corpses of the male and female guardians of the directions. Ekajati is placed inside the triangle, on top of which is the sun. The place of Khatab is ten individual corpses, which are the ten fields of taming, the corpse lying on its side, head to the right, on top of which is the sun. Lhanam says there are twelve headless corpses, but the seats of the four dogs and four retis are the eight classes of gods and demons, so they have heads. The seats of the four Pisaci women are the four maras, so they are headless. The fifth general meaning, the support, the generation of the deity through the deity's mandala has four aspects: the self-generation root mandala, the ten directions wrathful mandala, and the Vajrakila son's mandala.
English
chig. chings shig. May the assembly of Vajrakila's deities strike the stake into (the enemy's) heart! Hūṃ, the mantra of intestines, viscera, and roots. (Tibetan: ༀ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་, Sanskrit Devanagari: ॐ वज्र कीलि कीलाय, Sanskrit Romanization: oṃ vajra kīli kīlāya, Literal Chinese meaning: Om, Vajra, Kila, Kilaya) The mantra of the generation stage. Sarva Bhigan Nam etc. are connected with faith, and it is said that the mantra is recitation. Also, when connected with the deity, Om, five wisdoms. Vajrakumara, father and mother. Kī, ten wrathful ones. Lī, ten wrathful mothers. Kī, ten fathers who devour. Lā, ten swift mothers. Ya, demon. Sarva, all. Bhig, eighteen great beings. Nan, four great self-existing mothers. Bam, seven mothers. Hūṃ, four sisters. Phat, four burnt offering boys. Such desires also appear. In practice, reciting Om Vajrakili Kilaya Hum Phat, one becomes the form of Vajrakumara, and should meditate in the heart. This means meditating on Vajra and Hum. The samaya of compassionate killing is said to be not like worldly people killing with hatred and suppressing with ignorance, but that the light shines and sentient beings purify the obscurations of body, speech, and mind, and then become countless forms of Vajrakumara. To (these) aggregates, speak the Vajra word. These are gathered back and become the form of Vajrakumara, and consciousness is meditated upon as Vajra. The Dharma Lord thinks so. In the commentary, it says that the heart is the mind, the true wisdom. Goru is its sign, meditate on the Vajra. The radiation and gathering of its rays do the work of benefiting beings, which is compassionate killing, and meditate on the killer as Vajrakumara. The samaya is not to meditate on the mother's wheel. Thus, the father and mother, being inseparable, liberate beings, but it is not like killing with hatred and suppressing with ignorance. The light of the mind's wisdom shines, and sentient beings purify and burn the five aggregates. Gathering again, one's own being is clearly Vajrakumara, and all the pores are filled with the color of Vajrakumara's body, remaining in a state of almost touching. The sound of Kilaya is emitted from the mouth, and the light of wisdom shines on the body, residing in the flames of the end of the kalpa. Meditating that the beings to be tamed also become like that is called meditating on consciousness as Vajra. Moreover, dbal is perfection, Vajra is self-born wisdom, without birth or death, and kumara is the Dharmakaya.