Chinese
有些论师的观点不同，印度释论中也有许多不同的说法，虽然很难说它们之间存在普遍的重大矛盾，但仍需根据释续进行一些校正。暂时应承认前者是自己的宗派。二是，在初十等特殊的日子里，如云：“颅器、钺斧、獠牙等，轮、幢、宝剑，八种怖畏物，号角。” 按照这种说法，绘制法器的坛城并进行供养，世间和出世间的空行母们会迅速赐予修行者成就。此外，这些瑜伽母也以畜生雌性的形象遍布各处。金刚阿惹里中说：“十三岁的女子，十六岁的少女，二十五岁的母亲应供养。母牛和母水牛，母猴和母狗，母驴和母骡，母鹿和母山羊。猪和雌性家畜所生的，此外，如果供养黑汝嘎，毫无疑问会成就。” 这是供养少女的支分。在此说道：这些使者对这条道路，具有誓言者极为倾心。如妙药般的精华难以获得，但若获得，顷刻间便赐予成就。三是特殊的种类。以“特殊”一词，也指出了空行母和拉玛的种类差别，以及随顺贪欲之相的瑜伽母。空行母的种类，若从内部划分，有莲花自在等七种。拉玛的种类，若划分则有五种。应当详细了解它们的相、供养的时间、手印和手印的答复，这是此道不共之处。三是灌顶的手印，明妃四种或八种。其中，所谓“母”是指，为了秘密灌顶而献给自己的上师，并由此获得秘密灌顶者。姐妹是指从同一上师处获得灌顶者。女儿是指自己的灌顶弟子。妻子是指在智慧甘露灌顶时，上师所赐予者。凡是说到母亲等情况，在事业手印的场合，此处所说的这些最为重要。
English
Some scholars have different views, and there are many different explanations in Indian commentaries. Although it is difficult to say that there are universal and major contradictions among them, some corrections still need to be made based on the explanatory tantras. For the time being, the former should be acknowledged as one's own tenet. Secondly, on special occasions such as the tenth day, it is said: "Skull cup, axe, fangs, wheel, banner, sword, eight terrifying objects, and conch shell." According to this, drawing the mandala of the hand implements and making offerings, the worldly and transcendental dakinis will quickly bestow accomplishments upon the practitioner. Furthermore, these yoginis also pervade everywhere in the form of female animals. Vajra Aralli says: "A thirteen-year-old girl, a sixteen-year-old maiden, and a twenty-five-year-old mother should be offered. A cow and a female buffalo, a female monkey and a female dog, a female donkey and a female mule, a female deer and a female goat. Pigs and those born from female livestock. Furthermore, if Heruka is offered, there is no doubt that accomplishment will be achieved." This is a branch of offering to young girls. Here it is said: These messengers are extremely devoted to this path and those who uphold their vows. Essence like nectar is difficult to obtain, but if obtained, it quickly bestows accomplishments. Thirdly, special categories. The word "special" also indicates the difference between the categories of dakinis and Lamas, as well as the yoginis who have the characteristic of following desire. The categories of dakinis, if divided internally, include seven types such as Padma Garwang. The categories of Lamas, if divided, include five types. One should understand in detail their characteristics, the time of offering, the mudras, and the responses to the mudras, which are the unique aspects of this path. Thirdly, the mudras of empowerment are four or eight vidyas. Among them, the so-called "mother" refers to the one who is offered to one's own guru for the sake of secret empowerment and thereby receives secret empowerment. Sister refers to the one who receives empowerment from the same guru. Daughter refers to one's own empowerment disciple. Wife refers to the one given by the guru at the time of wisdom nectar empowerment. Whenever mothers and so on are mentioned, in the context of action mudras, these mentioned here are the most important.
Chinese
拉。婆罗门女不是，等等。大手印明点和，佛陀颅鬘续和，金刚鬘续等中，做了很多内外不同的解说，在时轮中也说了其他的内容。吉祥胜乐轮根本续中说：母亲和姐妹女儿和，妻子使女都存在，谁如果总是布施咒语，那本身就说是他的仪轨。这样说了依赖于布施咒语也就是灌顶等的母亲等。这些按照字面意思也可以或者不可以呢？修行者自己为了成就大乐的智慧，母亲和姐妹和女儿，如果能够行持明妃禁行的行为才可以，否则禁止。为了上师和供养坛城，如果那些手印具足相好，那就应该全部迎请。这里说母亲是上师的明妃，这是非常普遍的，会变成过失。如所说：恐怖地狱罪恶者，不能超越上师的智慧，是过失。上师的物品如同生命一样，它的痛苦也如上师一样。又说：摧毁佛塔一样的罪过很可怕，影子也不应该跨越，床具坐垫和乘骑等，不应该跨越更不用说了。这样说了跨越影子也那么大的过失，何况是跨越手印呢？那么作为弟子的最上喜女，不适合和上师一起行持吗？在无畏生源的口诀穗中说：完全断除怀疑后，像老鹰窝一样抬起，上师极喜悦的明妃，嬉戏之主不要隐瞒。上师给予一切果实，如果男子想要就令其喜悦。一定要注视上师的上方，总是贪恋上师。之后用右手，抓住上师的标识，在上师的莲花中做上师的事业种子，忆念明妃秘密咒语。总是抓住那个味道，做成擦热来食用。我在续和续中说过的，成就们是面容或者，会获得上师的欢喜。因此要总是令上师欢喜。这样引用教证说了是可以的。那个教证也是石
English
La. The Brahmin woman is not, etc. In the Great Seal Bindu, the Buddha Garland Tantra, and the Vajra Garland Tantra, many different explanations of outer and inner aspects are made, and other things are also said in the Kalachakra. In this root tantra of the Wheel of Great Bliss, it says: Mothers, sisters, daughters, wives, and female messengers all exist. Whoever always bestows mantras, that itself is said to be his ritual. Thus, it speaks of mothers, etc., in relation to the bestowal of mantras, i.e., empowerment, etc. Are these acceptable or unacceptable according to the literal meaning? For the sake of the practitioner himself achieving the wisdom of great bliss, mothers, sisters, and daughters are forbidden unless they are able to practice the conduct of vidyāvrata. For the purpose of offering to the teacher and the mandala, if those mudras are complete with characteristics, then all should be invited. Here, saying that the mother is the teacher's vidyā, this is very common and will become a fault. As it is said: The terrifying hell for sinners, cannot transcend the teacher's wisdom, it is a fault. The teacher's belongings are like life, its suffering is also like the teacher. It also says: The sin of destroying a stupa is terrible, one should not even step on the shadow. What need is there to say that one should not step on bedding, cushions, and vehicles, etc.? Thus, it is said that even stepping on the shadow is such a great fault, what need is there to say about stepping on the mudra? Then, is the supreme joyful woman who has become a disciple not suitable to practice with the teacher? In the Ear of the Fearless Source of Ambrosia, it says: Having completely abandoned doubt, lift it up like an eagle's nest, the teacher's extremely joyful goddess, the lord of play should not be hidden. The teacher gives all fruits, if the man desires, make her happy. Be sure to look at the top of the teacher, always be attached to the teacher. Then, with the right hand, grasp the teacher's mark, in the teacher's lotus, make the teacher's seed of action, remember the vidyā secret mantra. Always hold that taste, make it into tsaru and eat it. The accomplishments that I have spoken of in tantra and tantra, are faces or, will obtain the teacher's pleasure. Therefore, always make the teacher happy. Thus, quoting the scripture, it is said to be acceptable. That scripture is also Stone
Chinese
据说上师阿惹喇的传承，所以要考察西藏现在的金刚阿惹喇传承是否有一个转变。八明妃是，如是说：嘿，金刚，在从属的场合中，十二、八、二具备的是，明妃大乐八尊，以项链、脚镯装饰，安置于坛城中。母亲和姐妹自己以及，女儿、姐妹的女儿和，同样叔父的妻子和，母亲的姐妹和嫂子和，同样父亲的姐妹自己，被称为八明妃。如其所说，先前的用种姓来比较容易理解，不像字面意思那样，其他续部中所说的，因为害怕文字所以没有写。无论如何，所有这些在吉祥《桑布扎续》中说：在灌顶时，具有母鹿般的眼睛，腰细，下身丰满，乳房高耸，阴门美好，对于誓言的行为非常坚定，安住于此，通晓咒语和续部，对于修行者的根基分为三处的这些女子进行讲述。没有找到的就怎样找到怎样的，同样十六岁具备的，最初青春圆满，找到不美的明妃后。以及，《大印点续》中，在灌顶时，十二或者十六，没有找到二十岁也可以，超过二十岁是其他的明妃，那会使成就遥远。姐妹或者女儿或者，妻子献给上师。所说的这些共同的特征，特别是为了灌顶的缘故而献出，违背上师的教言和，身语意和界不相应的狡诈者和，认为上师不洁净的和，其他如是说：即使知道上师的功德，也在其他地方稍微诽谤他，装作没看见上师一样，即使来了也不向他顶礼，和尊者不和的，和其他人嬉戏。舍弃这些过失，眼睛的顶端和眼角粗糙，张着嘴一会儿思考和，一会儿放下轻浮的，思考或者说或者微笑，如果见到尊贵的上师，高兴地用美丽的眼光微笑，听闻并且信奉他的教导，以抬举的姿态恭敬地。
English
It is said to be the lineage of the master Aralli, so it is necessary to examine whether the current Vajra Aralli lineage in Tibet has a transformation. The eight vidyādharīs are, as it is said: Hey, Vajra, in the context of empowerment, those who possess twelve, eight, and two are, the eight vidyādharīs of great bliss, adorned with necklaces and anklets, placed in the mandala. Mother and sister herself, and, daughter, sister's daughter, and, likewise uncle's wife, and, mother's sister and sister-in-law, and, likewise father's sister herself, are known as the eight vidyādharīs. As it is said, it is easier to understand by comparing the previous ones with the lineage, unlike the literal meaning, those mentioned in other tantras, I did not write because I was afraid of the words. In any case, all of these are mentioned in the glorious Samputa Tantra: In the empowerment, those with eyes like a deer, slender waist, full lower body, high breasts, beautiful bhaga, very firm in the practice of vows, abiding in that alone, knowing mantras and tantras, these daughters who are divided into three places in the practitioner's senses are described. Whatever is found as it is not found, likewise those who are sixteen years old, initially perfect in youth, after finding an unbeautiful mudra. And, in the Great Seal Drop Tantra, in the context of empowerment, twelve or sixteen, if not found, twenty years old is also acceptable, beyond twenty years old is another mudra, that will make accomplishment distant. Sister or daughter or, wife should be offered to the guru. These general characteristics that are mentioned, especially for the sake of empowerment, those who violate the guru's words, and, those who are deceitful who do not correspond to body, speech, mind and realm, and, those who think the guru is unclean, and, others as it is said: Even if you know the guru's qualities, you slightly slander him elsewhere, pretending not to see the guru, even if he comes, you do not prostrate to him, those who are not in harmony with the venerable one, and play with other people. Abandoning these faults, the tip of the eye and the corner of the eye are rough, opening the mouth for a moment to think and, for a moment putting down the frivolity, thinking or speaking or smiling, if you see the venerable guru, happily smiling with beautiful eyes, listening to and believing his teachings, respectfully in a raised manner.
English
Ldan. Elsewhere, she is praised. As it says in the Vajra Garland: How is she, the Vajradhara, a fortunate maiden with wide eyes, adorned with beauty and grace, without greed but with desire, intoxicated with charm and full of allure, with full breasts, verdant and pleasing, without discrimination and well-learned, the practitioner should desire her. Thus, she possesses such qualities, and as quoted above, she is called auspicious. In the Vajra Dakini Tantra, it says: Without hair, with much flesh, high like a turtle's back, rough like an elephant's mane, with a wide vulva, and blood and semen constantly dripping, these six are the auspicious women, the Subhagas, and they bestow excellence upon the practitioner. As stated in the Oral Instructions and other texts, one must abandon the faults of the vulva and possess all the qualities. Now, since these eight vidyas are of the lineage of the eight goddesses such as Gauri, they are suitable for offering to the mandala of that tantra. How then do they relate to the Wheel of Bliss (Chakrasamvara)? Generally, apart from some unique distinctions, most things need to be supplemented from one tantra to another. If this were not the case, and it were absolutely forbidden to use rituals not explicitly stated in one's own tantra, then it would not be permissible to even offer simple offerings to the mandalas of some tantras. However, the eight goddesses such as Gauri are not entirely absent from the mandala of this tantra, as it is also said that they belong to the same tantra as the Eight Door Mothers. Moreover, they are actually depicted in the mandala in the Abhidhanottara Tantra and the Dakini Ocean, so it should be understood here in the same way. Among them, the four, Kva-dong, etc., are Gauri, Chauri, Vetali, and Pukkasi. The four fierce deities are Wrathful Conqueror of the Three Realms, Nectar Swirling, Hayagriva, and Yamantaka, the slayer of death, which is the manner of concealing the four fathers. The four, Yamaraja's Consort, etc., are Ghasmari, Shavari, Chandali, and Dombini. The right sides of the half-figures are blue-green, Kama Raja, Achala, and Mahabala, which is the manner of concealing the fathers. The Great Wrathful One, Manifestly Accomplished, together with the Wrathful Mother.