English
That is, through the effortless accomplishment of the nature, one enjoys supreme bliss. This is a continuation of the previous content, briefly explaining the fruit of the secret stages: the mind of enlightenment fills up to the crown of the head, and in the second instant after that, the co-emergent of equal taste of action and agent arises, as well as the non-conceptual wisdom of the path of seeing. Immediately afterwards, the Vajrasattva union body is accomplished, and one enjoys it with actions that surpass all directions. This is what is to be expressed. Fourth, the explanation of the thirty-seven channels, including: explaining the channels of the great bliss wheel, explaining the channels of the three wheels, explaining the channels of the commitment wheel, and summarizing their meanings. The first part is: Distributed in four directions, Also in the four petals, There are the channels of the four elements, Located in the vajra place of the heart. Those four dakinis, Lama and, Dumkye Ma and Formed One, The channels located at the corners, All four also go there. Moreover, the five amritas flow from it, Abiding in the nature of offering, By the nature of that thing, It is explained as four offerings. After explaining in detail with three verses, In the heart of sentient beings, The five channels are distributed. Thus, summarizing the meaning, generating certainty. The king of the root channels, in four directions, the four petal channels arise: In the east is Sumskorma, water and wind flow, dakini; In the north is Doma, wind of wind flows, Lama; In the west is Khyimma, fire and wind flow, Dumkye Ma; In the south is Tummo, earth and wind flow, Formed One, these are the inner petals located in the vajra of the heart, the place of the Dharma wheel. Here, these four channels are indicated by the names of the four, such as dakini. The four, such as Sumskorma, are the names mentioned in other tantras. The four channels at the corners are the branches that are divided from those four channels: from Sumskorma, the southeast channel; from Tummo, the southwest channel; from Khyimma, the northwest channel; from Doma, the northeast channel, these four channels are connected to the four directions. From that, the essence of the five amritas flows, abiding in the nature of the skull filled with amrita offerings. The condition of the body is also like that.
Chinese
为了以五种甘露的精华供养身蕴大乐，以甘露的本体力，也供养脉，称为四脉。它们是三匝脉等四脉的分支，所以不单独计数，称为方位的四脉。心间的脉，即有情众生的心间法轮之内，作为处所，三十七脉中，有五脉如是安住。其他中脉的部分、罗摩脉、江玛脉和断魔脉等，都是一切盛衰的助伴，所以总的来说可以合在一起，也可以作为脉之源的随从。净化者金刚亥母也是三十六瑜伽母的遍行者，而且是吉祥黑汝嘎的随从，一同享用的明妃。因此，在降菩提心的三十二脉中，必须将四条主脉一一包括进去，在三十七脉的情况下，这里不单独计数。心间五脉的认定，是此论和寂静大师宝生藏、无畏生等大多数印度智成就者的观点。持有仲米和麦久传承的人，虽然有许多不同的观点，但持有这两种传承的至尊，昆·索南孜摩的足下，也在《合论》的注释中，将此处所说的作为自己的宗派。第二，分为略说和广说两种。身语意之轮，真实宣说为二十四处。依赖于处所等差别，在处所和处所中如是安住。于顶轮真实生起者，诸脉说为生于顶轮。其中所引者，是尘、心力、黑暗之相。处所等差别是十地之差别。处所和处所，这是重复的词语，意思是内外之境，以及安住于多种不同类型的处所的自性中。诸脉生于顶轮，意思是说二十四脉是从顶轮的吽字中产生的。如上所示，所有的三十二脉，都与顶轮的三十二脉相连，并依靠它们，精液流入三十二脉。
English
In order to offer the essence of the five nectars to the great bliss of the aggregates, by the power of the nectar substance, also offering to the channels, it is called the four channels. These are the branches of the four channels such as the three-circled channel, so they are not counted separately, and are called the four directional channels. The spring of the heart, that is, within the Dharma wheel of the hearts of sentient beings, as the place, among the thirty-seven channels, five channels abide in this way. The other parts of the central channel, the Roma channel, the Kyangma channel, and the Dudralma channel, are all companions for the increase and decrease of everything, so in general they can be combined together, or they can be attached as followers of the spring channel. The purifier Vajravarahi is also the pervader of the thirty-six yoginis, and is the consort who enjoys together as a follower of glorious Heruka. Therefore, in the thirty-two channels where bodhicitta descends, the four main channels must be included one by one, and in the case of the thirty-seven channels, they are not counted separately here. This identification of the five channels of the heart is the view of this treatise and most of the Indian scholars and siddhas such as Master Ratnakarasanti and Jikme Jungne. Those who hold the teachings of Drokmi and Malgyo, although there are many different views, the supreme holder of these two lineages, at the feet of Khon Sonam Tsemo, also in the commentary on the 'Union', made what is said here as his own tradition. Secondly, it is divided into two: concise explanation and detailed explanation. The wheels of body, speech, and mind are truly said to be twenty-four places. Depending on the differences such as places, they abide in places and places. Those that arise truly in the crown, the channels are said to be born in the crown. What is drawn from within them is the aspect of dust, mental strength, and darkness. The differences such as places are the differences of the ten bhumis. 'Places and places,' this is a repeated word, meaning the inner and outer realms, and abiding in the nature of many different types of places. 'The channels are born in the crown' means that the twenty-four channels are produced from the Hum syllable of the crown. As shown above, all thirty-two channels are connected to the thirty-two channels of the crown, and relying on them, semen flows into the thirty-two channels.
Chinese
树荫。 胜利者的权势住在心中。 空行瑜伽母们， 在近处的地方正确宣说。 心轮空行母， 清净之处近处正确安住。 眼睛流出的脉在哪里？ 在迦摩缕波处如是安住。 形相是想要看见的， 名为土地守护母如是宣说。 在奥特莱处，靠近流出的脉， 说是大怖畏母。 空行瑜伽母们， 这些在净土中正确宣说。 在底里舍俱尼处正确出现， 风的势力与肺相连。 喝啤酒的母在拘萨罗， 肠子的缠绕是好母。 空行瑜伽母们， 在近处的净土中正确述说。 青莲花天女在迦陵伽， 侧面的脉正确安住。 确知住在腹中是非常好的。 在蓝毗尼处广为人知。 空行瑜伽母们， 阐陀诃如是解说。 马耳母住在建志， 大便经常流出。 在喜马拉雅山空行母面， 也变成聚集的中央。 空行瑜伽母们， 宣说近处的阐陀诃们。 在语轮中正确出现， 居住着行地的使者们。 剩余的食物正确安住， 轮的势力是痰症者。 哪里经常流脓， 在家中作为神安住。 空行圣妙的自在母， 名为断生母如是宣说。 空行瑜伽母们， 在聚集处如是宣说。 在苏拉什特拉处以红色为标志， 空行长鼻母如是称呼。 灰尘变成流出的脉， 在金洲处正确安住。 非常清晰的身体正确扰动， 那是轮的盔甲如是宣说。 空行瑜伽母们， 说是近处的聚集处。 在那伽尔处非常吉祥母， 具有仪态丰满的身体母。 在信度处名为具力母， 因悲伤而流泪。 空行瑜伽母们， 这些在尸林中正确安住。 哪里流出干涸的酸枣树山谷， 在玛汝是转轮母。 在俱卢多处是非常精进母， 力量和鼻涕流出。 空行瑜伽母们， 宣说近处的尸林。 身轮的空行母们， 住在外面的地下。 那些词句意义大多容易理解， 这里是脉
English
Tree shade. The power of the victorious ones dwells in the heart. The Dakini Yoginis, Are correctly proclaimed in the near places. The mind wheel, the sky-goers, Pure places, near places, correctly abide. Where is the vein from which the eyes flow? It abides in Kamarupa. The form is what one wants to see, It is said to be the earth-protecting mother. In Otre, the vein close to the flow, Is said to be the great terrifying mother. The Dakini Yoginis, These are correctly proclaimed in the pure land. In Trisha Kuni, it correctly arises, The power of the wind is connected to the lungs. The beer-drinking mother is in Kosala, The entanglement of the intestines is a good mother. The Dakini Yoginis, Are correctly spoken of in the near pure land. The blue lotus goddess is in Kalinga, The vein on the side correctly abides. It is certain that dwelling in the belly is very good. It is widely known in Lumbini. The Dakini Yoginis, Chando Har is explained. The horse-ear mother dwells in Kanchi, The excrement constantly flows out. On the Himalayas, the face of the Dakini, Also becomes the center of the gathering. The Dakini Yoginis, The near Chando Hars are proclaimed. It correctly arises in the speech wheel, The messengers who travel on the earth dwell. The remaining food correctly abides, The power of the wheel is phlegmatic. Where pus constantly flows, It abides as a deity in the house. The Dakini, the holy and mighty mother, Is said to be the severed-birth mother. The Dakini Yoginis, Are proclaimed in the gathering place. In Saurashtra, it is marked with red, The Dakini with the long nose is called. The dust becomes the flowing vein, It correctly abides in Gold Island. The very clear body is correctly agitated, That is said to be the armor of the wheel. The Dakini Yoginis, It is said to be the near gathering place. In Nagar, the very auspicious mother, The mother with a shapely and plump body. In Sindhu, she is called the powerful mother, Tears flow from sorrow. The Dakini Yoginis, These correctly abide in the charnel ground. Where the dry jujube valley flows out, In Maru, she is the wheel-turning mother. In Kuluta, she is the very diligent mother, Strength and snot flow out. The Dakini Yoginis, The near charnel ground is proclaimed. The Dakinis of the body wheel, Dwell outside, underground. The meaning of those words is mostly easy to understand, Here is the vein.
Chinese
二十四脉以二十四瑜伽母之名来表示，而不以不退女等名称来称呼的原因是，在根本续中也说到： “空行母有二十四，身语意之中央，如何外在即如何内，此等先前已成立。” 如是说，暴怒母等的名称，在内脉的分类时，对于顶髻脉等，是作为真实名称来使用的。名为不退女等，是在其他续部中所说，因为意义相同，所以在这里也稍作连用，但在合修续中，所说的不退女等名称，在这里翻译成暴怒母等的原因是，因为从意义相同中，也能顺便了悟本尊的清净，是考虑到用词简略即可。因此应当这样连用：顶髻布拉玛拉雅处，名为脉暴怒母，从中流出产生牙齿和指甲之因的黑暗明点。同样，在卡玛茹巴处，两个眼眶中，名为脉护地母，从中流出产生双眼之因的微尘明点。在处所标志的顶端，普瑞塔普瑞的余处，名为脉具力轮母，从中流出产生粘液之因的心力明点。如是其余七七脉处，也应以这三者来类推。清净的本尊空行母等，与脉和名称相同，二十四界是颅器等。处所的清净是从十地中分出的二十四处，外在有二十四境，在那里居住的勇士和瑜伽母等，内在清净为身体的各部分和脉界的自性，在生起次第时，观想如三轮般的所依坛城宫殿，和所依者勇士和勇母的形象，而这在圆满次第时，则显现为脉气明点的安乐，在超越世间的道上，则是十二地的智慧，即是说，成为显现清净的识自性的脉界气和法性的脉界气三者，而成为智慧的显现，成为无尽。
English
The twenty-four channels are indicated by the names of the twenty-four yoginis, and the reason why they are not called by names such as the Non-retreating Woman is that, in the root tantra itself, it is said: "The dakinis are twenty-four, in the center of body, speech, and mind, as it is outside, so it is inside, these have been established before." Thus, the names of the Wrathful Mother, etc., are used as actual names for the crown channel, etc., in the context of the classification of the inner channels. The names such as the Non-retreating Woman are mentioned in other tantras, and because the meaning is the same, they are also used here, but the reason why the names such as the Non-retreating Woman mentioned in the Union Tantra are translated here as the Wrathful Mother, etc., is that from the same meaning, one can also realize the purity of the deity, and it is considered sufficient to use concise words. Therefore, it should be connected as follows: At the crown Pullahara-malaya, the channel called the Wrathful Mother, from which flows the dark bindu, the cause of producing teeth and nails. Similarly, in the two eye sockets at Kamarupa, the channel called the Earth-protecting Mother, from which flows the dust bindu, the cause of producing the two eyes. At the tip of the place marker, the remaining place of Pretapurī, the channel called the Wheel-force Mother, from which flows the heart-strength bindu, the cause of producing phlegm. Likewise, the remaining seven-seven channel places should also be inferred by these three. The purifying deities, dakinis, etc., are the same as the channels and names, and the twenty-four elements are the skull-cup, etc. The purity of the places is the twenty-four places divided from the ten bhumis, and externally there are twenty-four lands, and the heroes and yoginis residing there are internally purified as the parts of the body and the nature of the channel elements, and in the generation stage, one visualizes the support mandala palace like the three wheels, and the supported heroes and heroines, and in the completion stage, this appears as the bliss of the channel-wind-bindu, and on the path beyond the world, it is the twelve bhumis of wisdom, that is to say, it becomes the manifestation of wisdom, the manifestation of the pure consciousness nature of the channel-element-wind and the dharma nature of the channel-element-wind, becoming inexhaustible. In this context, the classification of the twelve bhumis such as places is made.