English
At the time of, wrathful mothers can generate yellow wheels, white utpala flowers, red lotuses, and black khatvangas as hand seals, which is what Fearless Source said when desiring pleasure, and the Good Friend and Spiritual Teacher also agree with this. Although there is not much conflict, the wrathful mothers of our own tradition do not need the generation stage of hand seals except for seed syllables. The signs of the arising of Bodhi-heart mothers are also said in the scriptures to be various musical instruments, clothes, mirrors, ash containers, conch shells, and dharma origins. That can also be used as a classification, but it will not be used as the main practice. Peaceful deities mainly exist in two ways: the father deity standing and the mother deity standing. The deities who embrace each other are secondary, so they are not generated from seed syllables and hand seals, but are generated directly. Since there is no separate wrathful mother section, they embrace the wrathful deities, and the wrathful mothers come naturally, not standing, so it is necessary to generate them from seed syllables. As for the generation stage of hand seals, since it is not clearly stated in the scriptures and commentaries, it is not practiced. In addition, the hand seal of Tara is a blue utpala flower in the position of the khatvanga, and the hand seal of Samantabhadra Buddha is also an utpala flower in the position of the Brahma hole, which is a choice. Regarding the vases, the commentary says: "To the north and south of the lotus position of the eastern deity are हि (Tibetan, Devanagari, hi, exclamation) ཧཱིཿ (Tibetan, Devanagari, hīḥ, exclamation) or two vases." Therefore, some people do not place the four-sided grids on the left and right, but in the grid where Amoghasiddhi Buddha is located in the center, they place two vases with their feet blocked next to the body of Amoghasiddhi, etc., which can also be compared with others. Even if they are placed in the left and right grids, they are the north and south of the lotus seat, and will not go to other places, so citing this as a reason is very uncertain. In addition, some people think that the curved color of their own direction is around it, saying that if they keep that position in mind, they will be able to find the direction. They think that the two grids on the left and right of the center are between the direction and the intermediate direction. If this is the case, then the right of the east and the left of the east of the heart mandala and body mandala that will appear below will become unreasonable, because those are directions.
Chinese
因此，它会存在于界限之间。因此，对于这些眼睛，将单独存在的角落的眼睛舍弃，其余的聚集在四个方向。上下方的宝瓶，在禅修方面，主要是上方的虚空和下方的地基内部进行禅修，但在书写方面，则是在东西方忿怒尊的背后进行，或者，如果省略，也可以不写。或者，用颅骨代替宝瓶。有些人将宝瓶分为方便和智慧，然后分别分成前后两个部分，但这对我们自己的体系来说是不需要的。上下的忿怒尊，在书写方面，是写在东西方忿怒尊的背后，这对于心和身都是一样的。如果写在马鞍的顶端，则理解为不好。如果写了上下的宝瓶，那么就在它的后面。如果只禅修心轮，也可以不写这两个忿怒尊，正如身语意全部解释了种姓一样，是受权一样。在修法中，作为附带的方式，写上顶髻忿怒尊，做成五个，这是因为心有五个，身有五个，加起来类别均衡，考虑到了方便智慧和事业力量的清净。如果只做心轮，那么这个就是主要的。或者，为了守护六门，禅修全部六个忿怒尊也是好的，这是事业力量六和富裕。身语意全部的情况下，心有四个忿怒尊，身有六个忿怒尊，或者心有五个，身只有五个。顶髻或者损美也两次两次地写等等，这是因为说了选择，以及坛城广略各自的结合方式混乱，没有理解意义的胡说八道。一些汉藏人认为忿怒母是四臂，这也是因为不理解心轮墙内的神的手臂数量最少是六，并且除了主尊之外，父尊母尊的面和手臂的数量相等，这与月亮力量相违背。正如大学者无畏生处所说的那样，心轮的忿怒尊忿怒母，无论写四个、五个或六个都可以，除了三面六臂之外，不要想其他的。还有一些智者认为，金刚手和法界母虚空是方便的一方，普贤和声母是智慧般若的一方。
English
Therefore, it will exist between the boundaries. Therefore, for these eyes, discard the corner eyes that exist separately, and gather the rest in the four directions. The vases above and below, in terms of meditation, are mainly meditating on the space above and inside the foundation below, but in terms of writing, it is done behind the wrathful deities of the east and west, or, if omitted, it is okay not to write. Alternatively, replace the vase with a skull. Some people divide the vase into method and wisdom, and then divide them into separate front and back sections, but this is not necessary for our own system. The wrathful deities above and below, in terms of writing, are written behind the wrathful deities of the east and west, which is the same for both mind and body. It is understood to be not good if it is written on the top of the saddle. If the vases above and below are written, then it is behind it. If only meditating on the heart chakra, it is also okay not to write these two wrathful deities, just as the body, speech, and mind all explain the lineage, it is like empowerment. In practice, as an incidental way, the crown wrathful deity is written, making it five, because there are five in the mind and five in the body, adding up to a balanced category, considering the purification of skillful means and karmic power. If only doing the heart chakra, then this is the main thing. Alternatively, in order to protect the six gates, it is also good to meditate on all six wrathful deities, which are the six karmic powers and wealth. In the case of the complete body, speech, and mind, there are four wrathful deities in the mind and six wrathful deities in the body, or there are five in the mind and only five in the body. Writing the crown or the damaging beauty twice and twice, etc., is because it is said to be a choice, and the combination methods of the mandala, both extensive and concise, are confused, and it is nonsense without understanding the meaning. Some Chinese and Tibetans think that the wrathful mothers have four arms, which is also because they do not understand that the minimum number of arms of the deities inside the wall of the heart chakra is six, and that the number of faces and arms of the father and mother deities are equal except for the main deity, which contradicts the power of the moon. As the great scholar Fearless Source said, the wrathful deities and wrathful mothers of the heart chakra, whether you write four, five, or six, are fine, but do not think of anything other than three faces and six arms. Some scholars also believe that Vajrapani and Dharmadhatu Mother Space are on the side of skillful means, while Samantabhadra and Sound Mother Yeshe are on the side of wisdom and prajna.
Chinese
方便二者置于东北，智慧二者置于西南是合理的。经疏中与此相反的安放方式，说是由于父亲的位置变成了母亲，母亲的位置变成了父亲的原因，这样说也不矛盾。如果说是身体和意念的支配，那么这种方式就显得美妙了。十二尊明妃，在《成就法》中，上面是欲天女和歌女，下面是大小便清净的女神、供养女神和果实女。通常的安放方式是从《自在轮》中来的。一般来说，这两种方式都可以选择，但是各自的种子字咒语等有差别，而且供养咒等也与《自在轮》中所说的大多相同，所以主要以通常的方式来讲解，并作为实践。忿怒本尊明妃龙和极忿怒母的上下的本尊们，在修法上只安放在上下。而世间神和勇士父母上下的本尊们，除了上下的份额之外，不放在上下，只安放在四个方向。第三是语金刚瑜伽母们。经中说：东方是札姆尼达，成为自在者，顶髻者中遍入母和明行面。阎魔处猪面母变得凶猛，成为非天之主，六面母和障碍之主。西方是自在母，成为无实，风中必定是时面母和遍入者。罗刹处凶猛母变为阎魔，成为畜生之主，吉祥天女和六面母。经中说：食肉鬼红色，空行自在者，水牛、孔雀、大象、天鹅、牛和五面者。依次成为札姆尼达等的坐骑，在方位和无方位的莲花中。经中说，此经中屡次将罗刹说成非天，是因为以前天和非天争斗时，罗刹们属于非天一方，而且以前的非天们降临到地上，楞伽十颈等是人类的罗刹，这是世间的说法。虽然没有明确说明父尊们的颜色，但是对于时轮金刚坛城中的本尊们，一般而言，白色本尊们持有红色智慧母，红色本尊们像持有兔子一样显现白色
English
It is reasonable to place the two Upayas in the northeast and the two Prajnas in the southwest. The reason for the opposite arrangement in the Tantra commentary is said to be because the father's position has become the mother's and the mother's position has become the father's, which is not contradictory. If it is said to be under the control of body and mind, then this method seems beautiful. For the twelve goddesses, in the Sadhana, the upper ones are the Desire Goddess and the Song Goddess, and the lower ones are the Goddess of Pure Excrement and Urine, the Goddess of Offerings, and the Goddess of Fruits. The usual arrangement comes from the Kalachakra. In general, these two methods can be chosen, but there are differences in their respective seed mantras, etc., and the offering mantras, etc., are mostly the same as those mentioned in the Kalachakra, so the main explanation is based on the usual method, and it is practiced as such. The deities above and below the Wrathful Heruka goddesses, the Nagas and the Extremely Wrathful Mother, are only placed above and below in meditation. The deities above and below the Tithi deities and the Heroic Father and Mother deities, except for the share of above and below, are not placed above and below, but only in the four directions. The third is the Speech Yoginis. The Tantra says: In the east is Tsamunda, becoming the Lord, among the topknots is the All-Pervading Mother and the Knowledge Face. In the Yama realm, the Sow-Faced Mother becomes fierce, becoming the Lord of the Asuras, the Six-Faced Mother and the Lord of Obstacles. In the west is the Free Mother, becoming unreal, in the wind is certainly the Time-Faced Mother and the All-Pervading One. In the Rakshasa realm, the Fierce Mother becomes Yama, becoming the Lord of Animals, the Glorious Goddess and the Six-Faced Mother. The Tantra says: The red flesh-eater, the Lord of Dakinis, the buffalo, the peacock, the elephant, the swan, the ox, and the five-faced one. In sequence, they become the seats of Tsamunda, etc., in the lotus flowers of the directions and non-directions. The Tantra says that in this Tantra, Rakshasas are repeatedly referred to as Asuras, because in the past, when the gods and Asuras fought, the Rakshasas belonged to the Asura side, and the former Asuras descended to the earth, such as the ten-necked Ravana, etc., who are human Rakshasas, which is a worldly saying. Although the colors of the Father deities are not clearly stated, generally speaking, for the deities in the Kalachakra mandala, the white deities hold the red Wisdom Mother, and the red deities appear white like holding a rabbit.
Chinese
如是。黄色者之颜色，非黑非白之族类中，亦与最上之黄金相同。蓝色者之颜色，多种再次以绿色者于蓝色者中如是说。如是，定要了知，于诸天女之自族方向所住之诸天中。如是说。此处所说颜色多种，即是绿色。以此智慧结合，则札蒙迪与遍入母之父百施，与黄色梵天，与猪母和六面母之父猛厉者与白象鼻神，与猛母和吉祥天女之父阎魔与红色六面，与自在母和梵天母之父罗刹与黑色遍入，于意义获得上定会生起。对此，汉藏一切亦无不合之处。总的来说，此等是执持世间神之形象，故为八母，且此等神祇之世间咒续各自与生源等亦必须相符。若依彼之权势而行，譬如札蒙迪罗刹女，并非罗刹之妃，而是罗刹之姐妹。遍入母是遍入之姐妹等，名称相同者易于理解。猪母是地神猪之姐妹。阎魔有居于南方者与居于下方者两种，下方之阎魔为女。吉祥天女是遍入之妃，即是天女吉祥天女本身，故为财神之姐妹。若于彼等作区分，则有血统相同却以形貌各异之方式，仅作神之事业者，与于世间作利益损害等多种事业之神魔混杂者两种。此处为母与瑜伽母，即是后者。此等是于诸神等世间之作者所欲之诸大种之主，以能力之方式结合，而非以迎娶种姓之妻之方式。如是，彼等亦如是确定此等界限，且行持此等方向等，原本并无确定成立，然于续部中如何加持，则如是修持并计入。譬如，猛母以能力之方式，亦可与一切神之主结合为母，且为主人。