Chinese
身体和面容中央是绿色，右边是蓝色，左边是紫黑色，中间的两只手拿着金刚杵和绳索。马头明王，身体和面容中央是红黑色，右边是白色，左边是蓝色，中间的两只手拿着宝剑和蛇索。其他无法征服者，身体和脚中央是红白色，右边是黄色，左边是绿色，中间的两只手拿着班杂和拂尘。甘露旋转者，身体和面容中央是绿黑色，右边是黄色，左边是烟色，中间的两只手拿着金刚交杵和如意宝杖。三界遍胜者，身体和面容中央是黄色，右边是白色，左边是绿色，中间的两只手拿着法轮和弓箭。大威力者们，身体和面容中央是烟色，右边是黑色，左边是红色，中间的两只手拿着绳索和木槌。忿怒母金刚发声母等，身体颜色与父相同，不同之处在于两只手拿着铃，从颈部拥抱而住。以旋转的姿态出现，这样说道，从秘密的坛城中出现，为了十方众生的利益而生，从护方神之下出现，也应知晓此时此刻被救度。再次聚集后，在外围的坛城中，坐在各自的座位下所说之处。以何种方式安住呢？为了显示那个，头部三个，手臂六个，脚向下伸展，对恶毒的敬语等等全部都是，到此为止显示了，就是那样，就是那样安住。然后不应生起眷属的明妃，十方忿怒尊没有父母，从菩提心中化现出兄妹，方便和智慧的部分各自成熟，有獠牙的在右边，有翅膀的在左边。这样化现出兄妹后，为了显示眷属的位置，从“他们的眷属中”到“连风也不泄露地充满”为止显示了。为了显示忿怒尊的坐垫，从“日月”到“如上救度”为止显示了。太阳和月亮是以方便表示智慧的象征。十方护方神作为坐垫，是不善的十种行为。
English
The body and face are green in the center, blue on the right, and purplish-black on the left, with the two middle hands holding a vajra and a lasso. Hayagriva, the body and face are red-black in the center, white on the right, and blue on the left, with the two middle hands holding a sword and a snake lasso. The invincible one, the body and feet are reddish-white in the center, yellow on the right, and green on the left, with the two middle hands holding a bhanda and a whisk. Nectar swirling one, the body and face are greenish-black in the center, yellow on the right, and smoky on the left, with the two middle hands holding a vajra cross and a wish-fulfilling jewel staff. The one who completely triumphs over the three realms, the body and face are yellow in the center, white on the right, and green on the left, with the two middle hands holding a wheel and a bow and arrow. The mighty ones, the body and face are smoky in the center, black on the right, and red on the left, with the two middle hands holding a lasso and a mallet. Wrathful female Vajra sound-emitting ones, and so on, the body color is the same as the father, the difference is that the two hands hold a bell, embracing from the neck. Appearing in a swirling manner, it is said, appearing from the secret mandala, born for the benefit of sentient beings in the ten directions, also know that those arising from under the guardians of the directions are liberated at this very moment. Having gathered again, in the outer mandala, they sit in the places spoken of from under their respective seats. How do they sit? In order to show that, three heads, six arms, feet stretched downwards, respectful terms for the wicked, etc., all of them, up to this point it is shown, it is like that, it is like that they sit. Then, the retinue of consorts should not be generated. The wrathful ones of the ten directions, without father and mother, emanate brothers and sisters from the mind of enlightenment, the aspects of skillful means and wisdom mature separately, those with fangs are on the right, those with wings are on the left. Having emanated brothers and sisters in this way, in order to show the place of the retinue, from "in their retinue" to "filled so that not even the wind escapes" it is shown. In order to show the seats of the wrathful ones, from "sun and moon" to "liberated as above" it is shown. The sun and moon are symbols of wisdom through skillful means. The ten guardians of the directions acting as seats are the ten non-virtuous actions.
English
This is the sign of being completely pure and abiding in the ten virtues. Before that, the root mandala has been spoken of. Starting with the one with a crow's head, there are four or more. Now, the deity sent to perform the action should be generated. Therefore, it is said, "From then on," etc. That is, the one who possesses the two accumulations of merit and wisdom, as a symbol of gathering the afflictions of the three realms into that glory, the great blood-drinker is immersed in the samadhi of secret play. The blood-drinker is much more superior and greater than other blood-drinkers. He is immersed in the samadhi of secret play, which is inseparable from the method and wisdom that follow it. There, all of the three realms will be spread with equality. Then, in order to subdue the mothers, daughters, and wives of the great arrogant ones, rays of light like iron hooks radiate, rejoicing and reciting "Hum Hum E A Ra Li Ru Lu Ru Lu Hum Dza". When the great blood-drinker speaks like this, the chief of the mothers, daughters, and wives of the great arrogant ones, that is, the twenty-eight constellations and their countless retinues, will instantly pass before the great blood-drinker. Then, the great blood-drinker again recites "E A Ra Li Ho". The assembled ones coil around the bodies of the two, and reciting "Ho in the cloud of joy", they are created sal-sal in each moment in a complete manner. The body color and hand gestures are as described in the illusion. Then, the lion-faced dakini and others are generated again. Reciting "Hey Hey" from the cloud of joy, at the very moment of reciting, the deity should be visualized as complete and residing on the outer boundary of the mandala. Then, in order to open the messengers who lead them, etc., again reciting "Phat" from the cloud of joy, they are visualized clearly in each moment and reside at each door. It should be known that these are the deities of action. Then, in order to expel those mothers to their respective places, the great blood-drinker expels them with the samadhi of great radiance, reciting "Phat". Those mothers will rejoice and go to their respective places in an instant. Then, in order to make those arrogant ones who were previously intoxicated intoxicated again.
Chinese
然后，众怒尊双手交叉在胸前挤压，不净之手印汇集成海洋，使他们失去知觉。然后，为了恢复那些失去知觉的人，大饮血尊以慈悲进入产生甘露之三摩地，从鼻孔中发出忿怒母黑发女，她搅动不净之海，使那些骄慢者恢复知觉，看到了世俗谛。然后，那些护方神也向大尊宣誓效忠，并承诺成为他的臣仆。然后，又将身体献给众怒尊作为宝座，祈请道：‘请众怒尊接受我这充满烦恼的身体作为宝座，我的有情众生将成为未来世的瑜伽士和护方神。’他们如此承诺并发誓。如此降伏和控制后，当时，护方神之座被置于众怒尊的脚下。那时，母亲、女儿和妻子们也被献给大尊的眷属，饮血尊之王也将甘露置于母亲和女儿们的舌头上，并施予誓言，承诺未来世的瑜伽士将执行一切吩咐之事，并立下誓言。然后，他们被授权为业力之神，并被安置在宫殿的墙壁上。降伏骄慢者之章。甘露滴，广说中仅以世俗谛宣说的第七章。如此降伏恶毒者，以及如何钉橛的指示，也必须依赖最初所指示之坛城来完成，因此宣说了‘然后’等。‘然后从薄伽梵中取出’，这与‘发生了什么’有关，即取出了他自己的坛城。从哪里取出呢？从身语意中取出。为什么取出呢？为了降伏恶毒者而取出。然后，为了指示建造坛城之处，宣说了‘尸林以及恶劣之处’等。尸林是空行母聚集之地，因此对于进行猛烈事业是吉祥的。险恶之处是龙族和凶猛者居住的地方。独茎树是单脚的，是厉鬼的
English
Then, the wrathful ones crossed their hands on their chests and squeezed, causing the impure hand-mudra to gather into an ocean, rendering them unconscious. Then, in order to revive those who were unconscious, the Great Blood-Drinker, with compassion, entered into the samadhi of generating nectar, and from his nostrils emanated the wrathful woman Smeśa, who churned the impure ocean, causing those arrogant ones to regain consciousness and see the conventional truth. Then, those guardians of the directions also swore allegiance to the Great Glorious One and pledged to be his servants. Then, they again offered their bodies as seats to the wrathful ones, praying: 'Please accept this afflicted body of mine as a seat for the wrathful ones, and my sentient beings will become yogis and guardians of the directions in future lives.' They thus promised and vowed. Having thus subdued and controlled them, at that time, the seats of the guardians of the directions were placed under the feet of the wrathful ones. At that time, mothers, daughters, and wives were also offered to the retinue of the Great Glorious One, and the King of the Glorious Blood-Drinker also placed nectar on the tongues of the mothers and daughters, and bestowed vows, promising that the yogis of future lives would perform whatever tasks were commanded, and they also made vows. Then, they were empowered as deities of action and placed on the walls of the palace. The chapter on subduing the arrogant ones. The Ambrosia Drop, the seventh chapter, which extensively explains only the conventional truth. Thus, the subduing of the wicked and the instruction on how to drive the stake must also be accomplished by relying on the mandala indicated by the initial action, therefore, 'then' and so forth were spoken. 'Then extracted from the Bhagavan' is related to 'what happened,' namely, his own mandala was extracted. From where was it extracted? It was extracted from body, speech, and mind. Why was it extracted? It was extracted for the purpose of subduing the wicked. Then, in order to indicate the place for constructing the mandala, 'charnel ground and evil places' and so forth were spoken. The charnel ground is the place where mothers gather, therefore it is auspicious for performing fierce actions. The evil place is where nagas and fierce beings dwell. The one-trunk tree is single-legged, it is the dwelling of the theurang.
Chinese
因为是冒烟的地方，所以在那里吉祥。三岔路口是道路的三岔路口，是忒乌让的所有神鬼游荡的街道，在那里进行修持。空房子是妇女聚集的地方，在那里进行修持。在那些地方做金刚猛烈的坛城。如果问它的形状应该如何做，为了指示它，通过“燃烧的八辐轮”等来指示，为了从吉祥饮血大尊的心中，通过八解脱门来解脱烦恼，所以显现出八辐轮。四个角是指轮子外面的走廊里面。所谓具有四个四方形的门框是指走廊，是拉萨的布。四个门框是指四个方向。所谓用两个燃烧的中间走廊来装饰，是指在门外做两个走廊，在那里也画火焰山。所谓中央的中心是圆的，是指轮子的中心是圆的，在那里画四条线就变成八个花瓣，那些花瓣的中央和两个方向，即东方、西方、中央和三个方向，在那些地方画深蓝色的三角形，边缘是燃烧的火焰山，也要在轮子的辐条上画。所谓网和半网，是指详细地画上宝石帕古等所有的装饰，就像其他的续部中详细指示的那样画。然后指示迎请本尊的次第，因此指示了“在中央傲慢的座垫上”等，所谓在中央傲慢的座垫上迎请金刚童子父母，也是在亲近的坛城上迎请，也是在降伏傲慢之后安住的时候。所谓在眼前四方，从三角形的火焰中，迎请五位殊胜的橛子之子，是指在眼前的薄伽梵金刚童子面前。方向是指东方等四个方向。在那些地方，在三角形的外面用火焰围绕着，由此迎请五位殊胜的橛子之子，以前在降伏傲慢者的时候安置，在修持的时候为了驱除障碍而做，就在做金刚帐篷之后立即做。轮子
English
Because it is a place of smoke, it is auspicious there. The triple junction is the triple junction of the road, the street where all the gods and demons of Theurang wander, where practice is performed. The empty house is a place where women gather, where practice should be performed. In those places, make the mandala of Vajra the Violent. If you ask how its shape should be made, to indicate it, it is indicated by "the burning eight-spoked wheel," etc. From the heart of the glorious Great Blood Drinker, in order to liberate afflictions through the eight gates of liberation, the eight-spoked wheel is manifested. The four corners refer to the inside of the corridor outside the wheel. The so-called having four square door frames refers to the corridor, which is the Lhasa cloth. The four door frames refer to the four directions. The so-called adorned with two burning intermediate corridors means making two corridors outside the door, where also draw a mountain of flames. The so-called central center is round refers to the center of the wheel being round, where drawing four lines turns into eight petals, the center and two directions of those petals, namely east, west, center, and the three directions, in those places draw a dark blue triangle, the edge is a burning mountain of flames, also draw on the spokes of the wheel. The so-called net and half-net refer to drawing in detail all the decorations such as gemstone Pagu, as indicated in detail in other tantras. Then the order of inviting the deities is indicated, therefore it is indicated "on the arrogant cushions in the center," etc. The so-called inviting Vajra Youth Father and Mother on the arrogant cushion in the center is also inviting on the close mandala, and also when abiding after subduing arrogance. The so-called in the four directions in front of the eyes, from the triangle of flames, invite the five excellent sons of the stake, refers to in front of the Bhagavan Vajra Youth in front of the eyes. The directions refer to the four directions such as east. In those places, surrounded by flames outside the triangle, thereby invite the five excellent sons of the stake, previously placed when subduing the arrogant ones, done during practice to dispel obstacles, immediately after making the Vajra tent. Wheel