本文来自郝文鑫先生（文殊金刚）的公众号：图像金刚乘教法史（或朋友圈）。
寒林天女为金刚亥母的化现，属于玛姆的一种，供奉此护法尤其对于守护财产方面右特殊的帮助，这与玛姆类修法归属于宝生佛部相应。玛姆是指世间女神，此类女神情绪易怒，且对世间影响较大，因此佛陀化现为现圆嘿噜嘎（八大法行 之 煽动和派遣世俗的神）以作调控。关于玛姆类修法最为著名的当属热夏掘藏的玛姆岗厦，是宁玛派中世所共许的威猛事业之顶严。
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在吉美林巴尊者净相中生起一髻佛母坛城的时候，寒林天女也同时出现。她肤色赭红，一面二臂，獠牙交错，神情忿怒，左手持金色宝镜，右手持天铁之钩，乱发飘飞，烈焰炽燃。
寒林天女（金刚亥母的化身）还有右手持心脏的形象，这是龙钦宁提主要的护法神之一，宁玛派很多祖师对她格外偏爱，比如大名鼎鼎的顶果钦哲仁波切和他代表的雪谦传承。
以上摘自：
《寒林天女·阴极而阳动的忿怒财神》
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Drogdzema, (English: the Powerful Friend): protector of the Nyingma Terma (Treasure) Tradition. This protector deity was popularized in the 18th and 19th centuries by the Mindrolling Tradition of Tibetan Buddhism.
"...One Mother, Mistress of the Three Realms, with a body maroon in colour, ferocious and frightful in appearance, with one face and two hands. In the right, eating the heart of an enemy, blood dripping and warm. Reflecting the Three Realms - the left holds a mirror. Wearing an upper garment of white silk, a tiger skin lower garment and a fresh human skin cloak. Dark brown hair hanging downward, earrings, a crown of five dry skulls and a necklace of fifty fresh, a garland of bones and a long necklace; standing haughtily with the left leg extended..." (Min-ling Lochen Dharmashri, 1654-1718. Tibetan source text TBRC W18, part II, pp.261-262).
"The Mistress of the charnel ground mamos, dark maroon, extremely wrathful. In the right [hand] - eating the heart of the enemy, in the left a mirror. White silk as an upper garment, a tiger skirt, a fresh human skin worn in a draped manner, dark brown hair - downward tousled, conch shell earrings, a crown of five skulls, necklace of fresh heads, a garland of bone and a snake necklace. The left leg is straight, on a lotus, sun and corpse seat." (Jamyang Kyentse Wangpo, 1820-1892).
"Owner of all charnel ground places, baneful Mistress of local protectors and dakas, with unsurpassed power of prescience and magical emanation; homage to the yogini Drogdze Wangmo." (Nyingma liturgical verse).
Avowed protectors, also known as worldly deities, have been sworn by an oath to protect both the teachings of the Buddha and his followers. In most situations the protectors were formerly daemons bent on inflicting harm, having been subdued by great teachers such as Padmasambhava, they now serve the altruistic interests of Buddhist ideals.
