Chinese
男性的尝味之门，东北方是水道，西方是粪道，西北方是顶髻的孔穴，是从中脉之外的门生起快乐。忿怒尊生起快乐的行为圆满后，当落入耗尽的快乐时，{ར（藏文，梵文天城体，ra，火），ཧ（藏文，梵文天城体，ha，空），ཡ（藏文，梵文天城体，ya，风），ར（藏文，梵文天城体，ra，火），ཝ（藏文，梵文天城体，va，水）}堆叠的肉团，变成{ཨ（藏文，梵文天城体，a，无），ཉ（藏文，梵文天城体，nya，智慧），ཎ（藏文，梵文天城体，ṇa，语），མ（藏文，梵文天城体，ma，水），ན（藏文，梵文天城体，na，地）}堆叠的肉团，从上面的字ཨ（藏文，梵文天城体，a，无）中生起ཨ་ཨཱ（藏文，梵文天城体，a ā，无），从ཉ（藏文，梵文天城体，nya，智慧）中生起ཉིཉཱི（藏文，梵文天城体，nyi nyī，智慧）等，转变心间的种子字，以及如何生起的方式，对于一切有情众生都应按类别解释。五种堆叠的字体的颜色是：从上到下依次是绿、黑、红、白、黄的顺序。{因此，这里的西北方的诸神都是土水混合，主要属于地界。那么，顶髻的门是如何从空界生起的呢？意义上的主要原因是，十个门由十位神分配，这是他们应得的份额。然而，在稍微结合相似之处的方法上，有些人解释说：空界是方便的意，方便的想法是智慧，意的种姓的想法是身，因此智慧的身，即地界的神，是从方便的意，即空界的门生起的。还有人说，财续母的风安住在顶髻，遍布全身，并且它主要属于地界，因此由于这个原因，在这种情况下，顶髻的门被认为是地界。这两种解释似乎并不矛盾，但仍需进一步考证。如果考察十位忿怒尊的面容和手数量，有些人认为，边角和上下的忿怒尊都必须只有一面四臂，他们认为不应说这些是三面六臂。有些人认为，十位都必须是三面六臂，不能是其他的。还有些人认为，方位和上方的忿怒尊是三面，边角和下方的忿怒尊是一面。虽然每一种观点在各自的意愿上没有太大冲突，但如果他们完全执着于自己的观点，并否定其他观点，那是不合理的。此外，在《大疏》中说：“在守护轮的情况下，忿怒尊将持有顶髻的身体颜色和手印。”这指的是在仪轨中所说的两种情况。
English
The door through which males experience pleasure, the northeast one is the water passage, the west one is the excrement passage, and the northwest one, the aperture of the crown, is where pleasure arises from the door outside the central channel. When the act of a wrathful deity arising in pleasure is complete and falls into the pleasure of exhaustion, the mass of stacked {ར（Tibetan, Devanagari, ra, fire）, ཧ（Tibetan, Devanagari, ha, space）, ཡ（Tibetan, Devanagari, ya, wind）, ར（Tibetan, Devanagari, ra, fire）, ཝ（Tibetan, Devanagari, va, water）} becomes a mass of stacked {ཨ（Tibetan, Devanagari, a, absence）, ཉ（Tibetan, Devanagari, nya, wisdom）, ཎ（Tibetan, Devanagari, ṇa, speech）, མ（Tibetan, Devanagari, ma, water）, ན（Tibetan, Devanagari, na, earth）}. From the upper letter ཨ（Tibetan, Devanagari, a, absence）, arise ཨ་ཨཱ（Tibetan, Devanagari, a ā, absence）, and from ཉ（Tibetan, Devanagari, nya, wisdom）, arise ཉིཉཱི（Tibetan, Devanagari, nyi nyī, wisdom）, etc., transforming the seed syllables in the heart, and the manner in which they arise should be explained according to their categories to all beings. The colors of the five stacked letters are, in order from top to bottom, green, black, red, white, and yellow. {Therefore, here, all the deities of the northwest are a mixture of earth and water, primarily belonging to the earth element. So, how does the door of the crown arise from the space element? The main reason in terms of meaning is that the ten doors are divided among the ten deities, which is their due share. However, in the method of slightly combining similarities, some explain that the space element is the mind of skillful means, the thought of skillful means is wisdom, and the thought of the lineage of the mind is the body. Therefore, the body of wisdom, the deity of the earth element, arises from the mind of skillful means, the door of space. Others say that the wind of Norlha Gyal resides in the crown, pervading the entire body, and since it is primarily of the earth element, for that reason, in this case, the door of the crown is considered to be the earth element. Both of these explanations seem not to contradict each other, but further investigation is still needed. If we examine the number of faces and hands of the ten wrathful deities, some think that the wrathful deities of the corners and above and below must have only one face and four arms, and they think that these should not be described as having three faces and six arms. Some think that all ten must have three faces and six arms, and nothing else is permissible. Others think that the wrathful deities of the directions and above have three faces, and those of the corners and below have one face. Although each of these views does not have much conflict in their respective intentions, it is unreasonable for them to be completely attached to their own views and reject others. Furthermore, the Great Commentary says, "In the case of the protection wheel, the wrathful deity will hold the body color and hand gestures of the crown." This refers to both situations mentioned in the sadhana.
Chinese
虽然如此，主要是在身坛城的时候需要应用，所以上方等六忿怒尊都是四臂的。心坛城的忿怒尊顶髻说是三面六臂，所以上方和四方是三面，下方和四隅可以做成一面。从修法仪轨的起尸修法坛城的时候说：“外侧三条线，在十方坛城中，也是那样忿怒尊的特征。”这指的是，如来们是如何，在各方也是如何。天女们是如何，在无方也是如何。上方是顶髻的金刚，下方是损美的战斧，这样出现，所以四隅和上下的忿怒尊也是三面六臂，四隅和各自的方位相同。顶髻不动佛和损美金刚萨埵相似，这是这样表示的。如果上下四隅都是四臂忿怒尊，上方是金刚，下方是战斧，四隅出现和四母相似的法器是不合理的缘故。另外，在守护轮的时候，布置十忿怒尊之后，安立心要坛城，说是可以代替心坛城的本尊。时轮中所说的坛城，和轮的坛城次第相同，将方位和四隅分开，将面和手的数量分成两个部分，在其他情况下是没有的。最后将四作明妃确定为三面，如果加上这样的道理，守护轮的十忿怒尊，做成三面六臂才是好的，进入也容易，所以主要这样做。瑜伽究竟鬘中也是，做成三面六臂。因此，哪些身坛城本尊的方位颜色合理性稍微小的一方，按照究竟鬘的规矩建立宗义，守护轮的所有十忿怒尊都是三面，究竟鬘中出现合理性多的一方却遮止，这是在其他宗义和鬘两个之间轮流选择，选择非常错误。十忿怒尊的坐垫的差别是，因为是太阳的子债清净，所以都是太阳的坐垫，吉祥的财
English
Although so, it is mainly used in the case of the body mandala, so the six wrathful ones such as the upper ones are also four-armed. The wrathful one of the heart mandala, Topknot, is said to be three-faced and six-armed, so the upper and four directions are three-faced, and the lower and four corners can be made into one face. From the time of the corpse-raising practice mandala of the Sadhana ritual, it is said: "On the outer three lines, in the ten-direction mandala, likewise are the characteristics of the wrathful ones." This refers to how the Tathagatas are, and how they are in each direction. How the goddesses are, and how they are in the directionless. Above is the vajra of the topknot, and below is the battle-ax of the destroyer of beauty, so the wrathful ones of the corners and above and below are also three-faced and six-armed, and the corners are the same as their respective directions. The topknot is similar to Akshobhya and the destroyer of beauty is similar to Vajrasattva, this is what it means. If the upper, lower, and four corners are all four-armed wrathful ones, the upper is the vajra, the lower is the battle-ax, and the corners appear with hand implements similar to the four mothers, it is unreasonable. In addition, in the case of the protection wheel, after arranging the ten wrathful ones, the essence mandala is established, which is said to be able to replace the deity of the heart mandala. The mandala mentioned in the Kalachakra, which is the same as the order of the wheel mandala, separates the directions and the four corners, and divides the number of faces and hands into two parts, which is not the case in other situations. Finally, if the four Karmamudras are determined to be three-faced, and if such a reason is added, it is good to make the ten wrathful ones of the protection wheel three-faced and six-armed, and it is easy to enter, so this should be the main thing. In the Yoga Completion Garland, they are also made three-faced and six-armed. Therefore, those who have a slightly smaller rationality in the direction and color of the deities of the body mandala establish the doctrine according to the rules of the Completion Garland, and all the ten wrathful ones of the protection wheel are three-faced, but the side with more rationality from the Completion Garland is prevented, which is a very wrong choice by alternately choosing between other doctrines and the Garland. The difference in the seats of the ten wrathful ones is that because they are purified of the sun's debts, they are all sun seats, and the auspicious wealth
Chinese
我以布单（地名）的分类，十位忿怒尊全部安住于月轮之上；以身体的分类，方位为月亮，边角为太阳；以意念的分类，则与此相反；南方和西南方，西方和西北方为太阳；东方和东南方，北方和东北方为月亮之座，虽然说了五种座位的安立方式的选择，但为了象征十一个太阳光芒完全清净，主要还是以十一位忿怒尊主眷安住于莲座之上为主。第二点，关于供养的场合，早期的做法是：供养物与八位瑜伽母相同，除了男女之外，形象都相同；荣巴派为了将方便与智慧结合，使之与十位忿怒尊相同；洛扎派的成就狮子等持有等持手印；香派洛丹等选择成就之身或五大坛城；有些人认为与寂静事业的女神等同于四种事业的女神；喇嘛索南沃色认为与五部母相同等等，早期的人们有各种不同的说法。 智者布顿说，比布底旃陀罗的注释中说，两只手都拿着弯刀。对于所有这些，后世的人们似乎做了很多的辩论，但大多数都是珍视佛法的人，因为他们依赖于各自上师的口诀，所以这样各自修持是没有矛盾的。如果与续部的直接开示相违背，那是绝对不合理的，所以应该阻止，但对于那些不明显的直接开示，口诀才是最重要的。 自己的观点是：供养物以等持手印来说是合理的。其他的供养物是色界的诸神，而空性供养物是无色界的诸神，这些界的诸神没有身体的各种动作和变化，而是以跏趺坐和等持的姿势恒常安住，据说这种说法也是瑜伽士们通过见证而流传下来的，并且所有内外宗派的禅定者，也都是与这种行为方式相同。
English
According to the classification of Ngabu Dron (place name), all ten wrathful deities reside on the moon disc; according to the classification of the body, the directions are the moon, and the corners are the sun; according to the classification of mind, it is the opposite; the south and southwest, the west and northwest are the sun; the east and southeast, the north and northeast are the moon's seat, although five choices of seat arrangement are mentioned. However, in order to symbolize the complete purity of the eleven sun rays, it is mainly the eleven wrathful deities, principal and retinue, who reside on the lotus seat. Secondly, regarding the occasion of offerings, the early practices were: the offerings were the same as the eight yoginis, except for male and female, the images were the same; the Rongpa school made them the same as the ten wrathful deities in order to combine skillful means and wisdom; the accomplished lion of the Lhoza school and others held the samadhi mudra; the Shang Lodan and others chose the accomplished body or the mandala of the five elements; some considered them to be the same as the goddesses of the four activities, such as the goddess of peaceful activity; Lama Sonam Ozer considered them to be the same as the five mothers, etc. There have been various different sayings among the early people. The wise Buton said that in the commentary of Vibhuti Chandra, it is said that both hands hold curved knives. For all of these, later generations seem to have done a lot of debate, but most of them are holy beings who cherish the Buddha's teachings, because they rely on the oral instructions of their respective gurus, so there is no contradiction in practicing separately in this way. If it contradicts the direct teachings of the tantras, it is absolutely unreasonable and should be prevented, but for those direct teachings that are not clear, oral instructions are the most important. My own view is: it is reasonable to say that the offerings are made with the samadhi mudra. The other offerings are the gods of the form realm, and the emptiness offerings are the gods of the formless realm. The gods of these realms do not have various actions and changes of the body, but constantly abide in the posture of cross-legged sitting and samadhi, and it is said that this statement has also been passed down by yogis through witnessing, and all meditators of internal and external schools are also the same as this way of behavior.