English
Although there are many statements, none of them are entirely consistent with reality. Here, if all these statements were recorded, it would be of little use for increasing the wisdom of others, and it would be tiring to describe a small amount of content with a large amount of text, so put it aside for the time being and only say the main points. Some Tibetan and Chinese scholars say that the Rakshasi is the自在天女（藏文：དབང་མོ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：），the water goddess is the 猛厉母（藏文：དྲག་མོ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：），and the wind goddess is 扎热匝嘎（藏文：ཙར་ཙི་ཀཱ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）. Others, based on the phrase "like the peaceful water goddess" in the Wish-Fulfilling Tree, and the fact that rivers are called "daughter of the snow mountain" etc. with the same name, believe that the water goddess and the snow mountain goddess Uma are the same. Others say that the fierce mother is the goddess of the water element, so she is the water goddess; 扎热匝嘎（藏文：ཙར་ཙི་ཀཱ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：） is the goddess of the wind element, so she is the wind goddess, etc., saying many unrelated things. However, do not follow these statements, but first recognize it in this way: The mother of the Rakshasas, the Rakshasi, is 扎热匝嘎（藏文：ཙར་ཙི་ཀཱ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：） herself 1. Previously it was said that 遍入天女（藏文：ཁྱབ་འཇུག་མ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：） and Brahma were united, here it says that Brahma is embraced by the electric mother, and these two are the same. The electric mother is the elder sister of 遍入天（藏文：ཁྱབ་འཇུག་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）, which is commonly stated in the Bhagavata Purana, the Bharata, and ancient texts 2. The pig-faced mother is united with the ocean 3. The young girl is united with 象头神（藏文：ཚོགས་བདག་，梵文天城体：，梵文罗马拟音：，汉语字面意思：） 4. The fierce mother is the mother of Yama, the Yama mother in "Yama mother and 吉祥天女（藏文：དཔལ་མོ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）" mentioned in the Compendium Tantra, but not the Yama mother "Yamini" mentioned in the offering mantra. As mentioned above, according to the saying "yogini", the fierce mother is the head of all yoginis, so the meaning is consistent. According to the saying "Yama mother", it refers to the mother of Yama, and this is how it should be understood 5. The goddess 吉祥天女（藏文：དཔལ་མོ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：） is the mother of the six-faced child. {Therefore, although there are two "吉祥天女（藏文：དཔལ་མོ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）" in Tibetan here, the meanings are not the same, and the names in Chinese are also different, namely, the Sanskrit for "Auspicious Six-Faced Child" and "吉祥天女（藏文：དཔལ་མོ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）" is: Lakṣmī Śrī Ṣaṭmukho Bibhavati. Among them, Lakṣmī is 吉祥天女（藏文：དཔལ་མོ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）, so here the mother of the six-faced child is Lakṣmī. The Sanskrit for "吉祥天女（藏文：དཔལ་མོ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：） becomes the Wealth自在母（藏文：དབང་མོ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）" is: Śrīr Dhāneśā. Among them, Śrī is 吉祥天女（藏文：དཔལ་མོ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）. She is not included in the eight yoginis, but is the dhāraṇī of the Wealth Continuity Mother.
Chinese
应当使父尊母尊的手印等形相相同。关于身色，此处的诸神与每月初一各自相应是相同的。虽然仅一个月中的三十日，由日期的力量所生的界限有很多不同，但由月亮的力量所生的界限只有一个。因此，这二十九位神身色相同的道理也适用于此，所以即使父尊母尊身色相同也可以，因为这是特殊的缘故。像这样主张的时轮金刚也有很多，不要只认为是错误。又，手印做成相同，身色方面，白色诸尊的智慧是红色等，即使结合时轮金刚总的规律的道理，也非常好，而且我宗的历代上师也是这样认为的。例如，如同种姓的女儿去了其他种姓的家，就和那个主人做一样的事情一样，母尊们也和父尊手印相同。而且，如同血统和本体没有改变一样，颜色做成不同。也这样说过，这是口诀。又，有些人认为父尊是宾客之神，所以不能算作日期神，如果那样，数量就不够了，所以将母尊分成两个，如同上下的能量一样。这样说是不顾显而易见的事实，努力论证与主题无关的事情，是非常不公正的。应当知道，我宗的虚空之神是父尊，鱼之神是母尊。在《释论》中，清楚地说明了十二大神的法器，并说花瓣上的女神的身色、法器、形状都与父尊相同。因此，对于有二十八眷属的那些神来说，法器没有争议。由于那些神和道理相同，因此拥抱的佛母们的手印也相同。该经也说明了身色也相同，但在一种观点上是成立的。但是，其他经也说明了身色不同，所以要选择。按照其他一般人的观点，母尊们和父尊的手印不同，按照这种方式，有些神的手印很难确定，因为在没有明确来源的情况下，运用自己的智慧，就像扔石头一样。从名称种类相同方面来说，也无法确定手印，例如自在母和遍入母等自己的名字。
English
The hand gestures and other aspects of the father and mother deities should be made similar. Regarding the body color, it is the same here that the deities correspond to each day of the month. Although there are many different realms arising from the power of the dates in the thirty days of a single month, there is only one realm arising from the power of the moon. Therefore, this principle of the twenty-nine deities having the same body color also applies here, so it is acceptable even if the father and mother deities have the same body color, because it is a special case. There have been many Kalachakras who have asserted this way, so do not consider it only as a mistake. Also, by making the hand gestures the same, and applying the principle of the general rule of Kalachakra, such as the wisdom of the white deities being red, etc., it is very good, and the previous lamas of our tradition also hold this view. For example, just as when a daughter of a lineage goes to another lineage's house, she does the same things as that master, the mothers also have the same hand gestures as the fathers. Moreover, just as the lineage and essence do not change, the colors are made different. It has also been said that this is the oral instruction. Also, some people think that the father deity is a guest deity, so it cannot be counted as a date deity, and if that were the case, the number would not be complete, so they divide the mother deity into two, like the upper and lower energies. Saying this is ignoring the obvious facts and trying to prove things that are irrelevant to the topic, which is very unfair. It should be known that the space deity of our tradition is the father deity, and the fish deity is the mother deity. In the commentary, the hand gestures of the twelve great deities are clearly explained, and it is said that the body color, hand gestures, and shapes of the goddesses on the petals are the same as the father deity. Therefore, there is no dispute about the hand gestures of those deities who have twenty-eight attendants. Since those deities have the same principle, the hand gestures of the embracing consorts are also the same. That scripture also explains that the body color is also the same, which is established in one view. However, other scriptures also explain that the body color is different, so one should choose. According to the views of other ordinary people, the hand gestures of the mothers are different from the fathers, and according to this method, it is difficult to determine the hand gestures of some deities, because without a clear source, using one's own wisdom is like throwing stones blindly. From the perspective of having the same name and type, it is also impossible to determine the hand gestures, such as the names of deities like the independent mother and the pervading mother.
English
Although similar to males, examples include Wrathful Mother, Young Woman, and Tsartsika, who differ from their brothers. The sisters of water deities, wind deities, yakshas, etc., lack specific descriptions, making it impossible to definitively determine whether their deities and attributes are the same as or different from those of their own lineage. According to our own tradition, if we rely on the scriptures stating that goddesses resemble their fathers, we can find the source without difficulty. Some speculate that the mother of rakshasas is the Independent Mother, but she is called a rakshasi due to the union, which is just speculation. The Sanskrit saying "The lord of the asuras and his mudra become a rakshasi" is expressed as "danu pati rākṣasī tasya mudrā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)", where "rākṣasī (藏文，梵文天城体，梵文罗马拟音，罗刹女)" is the name of a rakshasi. To complete the syntax, the Sanskrit word for Independent Mother, "indra nī (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)", is used instead. Now, let's analyze this: Here, there are two conflicting accounts regarding the body colors of the Wrathful One, Vaishravana, Vishnu, Yama, and their retinues. According to the treatise of Pandit Lekpai Bu and most of the Kalachakra traditions in Tibet and China, the Wrathful One and others are the lunar deities of the head, and Vaishravana and others are the royal deities. Because they belong to the realm of wisdom, they are blue. Vishnu and others are of the mouth, and Yama and others are the lunar deities of the navel. Because they belong to the realm of space, they are green. Although Acharya Abhayakara did not write a separate extensive sadhana, he stated in his Garland Treatise that Vishnu and his retinue are black, Yama is red, Vaishravana is yellow, and the Wrathful One and his retinue are white. In short, he categorized all the deities into the colors of the four directions. Many old Kalachakra masters in Tibet, especially Rongpa Sher Seng, refuted this and made many insults. Later, the Sadhana Lotus Face Master and his followers, in this chapter of the Kalachakra, supported Abhaya's view, refuted other views, and made many claims disapproving of the old tradition. Furthermore, all other later Kalachakra commentators contradicted this, praising Sadhuputra and Sher Seng, criticizing Abhaya, and making many refutations against the Sadhana White Lotus Master. I say this: Because it is a lineage of oral instructions from the guru that has never been interrupted, and because it is the main part of the meaning, even if we practice the old tradition, the Garland Treatise
Chinese
那样的规矩也是可以有多种选择，或者通过选择的方式来接受，所以也不是不合理的。之所以这样安排，是因为在愤怒阎罗、夜叉三尊的护轮中，明确提到了红色、白色、黄色。虽然在八瑜伽母之父的场合中没有明确提到颜色，但是因为西北方的梵天是黄色的父亲，所以暗示了遍入天是黑色的。通过直接和间接的方式，这些身色得以成立。在节日神本身的场合中，没有展示身色的分类，也没有留下“将在下文阐述”这样的话。{因为在那里没有阐述。}我认为这是因为已经讲述了直接和间接的指示。一般来说，这是允许选择的，特别是，对于修法仪轨中直接指示的坛城，这个方面更为重要，这是从他自己或者上师的口诀中产生的。这一定是口诀，因为那位导师当时根本没有向上师请教时轮，甚至不仅仅是看书本，即使请教了，也没有听懂上师说了什么，即使听懂了，也没有理由违背上师的教导。而且，作为一位珍视佛法、能够广泛弘扬和持有佛法的大智者，他是不说谎的。因为他自己承认具有本尊的加持和上师的殊胜口诀。然而，尽管后来的大多数所谓学者都宣称这是错误的，但他们所编造的与经文相悖之处大多不适用于这里。即使通过种姓主、种姓和有种姓者、种子字、方位和时间这五个理由来解释与续部注释相悖，但仅仅是种姓主的身色并不确定。虽然能母们的种姓主是金刚萨埵，但也不会仅仅是蓝色或绿色。化身和化身之基的种姓和有种姓者也不确定。同样，不动佛和遍入天、乐行、猛厉、金刚手和阎罗、普贤和财神们结合在一起，但颜色并不确定。就像从十个宝瓶中化现出十条龙，但龙不会呈现宝瓶的颜色或内部物质的颜色一样。种子字也不能确定，因为从ka组和ha组的虚空界中产生了黑色的狗面母。