English
Ding. That is like other birds being enslaved and then damaged. After that, like a vulture eating meat after other birds have flown away. First, it is seen by the mind that seeks everywhere. After that, consciousness arises. Then, conceptualization grasps it as the completely imputed. That, in the time of the noble ones, in the time of transformation, benefits beings with great compassion. The symbol of that is, the vulture's head is white, the body is yellow, holding a knife and a Benza (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning). Showing, benefiting all kinds of beings. A gathering of large vulture faces. For example, a vulture and other birds go together to the mouth of a corpse's hole. The vulture pecks with its beak, and the corpse comes out from under the ground. Then it is cut off from the waist and eaten. That is like other birds eating meat, fabrication arises from the external environment together with consciousness. Until consciousness has not enjoyed the external environment, consciousness cannot determine. As soon as consciousness has enjoyed the external environment, consciousness determines it. That is like transforming into a Buddha and benefiting beings. The vulture-headed one is divided into fields, showing signs to beings. A gathering of large crow faces. For example, the color of the feathers on a crow's body, like it cannot be changed by others. Even when the alaya consciousness transforms into mirror-like wisdom, it will not change even if it is defiled by afflictions, and it will not be destroyed by demons and pride. The symbol of that is, the crow-headed one is black, holding a knife and a Benza (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning), carrying a corpse in its mouth, showing signs. A gathering of large owl faces. Owls sleep during the day and get up at night to stare at the fish in the water, like thinking. Like the Buddha sleeping in the realm of Dharma, when the time is ripe for the beings to be subdued, he subdues them, and guides them from samsara with manifestations. The symbol of that is, the owl face is of various colors, holding an iron hook and a Benza (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning). Showing. Each holding their own weapons to show. After showing, also outside the great flaming wheel. That is also from the lineage master of illusion. Outside that mandala. In the corridor of dark purple burning. Manifesting from the secret sky. One should contemplate in the eastern direction. On the seat where the Gandharva is overthrown. Alaya transforms from the external environment. The head of a slender, unobstructed lion. Yogini yellow-black Singama. Fangs clenched
Chinese
穿着敲击的护身甲。 双手交叉，非常优雅。 请摇动巨大的颅器。 在乐神的座垫上伸缩坐着。 在南方的方向要观想： 在倾倒陶罐的座垫上。 意识从对境中转变。 微细忿怒尊，是老虎头。 瑜伽士红黑色，北方持者母。 牙齿紧咬，敲击上颚，穿着护身甲。 双手以巨人的姿势。 旋转颅器，如书写般。 在陶罐座垫上伸缩坐着。 在西方的方向要观想： 在倾倒饿鬼的座垫上。 烦恼从对境中转变。 微细忿怒尊，姿势平稳，是狐狸头。 瑜伽士红黑色，持矛者母。 牙齿紧咬，敲击上颚，穿着护身甲。 双手拿着小颅器，里面有血。 在饿鬼座垫上伸缩坐着。 在北方的方向要观想： 在倾倒夜叉的座垫上。 触觉从对境中转变。 微细忿怒尊，姿势平稳，是母狼头。 瑜伽士深蓝色，黑狗母。 牙齿紧咬，敲击上颚，穿着护身甲。 双手作大游戏姿势。 将颅器切成一半来享用。 在夜叉座垫上伸缩坐着。 在东南的方向要观想： 在倾倒仙人的座垫上。 视觉从对境中转变。 微细忿怒尊，闪耀光芒，是秃鹫头。 瑜伽士深黑色，持桩者母。 嘴和牙齿紧咬，敲击上颚，穿着护身甲。 右边拿着红色铜刀。 左边拿着拉紧的绳索。 在仙人座垫上伸缩坐着。 在西南的方向要观想： 在倾倒罗刹的座垫上。 听觉从对境中转变。 微细忿怒尊，显现光明，是鸱枭头。 瑜伽士鼻子朝上，持骷髅母。 嘴和上颚紧咬，穿着护身甲。 上下左右拿着小颅器。 以威严的姿态放在肩膀上。 在罗刹座垫上伸缩坐着。 在西北的方向要观想： 在倾倒风马的座垫上。 嗅觉从对境中转变。 微细忿怒尊，面如乌鸦。 瑜伽士红黑色，卡卡母。 嘴和上颚敲击，穿着护身甲。 右边拿着红色铜刀。 左边拿着班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和血。 在风神座垫上伸缩坐着。 在东北的方向要观想： 在倾倒毗那夜迦的座垫
English
Wearing a hammered protective armor. With hands crossed, exceedingly graceful. Please shake the great skull cup. Sitting in a stretching and contracting posture on the seat of the Gandharva. In the southern direction, one should contemplate: On the seat of the overturned pot. Consciousness transforms from its object. The subtle wrathful one, with the head of a tiger. The yogini, red-black, the northern Tri Ma. Teeth clenched, palate struck, wearing protective armor. With hands in the manner of a giant. Rotating the skull cup, as if writing. Sitting in a stretching and contracting posture on the pot seat. In the western direction, one should contemplate: On the seat of the overturned preta. Afflictions transform from their object. The subtle wrathful one, poised, with the head of a fox. The yogini, red-black, the Tri La Ma. Teeth clenched, palate struck, wearing protective armor. With both hands holding small skull cups filled with blood. Sitting in a stretching and contracting posture on the preta seat. In the northern direction, one should contemplate: On the seat of the overturned yaksha. Tactile sensation transforms from its object. The subtle wrathful one, poised, with the head of a she-wolf. The yogini, dark blue, the Sho Na Ma. Teeth clenched, palate struck, wearing protective armor. With both hands in a great playful gesture. Cutting the skull cup in half and enjoying it. Sitting in a stretching and contracting posture on the yaksha seat. In the southeastern direction, one should contemplate: On the seat of the overturned sage. Visual perception transforms from its object. The subtle wrathful one, radiant, with the head of a vulture. The yogini, dark black, the Tri Ta Ma. Beak and teeth clenched, palate struck, wearing protective armor. In the right hand, a red copper knife. In the left hand, holding a drawn-out snare. Sitting in a stretching and contracting posture on the sage seat. In the southwestern direction, one should contemplate: On the seat of the overturned rakshasa. Auditory perception transforms from its object. The subtle wrathful one, illuminating, with the head of an owl. The yogini, nose upward, the Kang Ka Ma. Beak and palate clenched, wearing protective armor. With small skull cups above and below, to the right and left. Placing them on the shoulders with a fierce demeanor. Sitting in a stretching and contracting posture on the rakshasa seat. In the northwestern direction, one should contemplate: On the seat of the overturned wind-horse. Olfactory perception transforms from its object. The subtle wrathful one, with the face of a crow. The yogini, red-black, the Kha Kha Ma. Beak and palate struck, wearing protective armor. In the right hand, a red copper knife. In the left hand, holding a bandha (藏文,梵文天城体,梵文罗马拟音,汉语字面意思) and blood. Sitting in a stretching and contracting posture on the wind-god seat. In the northeastern direction, one should contemplate: On the seat of the overturned Vinayaka.
Chinese
之上。体验之境地转变，细微圆满猫头鹰之面容，瑜伽士黑黄色呼噜玛，唇与颚撞击悬崖之基，右持金刚铁钩，左手握小指，双腿伸屈而坐。如是说，故而明晰。从东方以轮回之威严光彩安住。如是说，皱眉，面容忿怒，声音清晰。此后，父母双尊以方便与智慧极喜之菩提心，示现十方之因。周遍所有刹土皆充满安乐，复又聚集。念诵迅疾示现“帕特”之声，从明点化为天神之身，乃是示现自身本性金刚，救度众生之眷属。如是不变者，从如金刚般之意，以迅疾之手势示现，从轮回中救度，前往寂灭之地，利益所有众生之眷属。༈ 此乃四摄法中，与布施相结合。以慈悲布施长久施予，故以手势示现，如手势延伸般，从轮回中延伸心识而解脱。从四无量心中，与慈悲相结合。以慈悲救度众生脱离轮回，故手持铁钩。从四三摩地中，与勇猛行之三摩地相结合。此天女乃金刚部族，故以勇士之行引导众生。安住于东方之必要，乃是为了在轮回之黑暗中，生起慈悲智慧之日光，故安住于东方。金刚面母之眷属，如是自身不变且摧毁他者之金刚，从摧毁他者示现猪面，利益所有众生之眷属。༈ 此天女乃四摄法中，与同事相结合。于行布施之时，依随所愿而空性。从四无量心中，与慈爱相结合，以慈爱之索钩摄持。从三摩地中，乃是宝印三摩地，满足所愿。如同金刚摧破他者般，以猪面摧破他者，生起所愿。安住于南方之必要
English
Above. The state changes from the experiencing realm. The subtle completion is the face of an owl. The yogi is black and yellow Hūṃ Lū Mā. Lips and jaws strike the base of the cliff. In the right hand is a vajra hook. In the left hand, the little finger is clenched. Seated with legs extended and contracted. As it is said, it is clear. From the east, it dwells with the majestic radiance of samsara. As it is said, frowning, with an angry face, and a clear voice. Then, the father and mother, with the bodhicitta of great joy in skillful means and wisdom, show the cause of the ten directions. All realms are pervaded by bliss, and then they gather again. By uttering the swift manifestation "Phaṭ," from the bindu it transforms into the body of a deity, which is the manifestation of one's own nature, the vajra, the retinue that liberates beings. ༈ That which does not change, from the mind like a vajra, is shown with a swift gesture, liberating from samsara and going to the place of nirvana, benefiting all beings. ༈ This is from the four objects of gathering, combined with generosity. Because compassion is given with prolonged generosity, it is shown with a gesture, like a gesture extending, extending the mind from samsara and liberating. From the four immeasurables, it is combined with compassion. Because compassion liberates beings from samsara, it holds an iron hook in its hand. From the four samādhis, it is combined with the samādhi of going bravely. This goddess is of the vajra family, so she guides beings with the conduct of a hero. The need to place it in the east is to cause the sun of compassion and wisdom to rise in the darkness of samsara, so it is placed in the east. The retinue of Vajra Face Mother, like the vajra that does not change itself and destroys others, from destroying others, a pig face is shown, benefiting all beings. ༈ This goddess is from the four objects of gathering, combined with acting in concert. At the time of giving generosity, it is empty in accordance with what is desired. From the four immeasurables, it is combined with loving-kindness, holding with the hook of loving-kindness. From the samādhis, it is the samādhi of the precious seal, fulfilling needs and desires. Just as a vajra pierces others, the pig face pierces others and fulfills needs and desires. The need to dwell in the south
Chinese
是，以所有伟大的功德都增长和圆满而安住在南方。金刚世间母的众会，从如金刚般的心中，燃烧着智慧的明灯。日月双眼消除世间众生的黑暗，利益所有众生。啊！这从四种摄受事物中，与意义行为相结合。在布施的时候，以广大的布施满足众生的需求，自己也因此圆满了福德和智慧的资粮。从四无量心中，与无量欢喜相结合。从两种束缚中，欢喜自己和他人之事都圆满。从三摩地中，是智慧明灯的三摩地。以智慧的明灯，消除世间的无明黑暗。安住在西方，日月双眼消除世间的黑暗。金刚起尸母的众会，从心空性的金刚中，以供养一切佛陀的能力，即使是死尸也能复活，利益所有众生。啊！这里从四摄中，与爱语相结合。这位女神发出铃铛的美妙声音。从四无量心中，与平等相结合。以狼头的形象平等地运用五种烦恼。从四种三摩地中，是再次相见的的三摩地。摇动铃铛，迎请所有佛陀。如果供养和依止这位女神，即使是死后如尸体般的意识也能复活，身体化为灰烬也能复活。安住在北方，以铃铛向众生说法，净化业和烦恼的习气。各自的手印，以奇妙和庄严来显示。显示居住之处。显示后，在燃烧的坛城之门，以威猛的形象安住。如《秘密幻化续》所说：在燃烧的走廊四门处，四种颠倒转变为安住之处。在母猪大座之上，黑马头母身披兽皮。右手拿着金刚铁钩，左手拿着班杂拉达。如是说。又，南方的门是思考之处。在羊头大座之上，母猪头的大