Chinese
被称为抛掷，心之精华，所有忿怒尊之精华，驱使猛烈事业，以及收摄之咒等。被称为“啪特”燃烧之咒，赞颂于诛杀和驱逐等某些猛烈事业。一般来说，如果连接“吽 啪特”，则在猛咒的结尾处宣说。其他种类也同样适用。忿怒尊们，名为“玛哈 卓地 夏日”者，乃是大忿怒自在母。其中“自在母”是指智慧的部分，表示为法界之手印。班杂 达热是金刚持。匝拉是燃烧。贝达 玛日是明妃。 赫让 须达 萨曼达是普皆欢喜。卡嘿是请饮用者。萨瓦 阿莫嘎是一切义成就者。眷属之母神们的咒语中，名为“班杂 嘎日 嘿”等，仅仅是生起之咒。念诵“嗡 班杂 嘎日 嘿。 恰给莫 希 吽 匝匝”则会变成驱使事业之咒。如果去除“匝匝 吽”，则会变成使之喜悦之咒。其中字母的声音，“嘎”这个声音，表示仓库、具藏、智者、喜爱莲花和猫头鹰等。以前的论师们解释为具藏。“ra”是具有的词尾。“i”解释为女性的标志。有些人说，解释为“郭沃ra哇”，意为白色。 “i”是女性的标志，解释为白色的女性。这些女神有很多的称谓，因此解释为白色的众。如果问一个词怎么会变成多个词呢？在声明学中说，对于非常美丽的女子，使用复数词，比如“妃嫔们”。这是表示殊胜的词语。有些人说，对女性使用复数词是因为她们具有法的来源。古代的论师们说，最初在幻化显现的时候，因为是从众多的幻化中聚集而来的。总而言之，像这样复数的词语，即使在属于不完全清净之神的眷属中，如八部母神等，也似乎使用复数词，因此，对于世间人来说，这显然是一致的。哈是种子字。同样，对于其他也应如是。
English
It is known as throwing, the essence of the heart, the essence of all wrathful deities, urging fierce actions, and mantras of gathering. It is known as the "Phat" burning mantra, praised for certain fierce actions such as killing and expelling. Generally, if "Hum Phat" is connected, it is said at the end of fierce mantras. Apply it similarly to other types as well. The wrathful deities, named "Maha Krodhi Shari," are the great wrathful powerful mothers. Among them, "powerful mother" refers to the aspect of wisdom, shown as the mudra of the sphere of reality. Vajradhara is Vajra Holder. Jwala is burning. Vita Mari is awareness-mother. Hram Shrutta Samanta is all-around rejoicing. Khahe is the one who begs for a drink. Sarva Amogha is the one who has all meanings. In the mantras of the retinue's mothers, "Vajra Kari He" and so on are merely mantras of generation. Reciting "Om Vajra Kari He. Chage Mo Shig Hum Dza Dza" will transform it into a mantra for urging action. If "Dza Dza Hum" is removed, it will become a mantra for pleasing. Among the sounds of the letters, the sound of "Ka" signifies treasury, possessor of treasury, wise person, lover of lotus, and owl, etc. Previous teachers explained it as possessor of treasury. "Ra" is the suffix of having. "I" is explained as the sign of the feminine. Some say that it is explained as "Gowo Rawa," meaning white color. "I" is the sign of the feminine, explained as white female. These goddesses have many names, therefore it is explained as a gathering of white females. If one asks how one word can become many words, in grammar it is said that for a very beautiful woman, plural words are used, such as "consorts." This is a word that indicates excellence. Some say that the use of plural words for women is because they possess the source of Dharma. Ancient teachers said that initially, at the time of manifesting emanations, it is because they are gathered from many emanations. In short, like this plural word, even among the retinue belonging to not completely pure gods, such as the eight classes of mothers, it seems that plural words are used, therefore, for worldly people, it appears to be consistent. Ha is the seed syllable. Similarly, it should be done for others as well.
Chinese
应当这样做。细则方面，ཙ་རཱི་是盗贼，ཨི་是女性的标志，པྲ་མོ་ཧ་是极度愚昧，长久引诱是女性的标志，བེ་ཏ་ལཱི་是僵尸，ཨི་是女性的标志。这样一来，这四位女神也是四种姓的功德部分：菩提心完全清净是白色女，汇集功德是盗贼女，以威力压倒的语言是极度愚昧女，调伏暴戾的事业是僵尸焚烧女。同样，པུཀྐ་སཱི་等是四时四智的自性：པུཀྐ་སཱི་是肿胀女，གྷསྨ་རཱི་是凶猛女，ཙཎྜ་ལཱི་是痣女，སྨ་ཤ་ནཱི་是尸林母或母众母，因为不分别的愚痴是不劫夺的缘故是肿胀女，调伏暴戾的嗔恨是凶猛女，以慈悲爱恋什么也不舍弃的是痣女，三种毒无有分别的是成为所有母的根本，即母众母。依仗于此，有时也说七母。名叫སིང་ཧ་མུ་ཁཱ་等等，这些头像母也是猛兽忿怒的四种头像，被说是四种姓的事业，摧伏四魔的印契。四种飞禽的头，被说是以四智之门成办有情义利的印契。名叫བཛྲ་ཨཱརྱ་ཏེ་ཛ་ཏེང་ཛ་等等的四位门母，被说是以四无量和摄集四事之门成办义利的使者。其中第一位，名叫圣救度母迅速行母，是དྷ་ད་བུའི་意义。所谓བཛྲ་ཨ་མུ་ཁཱ་ཧཱུཾ་，是金刚不空母或金刚面母。所谓བཛྲ་ལོ་ཀ་བཾ་，是金刚世间母或金刚光母。所谓བཛྲ་བྷསྨི་པ་ལ་ཡ་བ་ཏུ་，是对金刚焚烧母说的。诸位自在母的心咒字母被说是བྷྱོ་，བྷྱོ་是母众的意义，也是女性的精华，也是呼唤，也是催促的缘故。在迎请的明咒中说རུ་ལུ་，在所说的རུ་ལུའི་的十种差别等等中，这里应当理解为迎请རུ་ལུ་，因为首先事业部多言的凶猛语的暴戾之歌被大威德加持过的缘故。
English
This should be done. In terms of specifics, Carī is a thief, i is a feminine marker, Pramoha is extreme delusion, prolonged enticement is a feminine marker, Vetālī is a corpse, i is a feminine marker. Thus, these four goddesses are also aspects of the qualities of the four castes: the mind of enlightenment being completely pure is the White Woman, the gathering of qualities is the Thief Woman, speech that overwhelms with power is the Extremely Deluded Woman, and the activity of subduing the violent is the Corpse-Burning Woman. Similarly, Pukkasī and others are the nature of the four times and four wisdoms: Pukkasī is the Swollen Woman, Ghasmārī is the Fierce Woman, Caṇḍālī is the Mole Woman, and Śmaśānī is the Cemetery Mother or the Assembly of Mothers, because the non-discriminating ignorance is the Swollen Woman because it does not steal, the hatred that subdues violence is the Fierce Woman, the one who does not abandon anything with compassion and attachment is the Mole Woman, and the three poisons being inseparable is the root of all mothers, that is, the Assembly of Mothers. Because of this, sometimes the seven mothers are also mentioned. The one called Siṃhamukhā and so on, these head-image mothers are also the four head-images of fierce beasts, which are said to be the seals of the activities of the four castes, destroying the four demons. The four heads of birds are said to be the seals of accomplishing the benefit of beings through the door of the four wisdoms. The four gate goddesses called Vajra Ārya Teja Teṃja and so on are said to be the messengers of command and execution, accomplishing the benefit through the door of the four immeasurables and the four objects of gathering. Among them, the first is called the Noble Swift-Going Mother, which is the meaning of Dha Da Bu. What is called Vajra Amukhā Hūṃ is the Vajra Infallible Mother or the Vajra Face Mother. What is called Vajra Loka Vaṃ is the Vajra World Mother or the Vajra Light Mother. What is called Vajra Bhasmi Pala Ya Va Tu is said to be for the Vajra Burning Mother. The heart mantra letters of the powerful mothers are said to be Bhyo, Bhyo is the meaning of the assembly of mothers, and it is also the essence of women, it is also a call, and it is also an urging. In the mantra of invocation, Rulu is mentioned, among the ten distinctions of Rulu and so on that are mentioned, here it should be understood that Rulu is invoked, because first, the violent song of the fierce words of the demon of action has been blessed by the Great Glorious One.
Chinese
此外，在应用其他种类的颅器时，也应理解为同样应用各自的功德。诶嘿嘿意为：请您来此！阿那亚意为：勾招！匝 吽 班 霍是役使的四种事业。让是抛弃明觉之花，了悟自与本尊无别，趋向融入二者无别，是二无别之智慧的自性。嗡 班匝 卓达 萨玛雅 吽，是铁钩和绳索事业的特征。其他的在前面已经说过了。阿利 吾利 等等，这也是用阿哇布让夏语唱诵会供之歌。其中，阿利是酒，吾利是肉。达利 达巴利 等等，是各种誓言的供品。当士扎是露出獠牙。郭纳是金刚。惹札日是猛烈或忿怒。词语简略来说，就是向金刚忿怒露出獠牙的尊颜献上卡让。瑜伽尼是瑜伽母，是向所有金刚天女的众会献上。卡嘿，请享用吧！霍是献供的手印。吽 哈 德 帕特，一般来说是坛城降临的因，是种子的字母，但在此处是观想坛城清晰而稳固。第十六品。第十七品中说：颅器蛇饰众日辉，意思是说，在干湿颅骨的墙壁上缠绕黑蛇的约束，即颅骨蛇的栅栏，以及日月形状的孔洞，还有柱头和柱饰等装饰。在身体装饰的部分，说：蛇颅日月作庄严，意思是说，用蛇的束带，干颅骨的头饰，湿颅骨的项链，以及日月的项链来装饰头发。牦牛水牛豹和虎，凶猛象征意义具，意思是说，这些坐垫和宝座都是凶猛的动物，因此适合作为忿怒尊的坐垫，并且具有象征身语意功德事业功德的法，如此宣说。其中，牦牛远离舌头掉落的恐惧，牦牛行走时威
English
Furthermore, when applying other kinds of skull implements, it should be understood that the respective merits are applied in the same way. E hye hi means: Please come here! A na ya means: Hooking! Ja Hum Bam Hoh are the four activities of subjugation. Ram is the throwing away of the flower of awareness, realizing that oneself and the deity are inseparable in nature, and tending towards merging into non-duality, it is the nature of non-dual wisdom. Om Vajra Krodha Samaya Hum is the characteristic of the activity of iron hook and rope. The others have been explained above. A li u li and so on, this is also singing the ganachakra offering song in the Apabhramsa language. Among them, A li is alcohol, U li is meat. Ta li ta pa li and so on, are various samaya substances of offering. Damshtra is bared fangs. Go na is vajra. Ra tri is fierce or wrathful. In short, it means offering kha ram to the face of the vajra wrathful one with bared fangs. Yogini is yogini, it is offered to all the assemblies of vajra goddesses. Kha hi, please partake! Hoh is the mudra of offering. Hum Ha Dhih Phat, generally speaking, it is the cause of the mandala's descent, it is the seed syllable, but here it is meditating on the mandala as clear and stable. Chapter Sixteen. In Chapter Seventeen, it says: Skull snake various sun adorned, meaning that the black snake's restraint is wrapped around the wall of dry and wet skulls, that is, the skull snake fence, and the sun and moon shaped holes, as well as the column heads and column decorations, etc. In the section on body ornaments, it says: Snake skull sun moon adorn, meaning that the hair is adorned with snake cords, dry skull headdresses, wet skull necklaces, and sun and moon necklaces. Yak buffalo leopard and tiger, Fierce symbolic meaning complete, meaning that these cushions and thrones are fierce animals, so they are suitable as seats for wrathful deities, and they possess the dharma that symbolizes the qualities of body, speech, mind, merit, and activity, thus it is taught. Among them, the yak is free from the fear of the tongue falling, and the yak walks with power.
Chinese
因其压制而被称为怖畏金刚，是心之印。水牛因其光辉巨大而被称为威严水牛，是身之印。豹子因其剧毒而不舍弃，是陀罗尼和三摩地等功德之印。老虎因其勇猛而成为大悲自性的莲花部之印。熊因其凶猛而是事业部之印。因此，在其他续部中也说：怖畏金刚、威严水牛、剧毒之豹，勇猛之虎和凶猛之熊。关于法器，首先右手拿着各自的标志，首先左手拿着装满红色班杂的容器，其余依次排列。关于处所和地域之印，如果有人问，为什么称八母为处所之印？因为其他续部中说，是八识住之母，识本身被称为处所。而这里，连同根识和意识都称为处所。有些地方称处所为根识，有些地方称为我执，有些地方称为器世界，因此这里是作为意识的处所来理解的。连同根识和意识称为处所。时间和地域也归纳为地域。因此，对于那些成为它们自性之印者，就如此称呼。第十七品。༈ 第十八品中说：坛城融入坛城。意思是说，供养的供品也应被理解为是诸佛的自性和加持。可以供养，也可以从供养天女化身中，化出从其手印中散发出的供养大云，并观想融入诸佛的根识中进行供养。如此这般将会被阐述。将圆满大印，意思是说，无相大印和有相大印，即使引用这两个词的侧面，也没有矛盾。这些供养也已在忿怒本尊坛城的章节中阐述，而在寂静本尊的章节中，已在前面完整地阐述。如果有人说，这里是忿怒本尊的供养，那是因为没有看到完全自性的差别。
English
Because of its suppression, it is called Bhairava, the supreme of the herd, it is the seal of the mind. The buffalo is called the majestic buffalo because of its great splendor, it is the seal of the body. The leopard, because of its great poison, does not abandon, it is the seal of the qualities of Dharani and Samadhi, etc. The tiger, because of its great bravery, is the seal of the Padma family, the nature of great compassion. The bear, because of its ferocity, is the seal of the Karma family. Therefore, in other tantras it is also said: Bhairava, the supreme of the herd, the majestic buffalo, the poisonous leopard, the brave tiger and the ferocious bear. Regarding the implements, first the right hand holds its own symbol, first the left hand holds a container filled with red bhanda, and the rest are arranged in order. Regarding the seal of place and region, if someone asks, why are the eight mothers called the seal of place? Because other tantras say that they are the eight mothers of consciousness, consciousness itself is called place. Here, both the root consciousness and the consciousness are called place. In some places, place is called root consciousness, in some places it is called ego-grasping, and in some places it is called the vessel world, so here it is understood as the place of consciousness. Both the root consciousness and the consciousness are called place. Time and region are also summarized as region. Therefore, those who have become the seals of their nature are called that. Chapter Seventeen. ༈ In Chapter Eighteen, it is said: The mandala merges into the mandala. It means that the offerings should also be understood as the nature and blessings of the Buddhas. One can offer, or one can emanate from the emanation of the offering goddesses, emanate a great cloud of offerings emanating from their mudras, and visualize offering it by merging it into the root consciousness of the Buddhas. It will be explained in this way. Will perfect the great seal, which means that there is no contradiction even if the sides of these two words, the signless great seal and the signed great seal, are quoted. These offerings have also been explained in the chapter on the mandala of the wrathful deities, while in the chapter on the peaceful deities, they have been fully explained above. If someone says that this is the offering of the wrathful deities, it is because they have not seen the difference in complete nature.