[Vajragarbha said:]

“I would like to hear, O Blessed One, About the characteristics of the external signs. Please tell me, O great sage, This secret of yogins and yoginīs.” {4.1.1}

The lord then entered the meditative absorption called “the power of ḍākinīs’ conquest” and explained the pledge signs of ḍākinīs. {4.1.2}

“The vajra (male sexual organ) is in Kollagiri And the lotus (female sexual organ) is in Muṃmuni. The rattle of the wood (hand-drum) is unbroken; It sounds for compassion, not for quarrels. {4.1.3}

“Here we eat strength (meat) And drink passion (wine) extravagantly. Hey, the Kāliñjaras (worthy ones) may enter here; The emissions (unworthy ones) are excluded. {4.1.4}

“We ingest the four ingredients (feces)— Also musk (urine), olibanum (menstrual blood), and camphor (semen). Here we eat jasmine wood (condiments) and rice products (human flesh) To our satisfaction. {4.1.5}

“We do swinging (coming) and phlegm (going) Without thinking in terms of ‘pure’ and ‘impure.’ Our bodies are naked (adorned with bone ornaments). Here we enter the corpse (our refuge). {4.1.6}

“At the sandalwood (our meeting) we perform the olibanum (sex act); Here small drums (the untouchables) are not shunned. {4.1.7}

“Mukhe, ghoghu, gughu, mughu, lughu, duṣṭu—one should enthusiastically utter these code words when the signs of a yoginī are seen. {4.1.8}

“And also:

“Ḍā, ḍī, pu, su, mā, yo, bhī, vī, lu, strī, sa(?), pe, phī(?), bha, bhū, pī, dū, ḍī, ma, strī, kū, hā, ja, ke, bha, sva, pra, jā, o, mā, go, rā, de, mā, kā, tri, ko, ka, la, kā, hi, mre(?), śri, sau, su, na, si, ma, ku. {4.1.9}

“Now I shall explain the outer secret signs In the prescribed order, Through which a [vajra] brother or sister Can be recognized without doubt. {4.1.10}

“The potaṅgī gesture is answered with the same. Other code words and signs used are gamu, lumba, ‘swallowing,’ ‘wooden vessel,’ ‘heart,’ ‘Kuru woman,’ ‘earring,’ alikaraṇa, ‘boar,’ ‘hearing,’ ‘churning,’ ‘man,’ ‘palm of the hand,’ ‘hell,’ ‘someone,’ kākhilā, ‘sighing,’ ‘enclosure,’ ‘cessation,’ ‘cruel one,’ ‘end,’ ‘scorpion,’ ‘younger sister,’ mudaka, ‘the grasping one’ which means ‘mudrā,’ ‘touching the teeth,’ ‘perfume seller,’ ‘arrival’ which means ‘from what place,’ ‘ray of light,’ ‘hanging down,’ ‘teeth,’ ‘cessation,’ ‘report,’ ‘smoke,’ ‘fond of smoke,’ ‘summit,’ ‘rivulets,’ ‘finger,’ ‘mouth,’ ‘stripe(?),’ ‘eating,’ ‘series,’ ‘intention,’ ‘movement,’ ‘lord of animals,’ ‘circle,’ ‘the same,’ phālguṣa, ‘great syllable,’ chā, nā, go, ma, bhā, hā, ‘makers of offerings(?),’ and ‘remaining.’ A particular message is conveyed when one is touching one’s mouth or one’s teeth. ‘Bashful.’ A particular message is conveyed when one is touching space, or touching one’s thighs below. The signs and their responses are thus laid down.” {4.1.11}

“Listen, O most compassionate Vajragarbha, With undivided attention. {4.2.1}

“Dākinīs are known to be of seven types: Rūpikā, Cumbikā, Lāmā, Parāvṛttā, Samālikā, Anivṛttikā, and Aihikī. {4.2.2}

“She who gazes with passion And then frowns, Whose beauty seduces at first But later brings ruin, Is known as Rūpikā, the beautiful; She is served in nonduality by the valiant. {4.2.3}

“She who kisses a child as soon as she sees it, Regardless of whether the child is lovable or not, Is known as Cumbikā, the kisser. This ḍākinī is very congenial. {4.2.4}

“She who has an animal gaze and an angry expression, Who threatens with her knitted eyebrows, And frightens others with her heavy sighs, Is to be known as Lāmā. {4.2.5}

“She who frightens away All wild boars, jackals, cats, and horses Is called Parāvṛttā, the one who repels. {4.2.6}

“She who is happy and laughs gregariously, And who, once gone, never returns Is known as Samālikā. {4.2.7}

“She by whose touch, when she is upset, one will die— Whether it be by her hand, a clod of earth where she walked, Her foot, the end of her garment, or a stick that she touched— Is called Anivṛttikā. {4.2.8}

“She who laughs, talks, cries, Or suddenly gets angry Is known as Aihikā, The ḍākinī, mother of yogins. {4.2.9}

“They each hold a skull cup, an axe, an elephant tusk, a banner made from crocodile skin, a sword, a lance, and a conch, which are known to be their seven respective implements. {4.2.10}

“The adept of yoga should always be able to recognize these signs according to the procedure of sampuṭa.” {4.2.11}

“Now I will teach The telltale signs of the lāmās. If a woman has a pink complexion, And eyes elongated like lotus leaves, {4.3.1}

“And if she always prefers white clothes, Smells of fresh sandalwood, Delights in the company of bliss-gone ones, And responds to affectionate glances, {4.3.2}

“One should draw a lotus in one’s house and worship it, For she belongs to the family of Padmanarteśvara. If a woman has the sign of a trident between her eyebrows, A dark blue face, a white body, {4.3.3}

“And the hue and scent of a blue lotus, One should draw a vajra scepter in one’s house and always worship it, For she arises from the family of the glorious Heruka And is known as the ‘tranquil ḍākinī.’ {4.3.4}

“If a woman has red eyes, a pink complexion, Red feet and hands, And is always delighted In the company of goats and chickens, {4.3.5}

“One should draw a vajra scepter in one’s house And always worship it, For there is no doubt that such ḍākinīs Arise from the family of glorious Heruka. {4.3.6}

“If a circle is visible On a woman’s forehead or hand; If she has a yellow and dark blue complexion, And always prefers yellow clothes; {4.3.7}

“And if she is possessed of great beauty and grace, And her head smells of flowers, One should, accordingly, draw a circle in one’s house, For she belongs to the Tathāgata family. {4.3.8}

“If a woman is black and dark blue, And has prominent, white fangs; If she is beautiful and unremittingly cruel And always wears her hair loose; {4.3.9}

“And if she enjoys bathing constantly And always talks a lot, One should draw a vajra scepter in one’s house, For such a woman arises from the family of Vajravārāhī. {4.3.10}

“If a woman is white with a golden hue, Has bright eyes, and is hairy; If a vajra scepter is visible On her forehead or hand; {4.3.11}

“And if she is of royal stature, Proud, always speaks the truth, And exudes the scent of jasmine, One should draw a vajra scepter in one’s house And worship it continually, {4.3.12}

“For she is the great queen of yogins, the exalted one, Arisen from the family of Khaṇḍarohā. Again, if a woman is fond of eating meat And her eyes are the color of collyrium; {4.3.13}

“If she has the sign of a spear on her forehead And takes pleasure in cruel acts; If she continually frequents charnel grounds And is neither frightened nor squeamish; {4.3.14}

“And if she has a convergence of wrinkles on her forehead, One should draw a skull cup in one’s house And always worship it, For she arises from the family of Heruka. {4.3.15}

“If a woman has the complexion of a rain cloud And uneven teeth, And if she continually commits cruel acts And the teeth in the left side of her mouth protrude, {4.3.16}

“One should draw an axe in one’s house And always worship it, For there is no doubt that she is a ḍākinī, Arisen from the family of Vināyaka. {4.3.17}

“If a woman has curly hair And a round face; If she typically has facial hair, Long eyebrows, and body hair; {4.3.18}

“If she dresses in white, and is pure and gentle; And if she speaks the truth unwaveringly And always delights in the true Dharma, She should be known as Vīrabhāginī, sister of the valiant. {4.3.19}

“One should make the lotus gesture to her, And again, the tortoise gesture. One should honor the ritual pitcher As this is the prescribed “gesture of response.” {4.3.20}

“On the tenth lunar day One should draw a lotus in one’s house. Again, if a woman has fleshy lips, and elongated eyes; If her eyes are reddish-yellow; {4.3.21}

“If she is blessed with good fortune and wealth, And has the complexion of a yellow jade orchid flower; If her body is long, she has long hands, And if she is fond of colorful clothes; {4.3.22}

“If there are three lines on her forehead Or at the border of her hairline above it; If she laughs and rejoices; If she crosses one’s path, then stops; {4.3.23}

“And if she is typically fond of stories about People killed in battles, then, If one sees a wanton woman like this, One should show her the spear gesture. {4.3.24}

“Drawing in one’s left foot, One should perform a dance. A gesture prescribed in response to this Is turning one’s body to the left. {4.3.25}

“One should worship her on the fourteenth and the eighth lunar days, Having drawn the shape of a spear in one’s house— This is to reflect the fact that she belongs To the lāmā goddesses of the family of Amitābha, the lord of the world. {4.3.26}

“If a woman has a pink complexion And greenish-yellow eyes; If her hair is curly And she wears a hair band; {4.3.27}

“If a single long line Is etched on her forehead, Extending upward, And she is fond of red clothes; {4.3.28}

“If she continually laughs, sings, And suddenly gets angry; And if she always delights in quarrels, Showing exceptional fickle-mindedness, {4.3.29}

“When one sees a wanton woman like this, One should make the lance gesture. A second gesture, that of the bell, Should then be made with care. {4.3.30}

“Turning one’s body to the left Is the prescribed response gesture. Again, if a woman is short And has thick shins, {4.3.31}

“And if she is typically fond of yellow clothes And her clothes hang loosely around her neck— When seeing a wanton woman such as this, One should make the wheel gesture. {4.3.32}

“A second gesture, that of the conch, Should then be given with care. Turning one’s body to the left Is the prescribed response gesture. {4.3.33}

“One should draw a vajra scepter in one’s house On the fourteenth lunar day, right for her worship. Again, if a woman is hairy all over And has yellowish-black eyes; {4.3.34}

“If she grimaces frighteningly, baring her teeth; If her face is thick, with a fleshy mouth, Pouting lips, deeply set eyes, And a crooked nose; {4.3.35}

“If she ever displays gandharva skills; And if she is of the color of dark cloud and has a big belly— When seeing a wanton woman like this, One should make the snake gesture. {4.3.36}

“A second gesture, that of the lance, Should be given with care. As before, turning one’s body to the left Is the prescribed response gesture. {4.3.37}

“One should draw teeth in one’s house On the eleventh lunar day, right for her worship, And honor them at all times.” {4.3.38}

“Now I will teach more on The signs of bodily gestures. If a woman touches the topknot on her head, One should show her one’s head. {4.4.1}

“If she points at her forehead, One should show her one’s cheek. If she shows her teeth, One should show her one’s tongue. {4.4.2}

“If she touches her lips, One should point at one’s chin. If she touches her neck, One should show her one’s abdomen. {4.4.3}

“If she points at her abdomen, One should show her one’s navel. If she shows her bristling bodily hair, One should point at the ground. {4.4.4}

“If she shows her secret part, One should show her one’s liṅga. If she shows her knee, One should point at one’s shin. {4.4.5}

“If she shows her hand, One should show her one’s arm. If she shows her foot, One should show her the sole of one’s foot. {4.4.6}

“If she shows her finger, One should show her a fingernail. If she points at the ground, One should point at the sky. {4.4.7}

“If she points at the sky, One should point at the sun. If she points at a river, One should point toward the ocean. {4.4.8}

“If she shows one finger, This means ‘you are welcome.’ If she shows two fingers, This means ‘you are most welcome.’ {4.4.9}

“If she makes a gesture with her right eyebrow, One should make the same with the left eyebrow— These two gestures signify the two teachers.” {4.4.10}