English
It is the foot. The so-called four directions refer to the fact that the central root Heruka is considered to be the first to reside. All of them are wrathful deities, and the terrifying ones are the cruel ones. Great means having a large body and thick limbs. Alternatively, all those wrathful deities, like the root Heruka, possess the nine burning postures. The appearance is adorned with the nine charnel ground ornaments. That is, with the great wisdom mind, the extremes of permanence and annihilation are eliminated, that is, with a fierce and majestic roar, a great sound of ruru ruru is emitted. In the midst of the flames burning at the end of the kalpa, because the three poisons of affliction are exhausted, and the defilements of the three realms of the path are cut off, as a symbol of the fruition of the three bodies, there are three heads. Because the six afflictions are exhausted, and the six realms of beings on the path are purified, possessing the six perfections, there are six hands of six wisdoms. Possessing the four immeasurable minds, the path is divided into the four legs of miraculous power, as the four feet of the four liberations of fruition. That foot tramples the Gandharva male and female in the east, which is abandoning hatred. In the north, Yaksha suppresses and abandons jealousy. In the south, Yama is arrogant, and in the west, Rakshasa abandons desire, which is the seat of the Lotus Heruka. Etc. refers to the central great powerful father and mother, those deities as husband and wife, that is, husband and wife. They reside by treading on those seats. Those blood-drinking ones have three aspects: the aspect of sentient beings possessing the cause, the transformation of the place of peaceful and wrathful paths, and the aspect of realizing the wisdom of the result. The cause refers to sentient beings possessing the five aggregates, and the flesh, blood, bones, and five elements of wind arising from the five afflictions that reside in them. The path refers to the five Buddha families transforming into the five blood-drinking families, considering the beings to be tamed. The result refers to realizing the five great wisdoms. The fourth is: The consorts, the great blood-drinking mothers. Reside embracing their respective bodies. It means that because they are to be practiced, they are consorts, and blood-drinking refers to wrathful mothers. Great mother refers to the five mothers. The respective fathers embracing their bodies refers to residing in skillful means and wisdom. There are also two mothers, namely the five wrathful mothers of the nature of the sphere of reality, and the twenty-eight independent mothers who subdue beings to be tamed. Here, it refers to the mother of the nature of the sphere of reality.
Chinese
将自己藏于心中，将傲慢压在身下，与明妃交合。将儿子居处的母神驱逐，将明妃遣回各自的居所，如自己的母亲的身体和影子般，缠绕在原始身之上。第五，遣出女儿众，有三种：遣出八处母、八境母和四门母。第一种是：之后欢喜，说出“哈”字，从菩提心之云中，生出白女众和盗女众、痴女和焚烧母、肿胀母和暴怒母、有痣者和母众。众神手持各自的器物，以奇特的装束威严地出现，从炽燃大轮的东方，显现出执持轮回之相。这是说，伟大的吉祥者有两种眷属母神，即内在瑜伽母和外在修行母。内在瑜伽母是根识和意识转为清净的八识之众，即本性清净的八母。所用对境的执着转为处所，即具獠牙翅膀的八母，共十六位。断除常断等四边，扩展为四无量，即四门母，共二十位。由于以智慧觉悟真如本性，所以称为内在瑜伽母。一般而言，由业所成的二十八自在母称为外在修行母。这些是吉祥者的眷属。因此，为了生起内在的修行母。生起佛母之后，父母进行方便与智慧的结合，因此欢喜，口中说出八个“哈”字，从父母结合所生的菩提心之云团中，由字母“哈”变化，依次生起八处母。其中，从内在意识的四瑜伽母中，从心中命名为给吾热玛，未被烦恼垢染，是白女众，由于本性未被罪过的污垢所染，是清净的白色，安住于真实的意义，不能被其他所改变，是蓝色。行作寂静的事业，将烦恼从轮回之处盗走，引向无上之境，因此是盗女众，行作增长的事业。她是作热玛。痴女或作扎莫哈，是摄集自在
English
Having hidden oneself in the heart, suppressed arrogance beneath, and united with the Wisdom Consort. Having expelled the mothers of the son's dwelling place, and sent the Wisdom Consorts back to their respective abodes, they cling to the primordial body like the body and shadow of one's own mother. Fifth, there are three aspects to expelling the hosts of daughters: expelling the eight place mothers, the eight realm mothers, and the four gate mothers. The first is: Then, being delighted, uttering "Ha," from the clouds of Bodhicitta, arise the hosts of White Women and Thief Women, the Foolish Woman and the Incinerating Mother, the Swollen Mother and the Wrathful Mother, the One with Moles and the Host of Mothers. The hosts, with their own implements, and adorned with wondrous attire, emerge with majesty, from the eastern direction of the Great Blazing Wheel, manifesting the form of holding samsara. This means that the Great Glorious One has two kinds of retinue mothers: the inner yoginis and the outer practitioners. The inner yoginis are the eight aggregates of consciousness and wisdom transformed into purity, the eight mothers who are pure in their very nature. The attachment to objects of enjoyment transforms into places, the eight mothers with fangs and wings, sixteen in total. Cutting off the extremes of the four alternatives of permanence and annihilation, expanding into the four immeasurables, the four gate mothers, twenty in total. Because of the wisdom of intellect attaining the true nature of reality, they are called inner yoginis. Generally, the twenty-eight masters accomplished through karma are called outer practitioners. These are the retinue of the Glorious One. Therefore, it is for the sake of generating the inner practitioner mothers. Having generated the mother, the father and mother engage in the union of skillful means and wisdom, therefore being delighted, uttering eight "Ha" from the mouth, from the cloud-like mass of Bodhicitta born from the union of father and mother, from the letter "Ha" transforming, the eight place mothers arise in order. Among them, from the four yoginis of inner consciousness, named from the heart as Ke'urima, untainted by the faults of afflictions, is the host of White Women, because the nature is untainted by the faults of offenses, it is pure white, abiding in the true meaning, unable to be changed by others, it is blue in color. Performing the activity of pacifying, and stealing afflictions from the place of samsara, leading them to the unsurpassed state, therefore it is the host of Thief Women, performing the activity of increasing. She is Tsaurima. The Foolish Woman or Pramoha, is the one who gathers under control.
Chinese
使愚昧和哑口无言，其作用是做控制的事务；塔尔杰玛或者贝塔丽，是驱逐邪魔和邪恶，并将其粉碎，其作用是做猛烈的事务。斯摩是布斯卡斯，具有伟大的功德，从根源上切断烦恼，做增长的事务；图姆摩是噶玛日，对眷属做猛烈严厉的事务；斯玛夏是食肉的罗刹，居住在斯玛夏者的国土，不做取舍的利他之事，成就任何事业。玛措玛是赞扎丽，从这些母神那里出现许多化身，做增长瑜伽士血脉的事务，这些是外感官的四位瑜伽母。这些女神的眷属都是一面二臂，以母神的傲慢姿态站立，各自持有自己的器物或法器。这些从下面很好地显示了身色和法器。这些忿怒母也带着惊奇，以身语意的威严和民众一起出现，在像劫末之火燃烧的广大空间中，安住在坛城的东南角。东南是郭日，西南是措日，西北是扎摩哈，东北是贝塔丽，东南的残缺处是布斯卡斯，西南是噶斯玛日，西北是斯梅夏尼，东北是赞扎丽，这些从意义法性中为了轮回中利益有情，以可怖的形象显现，安住在忿怒尊的坛城中。安住在各自的单人座垫上。这些与众生的关联方式是四种识和四种根，因为八识聚集在一起，所以是八个哈字。如果将寂静和忿怒转换位置，那么八位菩萨就是八位母神。获得果的方式是执持种姓的部分，因此获得五种智慧。
English
Making one ignorant and speechless, its function is to perform the activity of control; Thaljem or Betali is to dispel and crush obstacles and evil influences, and its function is to perform fierce activities. Smo is Puskasi, possessing great qualities, cutting off afflictions from their roots, and performing the activity of increase; Tummo is Karma Ri, performing fierce and violent activities towards the retinue; Smasha is a flesh-eating Rakshasa, residing in the land of those with Smasha, not performing altruistic deeds of acceptance and rejection, accomplishing any task. Ma Tsokma is Chandali, from these mothers many emanations arise, performing the activity of increasing the lineage of yogis, these are the four yoginis of the outer senses. These hosts of goddesses are all with one face and two arms, standing in the proud posture of a mother goddess, each holding their own implements or weapons. These well show the body color and weapons from below. These wrathful mothers also appear with wonder, with the majesty of body, speech, and mind, together with the people, in the vast space blazing like the fire of the end of an eon, dwelling in the southeast corner of the mandala. Southeast is Kouri, southwest is Tsouri, northwest is Pramoha, northeast is Betali, the incomplete part of the southeast is Puskasi, southwest is Kasmari, northwest is Smeshani, northeast is Chandali, these from the meaning of Dharma, for the benefit of sentient beings in samsara, appear with terrifying forms, dwelling in the mandala of wrathful deities. They dwell on their own single seat cushions. The way these relate to beings is through the four consciousnesses and the four faculties, because the eight consciousnesses are gathered together, therefore there are eight Ha syllables. If the peaceful and wrathful are transposed, then the eight Bodhisattvas are the eight mothers. The way to obtain the result is by holding the part of the lineage, therefore the five wisdoms themselves are obtained.
Chinese
那波父母交合而喜悦，念诵“嘿”字，从菩提心之云中，八个“嘿”字向四面八方照射，在田地的座垫上显现。 此外，四方隅的瑜伽母，具有野兽的头颅：女神森哈穆卡是狮面大集合，以威力压倒一切傲慢者，以智慧摧毁分别念，具有不可阻挡之义。恰吉玛具有老虎头，事业威猛强大。斯里拉具有狐狸头，以巧妙的手段利益众生。夏纳具有狗头，摧毁分别念。四隅的瑜伽母，具有飞禽的头颅：哲达笑面母具有鹫头，对所知无碍，故为笑面。冈嘎具有鸱枭头，接纳轮回。卡卡穆卡具有乌鸦头，具有了知轮涅平等性的智慧。乌面大者，即呼鲁卡具有猫头鹰头，具有智慧之眼，不会舍弃微小的调伏对象。这些母众也具有普拉门的头颅，一面二臂，具有各自的器械，即森哈卡若等，将在下文阐述。她们带着惊奇，以身语意威猛的光芒显现，安住在燃烧的坛城中。这是因为众生的自性本是佛，却未能如此证悟，真是太令人惊奇了！忿怒尊的宫殿是巨大的火焰。其轮之外的第一层回廊，从东方的方向开始依次排列：东方为森卡，南方为恰吉，西方为斯里拉，北方为夏纳，此为四位具有野兽头颅的母尊。东南方为哲达，西南方为冈嘎，西北方为卡卡，东北方为呼鲁卡，此为四位具有飞禽头颅的母尊。如此，在第一层回廊的四方隅，在各自的单人座垫上，视轮回为调伏对象的田地，以身语意威猛的光芒安住。这是因为，作为因的众生所具有的状态，是根、识的差别，以及所使用的对境。寂怒尊的处所转变，即内外的心母们。因此，称为八境母。果，获得智慧的方式。
English
Through the union of the noble father and mother, delighting and uttering "He," from the clouds of bodhicitta, eight "He" radiate in all directions, manifesting upon the seats of the fields. Furthermore, the four yoginis of the intermediate directions with the heads of wild animals are: the goddess Simhamukha, the great assembly of lion faces, who overwhelms all the arrogant and destroys conceptualization with wisdom, possessing the meaning of being unassailable. Chyakrima with the head of a tiger, whose activity is powerful and mighty. Srila with the head of a fox, who accomplishes the benefit of beings through skillful means. Shwana with the head of a dog, who destroys conceptualization. The four yoginis of the intermediate directions with the heads of birds are: Trita, the laughing-faced one, with the head of a vulture, whose head laughs because she is unimpeded in knowledge. Kangka with the head of an owl, who accepts samsara. Khakhamukha with the head of a raven, who possesses the wisdom of knowing samsara and nirvana as equal. "Great Owl-faced One" means Huluka with the head of an owl, who possesses the eye of wisdom and does not abandon even the smallest beings to be tamed. These assemblies of mothers also have the heads of Pramen, with one face and two arms, each possessing their own implements, such as Simhakaro, which will be explained below. They dwell in the blazing mandala, emerging with wondrous and terrifying splendor of body, speech, and mind. This is because the nature of sentient beings is Buddha, but it is amazing that they do not realize it, hence the terror. The palace of the wrathful ones is a great blaze. In the first courtyard outside its wheel, arranged sequentially from the eastern direction: in the east is Simkha, in the south is Chyagri, in the west is Srila, in the north is Shwana, these are the four mothers with the heads of wild animals. In the southeast is Trita, in the southwest is Kangka, in the northwest is Khakha, in the northeast is Huluka, these are the four mothers with the heads of birds. Thus, in the intermediate directions of the first courtyard, on individual seats of single skins, they abide, regarding samsara as the field of those to be tamed, with the terrifying splendor of body, speech, and mind. This is because the state of sentient beings as the cause is the distinction of faculties and consciousness, and the objects to be used. The transformation of the place of the peaceful and wrathful ones is the inner and outer mind-mothers. Therefore, they are called the eight field-mothers. The result is the way of obtaining wisdom.