Chinese
如是宣说。这些极忿怒母，或转变为守护轮时的十方生灵之自性本尊，或者安住于彼等之姐妹之相，亦是如此。龙族与这些极忿怒母属于身坛城之本尊众，有些也说是三坛城共同的本尊。如同周匝之神为人熟知的昆利、顶髻九尊等，将此类比用于时轮的情况在汉藏两地都非常多。虽然这本身没有矛盾，但并非是必须的。对此，此处说成就者有两万一千。头顶生出的头发表示于空中行，腋窝生出的头发表示于地上行，隐处生出的头发表示于地下行。成就者是指世间的成就者，各种各样的持明者，即对于丸药、眼药、宝剑、宝瓶等每一种成就之物都拥有自在的八十四成就者等所代表的，获得神等非人成就之国王或主尊两万一千。生灵的数量是按毛孔的数量计算的，为四万七千五百万。这些也是属于主尊的，是从事特殊事业和成就事业的那些。还有星曜、仙人、星宿、十二宫、十六分、十方守护、十方田地守护神，以及喜乐自在、大黑天、持铃铛耳者，（藏文）བྷྲིཾ་（梵文天城体）भृं（梵文罗马拟音）bhṛṃ（汉语字面意思），信使、夺命者、成就者等等无量无边的众神安住，仅仅是意念即可。对于这些，在绘制坛城时，如果喜欢，就绘制各种各样的标识，并没有硬性规定。如果不喜欢，仅仅用意念观想即可。这些的种子字、身色、手印等等众多细节，是因为搜集了班智达蒋贝扎巴的宗派的名称念诵瑜伽的宗派，法界语自在等任何能找到的内容。为了清楚地说明自创的特征，对于没有找到明确出处的内容，似乎是在各种想法的基础上整理的。因此，如果将这些全部加起来修持，即使在很多世中努力，也不会有任何成就的征兆
English
Thus it is said. These extremely wrathful mothers are either transformed into the nature of the ten elemental deities at the time of the protective wheel, or they also abide in the form of their sisters. The Nagas and these extremely wrathful mothers belong to the assembly of deities of the body mandala, and some also say that they are the common deities of all three mandalas. Just as the surrounding deities are known as Kunrig, Tsuggu, etc., there are many instances in both Chinese and Tibetan traditions of applying this analogy to the Kalachakra. Although there is no contradiction in itself, it is not necessary. In this regard, it is said here that there are twenty-one thousand accomplished ones. The hair growing on the head indicates moving in the sky, the hair growing in the armpits indicates moving on the ground, and the hair growing in the secret place indicates moving underground. The accomplished ones refer to worldly accomplished ones, various vidyadharas, that is, the eighty-four accomplished ones who have mastery over each accomplished thing such as pills, eye medicine, swords, treasure vases, etc., representing the kings or chief deities who have attained the accomplishment of gods and other non-humans, numbering twenty-one thousand. The number of elemental beings is calculated by the number of pores, which is forty-seven million five hundred thousand. These also belong to the chief deities, those who engage in special activities and accomplishment activities. There are also the planets, sages, constellations, twelve houses, sixteen parts, ten directional guardians, ten field guardians, as well as Delightful Lord, Great Black One, the one with bell-like ears, (Tibetan) བྷྲིཾ་ (Sanskrit Devanagari) भृं (Sanskrit Romanization) bhṛṃ (Literal Chinese meaning), messengers, takers of life, accomplished ones, and so on, an infinite number of deities abide, and it is sufficient to merely contemplate them. For these, when drawing the mandala, if you like, draw various symbols, but there is no strict rule. If you don't like it, it is sufficient to visualize them in your mind. The seed syllables, body colors, hand gestures, etc., of these many details are because I have collected whatever I could find from the lineage of Pandit Jampal Drakpa's Name Recitation Yoga, the lineage of Dharmadhatu Speech Empowerment, etc. In order to clearly explain the characteristics of self-creation, for those contents for which I could not find a clear source, it seems that they were compiled based on various ideas. Therefore, if you practice all of these together, even if you strive for many lifetimes, there will be no sign of any accomplishment.
Chinese
生起的坛城之天众，真是太奇妙了！ 现在稍微讲一下欲母和还欲母的分类。度母等四母所生者，区分时与欲母等结合，是因为四母是行事者，所以与四业相连之义。触母金刚母等四金刚母所生者，与衣服、食物、装饰和香的涂油等结合，是因为是触等之因。神遍入黑天，据说在修苦行时，不将口水吞入，喜欢漱口，遍入母也与其行为一致，因此，从其所生者，以舍弃口水为欲母，同样，六面喜好舞蹈，吉祥天女之兄长是执掌国政者必须供养之神，梵天为了沐浴而进入河流等四者，依次结合。 同样，铁钩母以铁钩仅触碰恶毒者就能调伏，或者兄长持青杖的阎罗王以杖仅触碰就能杀死一切，且明显喜欢杀戮，忿怒颦眉母之兄长欲自在是赞叹勾招之业，尊那自身是赞叹束缚恶毒者之业，光芒母之兄长大力是橛子之神，女神自身也以针之橛刺向恶毒者。 乌鸦面母所生等，以乌鸦吃剩食，战斗后兀鹫找到食物，猫头鹰对仆役发怒，鹏鸟吃蛇等，与那些动物自身的行为相符之欲。 从极黑母所生等，忿怒母据说为了调伏天与非天而行苦行的痛苦，暴眼母据说从天空到地下，从地下到天空奔跑并摧毁魔障，颦眉母以燃烧之光使一切恶毒者的处所干涸，极精进母是赞叹驱逐之业，从其所生者，以那些为欲。 乐器欲母，因为是乐器声音之差别，且
English
How wonderful are the deities of the arising mandala! Now, let me briefly explain the classification of Desire Mothers and Returning Desire Mothers. Those born from the four mothers, such as Tara, are associated with Desire Mothers and others because the four mothers are the performers of actions, thus connecting with the meaning of the four karmas. Those born from the four Vajra Mothers, such as Touch Vajra Mother, are associated with clothing, food, ornaments, and fragrant anointing oils because they are the causes of touch and so on. The deity Black All-Pervading One is said to not swallow saliva when practicing austerities, and enjoys rinsing the mouth. The All-Pervading Mother also behaves in accordance with this. Therefore, those born from them desire to discard saliva. Similarly, the six-faced one enjoys dancing, and the brother of Palmo (Śrīdevī) is a deity who must be worshiped by those who hold royal power. Brahma entering the river for bathing, and so on, these four are connected in order. Similarly, Iron Hook Mother subdues the wicked simply by touching them with an iron hook, or her brother, Yama with the blue staff, kills all simply by touching them with his staff, and clearly delights in killing. The brother of the Wrathful Frowning Mother, Desire Lord, is praised for the activity of summoning. Tsun-da herself is praised for the activity of binding the wicked. The brother of Radiant Mother, Great Strength, is the deity of the stake, and the goddess herself also stakes the wicked with a needle stake. Those born from Crow-Faced Mother and others desire to eat the leftovers of crows, vultures finding food after battle, owls being angry with servants, garudas eating snakes, and so on, in accordance with the behavior of those animals themselves. Those born from Very Black Mother and others, the Wrathful Mother is said to have endured the suffering of asceticism in order to subdue gods and non-gods. Fierce-Eyed Mother is said to run from the sky to the earth and from the earth to the sky, destroying obstacles. Frowning Mother is said to dry up the abodes of all the wicked with burning light. Very Diligent Mother is praised for the activity of expulsion. Those born from them desire those things. Musical Instrument Desire Mother, because it is a distinction of musical instrument sounds, and...
Chinese
ཁྲོ་མོ་ཁེངས་བྱེད་མ་（kro mo khengs byed ma）从名字上来说是傲慢女，傲慢者喜欢柔和的言语，即喜欢奉承；两根权杖结合的性爱是法界的欲望；ཁྲོ་མོ་རེངས་བྱེད་མ་（kro mo rengs byed ma）是使恶毒之人被亲属等散乱迷惑，从而从事愚昧僵化的事业。ཙར་ཙི་ཀཱ་（tsar tsi kA）的兄弟魔鬼们为了隐藏身体，像吃东西一样喜欢身体的颤动；狗是四处走动和游荡；母猪的誓言物是身体的八种污垢；从猪面母（phag gdong ma）中产生的是吃粪便和尿液，这是猪的行为，因此想要泄露它；凶猛女喜欢在性交时躺卧的床垫；老虎喜欢愤怒和争吵；自在母（dbang mo）是因为特别喜欢高高的床或床垫；豺狼是因为狡猾。由于它与它的关系，因此根据欲望的原因，以各自的名字命名了这些欲望。其中，从ཙུན་ད་（tsun da）产生的འཆིང་འདོད་མ་（'ching 'dod ma），如汉文所说“བནྡྷ་ནེ་ཙྪ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”，རྭ་（rwa）和ཙ་མི་（tsa mi）和རྣམ་གཉིས་འགྱུར་（rnam gnyis 'gyur）翻译成འཆིང་འདོད་མ་（'ching 'dod ma），有些例子中说བནྡ་（banda），所以ཆག་ལོ་（chag lo）和ཤོང་ལོས་（shong los）翻译成礼拜欲女。从རེངས་བྱེད་མ་（rengs byed ma）产生的也有འཆིང་བར་འདོད་མ་（'ching bar 'dod ma）和求婚欲女两种翻译。从金刚界自在母（rdo rje dbyings phyug ma）产生的福德欲女和从杂色母（sna tshogs yum）产生的生起欲女，因为两者是普遍的，所以说此时不应修习。说“欲望之因的三十七欲”是这两个加在一起的名字。想要将这些与父亲一起认为是不可取的。据说时轮足（dus zhabs pa）所著的修法中说，这些欲望之因的欲望没有手印，就像手牵手一样。班智达लेགས་པའི་བུ་（legs pa'i bu）认为这些人一面二手，持有自己生起之地的最初两个手印。अ भयकारा（Abhayakara）认为与化身相似。लेགས་པའི་བུ་（legs pa'i bu）也认为与此相同吗？我认为这是我的分别念。尼泊尔人梅智巴（me tri pa）耗尽
English
The Krodhi Khengjema, in terms of name, is the Arrogant Woman, and the arrogant ones like gentle speech, that is, they like flattery; the sexual union of the two powers is the desire of the Dharmadhatu; the Krodhi Rengjema is the one who causes the wicked beings to be confused by the distractions of relatives and so on, and thus engages in the work of ignorance and rigidity. The brothers of Tsar Tsika, the demons, are fond of the trembling of the body, like eating, in order to hide their bodies; the dog is the one who goes everywhere and wanders by moving its limbs; the vow substance of the sow is the eight impurities of the body; what arises from the Pig-faced Mother is eating feces and urine, which is the behavior of the pig itself, so it is desired to leak it; the fierce woman likes the mattress on which she lies during sexual intercourse; the tiger likes anger and fighting; the Independent Woman is because she is particularly fond of high beds or mattresses; the jackal is because it is very cunning. Because of its relationship with it, these desires are named according to the cause of desire. Among them, the 'Chingdoma, which arises from Tsunda, as it is said in Chinese, "བནྡྷ་ནེ་ཙྪ་ (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning)", Rwa and Tsami and Rnam Gnyis 'Gyur are translated as 'Chingdoma, and in some examples it says Banda, so Chag Lo and Shong Los translated it as the Adoration Desire Woman. From Rengjema, there are also two translations: 'Ching Bar 'Dod Ma and the Marriage Desire Woman. The Fortune Desire Woman arising from the Vajradhatu Independent Mother and the Generation Desire Woman arising from the Various Mothers, because both are universal, it is said that they should not be practiced at this time. The saying "Thirty-seven Desires for the Cause of Desire" is the name of these two combined. It is not appropriate to want to consider these together with the father. It is said in the Sadhana composed by Dus Zhabs Pa that these desires for the cause of desire have no handprints, just like holding hands. Pandit Legs Pa'i Bu believes that these people have one face and two hands, holding the first two handprints of their own place of generation. Abhayakara believes that it is similar to the incarnation. Does Legs Pa'i Bu also think the same as this? I think this is my discrimination. The Nepali Metripa exhausted.
Chinese
如同那些将星宿和行星的运行规律结合起来的人们一样。据说雄洛的修法中也是如此。从杰·谢尔森瓦卡德传承下来的（度母）是蓝色的，从萨德传承下来的（度母）是绿色的，等等，没有提到法器。唐东译师认为所有（度母）都是一面二臂，手持各种供品。法王喇嘛索嘉瓦说：应手持三十六种法器的象征，或持有三十六种内在的誓言物等等。如果后者不是凭空捏造，而是有上师的口诀或经文依据，则没有冲突。弥勒之前的早期传承是口诀，但其他的则保持中立。如果稍微详细一点，按照阿巴亚卡拉的观点去做，肯定会更好。如果稍微简略一点，那些出自自宗的极忿怒母（Ra btum ma）传承的（度母）手持钺刀和颅碗，其他的则持有化身本尊最初两只手的法器，所有（度母）的肤色都与化身本尊相似，但她们宁静而妩媚，以丝绸和珍宝装饰，站立着，以各种舞蹈姿势侧身抬起，具有妩媚的姿态。这些也只是为了取悦诸神的咒语而已。即使按照阿巴亚的观点，除了面部和手臂的数量多少之外，也不是不认为是咒语，所以应该按照他的方式去做。对于这些（度母）名称的解释，一些学者引用《金刚心要释》（rdo rje snying 'grel）的经文，并将它们进行类比。那是不好的，因为《心要释》中这样说：诸法于空性中为一，三十七道品，诸界如外为身，身即是坛城。地不混合是坚硬，水不混合是寂静，火不混合是力量，唯风则为憎恨，唯空性则为生存。同样，死亡由智慧，这六种作用不混合。四种混合的作用是：地和水混合，使有情增长。风和火混合，使有情吸引。风和水混合，使有情移动。地和空性混合，使有情堕落。地和智慧混合，使从堕落中重新升起。水