English
After granting general authority to the deities of the retinue, the wisdom of the white deities is red, and the red deities are as white as the rabbit-bearing one. The color of the yellow deities is black, and the deities of non-white lineage are like the finest gold. The color of the blue deities is diverse, and the green deities are also said to be blue in the same way. Likewise, know that the deities residing in the direction of their own lineage are all pure. Here, the term "diverse colors" refers to green. By applying this understanding to Ca Muṇḍi and the father of the pervading mother, Indra, as well as the yellow Brahma, the father of the pig-faced mother and the six-faced mother, the fierce one and the white Ganesha, the father of the fierce mother and the glorious mother, Yama and the red six-faced one, and the father of the powerful mother and the Brahma mother, the Rakshasa and the black Vishnu, the meaning will naturally become clear, and there is no disagreement between the Chinese and Tibetan traditions on this. Generally, these are the eight Matrikas who hold the forms of worldly deities, and the origins of the worldly mantra lineages of these deities themselves must also be compatible. According to that way, for example, Ca Muṇḍi is called a Rakshasi, but she is not the consort of a Rakshasa, but the sister of a Rakshasa. The pervading mother is the sister of Vishnu, and so on, and those with the same names are easy to understand. The pig-faced mother is the sister of the earth-lord pig. Yama has two forms, one residing in the south and one residing below, and the Yama of the lower direction is female. The glorious mother is the consort of Vishnu, the glorious goddess herself, and she is the sister of Vaishravana. If they are distinguished, even within the same lineage, there are two types: those who only perform the activities of deities in different forms, and those who perform mixed activities of deities and demons that bring various benefits and harms to the world. Here, the Matrikas and Yoginis are the latter. These are considered to be the creators of the world, such as deities, and are combined with the powers of the well-known lords of the earth, rather than as consorts in the manner of taking brides from a lineage. Likewise, it is not predetermined from the beginning that they must be in this realm or practice in this direction, but they are practiced according to how they are blessed in the tantras.
Chinese
必须进行计算。例如，忿怒母可以通过能量的形式与所有的主神结合为明妃，虽然没有特定的主尊。在这里，她与南方的阎罗王作为父妃，并加持了水和火的清净，这也象征了其他。总的来说，在其他的密咒续部中，母神们被描述为怖畏金刚的眷属和黑大天的明妃。除了这些之外，其他的都是一面四臂的，梵天母及其眷属是四面，童女及其眷属是六面。在下面关于时轮金刚的章节中，也清楚地描述了梵天及其眷属是四面，童女及其眷属是六面，因此，如果反过来说成是一面，那就是没有经过考察的说法。《名号赞》的现观中，上下四尊忿怒尊被安置在语坛城的门守护的位置上，这与续部的解释并不一致。如果说这个修法是由十地菩萨所作，那么从三个坛城都有门守护的角度来看，这是好的并且可以接受的。如果不是真的，那么就完全不能接受。欲天女们虽然是语坛城的本尊，但在这里不展开，在后面会讲到。第四，从“从那时起，身坛城的本尊”到“以左舒展的姿势安住”。 其中，首先是时轮金刚的主尊父妃。经续中说：“外面的诸根门右侧，是阿修罗主及其手印变为罗刹女。火中是风和极暴怒母，火和水天女也在南方门的右侧。阿修罗主变为吉祥六面和吉祥天女，在西方是风天和风天女。风中是梵天和电母，在财神那里是海和猪母。在自在天那里是象头神和童女，在财神阎罗王的门的左侧。猛厉时和遍入天以及财神，这是在东方和西方的门的左侧。这些的手印变为著名的山神女、阎罗王母和吉祥天女、财自在母。”其中提到，与此对应的阎罗王母的梵语是“Yāminī”，但在一些汉文版本中，写作“Yoginī”。
English
It must be calculated. For example, the Wrathful Woman can be united as a consort with all the main deities in the form of energy, although there is no specific lord. Here, she is made the father and mother with Yama, the Lord of the South, and blesses the purity of water and fire, which also symbolizes others. In general, in other tantric traditions, the mothers are described as the retinue of Bhairava and the consort of Mahakala. Apart from these, all others are one-faced and four-armed, Brahma and his retinue are four-faced, and the maiden and her retinue are six-faced. In the section on the Kalachakra below, it is also clearly described that Brahma and his retinue are four-faced, and the maiden and her retinue are six-faced, so if it is reversed and said to be one-faced, that is an unexamined statement. In the Abhisamaya of the Nāmasaṃgīti, the four wrathful deities above and below are placed as gatekeepers of the speech mandala, which is not consistent with the explanation of the tantra. If it is said that this sadhana was composed by a Bodhisattva of the tenth bhumi, then it is good and acceptable from the point of view that all three mandalas have gatekeepers. If it is not true, then it is completely unacceptable. The desire goddesses are deities of the speech mandala, but they are not elaborated here, they will be discussed later. Fourth, from "From then on, the deities of the body mandala" to "abiding in a left-extended posture." Among them, the main father and mother deities of the Kalachakra are: The tantra says: "On the right side of the outer sense gates are the Lord of the Asuras and his mudra transforming into a Rakshasi. In the fire are the wind and the extremely wrathful mother, the fire and water goddesses are also on the right side of the southern gate. The Lord of the Asuras transforms into the glorious six-faced one and the glorious goddess, in the west are the wind deity and the wind goddess. In the wind are Brahma and the electric mother, in the Kubera are the ocean and the sow mother. In the Ishvara are Ganesha and the maiden, on the left side of the gate of Kubera and Yama. Fierce Time, Vishnu, and Kubera, these are on the left side of the eastern and western gates. The mudras of these transform into the famous mountain goddess, Yamani, Shri Devi, and the sovereign of wealth." It is mentioned that the Sanskrit equivalent of Yamani is "Yāminī," but in some Chinese versions, it is written as "Yoginī."
Chinese
也是如此。其组合是正确的，一些旧译本也将其翻译为瑜伽母。关于坐骑，经部中，与语瑜伽母相同的不提，只说了其余的。如天非天等的坐骑，财神有顶者、水藏、风神和众神的坐骑是：象王、绵羊、鳄鱼，还有鹿和老鼠依次排列。如是说。火神的绵羊，海的鳄鱼，风神的鹿，众神之主的老鼠是其余的。在“拉炯”中，海的座垫上出现了猴子，鳄鱼的梵语是makara，猴子叫markata，藏文版本中是文字错误。吉祥天女的狮子换成了夜叉的大象。这里大象的梵语是matadga。这个词也用于贱民，所以也有人将其翻译为人形贱民种族的巨人，这并不矛盾。还有人说，在纳玛的伟大供养咒语中，十二大天之母，其他的不提，只提到了水天女、风天女、夜叉女、阎罗女王这四位，这四位是其余的。其他的那些因为与语瑜伽母八尊相同，所以在前面已经说过了。如是说。瑜伽母是生出的，而这些是不死的少女，说是天神，所以不是同一个人，这样来阻止他人。还有，后来的其他人也以回答的方式说了许多不相干的话。但实际情况是，其余的八位天女与八位瑜伽母是同一传承，所以在供养时，目的是一样的，而且有文字简短的必要。所以在供养咒语中就这样总结了。暂时来说，因为所处的位置和作用不同，所以天神和生灵的种类区分也是非常合理的。也就是说，母神们以血肉供养而感到高兴，由此其明咒得以成就等，这是显而易见的。而真正的男女神灵不会满足于甘露，为什么要喜欢不洁的牲畜肉呢？《本生经》第三十四品中禁止了这一点，这是有道理的。这些是时轮金刚生起次第的解释。
English
It is also like that. The combination is correct, and some old translations also translate it as Yogini. Regarding the mounts, in the tantras, those that are the same as the Speech Yogini are not mentioned, only the rest are spoken of. Such as the mounts of the gods and non-gods, the Wealthy One with a Topknot, the Water Treasury, the Wind God, and the assembly of gods are: the Elephant King, the Sheep, the Crocodile, and the Deer and the Mouse in order. It is said. The Sheep of the Fire God, the Crocodile of the Sea, the Deer of the Wind God, and the Mouse of the Lord of Assemblies are the rest. In 'Ra-'gyur', a monkey appears on the seat of the sea, the Sanskrit word for crocodile is makara, and the monkey is called markata, which is a textual error in the Tibetan version. The lion of Palmo is replaced here by the yaksha's elephant. Also, here the Sanskrit word for elephant is matadga. This word is also used for the outcaste, so there are also those who translate it as a giant of the human-shaped outcaste race, which is not contradictory. There are also those who say that in the great offering mantra of Namaḥ, the mothers of the twelve great gods, not mentioning the others, only mentioning the four, the Water Goddess, the Wind Goddess, the Yaksha Woman, and the Yama Queen, these four are the rest. The others are the same as the eight Speech Yoginis, so they have already been mentioned above. It is said. The Yoginis are born, and these are immortal maidens, said to be gods, so they are not the same person, thus preventing others. Also, later others also spoke many irrelevant things in the manner of answering. But the actual situation is that the remaining eight goddesses are of the same lineage as the eight Yoginis, so in offering, the purpose is the same, and there is a need for concise writing. So in the offering mantra, it is summarized in this way. Temporarily speaking, because the position and function are different, the distinction between the types of gods and beings is also very reasonable. That is to say, the mothers are pleased with the offering of flesh and blood, and from this their vidya-mantras are accomplished, etc., which is obvious. And the real male and female deities will not be satisfied with nectar, why would they like unclean livestock meat? It is forbidden in the thirty-fourth chapter of the Jataka, which is reasonable. These are the explanations of the generation stage of the Kalachakra.