English
It is like those who combine the rules of operation of stars and planets. It is said that the same is true in the practice method of Shonglo. The (Tara) that came from Je Sher Sengwa Kade is blue, and the (Tara) that came from Sade is green, etc., without mentioning the hand implements. Tangton Lotsawa believes that all (Taras) have one face and two arms, holding various offerings. Dharma Lord Lama Sodgyalwa said: One should hold the symbols of the thirty-six kinds of implements, or hold the thirty-six kinds of inner samaya substances, etc. If the latter is not just fabricated, but has the oral instructions of the guru or scriptural basis, then there is no conflict. The earlier transmissions before Maitreya are oral instructions, but the others are kept neutral. If it is a little more detailed, it would be better to follow the view of Abhayakara. If it is a little more concise, those (Taras) from the Ra btum ma lineage of one's own tradition hold a chopper and skull cup, and the others hold the implements of the first two hands of the emanation deity, and all (Taras) have complexions similar to the emanation deity, but they are peaceful and charming, decorated with silk and jewels, standing, with various dance postures leaning to the side, with charming postures. These are also just mantras to please the deities. Even according to Abhaya's view, apart from the number of faces and arms, it is not that they are not considered mantras, so it should be done according to his method. For the explanation of the names of these (Taras), some scholars quote the scriptures of the Vajra Heart Commentary (rdo rje snying 'grel) and make analogies. That is not good, because the Heart Commentary says this: All dharmas are one in emptiness, the thirty-seven factors of enlightenment, the elements are like the outer body, the body is the mandala. Earth unmixed is hardness, water unmixed is peace, fire unmixed is power, only wind is hatred, only emptiness is life. Likewise, death is by wisdom, these six actions are unmixed. The four mixed actions are: earth and water mixed, cause sentient beings to grow. Wind and fire mixed, cause sentient beings to attract. Wind and water mixed, cause sentient beings to move. Earth and emptiness mixed, cause sentient beings to fall. Earth and wisdom mixed, cause sentient beings to rise again from falling. Water
Chinese
我，火混合时，说女人男人会毁灭。土和风混合时，会播种愚痴和毛发。空性和水混合时，众生会感到满足。智慧和空性混合时，又会复活。火和土混合时，一切有情都会感到痛苦。火和空性混合时，会用热来播种众生。火和智慧混合时，众生会变得哑口无言。风和空性混合时，一定会消除各种毒素。风和智慧混合时，{暂时会束缚三界。智慧和空性混合时，会生育一切有情。} 只是这样说了。它的意思是，瑜伽士成就命形后，观修生起次第的本尊，以及语的念诵，和字等细微差别的专注，以及不依赖于物质和火供、幻轮等任何外在行为，仅仅以内在风的瑜伽就能成就一切事业。通过混合各自的元素之风来显示成就一切事业的方式，通过那些自生之风的混合，当这些女神的降金刚生于相续时，就会出现那些体验，主要与圆满次第相关地讲述，是符合意义的。这是依靠口诀的口耳相传而来的。有些智者在解释生起次第本尊的名词时，极尽繁琐地用分别念来附加，以“其他人毫无理由地奔跑”的方式，那些自认为比他们更聪明的傲慢者，也不区分好坏，只是重复前人的话语，似乎是自己新知道的一样。然而，这不好的原因是，在想要（性行为）的场合，有三十六种用于结合的本尊，而对于两种元素混合的情况，只有十五种从《心髓释》的词句中出现的行为集合的名称。其余的需要用分别念新造，并且从《心髓释》的词句中出现的六种单独的行为，在这里想要和结合。
English
When I, fire, is mixed, it is said that women and men will be destroyed. When earth and wind are mixed, they will sow ignorance and hair. When emptiness and water are mixed, all beings will be satisfied. When wisdom and emptiness are mixed, they will be revived again. When fire and earth are mixed, all sentient beings will suffer. When fire and emptiness are mixed, they will sow beings with heat. When fire and wisdom are mixed, beings will become mute. When wind and emptiness are mixed, all poisons will surely be eliminated. When wind and wisdom are mixed, {for a moment, the three realms will be bound. When wisdom and emptiness are mixed, all sentient beings will be born.} It is said only this much. Its meaning is that when a yogi achieves the life form, he meditates on the deity of the generation stage, and the recitation of speech, and the subtle differences of focusing on letters, etc., and without relying on any external actions such as substances and fire offerings, and magic wheels, etc., only with the inner yoga of wind can all actions be accomplished. By showing the way to accomplish all actions by mixing the winds of each element, through the mixing of those self-arising winds, when the vajra descent of these goddesses is born in the continuum, those experiences will arise, mainly related to the completion stage, it is consistent with the meaning. This is based on the oral transmission from the instructions. When some scholars explain the names and meanings of the deities of the generation stage, they elaborately add them with conceptual thoughts, in the manner of "others running without reason," those arrogant people who think they are more intelligent than them, do not distinguish between good and bad, but only repeat the words of the predecessors, as if they were something new they knew. However, the reason why this is not good is that in the case of wanting (sexual intercourse), there are thirty-six deities for the purpose of union, but for the case of mixing two elements, there are only fifteen names of action sets that appear from the words of the "Heart Essence Commentary." The rest need to be newly created with conceptual thoughts, and the six single actions that appear from the words of the "Heart Essence Commentary," here wanting and combining.
Chinese
因为没有的缘故，一方面神增多而事业减少，另一方面事业增多而神减少，理由也非常错乱，就像这样：在触金刚母所出的衣贪母的时候，种子字“擦”是风界的水，所以，风和水是混合的，有情众生是能动的。这样说，水风混合产生寒冷，所以贪衣啊。这样认为把女神的名字和种子字的作用混合，本来各自的生起混合是，需要大种内相遇和小种内相遇，大种是风和小种是水，水风相遇的意义不完整，这能代表一切，又水风结合寒冷而贪衣，也像是顺应藏地的容易理解，因为贪衣不只是寒冷的原因。衣是温度和，从生物的损害中救护的意义也多，对神、龙、人等一切共同适用，是为了遮止赤身裸体不美观等意义。因此理由不一定，特别是说有情众生能动，是驱逐恶毒者从住处离开和，在地震的原因的时候，禅定者们观修地水，水风摇动所以说地震，像山和森林和，楼阁等摇动的意思可以，水风结合寒冷而口发抖的意思哪里是呢？这样说，因此稍微也不相关联。同样地，火风混合产生瘙痒也从哪里也没说，扔桃子也是对憎恨的境扔桃子说无关联而已，认为那是憎恨贪母，憎恨是分别，所以憎恨重复两次等总之如果一一分析，意义不相关联而已，词句上也有很多不符合，擦字是风界的土，所以土和风混合分离而变成憎恨，土和风是混合，愚痴和橛子是种植。和这个直接相违背的也有，其他有些偶然地多少有些符合的也有可能，总之依靠时轮，事业
English
Because there is no reason, on the one hand, the gods increase and the work decreases, and on the other hand, the work increases and the gods decrease. The reason is also very confusing, like this: When the garment-craving mother comes from the touch vajra mother, the seed syllable "tsa" is the water of the wind element. Therefore, wind and water are mixed, and sentient beings are mobile. It is said that when water and wind are mixed, cold is born, so one craves clothes. It is assumed that the name of the goddess and the function of the seed syllable are mixed. Originally, the mixing of individual elements is the meeting of the great elements and the meeting of the small elements. The great element is wind and the small element is water, so the meaning of the meeting of water and wind is incomplete. This can represent everything. Also, the combination of water and wind is cold and garment-craving, which seems easy to understand in accordance with Tibet, because garment-craving is not only caused by cold. Garments are for warmth and to protect from the harm of living beings, and they are commonly used by gods, dragons, humans, etc., to prevent nakedness and ugliness. Therefore, the reason is not certain. In particular, it is said that sentient beings are mobile, which means to drive away the wicked from their dwellings, and in the case of the cause of earthquakes, meditators meditate on earth and water, and the earth shakes because of the movement of water and wind. It is possible to shake mountains, forests, and pavilions, but where is the meaning of the combination of water and wind causing cold and trembling? Saying this, therefore, is not related at all. Similarly, it is not said anywhere that the mixture of fire and wind causes itching, and throwing peaches is only said to throw peaches at the object of hatred, which is irrelevant. It is thought that it is hatred and craving mother, and hatred is a distinction, so hatred is repeated twice, etc. In short, if each one is analyzed, the meaning is irrelevant, and there are many inconsistencies in the words. The syllable tsa is the earth of the wind element, so the mixture of earth and wind separates and becomes hatred. Earth and wind are mixed, ignorance and pegs are planted. There are also things that directly contradict this, and there may be some others that happen to be more or less in agreement. In short, relying on the wheel of time, work
English
When performing a tsok practice, it is not done relying on desire because one wants to obtain the chief of the karmic deities. Such kinds of things, in the minds of those who do not understand the key points, may appear to be good explanations, but in reality, they are meaningless. The seed syllables for these are: In the chapter of Glorious Empowerment, in the commentary on the stage of the front generation, it is said that the seed syllables of the deity banners on the left pedestals of the four directions are: To the north of the east gate: sa (Tibetan, Devanagari, sa, earth) pa (Tibetan, Devanagari, pa, protection) ṣa (Tibetan, Devanagari, ṣa, six) śa (Tibetan, Devanagari, śa, peace) ྈྐ (Tibetan, none, none). To the west of the north gate: laḥ (Tibetan, Devanagari, la, bliss) vaḥ (Tibetan, Devanagari, va, speech) raḥ (Tibetan, Devanagari, ra, light) yaḥ (Tibetan, Devanagari, ya, holding) haḥ (Tibetan, Devanagari, ha, emptiness). To the east of the south gate: kaḥ (Tibetan, Devanagari, ka, making) khaḥ (Tibetan, Devanagari, kha, emptiness) gaḥ (Tibetan, Devanagari, ga, going) ghaḥ (Tibetan, Devanagari, gha, grasping) ṅaḥ (Tibetan, Devanagari, ṅa, hindrance). To the south of the west gate: kṣaḥ (Tibetan, Devanagari, kṣa, destroying) is placed alone. The reason why the numbers are unequal is that some people think that these are located in the directions of their respective families, and they understand that this is the teaching of the lama. But because there is not much difference in difficulty, it is okay and good to meditate as directly instructed. However, if the numbers are equal, it will appear beautiful in the minds of ordinary people, and there is also a need for each family and direction to be compatible. That is, on the right pedestals of the four directions, four are on the surface, and the fifth is located at the corner of the pedestal. There is no basis for confusion in these seed syllables, so there is no disagreement. Although there are some differences in the left ones, they are not important. Some scholars think that the last four letters of the sa (Tibetan, Devanagari, sa, earth) group, the ka (Tibetan, Devanagari, ka, making) group, and the la (Tibetan, Devanagari, la, bliss) group are also reversed from bottom to top, and these three groups each have four letters. They are placed on the left of east, south, west, and north. After kṣaḥ (Tibetan, Devanagari, kṣa, destroying), the first letters of these three groups are combined and placed on the left of the west. Although this is in accordance with the Garland and the Sutra of Sudhana, it is generally not very good, because it reverses the order of the seed syllables mentioned in the Great Commentary, and there is no reason to take out sa (Tibetan, Devanagari, sa, earth), ka (Tibetan, Devanagari, ka, making), and la (Tibetan, Devanagari, la, bliss) separately and place them in the west. Therefore, even if four are placed on the left of the west, it is best to arrange them in the order of the seed syllables mentioned in the Great Commentary without confusing them. Therefore, according to my own system, the east is the first four letters of the sa (Tibetan, Devanagari, sa, earth) group, the south is the ྈྐ (Tibetan, none, none) letter and the first three of the ka (Tibetan, Devanagari, ka, making) group, the north is the last two of the ka (Tibetan, Devanagari, ka, making) group and the last two final consonants, and the west is the first two final consonants and ha (Tibetan, Devanagari, ha, emptiness) kṣaḥ (Tibetan, Devanagari, kṣa, destroying). Placing them in this way is the oral instruction of the lama, and it does not confuse the order of the seed syllables mentioned in the commentary.