Chinese
关于调伏之义，左手的第六个拿着梵天的头颅，象征着调伏了上方的所有天神。梵天的头颅是具有四个面孔和颈部，颜色是黄色或白色，用莲花花环装饰头发，额头上用白色檀香画有竖纹。金刚铃和金刚杵的长度都是十二指。卡章嘎长的是十个高，中等的是女神的卡章嘎自身高五个和六指。父亲的法器是五个高。短的没有确定的尺寸。其他的法器也没有尺寸的规定，要知道在塑造身像和禅修的时候也有很多不同的差别。有些人说像敌人的斧头，斧口很大，像镜子切了一半，还有人说那个和三个尖头的把手有一肘长等等，这些都是看了粗略的画像的说法。每个面孔都以红色圆润的三只眼睛来庄严，面孔都带有忿怒的表情，稍微笑着，是忿怒和贪欲混合的面容。以右腿伸展的姿势而坐，有些版本中根据“以舞姿而坐”的说法，认为是以半跏趺坐的舞姿，如果看到《律经》的解释和布瓦洛丹的著作，就会消除疑惑。有些人说在玛多（藏文地名）的版本中，是左腿伸展，这完全是不正确的，在玛多版本的著作和玛多自己所著的注释和修法中，都显现出是右腿伸展，虽然在拉瓦（藏文地名）的版本中有“以左腿伸展的足而坐”的词句，但是因为是翻译错误或者文字错误，所以不好。其他的装饰差别等之前已经说过了。虎皮的下裙，从前面向后飘扬，或者在腿上松开都可以，那是大自在天愤怒的化身，名为人狮，安住在老虎的形象中，调伏了对嗔恨非常欢喜的一切有情众生的主宰，剥下皮披在身上。细微的装饰将在清净的章节中讲述。薄伽梵是所有相好圆满的佛陀。
English
Regarding the meaning of subduing, the sixth on the left holds the head of Brahma, symbolizing the subduing of all the gods above. The head of Brahma has four faces and a neck, the color is yellow or white, the hair is adorned with lotus garlands, and the forehead is marked with vertical lines of white sandalwood. Both the vajra bell and the vajra scepter are twelve fingers in length. The khatvanga is ten heights if long, and if medium, the goddess's khatvanga itself is five heights and six fingers. The father's weapon is five heights. There is no fixed size for the short ones. There is also no fixed size for other weapons, and it should be known that there are many different differences in the case of making statues and meditating. Some say it is like an enemy's axe, the axe mouth is very large, like a mirror cut in half, and some say that the handle with three points is one cubit long, etc., these are the statements based on looking at rough images. Each face is adorned with three red and round eyes, the faces have a wrathful expression, slightly smiling, and are faces mixed with wrath and desire. Sitting with the right leg extended, in some versions, based on the saying "sitting in a dancing posture," it is considered to be a half-lotus dancing posture, but if you see the explanation of the Vinaya Sutra and the works of Buwa Lodan, the doubts will be dispelled. Some say that in the Mardo (Tibetan place name) version, the left leg is extended, which is completely incorrect. In the Mardo version of the work and the commentary and sadhana written by Mardo himself, it appears that the right leg is extended. Although in the Lhawa (Tibetan place name) version there is the phrase "sitting with the foot of the left leg extended," it is not good because it is a translation error or a writing error. Other differences in ornaments, etc., have been said before. The tiger skin lower garment, fluttering from front to back, or loosened on the thighs, is fine either way. That is the wrathful form of the great god Vishnu, called Man-Lion, residing in the image of a tiger, subduing the lord of all sentient beings who are very fond of hatred, peeling off the skin and wearing it on the body. The subtle ornaments will be explained in the chapter on purification. The Bhagavan is the Buddha who is perfect in all marks and signs.
Chinese
身需现忿怒相时，则转为忿怒之姿，具足嬉戏忿怒九种姿态之殊胜相。其中，娇媚之姿乃华丽娇媚，全身匀称美丽，以饰品庄严，并示现智慧母及交合等贪欲之行。勇猛之姿乃具足力量，难以征服，身躯坚硬，充满力量，以及将诸神踩在脚下等。不悦之姿乃忿怒之相，仅见之便觉恐惧。此等乃身之三姿。欢笑乃由贪欲与喜悦之傲慢所生。猛烈乃以粗暴之语呵斥。可怖乃哈哈、嘿嘿、吽、啪等，发出如雷霆般之强烈吼声。此乃语之三姿。慈悲乃安住于无缘大悲之中。庄严，于梵语中称作“阿布达”，意为奇妙或罕见。先前有译为未调伏者，总而言之，乃以贪欲之心而欢欣鼓舞，或兼具忿怒与贪欲之心。纵使读作威严，亦需如是解释，而非仅为忿怒之状。寂静乃心无分别，或无贪无嗔之舍。此乃心之三姿。认为后六种姿态亦需于身之姿态中具足者，乃某些工匠之臆想，不合义理。然虽说舞蹈之巅峰姿态具备此等，然如诗歌之辞藻般宣说八种姿态之味，乃不同之安立，故与此不同。彼之智慧金刚亥母，身色红，光芒炽盛如劫末之火。一面二臂，正值妙龄，容貌美丽且极度忿怒。右手持金刚杵之期克印，指向四方，左手持盛满人头盖骨、人肠及四魔之血之颅器，拥抱其父（上师），并以背部等供养，于一器之中混合。乌玛巴帝·达达所著之金刚亥母修法中，虽说手印为红色金刚杵，然多数未明确说明。
English
When the body needs to display a wrathful appearance, it transforms into a wrathful posture, possessing the supreme aspect of the nine playful wrathful attitudes. Among them, the amorous posture is splendidly charming, with the entire body well-proportioned and beautiful, adorned with ornaments, and demonstrating the conduct of desire such as the Wisdom Mother and union. The heroic posture is endowed with strength, difficult to subdue, with a firm body, full of power, and actions such as trampling the gods underfoot. The unpleasant posture is the wrathful aspect, causing fear upon merely seeing it. These are the three postures of the body. Laughter arises from the pride of desire and joy. Fierceness involves scolding with harsh words. Terror involves sounds like Haha, Hehe, Hum, Phat, and other loud roars like thunder. These are the three postures of speech. Compassion abides in impartial great compassion. Dignified, in Sanskrit, is called "Arbuda," meaning wondrous or rare. Some previously translated it as untamed, but in short, it is rejoicing with a desirous mind, or possessing both wrathful and desirous minds. Even if read as awe-inspiring, it must be explained as such, not merely as a wrathful state. Peaceful is the mind without discrimination, or equanimity without attachment or aversion. These are the three postures of the mind. The idea that the latter six postures must also be fully present in the body's posture is the imagination of some craftsmen and does not accord with the meaning. However, although it is said that the ultimate postures of dance possess these, like the description of the eight flavors of attitudes in poetic language, it is a different arrangement and therefore not the same as this. Her Wisdom Vajravarahi is red in color, with light blazing like the fire at the end of an eon. With one face and two arms, she is at the prime of youth, beautiful in appearance, and extremely wrathful. Her right hand makes the threatening gesture with a vajra, threatening in all directions, and her left hand holds a skull cup filled with human brains, intestines, and the blood of the four maras, embracing her Father (Guru) from the neck, and offering it with her back, etc., mixing the faces into one vessel. In the Vajravarahi Sadhana composed by Umapati Dada, although the hand symbol is described as a red vajra, most do not clearly explain it.
Chinese
此地是何等的美丽，或者说是深蓝色啊！这位导师的坛城仪轨中也说，金刚亥母的右边是金刚怖畏印，与此相同，只说了金刚。对于需要金刚标志的弯刀的眷属们，有时说是金刚兵器，有时说是瑜伽兵器，有时又以弯刀的本名称呼，所以特别强调了主尊的手印只是金刚。献上人血的供品，口的方向充满遍布，身上也涂满了鲜血，黑色的头发散乱披散。其他的身相将在清净的章节中讲解。关于足部的姿势，有些学者认为是双足并拢，这与口诀相违背，也没有其他的理由。这里是右足弯曲的姿势，左足与父亲的足一起伸展。布瓦洛丹说：“右足的脚踝拥抱着主人的左腿。”这是修行者的追随。第四是加持世尊四面的咒语：嗡 桑巴尼 桑巴吽 吽 啪ṭ（藏文，梵文天城体：ओंसुम्भनिसुम्भहुँहुँफट्，梵文罗马拟音：oṃ sumbhani sumbha hūṃ hūṃ phaṭ，汉语字面意思：嗡，降伏，降伏，吽，吽，啪ṭ）。嗡 格里赫纳 格里赫纳 吽 吽 啪ṭ（藏文，梵文天城体：ओंग्रिहृणग्रिहृणहुँहुँफट्，梵文罗马拟音：oṃ gṛhṇa gṛhṇa hūṃ hūṃ phaṭ，汉语字面意思：嗡，执持，执持，吽，吽，啪ṭ）。嗡 格里赫纳 帕雅 格里赫纳 帕雅 吽 吽 啪ṭ（藏文，梵文天城体：ओंग्रिहृणपायग्रिहृणपायहुँहुँफट्，梵文罗马拟音：oṃ gṛhṇa pāya gṛhṇa pāya hūṃ hūṃ phaṭ，汉语字面意思：嗡，执持，饮，执持，饮，吽，吽，啪ṭ）。嗡 阿纳雅 霍ḥ 巴嘎万 比迪亚 啦匝 吽 吽 啪ṭ（藏文，梵文天城体：ओंआनयहोःभगवन्विद्यराजहुँहुँफट्，梵文罗马拟音：oṃ ānaya hoḥ bhagavan vidyā rāja hūṃ hūṃ phaṭ，汉语字面意思：嗡，带来，霍ḥ，薄伽梵，明王，吽，吽，啪ṭ）。这是从仪轨中逆转的。嗡 达玛 达图 斯瓦巴瓦 阿特玛 阔杭（藏文，梵文天城体：ओंधर्मधातुस्वभावआत्मकोहं，梵文罗马拟音：oṃ dharma dhātu svabhāva ātmako 'haṃ，汉语字面意思：嗡，法界，自性，自我，我是）被称为是修持。也就是说，这四个大咒语是针对四面的，从仪轨中逆转，即以左旋的方式结合。也就是说，念诵嗡 桑巴等，从根本面生起金刚忿怒尊和无数的金刚空行母，断除十方的一切恶毒者，迎请诸佛以忿怒尊和忿怒母的形象前来，融入根本面，观想受到加持。同样，格里赫纳等是针对左面，格里赫纳 帕雅的咒语是针对后面，阿纳雅的咒语是针对右面。达玛 达图的咒语是：法界无始无终的菩提心大自性，我就是，这是在果位金刚持上，以胜义谛的本尊生起我慢。这些的修持对象是胎中诸根圆满后的胎门。
English
How beautiful or dark blue is this place! In the mandala ritual of this teacher, it is also said that Vajravarahi has a vajra threatening mudra on her right. Similar to this, only the vajra is mentioned. For the retinue who need a curved knife marked with a vajra, it is sometimes called a vajra weapon, sometimes a yoga weapon, and sometimes it is called by its own name, curved knife. Therefore, it is specifically emphasized that the main deity's hand symbol is only the vajra. Offering rakta as a libation, filling and pervading the directions of the mouth, and also anointing the body with great blood, with black hair disheveled and loose. Other aspects of the body will be explained in the section on purification. Regarding the posture of the feet, some scholars consider it to be with the feet together, which contradicts the oral instructions and has no other reason. Here, the right foot is in a bent posture, and the left foot is extended together with the father's foot. Bhūva Loden said, "The ankle of the right foot embraces the master's left thigh." This is also a follower of the practitioner. The fourth is the mantra for blessing the four faces of the Bhagavan: Oṃ Sumbhani Sumbha Hūṃ Hūṃ Phaṭ (藏文，梵文天城体：ओंसुम्भनिसुम्भहुँहुँफट्，梵文罗马拟音：oṃ sumbhani sumbha hūṃ hūṃ phaṭ，汉语字面意思：嗡，降伏，降伏，吽，吽，啪ṭ). Oṃ Gṛhṇa Gṛhṇa Hūṃ Hūṃ Phaṭ (藏文，梵文天城体：ओंग्रिहृणग्रिहृणहुँहुँफट्，梵文罗马拟音：oṃ gṛhṇa gṛhṇa hūṃ hūṃ phaṭ，汉语字面意思：嗡，执持，执持，吽，吽，啪ṭ). Oṃ Gṛhṇa Pāya Gṛhṇa Pāya Hūṃ Hūṃ Phaṭ (藏文，梵文天城体：ओंग्रिहृणपायग्रिहृणपायहुँहुँफट्，梵文罗马拟音：oṃ gṛhṇa pāya gṛhṇa pāya hūṃ hūṃ phaṭ，汉语字面意思：嗡，执持，饮，执持，饮，吽，吽，啪ṭ). Oṃ Ānaya Hoḥ Bhagavan Vidyā Rāja Hūṃ Hūṃ Phaṭ (藏文，梵文天城体：ओंआनयहोःभगवन्विद्यराजहुँहुँफट्，梵文罗马拟音：oṃ ānaya hoḥ bhagavan vidyā rāja hūṃ hūṃ phaṭ，汉语字面意思：嗡，带来，霍ḥ，薄伽梵，明王，吽，吽，啪ṭ). This is reversing from the ritual. Oṃ Dharma Dhātu Svabhāva Ātmako 'Haṃ (藏文，梵文天城体：ओंधर्मधातुस्वभावआत्मकोहं，梵文罗马拟音：oṃ dharma dhātu svabhāva ātmako 'haṃ，汉语字面意思：嗡，法界，自性，自我，我是) is called the practice. That is, these four great mantras are for the four faces, reversing from the ritual, that is, combining in a leftward direction. That is, by reciting Oṃ Sumbha etc., Vajrakrodha and countless Vajra Dakinis arise from the root face, cutting off all the malicious ones of the ten directions, inviting the Buddhas to come in the form of wrathful deities, merging into the root face, and contemplating being blessed. Similarly, Gṛhṇa etc. are for the left face, the mantra of Gṛhṇa Pāya is for the back face, and the mantra of Ānaya is for the right face. The mantra of Dharma Dhātu is: The great self-nature of the beginningless and endless Bodhicitta of the Dharmadhatu, I am, this is generating pride as the deity of ultimate truth on the resultant Vajradhara. The object of practice for these is the womb door after the senses are complete in the womb.
Chinese
对于那些是日垫。对于简略的，除了六位勇士之外，其他的都和之前一样。金刚萨埵也手持自己的标志，五尖红色金刚杵，其余的和之前一样。六位瑜伽母仅仅手持钺刀和颅碗。经典中虽然说了舞姿和右伸两种，但这里只做右伸。在这些之中，金刚萨埵和金刚亥母双运，毗卢遮那佛和阎魔女双运，莲花舞和愚昧母双运，嘿汝嘎和守护母双运，金刚日和怖畏母双运，马头明王和旃扎里嘎双运。这些也都是从各自的咒语中生起，并以咒语加持。如果对于观修本尊身像不感兴趣，而喜欢文字，或者喜欢简略的，那么仅仅信奉文字本身就是咒语的体性，也能达到目的。那么在哪里观修的位置呢？在心间等血肉交界的位置观修，马头明王和旃扎里嘎安置在发际，用光芒遍布全身，或者安置在两个肩膀，两个肘部，两个髋部，两个膝盖，这八个大关节上，然后观想用它的光芒遍布全身。这里上师传承的口诀是，在吉祥嘿汝嘎的身像上，心间安置金刚萨埵等六位，脐间安置金刚亥母等六位。六位父尊和母尊拥抱，六位母尊和父尊拥抱，主尊的身像上有二十四位护甲神。同样在母尊身上也是如此，被称为四组护甲，被认为是非常深奥的。如果安放文字，也在嗡嗡哈的文字口朝外的前面，嗡嗡班的文字口朝内等文字也做成四组。然而观修困难，如果不能做到，就做成两组，父尊安放父尊的护甲交合，母尊安放母尊的护甲交合。这样做的必要是加持六根和六境，从而守护一切障碍，所要净化的，是从胎中出生后，六根增长，以及由此增长的执取六境的能力进行净化。净化的结果是获得佛果。