English
Thus it is. The color of the yellow ones, among the races that are neither black nor white, is also the same as the supreme gold. The color of the blue ones, in various ways, is again said to be in the blue ones by the green ones. Thus, it is necessary to know that the gods who reside in the direction of their own race among the goddesses. Thus it is said. Here, the various colors mentioned are green. By combining this wisdom, Indra, the father of Camuṇḍī and the Pervading Mother, and the yellow Brahmā, and the fierce one who is the father of the Pig Mother and the Six-Faced Mother, and the white Gaṇapati, and Yama, the father of the fierce mother and the glorious goddess, and the red Six-Faced One, and the Rakshasa who is the father of the Powerful Mother and the Brahmā Mother, and the black Pervader, will definitely arise in the attainment of meaning. There is no disagreement between Chinese and Tibetan on this. In general, these are the holders of the forms of worldly gods, so they are the Eight Mothers, and it is also necessary for the worldly mantra lineages and origins of these gods themselves to be compatible. If we act according to that power, for example, Camuṇḍī the Rakshasa woman is not the consort of the Rakshasa, but the sister of the Rakshasa. The Pervading Mother is the sister of the Pervader, etc., and those with the same name are easy to understand. The Pig Mother is the sister of the earth lord Pig. Yama has two forms, one residing in the south and one residing below, and the Yama of the lower direction is female. The Glorious Goddess is the consort of the Pervader, who is the goddess Glorious Goddess herself, so she is the sister of Vaiśravaṇa. If we differentiate them, there are those who have the same lineage but perform only the deeds of gods in different forms, and those who perform various deeds of benefit and harm in the world, mixed with gods and demons. Here, it is the Mothers and Yoginis, that is, the latter. These are combined as the powers of the chief of the great elements, who are considered to be the creators of the world, such as gods, but not as consorts in the manner of taking a wife of a lineage. Likewise, even though there is no definite establishment from the beginning that they are determined to be in this kind of realm and practice in this kind of direction, it is necessary to practice and count as it is blessed in the tantra. For example, the fierce mother, in the manner of power, can also be combined with all the lords of the gods as a mother, and as the master.
Chinese
虽然不一定，但此处将南方的阎罗王作为父母，用水和火的清净加持，这也能代表其他。总的来说，玛姆们在其他密咒续部中，有被说成是怖畏金刚的眷属和黑大天母的。除了这些之外，其他的都是一面四臂的，梵天母及其眷属是四面，童女及其眷属是六面。下面在时节神的章节中，也清楚地说明了梵天及其眷属是四面，童女及其眷属是六面，所以如果反过来解释成一面，那就是没有经过考察。在《名号赞》的现观中，将上下四尊忿怒尊男女安置在语坛城的门守护，这与续部的解释实际上是不一致的。如果说这个修法是十地菩萨所造，那么从三个坛城都有门守护的装饰角度来看，是很好而且合适的。如果不是真的，那就什么都不合适了。欲天女们虽然是语坛城的本尊，但在这里不展开，在下面会讲到。 第四，从“从那以后，身坛城的本尊像”到“以左腿伸展的姿势安住”，其中首先是时节神的主尊，大神父母。续部中说：“外面的诸根门右侧，是非天之主及其手印变成罗刹女。火是风和极暴女，火和水天女也在南方门的右侧。非天之主变成具光六面者和具光母，西方变成自在风天女。风变成梵天和电母，在财神那里变成海和猪母。自在者是众会之主童女，财神阎罗王的门的左侧。猛烈时神是遍入天和财神，这是东西方门的左侧。他们的手印广为人知，变成山神女、阎罗王母和具光母、财自在母。”其中，对应的阎罗王母的梵语是亚米尼（藏文：ཡཱ་མི་ནཱི་，梵文天城体：यामिनी，梵文罗马拟音：yāminī，汉语字面意思：夜），有些汉文版本是瑜伽女（藏文：ཡོ་གི་ནཱི་，梵文天城体：योगिनी，梵文罗马拟音：yoginī，汉语字面意思：瑜伽女），这个组合也是对的，有些旧译本也翻译成瑜伽母。关于坐骑，续部中说：语的瑜伽
English
Although not certain, here, the Lord of Death of the South is made into father and mother, and blessed with the purity of water and fire, which can also represent others. In general, the Mamos are said to be the retinue of Bhairava and the mother of Mahakala in other tantric traditions. Other than these, all others are one-faced and four-armed, Brahma with his retinue is four-faced, and the maiden with her retinue is six-faced. Below, in the chapter on the seasonal deities, it is also clearly stated that Brahma with his retinue is four-faced, and the maiden with her retinue is six-faced, so if it is explained as one-faced in reverse, it is without investigation. In the Abhisamaya of the *Namasamgiti*, the four wrathful deities, male and female, above and below, are placed as gatekeepers of the speech mandala, which is actually inconsistent with the tantric commentary. If it is true that this sadhana was created by a Bodhisattva of the tenth bhumi, then it is good and appropriate from the point of view of the beauty of having gatekeepers in all three mandalas. If it is not true, then nothing is appropriate. The desire goddesses are deities of the speech mandala, but they are not elaborated here, they will be discussed below. Fourth, from "From then on, the deities of the body mandala" to "abiding in a posture with the left leg extended," among them, first, the main deities of the seasonal deities, the great god and goddess. The tantra says: "On the right side of the outer sense gates, the Lord of the Asuras and his mudra become a Rakshasi. Fire is wind and the extremely fierce woman, the fire and water goddesses are also on the right side of the southern gate. The Lord of the Asuras becomes the glorious six-faced one and the glorious mother, the western direction becomes the powerful wind goddess. Wind becomes Brahma and the lightning mother, at the wealth giver it becomes the ocean and the sow mother. The powerful one is the Lord of the Assembly, the maiden, on the left side of the gate of the wealth giver and the Lord of Death. The fierce time god is Vishnu and the wealth giver, this is on the left side of the eastern and western gates. Their mudras are well known, becoming the mountain goddess, the Yama mother, the glorious mother, and the wealth sovereign mother." Among them, the Sanskrit term for the corresponding Yama mother is Yamini (藏文：ཡཱ་མི་ནཱི་，梵文天城体：यामिनी，梵文罗马拟音：yāminī，汉语字面意思：Night), and some Chinese versions are Yogini (藏文：ཡོ་གི་ནཱི་，梵文天城体：योगिनी，梵文罗马拟音：yoginī，汉语字面意思：Yoga woman), this combination is also correct, and some old translations also translate it as Yogini. Regarding the mount, the tantra says: the yoga of speech.
Chinese
更不用说那些与瑜伽母相同的事物，所说的剩余事物是：对于天等，同样是财神、顶髻者、水藏、风和众的：象王和羊、鳄鱼，以及鹿和老鼠依次是。如是说。火神的羊，海的鳄鱼，风神的鹿，众主的鼠是剩余的。在“拉炯”中，海的座垫上说是猴子，鳄鱼的梵语是摩伽罗（藏文：མ་ཀ་ར་，梵文天城体：मकर，梵文罗马拟音：makara，汉语字面意思：摩伽罗），猴子叫作摩伽吒，梵文版本里字有错误。吉祥天女的狮子换成了夜叉的大象。还有，这里大象的梵语是摩陀陀伽（藏文：མ་ཏདྒ་，梵文天城体：मतद्ग，梵文罗马拟音：matadga，汉语字面意思：摩陀陀伽），那个也适用于旃陀罗，所以也有翻译成人形的旃陀罗族的巨人，这并不矛盾。还有些人说，在纳玛的广大供养咒语中，十二大天之母，更不用说其他的，只说了水天女、风天女、夜叉女、阎罗女王这四个，这四个是剩余的。其他那些因为与八语瑜伽母相同，所以在前面已经说过了。如是说。瑜伽母是生出的，而这些是不死青春，说是天本身，所以不是同一个，这样来遮止他人。还有，对于那个，后来的其他人也以回答的方式说了许多无关紧要的废话。但实际情况是，那八个剩余的天女与八瑜伽母是同一传承，所以在供养处所，目的相同，并且有文字简略的必要。所以在供养咒语的场合，那样进行归纳。在名义上，处所和作用并不相同，所以天和生灵的种类的区分也是非常合理的。也就是说，母神们以血肉的供养而欢喜，并且从中能明显成就其明咒等。而真正的男女神灵们，如果不以甘露满足，为什么要喜欢不洁净的牲畜之肉呢？因为在《本生经》三十四中已经禁止了，所以是有道理的。对于这些，做时轮金刚的生起次第的解说，后来的那些只是意愿不一致，并且相互辩驳的文字非常多，只会扰乱学生的智慧。
English
Not to mention those similar to the yoginis, the remaining ones mentioned are: For the gods and others, similarly, the wealth-owner, the one with a crest, the water-treasury, the wind, and the assembly: the elephant king, and the sheep, and the crocodile, and the deer and the mouse in order. Thus it is said. The fire god's sheep, the ocean's crocodile, the wind god's deer, the assembly lord's mouse are the remaining ones. In 'Ra-gyur', on the ocean's seat, it is said to be a monkey, the Sanskrit word for crocodile is Makara (藏文：མ་ཀ་ར་，梵文天城体：मकर，梵文罗马拟音：makara，汉语字面意思：Makara), and the monkey is called Markata, there is a mistake in the Sanskrit version. Instead of Palmo's lion, here it is the yaksha's elephant. Also, here the Sanskrit word for elephant is Matadga (藏文：མ་ཏདྒ་，梵文天城体：मतद्ग，梵文罗马拟音：matadga，汉语字面意思：Matadga), that also applies to the Chandala, so there are also translations of a giant of the Chandala race in human form, which is not contradictory. Also, some say that in the great offering mantra of Nama, the mothers of the twelve great gods, not to mention the others, only the water goddess, the wind goddess, the yaksha woman, and the Yama queen are mentioned, these four are the remaining ones. The others are the same as the eight speech yoginis, so they have already been mentioned above. Thus it is said. The yoginis are born, and these are immortal youths, said to be gods themselves, so they are not the same, thus preventing others. Also, to that, later others also spoke many irrelevant nonsense in the manner of answering. But the actual situation is that those eight remaining goddesses are of the same lineage as the eight yoginis, so in the place of offering, the purpose is the same, and there is a need for brevity of words. Therefore, in the context of the offering mantra, they are summarized in that way. Nominally, the place and function are not the same, so the distinction between the types of gods and beings is also very reasonable. That is to say, the mothers are pleased by the offering of flesh and blood, and from that, the accomplishment of their vidya-mantras and so on is manifestly achieved. And the real male and female deities, if they are not satisfied with nectar, why would they like the unclean meat of livestock? Because it has been forbidden in the Jataka Thirty-Four, so it is reasonable. For these, doing the explanation of the generation stage of the Kalachakra, the later ones are only inconsistent in their wishes, and the texts of mutual refutation are very numerous, which only confuses the wisdom of the students.
Chinese
虽然有许多说法，但没有一个是完全符合实际情况的。在此，如果将所有这些说法都记录下来，对于增进他人的智慧等作用甚微，而且用大量的文字来描述少量的内容会让人感到疲惫，所以暂时搁置，只说其要点。有些藏汉学者说，罗刹女是自在天女，水天女是猛厉母，风天女是扎热匝嘎。还有些人根据《如意树》中的“如寂静之水天女”这句话，以及河流被称为“雪山之女”等名称相同的原因，认为水天女和雪山神女乌玛是同一个。还有人说，猛厉母是水界的女神，所以是水天女；扎热匝嘎是风界的女神，所以是风天女等等，说了许多不相关联的话。但是，不要跟随这些说法，首先要这样来认识：罗刹之母罗刹女就是扎热匝嘎本身1。以前说遍入天女和梵天一同交合，这里说梵天被电母拥抱，这二者是一样的。电母是遍入天的姐姐，这在《薄伽梵往世书》、《婆罗多》和古代典籍中都有共同的说法2。猪面母是与大海交合3。少女是与象头神交合4。猛厉母是阎罗之母，是《总集续》中所说的“阎罗母和吉祥天女”中的阎罗母，但不是供养咒语中所说的“亚米尼”阎罗母。如前所述，按照“瑜伽母”的说法，猛厉母是所有瑜伽母之首，因此意义相符。按照“阎罗母”的说法，是指阎罗之母，要这样理解5。天女吉祥天女是六面童子的母亲。{因此，这里藏语中出现了两个“吉祥天女”，但意义并不相同，而且汉语中的名称也不同，即“吉祥六面童子”和“吉祥天女”的梵语是：拉克什米·希利·沙达穆科·比巴瓦蒂。其中，拉克什米是吉祥天女，所以这里六面童子的母亲是拉克什米。吉祥天女变为财富自在母的梵语是：希利·达涅夏。其中的希利就是吉祥天女。她不包括在八瑜伽母中，而是财续母的陀罗尼。