English
The four channels are: the moon descends, belonging to the single mother class. And so on. This is due to being located in the twenty-four places such as the crown of the head. That is, the three divisions of body, speech, and mind, in which the channel at the crown of the head is the Irreversible Mother, from which teeth and nails flow. The channel at the topknot is the Subtle Form Mother, from which hair and body hair flow. The channel at the right ear is the Tip Mother, from which skin flows. Mother flows out feces. The channels of the two eggs in the secret place are the Firm Mother, from which the boundary of the end of Supreme Bliss flows, these are the eight channels of speech. In the vagina is the Form Mother, from which mucus flows. The channel of the anus is the General Mother, from which pus flows. The channels of the two thighs are the Giving Cause Mother, from which blood flows. The channels of the two buttocks are the Separating Mother, from which dust flows. The channels of the eight toes are the Suffering Mother, from which fat flows. The channels of the two ankles are the Accomplishing Mother, from which tears flow. The channels of the two big toes are the Grasping Mother, from which saliva flows. The channels of the two knees are the Well-Intentioned Mother, from which snot flows, these are the eight channels of the body. It is also said in the Sambuta: In Pulira, it is the Irreversible Mother, it is said that teeth and nails flow. In Burning Holding, it is the Subtle Form Mother, likewise hair and body hair flow. At the headdress place, it is the Great, the Tip Mother is completely present. Located at the right ear, skin dirt flows out. In Arbuda, it is the Left Mother, the Dakini Mother flows out flesh and blood. Which channel flows out the water channel, exists in the place of Vayu's Supreme Giving. That exists through a subtle way, the Short Mother is completely proclaimed. Where Joyful Freedom exists, it is also called the Turtle Birth Place. Because hard things exist, the bone chain exists in confusion. In the City of Goddesses, which channel is called the Gentle Meditation Mother. That always flows out the liver, completely exists on the body. In Lalava, it is Freedom, exists in the Victory Freedom itself. Which channel flows out the eyes, exists in the image of desire. The image is wanting to see, it is called the Defective Mother. In Odi, it is the channel that flows out bile, which enters the night itself. The beautiful chain of intestines spreads and flows out. In Galinga, it is the Cool Giving Mother, truthfully proclaiming the water channel on the face. The Hot Mother is definitely the place of the stomach, in Lambaga, it is extremely famous. The night itself exists in Gir. In all places feces flow out. The end of the boundary is also inside. In the snowy place, it is the Firm Face. Very much having an image, having mucus. The Pretaloka remaining place truly exists. Which is
Chinese
常时流脓者，真实安住于家中之神，空行圣妙之自在母，如是宣说为伊玛。索然匝是何脉？施舍之母流出红色。尘土流出后，真实宣说为金洲。支分光荣遍一切，极称为不可说之母。那嘎惹中为可怜母，具涎粗大且令人陶醉地流出。信度中真实成就之母，说是流出悲伤之泪。玛呼惹处之母流出干燥之粪便，名为焚烧母。在库鲁达为心善母，流出孩童之鼻涕。如是说。第二，彼等脉中确定数量之理由是：脉之主要有三，二十四，七十二，以及七万二千。以身语意或融入者，受用者，以及主宰者三者之门，分为三三，确定为三之数量，是因彼等脉中流出之物，确定为白红二菩提心与三风之要点，如是说。第二，确定生起之次第是：曼涅中说：如此与阿瓦都帝一同，五脉最初，其后，以及之后二十四。之意义是：于胎中最初形成脉之时，于心间脐处有罗让邬玛三者。于东西之瓣二者，依次有三匝玛与多玛二者，五者同时形成。之后于西有钦玛，于北有滚莫，与邬玛一同有杜扎玛三者形成。于心间最初形成之八脉即是彼等。方位之四脉是罗让邬玛三者之内，以孔穴破裂之方式扎根。而间位之四脉，是从方位之四脉分出。若说，则从东方之三匝玛分出东南间位之脉。其他三间位之脉，依次是从南方之多玛，西方之钦玛，北方之滚莫三者分出。杜扎玛是靠近邬玛，从脐部到舌尖之间安住，于其他脉中气与明点运行之时，此脉会造成阻碍，且除了死亡之时以外，自身之内不会运行，故为时脉，且
English
The one who constantly discharges pus, truly dwells as the deity of the house, the supreme sovereign mother of the Dakinis, thus it is declared as Ima. What is Soranja as a channel? The mother of generosity flows out red. After dust flows out, it is truly declared as Golden Continent. The glorious limb pervades all, it is extremely renowned as the Unspeakable Mother. In Nagara, the pitiable mother, with saliva, thick and intoxicating, flows out. In Sindhu, the truly accomplished mother, is said to shed tears of sorrow. The mother dwelling in Mahura discharges dry excrement, she is named the Burning Mother. In Kuluta, she is the kind-hearted mother, the snot of a child flows out. Thus it is said. Secondly, the reason for the fixed number of those channels is: the main channels are three, twenty-four, seventy-two, and seventy-two thousand. Dividing them into three groups of three through the doors of body, speech, and mind or absorption, enjoyment, and master, the reason for fixing the number as three is that the substances flowing from those channels are fixed as the two white and red Bodhicitta and the three winds, that is the key point, thus it is said. Secondly, the determination of the order of arising is: In Manne it is said: Like this, together with the Avadhuti, the five channels are the first, then after that, and then twenty-four. The meaning of this is: When the channels are first formed in the womb, in the heart at the navel, there are the three, Ro, Kyang, and Uma. On the two petals of the east and south, there are in order the two, Sumkorma and Doma, the five are formed simultaneously. Then in the west, there is Khyimma, in the north, there is Tummo, and together with Uma, there are the three, Dudralma, that are formed. The eight channels that are first formed in the heart are those. The four channels of the directions are rooted in the three, Ro, Kyang, and Uma, in the manner of holes bursting inside. And the four channels of the intermediate directions are branched out from the four channels of the directions. If it is said, then the channel of the southeast intermediate direction is branched out from the Sumkorma of the east. The other three channels of the intermediate directions are branched out in order from the Doma of the south, the Khyimma of the west, and the Tummo of the north. The Dudralma is close to the Uma, dwelling from the navel to the tip of the tongue, when the essences and winds flow in other channels, this channel causes obstruction, and except at the time of death, it does not flow within itself, therefore it is the time channel, and
Chinese
据说这是瑜伽母的障碍。被称为“魔”的原因是，阻止自己和他人菩提心就叫做“魔”。从根、叶、茎中，身、语、意的脉各分出八个，所以三者合计是二十四。如《合续》第六品所说：“心间的莲花，具有八瓣花瓣和花心。”又说：“在花瓣的四个方向上，有四大元素的脉，像酥油灯一样，位于四个方向。四个脉也位于四个角落，在那里生长。五甘露流出，五甘露与二便和红白菩提心四者相合。第五个剩余物在《金刚鬘》和《大手印明点》中是大肉，在《集经》中说：‘头生、管生、肉生，分为三种。’指的是脑、胫骨髓和脂肪。在《桑布扎》中说：‘粪便、尿液、痰、血和第五种精液。’指的是痰。这五种安立为五如来藏的方式是，在《金刚鬘》和《大手印明点》中说：尿是不动佛，粪便是毗卢遮那佛，红菩提心是宝生佛，白菩提心是无量光佛，大肉是不空成就佛。’因为那是供养自身形象的地方，所以从它的事物本质中，分别解释为四种供养。在身体的心间，五脉存在。通过身语意的区分，被称为二十四。’在二十四的基础上，加上最初在心间形成的八脉，通常被称为三十二脉，菩提心从中流出。特别是指牙齿和指甲流出。如《合续》所说：‘菩提心的自性脉，是三十二殊胜脉。从处所等区分，存在于处所和处所中。顶轮是肢体产生的脉，脉被称为生于顶轮。’这二十四脉又分为三三股，所以变成了七十二脉。此外，《金刚鬘续》中说：‘消融和享受是主。’这样区分。七十二脉
English
It is said that this is the obstruction of the yoginis. The reason for being called "Mara" is that preventing the Bodhicitta of oneself and others is called "Mara." From the root, leaves, and stems, eight channels of body, speech, and mind each branch out, so the three together are twenty-four. As it is said in the sixth chapter of the "Samputa Tantra": "The lotus in the heart, has eight petals and a heart." It also says: "On the four sides of the petals, there are the channels of the four elements, like a butter lamp, located in the four directions. The four channels are also located in the four corners, and grow there. The five amritas flow out, and the five amritas are combined with the two excretions and the four red and white Bodhicitta. The fifth residue is the great flesh in the "Vajramala" and "Mahamudra Tilaka," and in the "Compendium of Origins" it says: 'Head-born, tube-born, and flesh-born, are divided into three.' This refers to the brain, tibia marrow, and fat. In the "Sambuta" it says: 'Feces, urine, phlegm, blood, and the fifth is semen.' This refers to phlegm. The way these five are established as the five Tathagatagharbas is, in the "Vajramala" and "Mahamudra Tilaka" it says: 'Urine is Akshobhya, feces is Vairochana, red Bodhicitta is Ratnasambhava, white Bodhicitta is Amitabha, and great flesh is Amoghasiddhi.' Because that is the place where one's own image is offered, from its essential nature, it is explained as four offerings. In the heart of the body, the five channels exist. Through the distinction of body, speech, and mind, it is called twenty-four.' On top of the twenty-four, adding the eight channels that first formed in the heart, it is commonly called the thirty-two channels, from which Bodhicitta flows. In particular, it refers to the teeth and nails flowing out. As it is said in the "Samputa Tantra": 'The nature of Bodhicitta channels, are the thirty-two excellent channels. Distinguishing from the place, etc., it exists in the place and in the place. The crown of the head is the channel where the limbs arise, the channel is called born in the crown of the head.' These twenty-four channels are divided into three groups of three, so they become seventy-two channels. Furthermore, in the "Vajramala Tantra" it says: 'Dissolution and enjoyment are the lord.' Thus distinguishing. The seventy-two channels