English
Sa so. Thus it is said, among forms, it is always said to be white. Among sounds, the most famous is the thief. Among smells, it is Ro Langma. Among tastes, the most famous is Ghasmari. Among tactile sensations, it is called Earth-Going Mother. In the Dharmadhatu, it is the Sky-Going Mother. Thus it is said. Earth is Pukkasi, thus it is said. Water is Hunter Mother, thus it is said. Fire should be known as Tummo. Wind is most famous as Yungma. Thus it is said. The complete purification of the five poisons is the nature of the five wisdoms. It is also permissible to combine with the goddesses of the directions and the Selfless Mother, but in the mandala of Father Heruka, it is combined with the main deity, and at the time of the mandala of the fifteen goddesses, it is combined with the additional inner goddesses. Thus, the Selfless Mother, with a black body color, represents the unchanging nature of reality. The curved knife in her right hand cuts off the six root afflictions. The skull cup in her left hand destroys all conceptualizations of existence and non-existence, and the blood inside is the blood of the four maras, meaning they have been subdued. And thus, the nature of suchness is one face. The two hands are the nature of skillful means and wisdom. Gauri, with a black body color, is black because of the unchanging nature of reality. The fish in her left hand is desire, and the curved knife in her right hand represents cutting it off. Chauri is red, clinging to sentient beings. On the left is the pig, the nature of ignorance. The damaru in her right hand awakens from the sleep of ignorance. Ro Langma, with a yellow body color, is the increase of qualities. The turtle in her right hand is jealousy. The nectar in her left hand represents eliminating it. Ghasmari, with a green body color, benefits sentient beings through various activities. The emanation in her right hand is anger, and the nectar in the skull cup in her left hand represents eliminating it. Pukkasi, with a blue body color, is the unchanging nature of reality. The lion in her right hand is pride. The cleaver in her left hand represents cutting it off. Cemetery Mother, with a white body color, is free from conceptualization of self-nature. The monk in her right hand destroys the view of self. The bell in her left hand is the knot of miserliness. Chandali, bluish-green, clings to the benefit of sentient beings. The wheel in her right hand is turning the wheel of Dharma. The skull cup in her left hand represents washing away the dust of afflictions. Yungma benefits sentient beings through various activities, therefore her color is various. The mountain of conceptualization is selflessness.
Chinese
以足践踏，右手金刚杵，左手是对恶者作威胁的期克印。所有主尊眷属头发向上竖立，是智慧更上层楼。以五个干骷髅头作为头饰，是以五部种姓的自性来庄严。五十个湿人头项链是五十大心所完全清净。燃烧的智慧火焰是对于如所有和尽所有更加增长智慧。此处的旃陀利母，根本续部中说：“猛母天空之蔚蓝。”所说是通常情况。跟随续部的展开，在莲花生大士的修法仪轨中说身色为蓝红色。也有很多跟随它的修法仪轨。这样一来，它就象征着具有空性和慈悲之精华的法。旃陀利母左手的颅碗是摧毁怀疑之根源，拥母右手的金刚杵是证悟法无我的智慧，从一些上师的口耳相传中出现，也显得非常吉祥。关于拥母的颜色有多种说法，有些认为是绿色，有些认为是像鸽子颈部一样显现多种光彩，有些认为是各种明点遍布全身，有些认为是五种颜色混合在一起的颜色，有些认为是与脚底气脉等的次第和颜色相对应，有些认为是与金刚界坛城中出现的金刚事业的颜色相符，有些认为是三岔路口和面容白色，上半身黑色，腰部红色，两腿和两股黄色，两手和脚是绿色，这七种说法如果与上师的口诀相关联，则没有矛盾。如是八天女脚下的诸神中，梵天是寂静的事业，帝释天是增长的事业，近帝释天是怀爱的事业，猛厉神是降伏的事业。这象征着在佛法之外的其他咒语传承中，四种事业只为自己谋利，并且没有脱离罪恶之心。阎魔死神代表非时而死，财神代表对受用
English
Trampling with feet, the right hand holds a vajra, the left hand makes the threatening kartari mudra towards the evil ones. All the main deities and retinues have their hair standing on end, which signifies the wisdom increasing from higher to higher levels. Adorning the head with five dry skulls is to embellish with the nature of the five Buddha families. The necklace of fifty wet human heads is the complete purification of the fifty mental factors. The blazing fire of wisdom is the further increase of wisdom in suchness and all that exists. Here, the Chandali mother, in the root tantra, it is said, "Fierce Mother, the azure blue of the sky." What is said is the usual situation. Following the unfolding of the tantra, in the sadhana of Padmasambhava, it is said that the body color is blue-red. There are also many sadhanas that follow it. In this way, it symbolizes the Dharma that has the essence of emptiness and compassion. The skull cup in the left hand of Chandali mother is to destroy the root of doubt, the vajra in the right hand of the embrace mother is the wisdom of realizing the selflessness of phenomena, which appears from the oral transmission of some masters, and also appears very auspicious. Regarding the color of the embrace mother, there are various statements, some think it is green, some think it appears with various colors like the neck of a pigeon, some think that various bindus pervade the whole body, some think it is the color of five colors mixed together, some think it corresponds to the order and color of the foot chakra, etc., some think it corresponds to the color of the vajra activity that appears in the Vajradhatu mandala, some think it is the crossroads and the face is white, the upper body is black, the waist is red, the two legs and two thighs are yellow, the two hands and feet are green, these seven statements are not contradictory if they are related to the oral instructions of the master. Thus, among the gods under the feet of the eight goddesses, Brahma is the peaceful activity, Indra is the increasing activity, Upendra is the magnetizing activity, and the fierce god is the subjugating activity. This symbolizes that in other mantra lineages outside of the Buddha's teachings, the four activities are only for their own benefit and have not separated from the mind of sin. Yama, the god of death, represents untimely death, and the god of wealth represents attachment to enjoyment.
Chinese
愚昧。食肉鬼乃是种种死相。妙纹绮饰乃是令人心意迷乱之物，压制彼等即象征着摧伏彼等。如是，父尊之足下的四魔，与方位的四魔，其处所与作用各不相同。主尊足下的四魔乃是色界之主梵天，三十三天之主帝释天，魔之主他化自在天，以及三神中的大自在天。方位的四魔乃是：上方之护方欲界梵天，食香鬼之主东方护方帝释天，大神遍入天，以及东北方护方具力生灵等。如是诸位上师所说。使有情成熟之日轮座，平息烦恼热恼之月轮座，以及不为罪垢所染之莲花座所象征。如是主尊之座决定为日轮，然于诸佛母，诸经论中对于日月之分别有种种说法，然此处则认为日月混合。有者认为，无我佛母十五尊之时，一切皆为忿怒母，故为日轮座。父尊之坛城，诸佛母稍为寂静，故决定为月轮座，此说并非正确。因调伏生灵者，黑大天，以及月光佛母等，甚为忿怒之诸神亦多有月轮座。且父尊坛城之八佛母，较之十五佛母更为寂静之理由亦无有。赞叹宫殿之清净：因平等性故为四方形，四无量心之自性故有四角，四解脱之自性故有四门，四念住乃是如意宝之四种丝绸，四正断乃是四根柱子所支撑之四匹骏马，四神足乃是具有门环之四门房，五根与五力乃是五层墙壁，七菩提分乃是花鬘，八正道乃是八根柱子，断除烦恼障蔽乃是罗网与半罗网，三律仪之自性乃是一切庄严。
English
Ignorance. Rakshasas are various forms of death. Fine woven patterns are things that confuse the mind, and suppressing them symbolizes subduing them. Thus, the four maras under the feet of the Father, and the four maras of the directions, their places and functions are different. The four maras under the feet of the main deity are Brahma, the lord of the Form Realm, Indra, the lord of the Thirty-Three, the lord of the maras, Paranirmita-vasavartin, and Shiva, the great lord among the three gods. The four maras of the directions are: Brahma, the guardian of the upper direction and the Desire Realm, Indra, the lord of the Gandharvas and the guardian of the eastern direction, the great god Vishnu, and the powerful beings who guard the northeastern direction. So said the previous Lamas. The sun disc seat that ripens sentient beings, the moon disc seat that pacifies the heat of afflictions, and the lotus seat that is not stained by faults are symbolic. Thus, the seat of the main deity is definitely a sun disc, but for the goddesses, there are various explanations of the distinction between the sun and the moon in the scriptures, but here it is considered a mixture of the sun and the moon. Some think that when there are fifteen selflessness goddesses, all are wrathful mothers, so it is a sun disc seat. In the mandala of the Father, the goddesses are slightly peaceful, so it is determined to be a moon disc seat, which is not correct. Because there are many gods who subdue beings, Mahakala, and Candra Kanta, etc., who are very wrathful, also have moon disc seats. And there is no reason why the eight goddesses of the Father's mandala are more peaceful than the fifteen goddesses. Praising the purity of the palace: Because of equality, it is square, because of the nature of the four immeasurables, it has four corners, because of the nature of the four liberations, it has four doors, the four mindfulnesses are the four silks of wish-fulfilling jewels, the four right abandonments are the four steeds supported by four pillars, the four miraculous feet are the four door rooms with door rings, the five faculties and five powers are the five layers of walls, the seven branches of enlightenment are flower garlands, the eightfold noble path is eight pillars, the removal of the obscurations of afflictions is the net and half net, and the nature of the three vows is all the ornaments.
Chinese
以莊嚴裝飾。宮殿的座墊，各種金剛代表了人無我。如果將其做成十二個角，則代表十二緣起的完全清淨。如果做成二十個角，則代表摧毀二十種有身見。蓮花座墊如同蓮花處於水中而不被水沾染一樣，雖然顯現各種世俗的現象，卻不被其沾染，因此是法界空性，是法無我的意義。對於這兩種無我，智慧的光芒更加增長，這由位於二者之間的日輪所代表。屍林代表輪迴，而八座屍林代表由八識所涵蓋。外圍的保護輪代表諸佛摧毀四魔和二障，使其永不產生。第二，念誦瑜伽包括：念誦的用具、念誦的對象、要念誦的咒語，以及順帶說明的念誦分類，共四個方面。第一方面包括念珠的材質和數量、念珠線、主珠、穿珠的方式、加持的方式、念誦的方式等七個方面。第一方面是：經續中說，水晶念珠適合息災，紅檀香適合增益，龍腦香適合誅法，尼楞殊適合懷愛，馬骨適合驅逐，象骨適合調伏，婆羅門骨適合勾招，人骨適合殺戮。桑布紮續中說：水晶、魚鰾、珍珠和白色寶石等，特別適合息災事業，是念珠的特徵。金、銀、銅和蓮花籽，特別適合增益事業，有智慧的人應當計數。藏紅花等香料，各種香料特別適合。用修法木做成丸藥，對於懷愛非常著名。嚕紮、龍腦香以及人的骨頭，適合用於猛厲事業，對於誅法非常著名。經中說：息災、增益、懷愛和誅法，菩提子可以做一切事業。許多經續中說，修持殊勝成就，使用人頭念珠。第二方面是，桑布紮續中說：咒語念誦五十種，對於懷愛
English
Adorned with splendor. The various vajra seats of the palace represent the selflessness of the person. If it is made into twelve corners, it represents the complete purification of the twelve links of dependent origination. If it is made into twenty corners, it represents the destruction of the twenty views of the perishable collection. The lotus seat is like a lotus that stays in the water but is not stained by the water. Although various mundane phenomena appear, they are not stained by them, so it is the emptiness of the dharmadhatu, which is the meaning of the selflessness of phenomena. For these two selflessnesses, the light of wisdom grows even more, which is represented by the sun disc located between the two. The charnel ground represents samsara, and the eight charnel grounds represent the collection of the eight consciousnesses. The outer protective wheel represents the Buddhas destroying the four maras and the two obscurations, making them never arise again. Second, the yoga of recitation includes: the implements of recitation, the object of recitation, the mantra to be recited, and the incidental explanation of the classification of recitation, which are four aspects. The first aspect includes the material and number of beads, the string, the main bead, the way of threading the beads, the way of blessing, and the way of counting, which are seven aspects. The first aspect is: It is said in the tantras that crystal beads are suitable for pacifying, red sandalwood is suitable for increasing, dragon brain incense is suitable for subjugation, niringshu is suitable for love, horse bone is suitable for expulsion, elephant bone is suitable for taming, Brahmin bone is suitable for summoning, and human bone is suitable for killing. The Sambhuta Tantra says: Crystal, fish bladder, pearl, and white gems, etc., are especially suitable for pacifying activities and are the characteristics of the rosary. Gold, silver, copper, and lotus seeds are especially suitable for increasing activities, and the wise should count them. Saffron and other fragrances, all kinds of fragrances are especially suitable. Making pills from the wood of practice, it is very famous for love. Ruru, dragon brain incense, and human bones are suitable for fierce activities and are very famous for subjugation. It is said in the sutras that pacifying, increasing, love, and subjugation, bodhi seeds can do all activities. Many sutras say that to practice supreme accomplishment, use a human skull rosary. The second aspect is, the Sambhuta Tantra says: There are fifty kinds of mantra recitation, for love