English
Such rules are also acceptable with multiple options or through selection, so they are not unreasonable. The reason for arranging it this way is that in the protective wheel of the three deities, Wrathful Yama, Yaksha, red, white, and yellow are explicitly mentioned. Although the color is not explicitly mentioned in the case of the father of the eight Yoginis, it is implied that the father of the yellow Brahma in the northwest is the black Vishnu. These body colors are established through direct and indirect means. In the case of the festival deity itself, the classification of body colors is not shown, and there is no statement left such as "it will be explained below." {Because it is not explained there.} I think this is because the direct and indirect instructions have already been explained. In general, this is permissible for selection, and in particular, this aspect is more important for the mandala directly indicated in the sadhana ritual, which arises from his own or the guru's oral instructions. It must be an oral instruction, because that teacher did not ask the guru about Kalachakra at that time, not even just looking at the books. Even if he asked, he did not understand what the guru said, and even if he understood, there was no reason to go against the guru's teachings. Moreover, as a great scholar who cherishes the Buddha's teachings and is able to widely propagate and uphold them, he does not lie. Because he himself admits to having the blessings of the yidam and the supreme oral instructions of the guru. However, although most of the later so-called scholars claim that this is wrong, most of the contradictions they have fabricated against the scriptures do not apply here. Even if the contradictions with the tantra commentary are explained through the five reasons of lineage lord, lineage and those with lineage, seed syllables, direction, and time, the body color of the lineage lord alone is not certain. Although the lineage lord of the Dakinis is Vajrasattva, it will not be just blue or just green. The lineage and those with lineage of the emanation and the basis of emanation are also uncertain. Similarly, Akshobhya and Vishnu, Sukhavati, Wrathful One, Vajrapani and Yama, Samantabhadra and the Wealth Deity are combined, but the color is not certain. Just as ten dragons are emanated from ten vases, but the dragons do not take on the color of the vases or the color of the internal substances. The seed syllable is also not certain, because the black dog-faced mother arises from the space element of the ka group and ha group.
Chinese
是为了生起白色虎面母，以及从ཀྵཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字组和地字组智慧界中生起红色猪面母和黄色豺狼面母。即使从方位的角度来说也不确定，因为这些日期神在修法上是上下排列是不合理的，而且在书写和实际安排上，由于在东方而确定为绿色，这样会造成额外的矛盾。仅仅是上下位置的分配也是有争议的，所以是不确定的。在时间上就更不确定了，一般来说，十二个月也包含在四个季节中，四个季节与四个界清净也是可以的，但这里说是六个时节，如果认为必须变成六种颜色，那么虚空和智慧是普遍包含在四个界中的。将头与水、王位与风、喙与火界联系起来，如果是上师的口诀和殊胜本尊的授记，就没有矛盾。因此，虽然自宗不主要这样做，但对于后来在西藏出现的见识广博、听闻广博、具有极好记忆力的人，以及稍微具备辨别意义的智慧，就自认为是最伟大的智者，以傲慢的态度，为了阻止他们诽谤真正有学识且获得成就的圣者为愚蠢，从而造下罪业，并且为了辨别看似正确的辩论，所以稍微提了一下。如果在直接相违的意义上争论，一个的成立会变成另一个的否定，但对其他则不然。从种姓主、化身、种子、方位和时间的角度，分别成立六界，并且用由此推断颜色的理论，可以作为勇猛施财蓝神和遍入阎罗绿神的成立之依据，但不能成为否定其他宗派的依据。那么，如果说支持六种颜色的论据是那些，那么明确显示的论据是耶勒的第十七品注释中：同样，金刚界自在母、顶髻、金刚吽使、猛眼母、忿怒女王、持金刚、法界金刚母、遍入、阎罗和龙王等，这些从上方的口中空
English
It is to generate the white tiger-faced mother, and from the ཀྵཿ (藏文,梵文天城体,梵文罗马拟音,汉语字面意思) syllable group and the earth syllable group of the wisdom realm, to generate the red pig-faced mother and the yellow jackal-faced mother. Even from the perspective of direction, it is uncertain, because it is unreasonable for these date deities to be arranged in an up-and-down manner in practice, and in writing and actual arrangement, since they are in the east, determining them as green would create additional contradictions. Merely assigning up-and-down positions is also controversial, so it is uncertain. It is even more uncertain in terms of time. Generally, the twelve months are also included in the four seasons, and it is acceptable for the four seasons to be pure with the four elements, but here it is said to be six seasons. If one thinks that it must become six colors, then space and wisdom are universally included in the four elements. Connecting the head with water, the throne with wind, and the beak with the fire element, if it is the oral instruction of the guru and the prophecy of the supreme deity, there is no contradiction. Therefore, although this is not mainly done in one's own system, for those who later appeared in Tibet with broad vision, broad hearing, and excellent memory, and who have a little wisdom to discern the meaning, and who arrogantly think that they are the greatest scholars, in order to prevent them from slandering truly learned and accomplished holy beings as foolish, thereby creating sins, and in order to discern seemingly correct debates, it is mentioned briefly. If one argues in the sense of direct contradiction, the establishment of one becomes the negation of the other, but not for others. From the perspective of lineage lord, incarnation, seed, direction, and time, the six elements are established separately, and the theory of inferring colors from this can be used as the basis for establishing the fierce wealth-giving blue god and the all-pervading Yama green god, but it cannot become the basis for negating other schools. So, if the arguments supporting the possibility of six colors are those, then the arguments that clearly show it are in the commentary on the seventeenth chapter of Ye-le: Similarly, the Vajradhatu Empowerment Mother, the Crown, the Vajra Hum Maker, the Fierce-Eyed Mother, the Wrathful Queen, the Vajrapani, the Dharmadhatu Vajra Mother, the All-Pervading One, Yama, and the Naga King, etc., these from the mouth above are empty.
Chinese
由“པ”字开展，是众多功德的处所，为了赐予一切事业的成就，以金刚的印玺，由不动佛加持，其颜色比天空的颜色更绿。如是，金刚力，极度青色者，猛厉母，赞巴拉，普贤，语金刚母，龙遍入，这些利益一切众生者，作为众生解脱之因，从下方的口智慧之法开展，从极度清净的法界智慧中，颜色是蓝色，由不动佛的蓝色身和金刚萨埵加持，能成办一切。如是，因为说遍入天和阎罗是绿色，猛厉母和赞巴拉是蓝色。如是，如同引用诸节日神做出六种颜色的区分一样，仅仅是做出那样的颜色，也认为自己的宗派是清净的依据，虽然如此认为，但这些并不是在安立如身语意圆满的坛城本尊时所说的一切。对于本尊众，也说了金刚力、忿怒母自在等，并且实际是为了什么而说的呢？是通过六面瑜伽士，开展以六界所摄的本尊众，同时成办各自的事业，或者仅仅开展水界的完整部分，以及类推到息增等其他事业，或者开展一个本尊，成办一个事业等，是按照如何合适的方式来与事业相结合的。即使那样，也需要与圆满坛城的本尊众相结合，特别是从续部注释的上下来看，与守护轮的情况等其他分类不同，也不是语瑜伽母的情况中的暗示，而是在身语意的坛城本尊众主要汇集时，明确显示颜色的情况，因为只有明确指示这四大天王的颜色才是目的。如果这样做就非常好了，因为那时如前所说的那样，部主和化身之基，以及种子字和方位、时间和界等全部都与身色相符，所以这是场合意义上的主要内容，而且
English
Expanding from the syllable "Pa," it is the abode of numerous virtues. To bestow the accomplishment of all actions, it is sealed by Akshobhya, who possesses the vajra seal, and its color is greener than the color of the sky. Thus, Vajra Power, Extremely Blue One, Fierce Mother, Jambhala, Samantabhadra, Speech Vajra Mother, and Naga Vairochana—these benefactors of all beings, as the cause of liberation for sentient beings, expand from the Dharma of the wisdom of the lower mouth. From the wisdom of the utterly pure Dharmadhatu, the color is blue, sealed by the blue body of Akshobhya and Vajrasattva, which accomplishes everything. Thus, it is because Vishnu and Yama are described as green, and Fierce Mother and Jambhala as blue. Thus, just as all the divisions of the six colors made by the festival deities are cited as authority, merely making such colors is also considered by one's own system to be a pure source of authority. However, all that is said is not in the context of establishing deities of a mandala that is complete in body, speech, and mind. Among the assembly of deities, Vajra Power and Wrathful Mother, etc., are also mentioned, and for what purpose are they actually spoken? It is through the six-faced yogi, expanding the assembly of deities gathered by the six elements, simultaneously accomplishing their respective actions, or expanding only the complete section of the water element, and analogizing to other activities such as pacifying and increasing, or expanding one deity and accomplishing one action, etc., applying them to activities in whatever way is appropriate. Even so, it is also necessary to combine them with the assembly of deities of the complete mandala. In particular, looking at the upper and lower sections of the tantric commentaries, it is different from other classifications such as the case of the protection wheel, and it is not like the implication in the case of the Speech Yogini, but in the case where the colors are clearly shown when the main assembly of deities of the body, speech, and mind mandala are gathered, it is because the only purpose is to specifically indicate the colors of these four great kings. It is very good to do it this way, because at that time, as mentioned above, the lord of the family and the basis of emanation, as well as the seed syllable, direction, time, and elements, all correspond to the body color, so this is the main point of the occasion, and
Chinese
虽然将之归纳为四种过失会更好，但在并非专门确定时轮金刚自身的情况下，于众多坛城种类的部类中进行讲述时，考虑到只要意义上没有冲突，引入是方便且良好的，因此那位论师是那样做的。但那位论师也并非完全不认可这种方式。在身门守护忿怒尊的场合中，木杖、箭、杵、木棒这四位忿怒尊，以及猛眼母的三叉戟都清晰地显现了。在鬘中，虽然认为光芒母等四位持轮、锤、箭、剑作为生起之相，但如果以自宗忿怒母为主，则必须从各自的种子字和手印中生起。说猛眼母有三叉戟仅仅是象征，那时光芒母等也和木棒等忿怒尊相似。如果以忿怒尊为主，则忿怒尊们从种子字和手印中生起，忿怒母们仅仅从种子字中生起。在此身门守护的场合，有些藏汉将所有父尊都做成三面六臂，母尊们做成四臂，而自宗的有些也出现了顶髻三面六臂，五忿怒尊和六忿怒母做成四臂的情况。既然安立为身坛城的门守护，那么顶髻也必须做成四臂，更何况其他的忿怒尊呢？因为语坛城和身坛城根本本尊不能超过四臂。那么在守护轮的场合中，就像将要讲述顶髻转轮王一样，作为最初的说明，并认定为将要讲述的修法次第的现观，而且在守护轮的场合中，所有忿怒尊都因月力的作用而变成三面六臂，那么即使身门守护们没有面臂的明确说明，也必须因处于同一次第的月力的作用，而将木杖青等六者变成四臂，那么这些忿怒尊的面臂多少岂不是会变成没有定准了吗？如果说会变成没有定准，那么这是认可的，因为由{所获得的容貌和手臂变化的情况非常多，因为在心坛城二十五尊的一种中，眷属的月力和坛城的排列