English
The six guides and so on are the six sequences of joints of the hand and fingers, and similarly, there are also six sequences of joints of the foot and toes. The sum of these homogeneous categories is six. The four, such as Norzang (Wealthy Good), are the upper and lower parts of the body, distinguished by front and back, making four. These are also explained as being completely pure. The purification and union of the twenty-four realms when becoming the twenty-four heroes is as stated above. Among them, these heroes and heroines, and the Mind Hero and Heroine, although their essence is the same, the bodies of the Hero and Heroine are praised for the purpose of subduing the wicked and for swift accomplishment. The twenty-four Yoginis are the purification of the twenty emptinesses and the four liberations, and the twenty-four heroes are the sixteen joys of the unchanging state, the four joys of the melting state, and the four joys of the natural state. The purity of the implements and hand gestures of these should be similar to the root hand gestures of the main deities, male and female. It should be known that the vajra in the hand of the main goddess and the hooked knives in the hands of these heroines are the same. The Mind Wheels are blue in color because they purify the qualities of darkness. The Speech Wheels are red in color because they purify the qualities of dust. The Body Wheels are white in color because they purify the qualities of courage. The messenger goddesses of these twenty-four yoginis are, as stated in the Dictionary: "The Many-Formed Mother, the Beautiful-Formed Mother, the Vajra-Beaked Mother and the Light-Making Mother, the Horse-Faced Mother and the Fierce-Faced Mother, the Vajra-Nosed Mother, the Famous Mother, the Vajra Messenger, the Vajra Claw, the Vajra Maiden likewise, the Deceitful Mother and the Corpse Mother, the Vajra Arrow Woman as well, Gandhari and the Terrifying Face, the Moon Crest likewise, the Wrathful Wrinkled One and the Various Forms, the Daughter of Vajra Kata, and the Vajra Iron Hook Woman, the Goddess Illusion Fierce-Doer, Burning Like Fire and Yellowish, the Vajra Burning Mother, the Various Twisting Mother, the Vajra Terrifier Herself, the Accomplished Dakini Mandala." Thus it is said that although some Mind Mothers and these twenty-four (messenger mothers) have the same names, their meanings are different, and it is reasonable as it is said, because these need to be explained as the state of subtle bindus. The eight gatekeeper mothers are...
Chinese
藏语中说：“忿怒尊胜母等八尊”。按照这种说法，鸦面母等四尊与忿怒尊胜，甘露旋，马头明王，以及阎罗死主相结合。阎罗坚母等四尊则与青杖不动、他人不能胜伏的三界尊胜相结合。另外，八门守护母，也有说法是与高丽等八尊意义相同。按照那种说法，在词汇中说：阎罗死主与马王胜，降伏障碍者，智慧至极的四尊，是成办一切所欲之义。欲胜、青杖、大力者，第八尊是不动之名声。显现成就大忿怒尊，必定降伏一切恶毒。白母等誓言神，是显现于黑汝嘎的第八尊。之前所说的空行母们，与八忿怒尊无二无别地安住。这样说道。之前所说的是在第二十五章中所说的：东方是高丽，北方是同样的卓丽，西方是扎摩哈，南方是贝达丽，火方是布嘎斯，空无处是赞扎丽，风方是格斯玛丽，自在黑汝嘎显现母。这些就是之前所说的，即使出现与之前不同的情况，也是在修法场合不同的时候所说的。忿怒尊胜等八尊，鸦面等八尊，以及高丽等八尊，虽然本体传承相同，但由于出现在不同的坛城中，因此也不一定需要统一顺序。然而，在这里是父尊隐没，母尊成为主要，因此鸦面等依次是金刚尸林母，金刚童女传承母，独发母，他人不能胜母，尊那，具光母，铁钩母，以及猛母忿怒皱纹母。如果按照忿怒尊胜等来说，尊胜的母尊是白伞盖母。三界尊胜的母尊是忿怒母自在，也就是金刚地母。这是区别之处。如果认为白伞盖和催动母等在菩提心母的场合中已经说过，会重复，那也不会重复，因为总的来说
English
In Tibetan it says, "The Wrathful Victorious Mother and others, eight deities." According to this statement, the four, such as the Crow-faced Mother, are united with Wrathful Victory, Ambrosia Whirl, Hayagriva, and Yama Lord of Death. The four, such as Yama Firm Mother, are united with Blue Staff Immovable, Unconquerable by Others, the Three Realms Victorious. Furthermore, the eight gate guardian mothers are also said to be the same in meaning as the eight, such as Gauri. According to that explanation, it is said in the lexicon: Yama Lord of Death and Horse Supreme Victor, the one who subdues obstacles, the four who are the ultimate in wisdom, are those who accomplish all desired meanings. Desire Victory, Blue Staff, Great Power, the eighth is renowned as Immovable. Manifestly accomplishing the great Wrathful One, they will certainly subdue all malice. The white mother and other oath deities are the eighth to appear as Heruka. The previously mentioned dakinis abide inseparably with the eight wrathful ones. It is said. The previously mentioned refers to what was said in the twenty-fifth chapter: In the east is Gauri, in the north is similarly Chauri, in the west is Pramoha, in the south is Vetali, in the fire direction is Pukkasi, in the absence of truth is Chandali, in the wind direction is Ghasmari, the powerful Heruka-appearing mother. These are the ones mentioned before, and even if they appear differently from before, it is said that it is because they are spoken of in different contexts of practice. The eight, such as Wrathful Victory, the eight, such as Crow-faced, and the eight, such as Gauri, although their essence and lineage are the same, they appear in different mandalas, so it is not necessarily required to have a unified order. However, here, the father is hidden and the mother is the main one, so the Crow-faced and others are, in order, Vajra Corpse Arising Mother, Vajra Girl Lineage Mother, One Hair Mother, Unconquerable by Others Mother, Cunda, Radiant Mother, Iron Hook Mother, and Fierce Wrathful Wrinkled Mother. If considered from the perspective of Wrathful Victory and others, the mother of Victory is the White Umbrella Mother. The mother of Three Realms Victory is the Wrathful Mother自在, that is, Vajra Earth Mother. This is the distinction. If one thinks that the White Umbrella and the Stimulating Mother, etc., have already been discussed in the context of the Bodhicitta Mother, and that it will be repetitive, it will not be repetitive, because in general
Chinese
在从其他续部转移主尊时，也有必须在一个坛城中安立两个同族本尊的情况。如果仅仅考虑同一续部，那么我们认为一切如来也是同一续部的。不仅如此，一切能依和所依的坛城都必须作为主尊的幻化，这是大瑜伽总的规矩。对于同一续部的本尊众，哪里会有重复的过失呢？也有主尊和眷属一切形象相同的坛城，因此主尊和眷属的本尊们不一定需要形象不同。而这里，从形象方面来说也是不同的。因此，形象不同根本不会变成重复。此外，对于本体相同的本尊，也可以因为寂静和忿怒的差别而安立地位高低的名称，并且因为形象和咒语和事业不同，所以很多时候会分别安立本尊。例如，安立寂静的使者母和忿怒母为不同的本尊的情况，如一髻母等其他本尊也是如此。然而，这里这些仅仅是名称相同，而本尊的种类不同，也有心母和忿怒母的差别。因此，如果详细地称呼名称，也会使用近边的使者母等的名称。这里，十忿怒尊中，上方和下方的忿怒尊，或者融入于主尊薄伽梵，或者融入于乌鸦面母和狗面母，或者普遍地施放，即是十力完全清净的门槛母们。其中，知晓处与非处之力的，以及知晓业与异熟之力的，是乌鸦面母。知晓各种意乐之力的，是猫头鹰面母。知晓一切去处之道的，是狗面母，也是知晓烦恼灭尽之力的。知晓各种意乐之力的，是猪面母。知晓一切烦恼和清净之力的，是阎魔坚母。知晓根器殊胜与不殊胜之力的，是阎魔使者母。知晓宿住随念之力的，是阎魔獠牙母。知晓死亡和转生之力的，是阎魔摧毁母。一切眷属本尊众的
English
When transferring the main deity from other tantras, there are also cases where two deities of the same family must be established in one mandala. If we only consider the same tantra, then we also consider all Tathagatas to be of the same lineage. Moreover, all supporting and supported mandalas must be considered as emanations of the main deity, which is the general rule of Mahayoga. For a assembly of deities of the same lineage, where would there be the fault of repetition? There are also mandalas where all the main deities and retinues have the same appearance, so the main deities and retinues do not necessarily need to have different appearances. But here, they are also different in terms of appearance. Therefore, different appearances will never become repetition. Furthermore, for deities with the same essence, the terms of high and low status can also be established due to the difference between peaceful and wrathful, and because the appearance, mantra, and activity are different, deities are often established separately. For example, the case of establishing peaceful messenger mothers and wrathful mothers as different deities, such as Ekajati and other deities. However, here these are only the same in name, but the types of deities are different, and there are also differences between heart mothers and wrathful mothers. Therefore, if the name is called in detail, the name of the nearby messenger mother etc. will also be used. Here, among the ten wrathful ones, the upper and lower wrathful ones either merge into the main Bhagavan, or merge into the crow-faced mother and the dog-faced mother, or are generally released, that is, the doorkeeper mothers with the ten powers completely purified. Among them, the power of knowing what is possible and impossible, and the power of knowing karma and its maturation, is the crow-faced mother. The power of knowing various inclinations is the owl-faced mother. The power of knowing the path to all places is the dog-faced mother, which is also the power of knowing the exhaustion of defilements. The power of knowing various inclinations is the pig-faced mother. The power of knowing all defilements and purification is the Yama steadfast mother. The power of knowing the superior and non-superior faculties is the Yama messenger mother. The power of knowing the recollection of past lives is the Yama fang mother. The power of knowing death and rebirth is the Yama destroyer mother. All the retinue deity assembly's
Chinese
扬！如实证悟如是之自性身的一面容颜。方便与智慧的二手，以及二谛的双足。安住于无分别之尸体上。特别是，八门母粗大之身安住，象征通达一切法之自性。极度忿怒乃因是忿怒母之故，以及为持八母或八魔女之形相之故，以及为调伏恶毒者并守护十方之障碍之故，以及以十力之智慧摧毁一切无明之故。以左伸展之姿安住，乃为摧毁有及使痛苦止息之故。以嗔恨之姿摧灭嗔恨者之故。四门母以虎皮为下裙。为调伏三界众生之烦恼，故令头发与腋窝及腰毛摇动。十二母头发半散开，乃为舍弃轮回束缚之所有垢染，半束起乃为利益有情而示现如贪嗔之相。若竖发则象征从法界所生之智慧更增上。其余主要父母之清净处所说之内容，在此结合即可知晓。四瑜伽母之手中颅器内所住之命形，未见亦未闻于胜乐轮坛城方面有清净之说，若与其他续部结合，则大象为疾病，豺狼为损害，男子为不悦意，牛为衰损，摧灭彼等则象征极稳固，极迅速，极明晰之智慧，以及荷担利他重任之增上意乐之自性耶？此乃我之分别念。主尊之座之杂色莲花，乃指于轮回中行持种种事业亦不为轮回之过失所染污。乃佛地与大乐地完全清净之大乐轮。为断除众生之痛苦故以弯刀之鬘庄严，为令功德增长故有黄色之轮围，对此虽亦有以金刚鬘为庄严之选择，然清净则与弯刀相似。此乃近取之
English
Yang! One face that realizes the suchness of the body of suchness as it is. Two hands of method and wisdom, and two feet of the two truths. Abiding on the corpse of non-discrimination. In particular, the eight gate mothers abiding in the gross body symbolize the comprehension of the nature of all dharmas. Being extremely wrathful is because she is a wrathful mother, and because she holds the form of eight mothers or eight demonesses, and because she subdues the wicked and protects against the obstacles of the ten directions, and because she destroys all ignorance with the wisdom of the ten powers. Abiding in a left-extended posture is for the sake of destroying existence and causing suffering to cease. Because she destroys those who hate with a hateful demeanor. The four gate mothers have tiger skins wrapped around their lower bodies. In order to subdue the afflictions of beings in the three realms, the hair, armpit hair, and waist hair are made to move. The twelve mothers with half their hair unbound means that all the stains of the bonds of samsara have been abandoned, and half bound means that they show the appearance of attachment and aversion for the benefit of sentient beings. If the hair is erected, it symbolizes that the wisdom born from the dharmadhatu increases further. The remaining main points that are spoken of in the context of the purity of the father and mother can be understood by combining them here. Regarding the life-forms residing in the skull cups in the hands of the four yoginis, I have neither seen nor heard of a purification explanation in the direction of the Hevajra mandala. If combined with other tantras, the elephant is disease, the jackal is harm, the man is displeasure, the ox is decline. Destroying them symbolizes the nature of extreme stability, extreme speed, extremely clear mind, and the intention to carry the burden of benefiting others. This is my discrimination. The various lotuses of the main seat refer to the fact that even though various activities are performed in samsara, one is not defiled by the faults of samsara. It is the great bliss wheel of the Buddha ground and the great bliss ground, which are completely pure. In order to cut off the suffering of beings, it is adorned with a garland of curved knives, and in order to increase qualities, there is a yellow halo. Although there is also the option of adorning it with a vajra garland, the purity is similar to a curved knife. This is the proximate