English
Is the gait. The conch-bearing woman has long ankles, fingers, and neck, and a fast gait. Her lips are shaped like an umbrella, and she performs the activity of pacification. The tattooed woman is small in stature and likes to eat meat, and she performs the activity of wrathful deeds. The deer-bearing woman has beautiful ankles, slender eyes, and a long body. Her lips are pointed, her skin is thin, and her mind is restless, like a round and small one. The detailed characteristics of these, as well as the distinctions of the channels, and the actions of binding, are also the sixty-four unions, the thirteen desires, and the very emaciated, and the gathering, and the lifting up, and the characteristics of the elbows, etc., should be learned in detail from the commentaries on the tantras and the oral instructions, etc. The third is the coemergent messenger woman, who resides in the pure realms such as Akanishta, and is the Tathagata Mother and the Noble Bodhisattvas. The place-born are the Dakinis who reside in the large and small realms, merely accomplished, and transcend the world. The family-born are born into the lineage of the place-born, and there are both those who transcend the world and those who do not, and those who have entered the path of Vajrayana. The end-born are the hosts of subtle mothers, and those who arise from training are the lineages who have trained their minds in this life through the stages of the path. Moreover, in the Hevajra Tantra it says: The seed of Bodhi must be sown, and it must be grasped by training. And it says: Starting from the ten virtues, one should thoroughly distinguish the Dharma from them. The mind of the form of the deity and the mind of the samaya are also one. Training in this way. The second division of lineages has the division of human lineages and the division of divine lineages. The first is Karma, etc., who are the Vajra Matri Yoginis. Among them, the Brahmin is explained by Vairochana, and is called Ratnasambhava Chandali. The dancer, immeasurable Protector, is Amoghasiddhi Mother Don-yod Dorje-chen. The Dombi of Akshobhya is the sixth Vajrasattva, and should be known as the royal lineage. The seventh is Heruka's, the commoner lineage with various forms. Etc., as explained in the commentary on the tantra of the great accomplished Lawapa. Vajrasattva and Heruka are generally counted as the five lineages. The second has the mudras arising from the six lineages, and the distinction of the seven gathering lineages.
Chinese
，特别是两种种姓的差别。第一种是，在根本续第十六章中说：“妇女如莲藕般洁白，眼睛像莲花瓣一样细长，总是散发着莲藕根的香味，喜欢与善逝聚集。要知道这是从种姓中产生的。”等等，详细地讲述了颜色、香味、喜欢的事物、身体或心灵的产生方式，以及种姓的清净方式，总共有四或五个要点。如果完整地引用这些引文会显得繁琐，所以简要地说，各自的特征是：肤色白皙，眼睛细长，喜欢穿白色的衣服，喜欢去寺庙，散发着檀香的香味。“要知道这是从种姓中产生的。”这是金刚萨埵的种姓。血肉黄色，喜欢红色和黄色的衣服，散发着肉豆蔻或瞻波迦花的香味。“那也将追随勇士的足迹。”这是宝生部。肤色黑色，喜欢蓝色的衣服，散发着蓝色莲花的香味。“那是追随善良勇士的足迹。”这是不动部。肤色白色，散发着莲花的香味，这是无量光部。肤色红白色，穿红色的衣服，散发着茉莉花的香味。“那是金刚部产生的。”这是黑鲁嘎。青绿色，血肉黄色，穿白色的衣服，散发着娑罗树花的香味。“那是如来部的追随者。”这是不空成就部。肤色和衣服都是红色，散发着樟脑的香味。“那是毗卢遮那部的追随者。”这是毗卢遮那佛。黑鲁嘎和金刚萨埵，从因果的角度来说，共有六种。共同的特征是喜欢左道的行为，能说出自己种姓的咒语的一部分。第二种是，在根本续中说：“雅米尼和使人恐惧者，贪欲者和恐怖形象者，行为者和美丽者，巴苏拉和七种形态。在这里讲述集合的女性。”这是指八位集合的女神，以及属于她们种姓的七位被集合的世间女神，即：有形母和瞻波迦，完全转化的拉玛和带着孩子的母亲，不退转的埃嘿嘎女神，空行母，共有七位。如果从属于后面这七位女神的角度来简要地描述其特征，那就是：长时间地注视，看到男人就笑
English
, especially the differences between the two lineages. The first is: In the sixteenth chapter of the Root Tantra, it says: "Women are as white as lotus roots, with eyes as long as lotus petals, always with the fragrance of lotus roots, delighting in the gathering of the Sugatas. Know that they are born from the lineage." And so on, it is explained in detail, including the color, fragrance, what they like, the origin of body or mind, and the purity of the lineage, with four or five points each. If these quotes were fully cited, it would become lengthy, so to put it briefly, the characteristics of each are: white complexion, long eyes, liking white clothes, liking temples, and having the fragrance of sandalwood. "Know that they are born from the lineage." This is the lineage of Vajrasattva. Yellow flesh and blood, liking both red and yellow clothes, having the fragrance of nutmeg or champak flowers. "That will also follow the footsteps of the hero." This is Ratnasambhava. Black complexion, liking blue clothes, having the fragrance of blue lotus. "That is following the footsteps of the good hero." This is Akshobhya. White complexion, having the fragrance of lotus, this is Amitabha. Reddish-white complexion, wearing red clothes, having the fragrance of jasmine. "That is born from the Vajra lineage." This is Heruka. Bluish-green, yellow flesh and blood, wearing white clothes, having the fragrance of Shorea robusta flowers. "That is the follower of the Tathagata lineage." This is Amoghasiddhi. Red complexion and clothes, having the fragrance of camphor. "That is the follower of the Vairochana lineage." This is Vairochana. Heruka and Vajrasattva, from the perspective of cause and effect, there are six in total. The common characteristics are liking left-handed behavior and speaking a part of the mantra of their own lineage. The second is: In the Root Tantra, it says: "Yamini and the one who causes fear, the one with desire and the one with a terrifying form, the one with behavior and the beautiful one, Bhasura and the seven forms. Here, the gathering female is explained." This refers to the eight gathering goddesses, and the seven worldly goddesses to be gathered who belong to their lineage, namely: the one with form and Champaka, the completely transformed Lama and the mother with child, the irreversible Ehi goddess, the Dakini, there are seven in total. If we briefly describe the characteristics from the perspective of belonging to these last seven goddesses, it is: looking for a long time, and smiling when seeing a man.
Chinese
如果看到抬起右手，显露出贪恋的表情，并且改变形貌，那就是有相女的种类。如果拥抱所有见到的孩子，并且亲吻嬉戏，那就是亲吻女，也就是哺乳女的种类。这两种应该亲近。吃饭时挑剔食物，斜眼看人，皱眉做鬼脸，面无表情却内心恐惧，那就是拉玛的种类。使猪、狮子、猫、豺狼、山羊和马感到恐惧，那就是完全转变女的种类。平时，特别是情欲炽盛时非常放荡，无论走到哪里都长时间停留，那就是有孩子的女，或者说是空行母的种类。仅仅看到就感到厌恶，或者用肢体、粪便、衣服或木棍等带有杀意的触碰就能使对方死亡，那就是不可逆转女的种类。无缘无故地放荡、愤怒和哭泣，那就是轻浮女，总是说真话，是诶嘿嘎的种类。总是来到佛陀，也就是这条道路的瑜伽士们面前，并且长时间地说话，那就是聚集女金刚亥母的种类，上师们这样说。总而言之，所有空行母都包含在这七种种类中。一般来说，在七个女人聚集的地方，必定有一个空行母，虽然不确定她是否真的是空行母，但她具有对修行者有利或有害的力量。此外，还有莲花女等八种和雅玛尼等八种种类。所有女人都包含在这八种种类中，这些种类特征可以在拉瓦巴的注释中了解。这里，她们左手的指纹上，依次出现下面将要讲到的颅骨等图案。这些是就真正的空行母而言的，其他的则需要通过部分特征来了解。在这里稍微解释一下聚集和被聚集的含义。有两万一千个瑜伽母努力为修行者们赐予殊胜的成就。正如所说：有两万一千个，除此之外还有多少呢？所说的除此之外，根据词典，聚集空行
English
If you see someone raising their right hand, showing a lustful expression, and changing their appearance, that is the type of a woman with form. If they embrace all the children they see and kiss and play with them, that is a kissing woman, which is the type of a nursing woman. These two should be approached. If they are picky about food while eating, look askance, frown and make faces, remain expressionless but feel fear in their hearts, that is the type of a Lama. Making pigs, lions, cats, jackals, goats, and horses afraid is the type of a completely transformed woman. Usually, and especially when lust is intense, they are very dissolute, and stay for a long time wherever they go, that is a woman with children, or the type of a Khadro. Merely seeing them is disgusting, or touching them with limbs, feces, clothes, or sticks with the intention to kill can cause the other person to die, that is the type of an irreversible woman. Being dissolute, angry, and crying for no reason is a frivolous woman, and always telling the truth is the type of Eheka. Always coming to the Buddha, that is, the yogis of this path, and talking for a long time, that is the type of a gathering woman Vajravarahi, the Lamas say. In general, all the Khadros are included in these seven types. Generally speaking, in a gathering of seven women, there is definitely one Khadro, although it is not certain whether she is really a Khadro, but she has the power to benefit or harm practitioners. In addition, there are eight types such as the Lotus Woman and eight types such as Yamani. All women are included in these eight types, and the characteristics of these types can be understood in the commentary of Lavapa. Here, on the fingerprints of their left hands, patterns such as skulls, which will be explained below, appear in order. These are in terms of the real Khadros, and others need to be understood through partial characteristics. Here, I will briefly explain the meaning of gathering and being gathered. There are twenty-one thousand Yoginis who strive to bestow supreme accomplishments on practitioners. As it is said: There are twenty-one thousand, how much more is there besides that? What is said to be in addition to that, according to the dictionary, is the gathering Khadro.
Chinese
七千万是七个千万。根本续中说：空行母，每一个，都变成千万眷属。因此，三十七瑜伽母，每一个都有千万眷属。有些地方说，两万一千空行母，每一个都有千万眷属。总之，一般来说，佛的眷属是无法衡量的。但是，为了在这个世界的各个净土中，对修行此道的修行者赐予成就，所以只说了那些具有极快加持力的净土所生空行母的首领的集合数字。这条道路与其他道路相比，加持迅速的原因之一也在于此。因此，空行母的分类和集合，以及供养她们的方式如下。首先，无数的瑜伽母都汇集到二十一俱胝瑜伽母，或者三千六百万，或者七百万。这些被集合者，从集合空行母到阎魔摧毁母，都汇集到三十六瑜伽母中。这些都汇集到上面所说的七瑜伽母和猪母中。这些也汇集到金刚亥母一个中。那么，三十六瑜伽母如何汇集到七个或八个空行母中呢？有些尊贵的上师认为，舍弃金刚亥母和行母二者，剩下的六个从精进大母开始，到极忿怒母为止，四个四个地集合。行母集合了心髓的四个瑜伽母，猪母，也就是集合者，集合了八个门隅母，这是帕当巴的口诀。还有一些译师说，拘楼多等四个被拉母集合，金洲等三个被具相母集合，喜马拉雅、建志、兰布迦、卡林嘎被孩童母集合，憍萨罗、布雷达布日、迦摩缕波、德瑞夏古内被卡达如嘿集合，布里拉玛拉雅、邬金、阿布达、扎烂达拉被诶嘿嘎集合，郭达瓦里、拉斯弥修瓦拉、德维郭达、玛拉瓦被不退母集合，剩下的十二个被金刚亥母集合。另外，学 आचार्य（梵文：ācārya，罗马转写：Acarya，汉语意思：阿阇梨） rakshita，卡那卡师利，和巴丹达巴各自……
English
Seven million is seven times ten million. In the root tantra itself, it says: Each and every dakini becomes a retinue of ten million. Therefore, it is said that each of the thirty-seven yoginis has a retinue of ten million. In some places, it is said that each of the twenty-one thousand dakinis has a retinue of ten million. In any case, in general, the size of the Buddha's retinue cannot be measured. However, in order to bestow accomplishments upon the practitioners of this path who practice in the fields of this world, it is said that the number of the chief of the field-born mothers who have very swift power to bestow accomplishments is collected. One of the reasons why the blessings of this path are swift compared to other paths is also one aspect of this. Therefore, the classification and collection of dakinis to be collected and collectors, and the way to offer them, are as follows. First, all the countless yoginis gather into twenty-one great koṭis of yoginis, or thirty-six million, or seven million. These to-be-collected ones, from the collecting dakini to the Yama-destroying Mother, gather into thirty-six yoginis. These all gather into the seven yoginis mentioned above, including the sow. These also gather into the single Vajravarahi. So, how do the thirty-six yoginis gather into seven or eight dakinis? Some noble lamas say that, abandoning Vajravarahi and the All-Conducting Mother, the remaining six, starting from the Great Diligent Mother, gather four by four up to the Extremely Wrathful Mother. The All-Conducting Mother gathers the four yoginis of the Heart Essence, and the Sow, that is, the collector, gathers the eight Gate-Corner Mothers, which is said to be the oral instruction of Phadampa. Also, some translators say that the four, such as Kuluta, are gathered by Lama, the three, such as Gold Island, are gathered by the Form Mother, the Himalayas, Kanchi, Lampaka, and Kalinga are gathered by the Child-Possessing Mother, Kosala, Pretapuri, Kamarupa, and Tresakune are gathered by Khandaruhi, Puliramalaya, Oddiyana, Arbuda, and Jalandhara are gathered by Ehi, Godavari, Rasmiśvara, Devikota, and Malava are gathered by the Non-Returning Mother, and the remaining twelve are gathered by Vajravarahi. Furthermore, the ācārya (Sanskrit: ācārya, Roman transliteration: Acarya, Chinese meaning: Acharya) Rakshita, Kanakashri, and Bhadantapa each...