English
It arises based on the words of the generation stage ritual. Regarding the six-branch yoga aspect, there are two ways: letters arising from within the sky, and letters transforming into goddesses and manifesting outwards. This usual one follows the latter method. In any case, these all manifest simultaneously and gradually become clear. The way to place the goddesses drawn from the sky: The white goddess is drawn from the direction of Ishvara, and dwells perfectly at the eastern gate. And so on, it is said. The body color also becomes the color of Gauri, white. The thief mother is like orpiment. The corpse-raising mother is like boiled gold. Ghasmari is like emerald. Pukkasi is like blue lotus. The wilderness mother is like the light of the moon. The fierce woman is like the clear color of the sky. The guardian mother is called manifold. Thus it is said. The hand symbols are also: The white goddess holds a curved knife in her right hand, and similarly a red fish in her left. The thief mother holds a bell in her right hand, and a pig in her left hand. The corpse-raising mother holds a turtle in her right hand, and a lotus vessel in her left hand. Ghasmari holds a snake in her right hand, and a yogi's begging bowl in her left hand. Pukkasi holds a lion in her right hand, and an axe in her left hand. The wilderness mother holds a monk in her right hand, and a whisk in her left hand. The outcaste woman holds a wheel in her right hand, and a skull cup in her left hand. The guardian mother holds a vajra in her right hand, and a threatening mudra in her left hand. Their seats are: Brahma, Ishvara, near Ishvara, Yama and the wealth-owner, non-truth and Tagzangri, the seats of Gauri and others. Thus it is said. The general manifestation is: abiding in a half-lotus posture, the white goddess and others are said to have two hands, the two eyes and hair are raised upwards, adorned with the form of the five seals. Thus it is said. The meaning of these manifestations is easy to understand. Gauri's left-hand red fish, because "Rohita" means red, so it is holding a red fish. Tsori's right hand is a bell, that is, a damaru. Betali's right hand is a turtle, and her left hand is a skull cup filled with nectar. Ghasmari's right hand is a green snake, and her left hand is a skull cup filled with nectar. The others are easy to understand. The outcaste woman's hand symbol is a wheel with eight spokes and a circle at the top. The left hand is a plow, the guardian mother's threatening mudra is from the threatening mudra.
English
On the e-bong, the outer pressing is the threatening finger of the wrathful deity, and the inner pressing is the vajra threatening finger; here, it is the vajra threatening finger. Among these, the blessing of the secret space is: the father and mother entering into the union of desire, and the Thus-gone Ones abiding in the samadhi of great desire, which symbolizes these. Inviting the assembly of Buddhas and Bodhisattvas is: the newborn connecting the continuum, and the cause of all the emanations of the Thus-gone Ones abiding in the samadhi of great bliss, which symbolizes these. The joy of the retinue dakinis is: sentient beings taking birth and abiding in their own activities, and the various emanations of the Thus-gone Ones performing the benefit of sentient beings, which symbolizes these. Third, melting is urged with song, which includes: inserting the consciousness of the bardo, the root Vajradhara parents melting, and the four goddesses urging with song. The first is: In the Vajra Tent it says, "After the Gandharva has entered, one should remember the melting." The meaning of this is: again, the father and mother equally unite, and the letters symbolizing the bardo are placed in the mouth. The second is: the father and mother melting with minds of attachment, as usual. Furthermore, although it is a branch of attachment from generating the five Abhisambodhis to dissolving the wisdom being, the main object of attachment is the melting of the root Vajradhara. Therefore, the mantra for holding pride should be recited at this time: Om Sarva Tathagata Anuragana (藏文，梵文天城体：ओं सर्व तथागत अनुरगण，梵文罗马拟音：oṃ sarva tathāgata anurāgaṇa，汉语字面意思：All Thus-gone Ones, be attached), Vajra Svabhava Atmako'ham (藏文，梵文天城体：वज्र स्वभाव आत्माकोऽहं，梵文罗马拟音：vajra svabhāva ātmako'haṃ，汉语字面意思：Vajra nature, I am). The third is: the four goddesses of the boundary, Pukkasi and the other four, are the four eyes and so on, and are the nature of the four immeasurables. Therefore, they urge with song to rise up for the benefit of sentient beings. Pukkasi urges with great compassion, saying: Venerable one, calling out, you are the mind of great compassion, please arise from the bindu as the form of the deity's face and hands, and after arising, please Pukkasi protect me. Please abandon this samadhi nature of abiding in emptiness, and please enjoy me on the ground of the union of great bliss. Shavari urges in a way that hits the point, saying: Alas! Vajra, you are without, that is, without face and hands.
Chinese
观想燃烧和毁灭。它与光芒一起象征着子宫的十个阶段。此外，果金刚持的身体颜色、手印等，如经中所说：八面四足，十六手印庄严。完全压制四魔，令怖者亦生畏惧。以头颅鬘为饰，安住于日轮之上，并伴以嬉戏。颜色深蓝，极其可怖，头顶持有各种金刚。从他的口中发出吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），身体涂满灰烬。如是说。根本之面为大黑色，右面如同白色贝壳，左面红色极其可怖，顶面令人厌恶。眼睛二十四只大，其余的面如蜜蜂。如是说。大象、马、驴、牛、骆驼，人、夏拉巴、猫，在右边的八个颅骨中，依次可知饮二者等。地、水、火，风、月、日，终结者和夜叉，在左边的八个颅骨中。如是说。显现易懂，上面的烟色面如香烟的颜色，呈蓝灰色。上面的面令人厌恶，即牙齿外露，如同咬紧牙关。至尊上师们的文献中只说后面四面是黑色的。中间的上师们认为不是左右的面，而是不做后面的面，留有一些剩余。夏拉巴被称为八足狮子等，并且在两个臀部也有翅膀，因此被称为八足。形状像狮子，有像绵羊角的角，颜色是蓝色的。土地神是土地女神，其他的都是男神。右边的两只脚伸展，左边的两只脚弯曲，脚趾指向前方，呈半跏趺坐。前面的两只脚伸展和弯曲，后面的两只脚呈半跏趺坐的舞姿，两者都有清净的依据，因此两者都合理。除了萨迦派之外，其他所有藏传时轮金刚的修行者都只接受后一种脚的姿势。即使在萨迦派中，至尊上师们的意修唐卡也令人信服
English
Meditate on burning and destruction. It, along with its rays, symbolizes all ten stages of the womb. Furthermore, the body color, hand symbols, etc., of the Fruition Vajradhara are as follows: From the tantra: Eight faces and four feet, adorned with sixteen hands. Completely suppressing the four maras, making even the fearful ones terrified. Adorned with a garland of heads, dwelling on the sun and accompanied by play. Color dark blue, greatly terrifying, holding various vajras on the crown of the head. From his mouth emanates Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, Chinese literal meaning: Hum), and his body is smeared with ashes. Thus it is said. The root face is great black, the right face is like a white conch, the left face is red and greatly terrifying, the crown face is repulsive. The eyes are twenty-four great ones, the remaining faces are like bees. Thus it is said. Elephant, horse, donkey, ox, camel, human, Sharabha, cat, in the eight skulls on the right, one should know in order the drinkers of two, and so on. Earth, water, fire, wind, moon, sun, the terminator and the yaksha, are in the eight skulls on the left. Thus it is said. The manifestation is easy to understand, and the upper smoke-colored face is bluish like the color of incense smoke. The upper face is repulsive, that is, the teeth are greatly exposed, like clenched jaws. In the documents of the venerable former masters, it is only said that the four faces in the back are black. The intermediate lamas consider that they are not the left and right faces, but rather that the back faces are not made, and that there is a slight remainder. The Sharabha is called the eight-legged lion, etc., and there are also wings on both hips, so it is called eight-legged. The shape is like a lion, with horns like sheep's horns, and the color is blue. The earth deity is the earth goddess, and the others are male deities. The right two feet are extended on the thighs, and the left two feet are bent with the toes pointing forward, in a half-lotus posture. The front two are extended and bent, and the back two are in a half-lotus dancing posture. Both have perfectly pure sources, so both are reasonable. One should do whatever is comfortable, agreeing with one side. All other Tibetan Kalachakra practitioners except for the Sakya school accept only this latter posture of the feet. Even in the Sakya school, the mind-seal painted images of the venerable former masters are believed.
Chinese
观想为本尊，也就是观想眼睛等处由那些天女们所装饰，而不是观想眼睛等本身成为那些天女。身色和手印如常。那些天女们的身语意三门的能力增长，以及身语意的作为使所化众生完全成熟，这象征着这些。第二，迎请智慧尊，就是从自己的心间发出光芒，迎请智慧的坛城，进行供养，然后进行勾招迎请等，如常。当那些天女们达到十六岁或十二岁时，因为能够区分欲望的对境，所以身心的力量完全圆满，以及象征着从家庭出家，彻底断绝贪欲，获得解脱的景象。这些是随喜的支分，在现证菩提时，有日月交合的随喜，以及作为因的金刚持和作为果的金刚持面交合的形象的随喜，还有将誓言萨埵融入智慧萨埵而产生大乐，以及眷属天女们欢喜，作为因的金刚持父母交合，这二者是真正的随喜。因此，那些随喜都是金刚萨埵的支分，因为金刚萨埵是大乐的自性和一切部族的主宰，而且这个支分也是大乐的真实道路和六支瑜伽的主体，并且金刚萨埵也是一切佛的根本，而这个支分也是修法的根本，因此与它相符。第三，灌顶不动佛的支分，包括灌顶和印证两部分。第一部分是，从自己的心间发出黑色如铁钩般的光芒，迎请灌顶的五部族等具备三座的本尊众，进行供养，然后祈请灌顶。也就是，其他续部中作了五部族灌顶的意图，也说了四母灌顶等，但这里只由五部族进行灌顶。明妃们唱金刚歌，菩萨们说吉祥语，忿怒尊们驱逐邪魔，天女们进行供养，这样宣说的。《续》中说，那些佛以嘿汝嘎的形象显现。
English
Meditate as the deity, which means to visualize the eyes and other parts adorned by those goddesses, rather than visualizing the eyes and other parts themselves becoming those goddesses. The body color and hand gestures are as usual. The increase in the power of body, speech, and mind of those goddesses, and the actions of body, speech, and mind causing sentient beings to fully mature, symbolize these. Second, inviting the wisdom being is to emit light from one's own heart, invite the mandala of wisdom, make offerings, and then perform the hook and invitation, etc., as usual. When those goddesses reach the age of sixteen or twelve, because they can distinguish the objects of desire, the power of body and mind is completely fulfilled, and it symbolizes the scene of renouncing home and completely cutting off desire, attaining liberation. These are the limbs of subsequent attachment. At the time of manifest enlightenment, there is the subsequent attachment of the union of the sun and moon, and the subsequent attachment of the form of union of the cause Vajradhara and the result Vajradhara, and the great bliss arising from the merging of the Samaya-sattva into the Jnana-sattva, and the joy of the retinue goddesses, the union of the cause Vajradhara parents, these two are the real subsequent attachment. Therefore, those subsequent attachments are all limbs of Vajrasattva, because Vajrasattva is the nature of great bliss and the master of all families, and this limb is also the real path of great bliss and the main part of the six yogas, and Vajrasattva is also the root of all Buddhas, and this limb is also the root of the practice method, so it is in accordance with it. Third, the limb of empowerment of Akshobhya, including empowerment and sealing. The first part is that from one's own heart, black rays like iron hooks are emitted, inviting the deity assembly of the five families of empowerment, etc., complete with three seats, making offerings, and then requesting empowerment. That is, in other tantras, the intention of empowering the five families is made, and the empowerment of the four mothers, etc., is also said, but here only the five families perform the empowerment. The vidyas sing the Vajra song, the Bodhisattvas speak auspicious words, the wrathful ones expel obstacles, and the goddesses make offerings, so it is said. The Tantra says that those Buddhas appear in the form of Heruka.