English
The circle is a symbol of being free from elaboration. Being filled with blood inside is a symbol of the unawakened clinging to the three realms. Stirring with their respective hand implements is a symbol of the clinging to the three realms being purified by the wisdom of awareness. Offering to the mouth is a symbol of practicing in the state of wisdom without abandoning the lower vehicles, and it is applied to all five main deities. The cleaver in the middle is a symbol of cutting off the two extremes with the wisdom of individual realization. The plow at the end is a symbol of plowing the wild and untamed afflictions in the minds of those to be tamed with the wisdom of accomplishment, which is like a plow, and producing virtuous crops. Flames are blazing on those hand implements. The consort Buddha Krodheshvari's body color is dark purplish-black. One face, two arms, the right embracing the father, and the left holding a skull cup and offering it to the father. Hum Hum, the wrathful deities arising from the Dharmadhatu wisdom of the eastern direction gather into one, as a symbol of the Dharmadhatu wisdom never changing. Vajra Blood-Drinker, body color dark blue-black. Three heads, six arms. The right face white, the left red. Of the six arms, the first right hand holds a vajra, the middle a wheel, and the last a sword. The three left hands are the same. Together with the consort Vajra Krodheshvari. Hum Hum, the wrathful deities arising from the equality wisdom of the southern direction gather into one, as a symbol of the equality wisdom increasing qualities. Ratna Blood-Drinker, body color yellowish-black, three heads, six arms. The right face blue, the left red. The first right hand holds a sword, the middle a vajra, and the last a wheel. The three left hands are the same. Together with the consort Ratna Krodheshvari. Hum Hum, the wrathful deities arising from the discriminating wisdom of the western direction gather into one, as a symbol of subduing the two extremes with discriminating wisdom. Padma Blood-Drinker, body color reddish-black. Three faces, six arms, the right face white, the left blue. The first right hand holds a cleaver, the middle a vajra, and the last a wheel. The first left hand holds a skull cup, the middle a sword, and the last a plow. Together with the consort Padma Krodheshvari. Hum Hum, the wrathful deities arising from the accomplishing wisdom of the northern direction gather into one, as a symbol of the accomplishing wisdom being unobstructed in anything. Karma Blood-Drinker, body color
Chinese
呈蓝黑色。五者都略带黑色，是象征具有调伏猛烈事业的力量。三头六面。右面白色，左面红色。右手的第一个拿着犁，中间的拿着金刚杵，末尾的拿着轮环。左手的第一个拿着颅器，中间的拿着宝剑，末尾的拿着仇敌箭。与明妃羯磨 क्रोधेश्वरीमा (梵文天城体：कर्म क्रोधेश्वरीमा，梵文罗马拟音：karma krodheshvarīmā，汉语字面意思：羯磨忿怒自在母)等在一起。所有明妃的肤色都与父尊相同。一面二手，右手拥抱父尊，左手拿着盛满红色大颅器的颅器献给父尊，这是空性与智慧无别的象征。各自的身躯互相缠绕。父尊和明妃都具有十六种大饰物，即八种威严饰物和八种尸林饰物。首先是三种穿戴的饰物，三种涂抹的饰物，两种持有的饰物。首先，赤裸的身体披着湿象皮，是殊胜乘的庄严，因为大威德金刚的心意平等性中没有容纳不了的轮回和涅槃之法，所以在这种状态下调伏所化众生的庄严。虎皮裙是勇猛、凶暴、吞噬的庄严，就像老虎以勇猛著称，在扑向猎物时凶暴，在吞噬时连皮带骨一起吞噬一样，大威德金刚的心平等性的觉性智慧具有刹那间摧毁所化众生烦恼的特性，所以是勇猛的；在调伏所化众生的时候，任何不顺的方面都无法阻挡，所以是凶暴的；不像下乘那样需要逐渐消除障碍，就像光明和黑暗一样。同时摧毁业、烦恼、所知三障，所以是吞噬。就像老虎身上的条纹被分割成段一样，象征着在调伏所化众生的时候，不是少量而是大量地进行分割，所以是虎皮裙。田地的堤埂是戒律之衣的庄严，就像死后的尸体没有取舍一样，大威德金刚在调伏所化众生时，对于可调伏和不可调伏没有取舍，而且人在未死之前是有戒律的，死后就与戒律分离一样，大威德金刚的心平等性的状态中，生灭未成立，戒律圆满于平等性中的象征。在三种涂抹的饰物中，首先是红色的饰物，rāga (梵文天城体：राग，梵文罗马拟音：rāga，汉语字面意思：贪)
English
It is bluish-black. All five have a blackish tinge, which is a sign of possessing power over fierce activities. Three heads and six faces. The right face is white, the left is red. The first right hand holds a plow, the middle one holds a vajra, and the last one holds a wheel. The first left hand holds a bhānḍa, the middle one holds a sword, and the last one holds an enemy arrow. Together with the consort Karma Krodheshvarima (梵文天城体：कर्म क्रोधेश्वरीमा，梵文罗马拟音：karma krodheshvarīmā，汉语字面意思：Karma Krodheshvari). All the consorts have complexions similar to the father. One face and two hands, the right embracing the father, and the left holding a bhānḍa filled with great red [liquid] and offering it to the father, as a sign of the inseparability of space and wisdom. Each clinging to their respective bodies. Both father and mother are endowed with sixteen great ornaments, namely eight majestic ornaments and eight charnel ground ornaments. First, there are three ornaments to be worn, three ornaments to be smeared, and two ornaments to be held. First, the naked body [covered with] a fresh elephant hide is the ornament of the supreme vehicle, because in the mind of the Great Glorious One, in equanimity, there is no dharma of samsara and nirvana that is not contained, so it is the ornament of taming beings in that state. The tiger skin loincloth is the ornament of bravery, ferocity, and consumption, just as tigers are known for their bravery, are ferocious when attacking prey, and devour flesh and bones without distinction when consuming, so the wisdom of the mind of the Great Glorious One, in equanimity, has the characteristic of destroying the afflictions of beings in an instant, so it is bravery; when the time comes to tame beings, no opposing force can turn it back, so it is ferocity; unlike the lower vehicles, there is no need to gradually eliminate obscurations, like the example of light and darkness. It simultaneously destroys the three obscurations of karma, affliction, and knowledge, so it is consumption. Just as the stripes on a tiger are divided into sections and are striped, it is a sign that when taming beings, they are divided into many sections, not a few, so it is a tiger skin loincloth. The field embankment is the ornament of the garment of discipline, just as there is no acceptance or rejection of a corpse after death, so the Great Glorious One has no acceptance or rejection of those who can be tamed and those who cannot be tamed when taming beings, and there are disciplines until one dies, and one is separated from discipline after death, so in the state of equanimity of the mind of the Glorious One, the sign that birth and death are not established and discipline is perfected in equanimity. Among the three ornaments of smearing, the first is the ornament of red, rāga (梵文天城体：राग，梵文罗马拟音：rāga，汉语字面意思：attachment).
Chinese
觉悟与法身无别，慈悲与一切法无别，远离二边，以无染莲花眼观视。骨灰，如人死后焚烧成灰，无法再起。心于等性之中，轮涅的差别，乃至微尘也不可得，是字母轮大集之处。油脂，如骨髓中的精华显现，一切法中隐藏的胜义谛普遍显现，是普光之处。佩戴的两种饰品中，法界智慧的饰品是，右耳上方是智慧的饰品太阳，左边是法界的饰品月亮。三身任运成就的颅骨饰品是，头上五个干颅骨是具足法身五智的象征。臂膀上的拉热和卡若，是化身，有的显露骨头，是法身显现的象征，有的粘着肉，是慈悲与所化众生处于同一境界的象征。湿润流血的五十一颗人头念珠戴在颈间，是报身的饰品，五根和头发以及流血，是没有像声闻乘一样舍弃轮回的五种欲妙，没有远离的象征。八大尸林的饰品是，八大尸林有八大龙王主宰，将其作为身的饰品。意义是八识自生任运成就为智慧，象征是尸林将所化男女众生归纳为五类，八大龙王归纳为四种姓，头和头发是婆罗门种姓白色，耳环是刹帝利种姓黄色，手是吠舍种姓红色，脚是首陀罗种姓黑色。父表示方便无碍，有金刚翅膀，母表示智慧自性，所以没有翅膀。下裙也是智慧的饰品，豹皮裙，表示明点离戏。象皮也是以明点胜妙为饰，是智慧的象征，所以这里没有。为了救度调伏摄于三时的一切众生于法界，张开三面，四生是为了从根本上断除众生，具有四颗獠牙。父尊眉间有十个怒纹，表示十力。母有三种，三解脱门。
English
Realization is inseparable from the Dharmakaya, compassion is inseparable from all dharmas, and it gazes with uncontaminated lotus eyes, being free from the two extremes. Ashes are like when a person dies and is cremated into ashes, unable to rise again. The mind, in a state of equality, does not perceive even a mote of difference between samsara and nirvana, and is the place of the great assembly of the wheel of letters. Marrow is like the essence within the bones being manifestly revealed; the ultimate truth hidden within all dharmas is universally apparent, and is the place of universal light. Among the two ornaments worn, the ornament of the wisdom of the sphere is: on the upper right ear is the sun, the ornament of wisdom, and on the left is the moon, the ornament of the sphere. The spontaneously accomplished skull ornament of the three kayas is: the five dry skulls on the head are a symbol of possessing the five wisdoms of the Dharmakaya. The ra-ri and khra-khrol on the arms are the Nirmanakaya; some show bones, which is a symbol of the Dharmakaya being manifest; some have flesh attached, which is a symbol of compassion playing in the same realm as those to be tamed. The garland of fifty-one wet, bleeding heads worn around the neck is the Sambhogakaya ornament; the five senses, hair, and bleeding are symbols of not abandoning the five objects of desire of samsara, not having renounced them like the Shravakas. The eight charnel ground ornaments are: the eight great charnel grounds are dominated by the eight great nagas, which are made into body ornaments. The meaning is that the eight consciousnesses spontaneously accomplish themselves as wisdom, and the symbol is that the charnel ground summarizes the male and female beings to be tamed into five categories, and the eight great nagas are summarized into four castes: the head and hair are the white Brahmin caste, the earrings are the yellow Kshatriya caste, the hands are the red Vaishya caste, and the feet are the black Shudra caste. The father represents unobstructed means and has vajra wings, while the mother represents the nature of wisdom, so she has no wings. The lower garment is also an ornament of wisdom, a leopard skin skirt, representing the bindu free from elaboration. The elephant skin is also adorned with the supreme bindu, a symbol of wisdom, so it is said that it is not present here. As a symbol of liberating and taming all sentient beings gathered from the three times into the sphere, the three faces are opened, and the four births are a symbol of cutting off sentient beings from the root, possessing four fangs each. The father's brow has ten wrathful lines, representing the ten powers. The mother has three, the three doors of liberation.
Chinese
这象征着。以自生智慧，作为对安住于九地之有情于三时中观照之象征，睁大九眼；作为六道众生一切语言和祈请无时而不听闻之象征，具六耳；作为三界一切有情之怙主，并以气息为依凭，以三摩地恒常散发化身之象征，具有三处笑纹；以六智成办六道众生之利益之象征，具有六手及手印；于各自之座上，以双足伸屈之姿安住，乃是以四事业之门，为调伏之有情众生，不需前往而于自显中成办利益，以及安住于四生之一切有情，直至轮回未空之际亦不舍弃之象征。其中伸屈，乃是以方便大悲，作为直至轮回未空之际成办有情利益之象征，伸出一右足，然作为未染轮回过患之象征，收一足；虽成办有情利益，然作为于三时中亦不离法界之象征，伸出一左足；虽亲近法身平等性，然作为不住于边之象征，收一左足。于内，作为自生智慧炽燃之象征，身上燃烧劫末之火焰山；三头象征三解脱；发髻中，红色象征方便，黑色象征智慧，为不落于二边之象征而竖立；作为法身远离戏论之象征而盘绕成圆形，并以干骷髅鬘束缚；具有燃烧之九种舞姿，即，以具足庄严及装束而显得娇媚，以四魔垫于座下而显得勇猛，以身躯高大肢体粗壮而显得可怖，右脸白色而龇牙咧嘴显得狰狞，左脸红色而龇牙咧嘴显得怒斥，中间脸蓝色而威吓显得恐怖，以六因之悲心救度而显得慈悲广大，以口吸入三毒而显得威猛，以法身无相而显得寂静。如是。以处所生起八天女，乃是父母双运之乐空智慧所喜悦，于先前忿怒尊喧嚣之时，从如云之菩萨心中，玛姆众等在此哈