Chinese
于座上，从心之脉中生出药叉·卓地夏瓦热。在击败四战女王和四姐妹的座上，从听觉、意念和四肢的脉中生出古雅·卓地夏瓦热。在击败二十八自在母的座上，从听觉和意念流动的脉中生出毗湿瓦·卓地夏瓦热，并如是观修。虚空之母十三尊。虚空之坛城，身上六十八坛城圆满，乃是猛烈精进之坛城，从身所生之殊胜子十八尊，乃是身之坛城。有情众生心之独母，安住于意之坛城中，乃是有情众生意之坛城。父尊现证王之顶髻上出现马头，乃是吉祥马头金刚之坛城。如是，一切母尊皆圆满于现证女王之身上，故云： 轮回之母一切众， 圆满于瑜伽士之界。 如是说。之后，从现证国王之口中发出吽 (藏文:ཧཱུྃ，梵文天城体:हुं，梵文罗马拟音:hūṃ，汉语字面意思: 吽) 之声，从顶髻之马面发出 舍 (藏文:ཧྲཱིཿ，梵文天城体:ह्रीः，梵文罗马拟音:hrīḥ，汉语字面意思: 舍) 之声。以三声马鸣声降伏一切，生起大慢心，将母尊们的心血吸入口中，夺取其命。再次，于最初二手中，以金刚搅动解脱轮回之螺血，将大红甘露倾入母尊们口中。手中赐予金刚，将三字真言置于心间，令安住于誓言中。献上丰盛之供养，次第从座上遣离，差遣于诛法事业，此即称为母尊诛法之修法。又，三有之中，母尊最为强大，故作为自在之母而行自在，以及一切有情众生之寿命皆掌握在母尊空行母手中，故作为寿命之母而修长寿法，以及因其为一切疾病瘟疫之主母，故能断除世间疾病瘟疫，以及因其为诅咒猛咒之主母，一切依赖心识之有情众生皆显现为形象。因此有杀与断，故显现为死亡。安住之义命乃是善逝之命，即以法性义之安住方式之命而断除，故能获得寂灭之意。迷惑之意命，非人等
English
On the seat, Yaksha Krodheshvari is generated from the heart's vein. On the seat where the four war queens and four sisters are defeated, Guhya Krodheshvari is generated from the veins of hearing, mind, and four limbs. On the seat where the twenty-eight powerful mothers are defeated, Vishva Krodheshvari is generated from the veins of hearing and mind's movement, and thus one meditates. Thirteen mothers of space. The mandala of space, the sixty-eight mandalas complete on the body, is the mandala of fierce diligence. The eighteen supreme sons generated from the body are the mandala of the body. The one mother of sentient beings' minds, residing in the mandala of the mind, is the mandala of sentient beings' minds. The horse head appearing on the crown of the father, Manifest Enlightenment King, is the mandala of glorious Hayagriva. Thus, since all mothers are complete in the body of the Manifest Enlightenment Queen: All mothers of existence, are complete within the realm of the yogi. Thus it is said. Then, from the mouth of the Manifest Enlightenment King comes the sound of Hum (藏文:ཧཱུྃ，梵文天城体:हुं，梵文罗马拟音:hūṃ，汉语字面意思: 吽), and from the horse face on the crown of the head comes the sound of Hrih (藏文:ཧྲཱིཿ，梵文天城体:ह्रीः，梵文罗马拟音:hrīḥ，汉语字面意思: 舍). With three horse neighs, all are subdued, and generating great pride, the heart blood of the mothers is gathered into the mouth, and their lives are taken. Again, in the first two hands, the conch shell blood that liberates from samsara is stirred with a vajra, and great red nectar is poured into the mouths of the mothers. A vajra is bestowed in the hand, and the three-syllable mantra is placed in the heart, causing them to abide in the samaya. Abundant offerings are presented, and gradually they are dismissed from the seat, and commissioned to the work of wrathful activity. This is called the practice of the wrathful activity of the mothers. Moreover, since the mothers are most powerful in the three realms, they are made the powerful mothers and exercise power, and since the life force of all sentient beings is in the hands of the mother dakinis, they are made the life mothers and perform longevity practices, and since they are the mistresses of all diseases and plagues, they cut off worldly diseases and plagues, and since they are the mistresses of curses and fierce mantras, all sentient beings who rely on consciousness appear as forms. Because there is killing and cutting in this, it appears as death. The abiding meaning of life is the life of the Sugatas, that is, it is severed by contemplating the life of the abiding mode of the meaning of dharmata, so the intention of nirvana is attained. The deluded mind's life, non-humans, etc.
Chinese
生命，虽然意识依赖于身体，无法实际杀死或殴打，但通过物质、咒语和禅定来控制意识，使其无法自主离开，从而掌握其生命。脉、气和菩提心的生命是禅修，身体存在的地方就有脉。气存在于脉中，气和心进入中脉时，就能掌握气和心，从而同时获得轮回和涅槃的生命。如是说，魂、命、生命这三者的关键比生命本身更重要。实际上，如前所述，气和心的微细部分，作为阿赖耶识和记忆的所依，以精华的形式存在于身体的中央，有时也被称为生命。这是因为它是所有感官的基础。有时它被称为命，因为它保持着维持生存的连续性。由于气和心的运动，它在内部以移动和摇曳的方式存在于身体中。它本身没有粗大的身体，只是气和心的部分。在外部，它以那个人的形象或魂的象征的形式游荡，有时也会被其他人看到。在招魂时，会出现魂的象征、听闻和踪迹等。因此，《俱舍论》中说：“生命是寿命、温暖和意识的所依。”这里将寿命和生命视为同义词。有些经文中将它们视为不同，还有些经文将生命等同于气。所有这些观点在本质上并不矛盾。身体中央存在着作为意识所依的气元素精华“མི”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的字，这就是生命。它存在的持续时间称为寿命。它与心相伴随并移动的部分被称为魂，因此被区分为不同的概念。如果抓住敌人的魂，他的寿命就会衰减，生命就会终结。因此，了解生命的本质，并通过方法来夺取等，可以随意转变。一旦掌握了这些关键，并通过实践获得了自主权，就能获得随心所欲的能力。例如，在帮助麻风病人时，夺取龙的生命，并将名称改为金刚手，从而使加害者的龙的生命位置发生转变，加害的魔也变成了帮助的本尊，从而变得非常具有加持力。如果造成伤害，那么那个本尊金刚手的生
English
Life: Although consciousness relies on the body and cannot be physically killed or beaten, by controlling the mind through substances, mantras, and samadhi, one can control its life without the freedom to leave. The life of the channels, winds, and bodhichitta is meditation; wherever the body resides, there are channels. When the wind resides in the channels, and the wind and mind enter the central channel, one gains control over the wind and mind, thereby obtaining the life of samsara and nirvana simultaneously. As it is said, the key to these three—bla (soul), tshe (life-span), and srog (life-force)—is more important than life itself. In essence, as previously explained, the subtle aspects of wind and mind, as the basis of the alaya and memory, reside in the center of the body in the form of essence, which is sometimes also called life. This is because it is the root that holds the basis of all senses. Sometimes it is called life-span because it maintains the continuity of existence. From that very aspect, due to the power of the movement of wind and mind, it moves and dwells within the body. It does not have a gross body in itself, but is merely a part of wind and mind. Externally, it wanders in the form of that person's appearance or as a symbol of the bla, which is sometimes seen by others. When invoking the bla, the symbol of the bla, hearing, and traces appear. Therefore, the Treasury of Knowledge says, "Life is life-span, warmth, and whatever is the basis of consciousness." Here, life-span and life-force are spoken of as synonymous. In some texts, they are spoken of as different, and in others, life-force is identified with wind. All these views are not contradictory in essence. In the center of the body, the essence of the wind element, the support of consciousness, the letter "མི" (Tibetan, Devanagari, Romanized Sanskrit, literal meaning in Chinese) resides, and that is life-force. The duration of its existence is called life-span. The part that accompanies the mind and moves is called bla, and thus they are distinguished as different concepts. If one captures the enemy's bla, his life-span will diminish and his life-force will end. Therefore, understanding the nature of life-force and being able to transform it in any way through methods such as stealing it, once one has mastered these keys and gained autonomy through practice, one gains the confidence to be able to act as one wishes. For example, when helping a leper, by stealing the life of a naga and changing the name to Vajrapani, the life-force of the harming naga is transformed, and the harming demon becomes a helping deity, thereby becoming extremely blessed. If harm is caused, then that deity, the life-force of Vajrapani,
Chinese
因此将成为成就者。斩断世间傲慢者命脉的钥匙是：首先，让诸神魔臣服的最重要的缘起是取悦上师，然后，好好修习本尊神的念诵。安住于任何本尊的等持中，对任何对象念诵其咒语，咒语的声音和光芒供养善逝，激发誓言，净化六道众生的习气。击中八部众共同或任何所针对的对象，观想位于各自心脏中央的珍宝盒，如雪遇日融化，或鸟羽遇火焚烧般融化，这被称为打开门闩或摧毁命城。然后，观想珍宝盒内，五种精华汇聚的种子字被其名字环绕，用咒语的铁钩如钓鱼般钩出。念诵本尊和特别针对的傲慢者的命心。此外，以法性的见地来计算，以上压下的傲慢来念诵神魔傲慢者的命心，就像树叶被风吹打一样，八部众无法安住，因无法忍受命力的作用，将不由自主地来到我的面前。然后，用外内供品供养它，并驱使其行动，从而成就事业。那时，如果在念诵时无法制服，就将僵硬置于弯曲中；如果在诅咒时无法行走，就将盘旋置于道路上；如果在诛杀时事业不成，就将邪恶推向尽头等口诀，如果将咒语的口诀置于实修中，就能毫不费力地成就。表面上，这种夺命仅仅是学习观修和信仰，但一旦获得灌顶并安住于誓言，仅通过念诵咒语，就能亲眼见到傲慢者，甚至使其成为仆从。第二种是内在的夺命，即通过等持来实现。密咒经文中说：内在夺命心，命乃稳固之等持，心乃勾召之密咒，功德将至彼处。等等。也就是说，凭借咒语念诵的成就力，以甚深的心要真实地勾摄，无论对谁施咒，都能成就真实，以甚深的智慧了知一切皆为自心，并在无二中解脱，以及等持。
English
Thus, one will become an accomplished being. The key to severing the life force of worldly pride is: First, the most important interdependent arising for subduing gods and demons is to please the lama, and then, to properly practice the recitation of the yidam deity. By abiding in the samadhi of any chosen Heruka, reciting the mantra of the object one is acting upon, the sound and light of the mantra will offer to the Sugatas, stimulate the samaya, purify the habitual tendencies of the six types of beings. By striking the eight classes of beings in general or any specific target, visualize the precious caskets located in the center of their hearts melting like snow under the sun or like bird feathers burning in fire, which is called opening the latch or destroying the life-city. Then, visualize within the precious casket, the seed-syllable of the five pure elements combined, surrounded by its name, and imagine hooking it out like a fish with the iron hook of the mantra. Recite the life-essence of the yidam and the particularly targeted prideful one. Furthermore, calculating with the view of the nature of reality, and reciting the life-essence of the prideful gods and demons with the pride of superiority, the eight classes of beings will be unable to remain, like leaves being struck by the wind, and unable to endure the power of the life force, they will involuntarily come into my presence. Then, offer it external and internal substances and urge it to action, thereby accomplishing the purpose. At that time, if one cannot subdue during the recitation, place rigidity into bending; if one cannot travel during the cursing, place circling onto the path; if the action is not accomplished during the killing, direct wickedness to the end, etc. If one puts the key instructions of the mantra into practice, one will accomplish it effortlessly. Outwardly, this taking of life is merely learning contemplation and faith, but once one has received empowerment and abides by the vows, one will actually see the prideful one and even make them into servants through the recitation of the mantra itself. The second is the inner taking of life, which is accomplished through samadhi. The secret mantra scriptures say: Inwardly taking the life-essence, life is the stable samadhi, essence is the secret mantra that summons, qualities will come to that place. And so on. That is to say, by the power of accomplishing the mantra recitation, one truly hooks with profound essence, and whatever mantra is cast upon, truth is accomplished, and with profound understanding, one knows all as one's own mind, and is liberated into non-duality, as well as samadhi.