English
It seems there is a mistake in the text. The eight channels connected to the outer circumference of the heart are rooted here, flowing with eight kinds of impurities. From the threshold of the Vow Wheel, up to the eight great charnel grounds, they are completely purified. The combination of inner and outer purification is consistent. It is also said that starting from the Vow Wheel itself, it belongs to the category of charnel grounds. Furthermore, in the center of the diseased body, the mouth door and the outer east door, another power of the channel, the tip completely purified, is the Crow-faced Mother. In the water channel and the north door, the power of the channel, the increasing mother, completely purified, is the Owl-faced Mother. In the excretory channel and the west door, the corpse tip of the channel is the Dog-faced Mother. The two nostrils and the south door, the corpse body mother of the channel is the Pig-faced Mother. These four Dakinis and the other four all have their respective colors, such as blue-green, etc. Except for the four life forms such as elephants, their symbols are holding a curved knife and a skull, residing on the seat of the sun and corpse. Light radiates from their bodies, their angry faces constantly change, manifesting into various incarnations. Here, the term for the conventional order is used for the left rotation. If it is said that the messenger mothers do not conform to the convention and need to be properly placed, then it is said in the "Rwa 'gyur": "Those messengers who conform to and deviate from the convention are the correct places." It is better to translate it this way. The messenger mother refers to the names of the eight threshold mothers. Here, the term for the reverse convention is used for the right rotation. At the junction of the right ear and fire, the channel is the Sky Mother and Yama Stable Mother. At the junction of the left ear and Rakshasa, the channel is the Rain-giving Mother and Yama Messenger Mother. At the junction of the right eye and wind, the channel is the Rotting Mother and Yama Gritting Teeth Mother. At the junction of the left eye and Ishvara, the channel is the completely purified Attached Mother and Yama Destroying Mother. These boundary goddesses are also like the previous four gatekeepers, riding on corpse seats, etc., with similar images and characteristics, except that the colors should be made into half-figures according to the color order of each direction of the palace. That is to say, the difficult brilliance should also exist in these goddesses. Since there is no god with a truly white essence among these twelve Yoginis, white is generally considered to belong to the Vairochana Buddha family.
Chinese
并且，为了使以上所说的两个理由都具备于这些之中。悦意是指具有天女面容的意思，一般来说，美丽而悦意的是坛城的所有天神，但寂静而微笑的悦意却不是指这些，因为它们具有非常愤怒的神情。因此，门神们因为是脸部画像所以被称为形象不美，而隅神们因为是天神面容，所以被说是令人心醉的形象。一般来说，作为头画像的智慧本尊也出现很多，但这些作为头画像并不好，作为脸部画像才合适。对此，也有从发际线开始作为脸部画像，以及从鼻根开始将鼻梁作为脸部画像的两种方式，我认为从发际线开始作为脸部画像比较好。因此，狗脸和猪脸上，耳朵就是它们自己的耳朵，并且要从它们的耳朵根部穿孔来佩戴耳饰，而乌鸦和猫头鹰没有耳朵的突起，所以要做成类似人耳的短短的耳垂。半身像的名字也可以叫做半身自在母、母半身自在母和半身女人的自在母。以吉祥黑汝嘎等词语概括的二十四位勇士，都是一面二臂，右手持金刚杵，左手持铃，具有拥抱明妃的手印，左手挤压各自明妃的乳房，衣着、装饰和用具都与吉祥黑汝嘎相同，只是坐在人尸座上，舍弃了杂色金刚杵和半月，据说以五印装饰。看着明妃并咬着嘴唇，即通过交合，用牙齿咬着明妃的下唇。所有二十四位明妃，装饰和形态都与金刚亥母相同，只是右手拿着以金刚杵为标志的弯刀，左手拿着颅碗拥抱明妃，这些勇士们都具有妩媚等姿态，具有红色而圆的三只眼睛，咬着四颗牙齿，以颅鬘即人头顶饰和项链装饰，放射出多种光芒并燃烧，即安住在火焰之中，具有愤怒的皱纹，即
English
And, in order to make these possess the two reasons mentioned above. 'Pleasing' means having the face of a goddess. Generally, all the deities of the mandala are beautiful and pleasing. However, 'peaceful and smilingly pleasing' does not refer to these, as they have a very wrathful demeanor. Therefore, the gatekeepers are called 'unattractive in form' because they are face images, while the corner goddesses are said to be 'captivating forms' because they have the faces of deities. Generally, many wisdom deities appear as head images, but it is not good for these to be head images; it is more appropriate for them to be face images. In this regard, there are two ways: one is to make the face image from the hairline down, and the other is to make the bridge of the nose the face image from the root of the nose down. I think it is better to make the face image from the hairline down. Therefore, for dog faces and pig faces, the ears are their own ears, and they must be pierced from the base of their ears to wear earrings. Crows and owls do not have ear protrusions, so they should have short earlobes like human ears. The names of the half-figures can also be called Half-Body自在母, Mother Half-Body自在母, and Half-Body Woman自在母. The twenty-four heroes, summarized by terms such as glorious Heruka, all have one face and two arms, the right hand holding a vajra and the left hand holding a bell, with the mudra of embracing the consort. The left hand squeezes the breasts of their respective consorts. The clothes, ornaments, and implements are the same as those of glorious Heruka, except that they are seated on a corpse seat, and they abandon the multicolored vajra and the crescent moon. It is said that they are adorned with the five mudras. Looking at the consort and pressing the lips, that is, through union, biting the lower lip of the consort with their teeth. All twenty-four consorts have the same ornaments and appearance as Vajravarahi, except that the right hand holds a curved knife marked with a vajra, and the left hand holds a skull cup, embracing the consort. These heroes have seductive postures, have three red and round eyes, bite down on four teeth, and are adorned with a garland of skulls, that is, head ornaments and necklaces of human heads. They radiate various rays of light and blaze, that is, they reside in the midst of flames, and have wrathful wrinkles, that is,
Chinese
生起的姿态和，贪恋的观看方式，摇曳混合的观看。在日座上压着尸体，如是身躯光芒炽盛。右伸展的舞姿，以右伸展的姿势安住。三轮诸神的身体颜色是，在坛城仪轨中说：非白白和红色，下者胜和中者，一切依次安立是，上师次第的恩德。如是所说，心轮者黑色，语轮者红色，身轮者如所说是白色，是作主。修法中不明显的是，心完全清净故一切也作蓝色等，身体颜色不一样的差别很多，有混合掺杂，无论怎么做也不相违背这样想。乌鸦面母等门隅所说的是，具有老虎皮的下裙。发髻的宝珠，这个没有发髻的缘故稍微改变不佳，实际上是顶髻宝珠的意思。这样顶髻宝珠和，耳环和，颈饰和，手镯的种类等和，金刚的腰带和，颅骨的项链即是颈链，戴在颈部装饰。同样的，两脚的脚镯上用铃铛摇摆装饰。非常左伸展而安住，在ra的变体中说持有卡杖嘎，但是其他变体中没有出现，显而易见是清净的。一些口诀中老虎皮的下裙只是门母的特点，似乎没有理由。尸座的意义，ra派的口诀是，心髓瑜伽母的坐垫依次是，要知道是遍入大和，童子六面和，欲天和帝释天的自性。颅骨的坐垫是月亮，月亮是甘露的自性，因此是为了产生甘露，颅骨是天子太阳和月亮和罗刹和织席者等的颅骨。心之勇士的尸座是八大行星的体性，语的体性是八大龙王，身的八大是狱卒即是八大阎罗。或者恐怖
English
The manner of arising and, the way of looking with attachment, the swaying and mixing of viewing. Pressing a corpse on a sun seat, such a body blazing with light. A dance of right extension, abiding in the very posture of right extension. The body colors of the deities of the three wheels are, as stated in the mandala ritual: "Non-white, white, and red, the lowest, the supreme, and the middle, all established in order, are the kindness of the lineage of gurus." As it is said, the mind-wheel ones are black, the speech-wheel ones are red, and the body-wheel ones are white as stated, which is what is emphasized. What is not clear in the sadhana is that, because the mind is completely pure, everything is also made blue, etc. There are many differences in body color, and there is a mixture of blending, so it is thought that it does not contradict no matter how it is done. The door guardians such as the Crow-faced Mother are said to be, having a tiger skin lower garment. The jewel of the topknot, since this does not have a topknot, it is slightly changed and not good, but in reality it means the jewel of the crown. Thus, the jewel of the crown and, earrings and, necklaces and, types of bracelets, etc., and a vajra belt and, a garland of skulls, that is, a necklace, adorning the neck. Similarly, the anklets on both feet are adorned with jingling bells. Abiding with a very leftward extension, in the Ra variant it says holding a khatvanga, but it does not appear in other variants, it is clearly pure. In some instructions, the tiger skin lower garment is only a characteristic of the door mothers, but it seems there is no reason. The meaning of the corpse seats, the Ra tradition's instruction is, the seats of the heart essence yoginis are in order, to be known as the nature of the Great All-Pervading One and, the Six-faced Youth and, the Desire God and Indra. The seat of skulls is the moon, the moon is the nature of amrita, therefore it is for generating amrita, the skulls are the skulls of the sons of gods, the sun and moon, and rakshasas and weavers, etc. The corpse seats of the heart heroes are the nature of the eight great planets, the nature of speech is the eight great nagas, and the eight of the body are the hell guardians, that is, the eight Yamarajas. Or terrifying.
Chinese
二十四位大瑜伽母被斩首的座垫，意义的关键似乎是一致的，因此两者并不矛盾。桑噶尔·洛扎瓦所作的《显句上师释》中说，二十四怖畏尊是四位天神、四位乐神、四位夜叉、四位罗刹、四位龙和四位非天。八门守护母的尸体座垫，是八方守护神的自性。门守护母们因为非常愤怒，所以身体稍微粗壮一些。通常来说，头发应该是黑色的，但也见到有红色和黄色向上竖立的，这样似乎也没有矛盾。上面所说的二十四勇士，是从吉祥黑鲁嘎族所生，是界完全清净，明智的智慧和如幻之身，以及从大乐中产生的。空行母也是二十四位和十二位母神，是从金刚亥母族所生，脉完全清净，空性的智慧，光明和一切相。在名目上，从这个和那个族所生，意思是说那些身形相似。之前在虚空中的时候，虽然说要生起宫殿，但是坛城是否扩展并没有明确说明。之前生起之后需要扩展，扩展的方式如上所述。扩展之后，与融入外面的宫殿同时，观想身体为宫殿。第四，讲述身坛城的现证，此时理解身坛城的安立方式非常重要，所以简单地说一下，就是考察身坛城的自性，以及讲述这个身体的身坛城的意义。第一，一般来说，将自己观想为本尊身也是一种安立，而这种安立又是以能依所依的坛城的方式来安立的，这是身坛城瑜伽普遍的体性。要转变为无上瑜伽特有的身坛城，就需要在那个特征之上，与身体或与身体相关的法，与那个和那个的自性也相关联，并且也需要观想为转变为能净化的那个和那个本尊。
English
The seats of the twenty-four great yoginis who have been beheaded, the key to the meaning seems to be consistent, so the two are not contradictory. In the 'Manifestation of the Guru Commentary' made by Zangkar Lotsawa, it is said that these twenty-four terrifying ones are four gods, four gandharvas, four yakshas, four rakshasas, four nagas, and four asuras. The corpse seats of the eight gate guardian mothers are the nature of the eight directional guardians. The gate guardian mothers are very wrathful, so their bodies should be slightly stout. Usually, the hair should be black, but it is also seen that it is red and yellow and stands upright, and it seems that there is no contradiction in this way. The twenty-four heroes mentioned above are born from the lineage of glorious Heruka, and are the realm of complete purity, the clear wisdom and illusory body, and arise from great bliss. The dakinis are also twenty-four and twelve mothers, born from the lineage of Vajravarahi, the channels are completely pure, the wisdom of emptiness, luminosity, and all aspects. In terms of nomenclature, being born from this and that lineage also means that those forms are similar. Previously, in the context of the sky, although it was said that a palace should be generated, it was not clearly stated whether the mandala should be expanded or not. After the previous generation, it is necessary to expand, and the method of expansion is as described above. After the expansion, simultaneously with the absorption into the outer palace, one meditates on the body as the palace. Fourth, the expression of the realization of the body mandala, at this time it is very important to understand the establishment of the body mandala, so to put it simply, it is to examine the nature of the body mandala, and to explain the meaning of the body mandala of this body. First, in general, visualizing oneself as the deity's body is also an establishment, and this establishment is also established in the manner of a dependent mandala, which is the general nature of body mandala yoga. To transform into the unique body mandala of Anuttarayoga, it is necessary to associate with the body or the dharma related to the body, with the nature of that and that, on top of that characteristic, and it is also necessary to meditate on that and that deity that transforms into the purifier.