Chinese
八脉中红色太阳之界降临，发出声音。极具形色母等八脉中，心力即白色月亮之界降临。身体法轮的脉，也譬如说，心脏东边的三圈脉中，生出一根黑暗降临的脉，到达头顶并扩展，这不是不可分割的母脉等，从心脏的八脉中产生的，是心的八脉。又是从三圈脉中，生出一根尘埃降临的脉，分成两个尖端，到达左右耳孔并扩展，这不是脉的过失母脉等，心脏的八脉中每一脉都产生三个八脉。又是从三圈脉中，生出一根心力降临的脉，在标志的顶端扩展，这是极具形色母。同样，从心脏的八脉中每一脉都产生的是身体的八脉。这样二十四脉中的每一脉，又产生黑暗、尘埃、心力三脉，这就是七十二大脉。从每一脉中，产生使界降临的脉，每一脉都产生千根脉，这就是七万二千脉。 第二，广说：在普里，名为极忿怒母，说是从牙齿和指甲降临。执持网的忿怒眼母，同样从头发和体毛降临。在名为乌仗那的大圣地，光耀母完全存在。依靠右边的位置，皮肤污垢执持母存在。在阿尔布达，是大鼻子母，空行母想着吃肉。圣地的主母是空行母，圣地如是真实宣说。哪条脉是水流降临的脉？完全存在于戈达瓦里。它以坚硬的方式存在，被称为勇士智慧母。在拉梅什瓦拉，哪条脉？它被称为矮小母。骨骼念珠完全存在，以坚硬的物质存在。在德维科塔，哪条脉？想要柔身兰卡的自在者，它总是降临肝脏，特别存在于所有人的身体上。在玛拉瓦，是树荫，胜利自在者存在于心中。空行瑜伽母们，在近处真实宣说。心的法轮空行母，圣地，近处真实存在。哪条脉是眼睛降临的脉？完全存在于卡玛茹帕，想要看到形象，是土地守护母。
English
From the eight pulses, the realm of the red sun descends, producing sound. From the eight, including the exceedingly beautiful one, the essence of courage, the white moon, descends. To exemplify those pulses of the wheel of the body: From the triple coil on the east side of the heart, one pulse arises from which darkness descends, reaching the crown of the head and expanding. This is the indivisible one, and so forth. The eight pulses of the heart give rise to the eight pulses of the mind. Again, from the triple coil, one pulse arises from which dust descends, splitting into two tips, reaching the right and left ear canals and expanding. This is the faultless pulse, and so forth. Each of the eight pulses of the heart gives rise to three sets of eight pulses. Again, from the triple coil, one pulse arises from which the essence of courage descends, expanding at the tip of the sign. This is the exceedingly beautiful one. Likewise, each of the eight pulses of the heart gives rise to the eight pulses of the body. Thus, from each of the twenty-four, three pulses of darkness, dust, and courage arise. These are the seventy-two major pulses. From each of these, a thousand pulses arise, causing the elements to descend. These are the seventy-two thousand pulses. Secondly, the extensive explanation: In Puli, she is called the Fierce Mother. It is said that she descends through the teeth and nails. The Fierce-Eyed Mother who holds the net, likewise descends through the hair and body hair. In the great place called Oṭyān, the Radiant Mother fully abides. Relying on the right-hand position, the Mother who holds the skin and dirt abides. In Arbuda, she is the Great-Nosed Mother. The Ḍākiṇī thinks of eating flesh. The chief Mother of the place is the Ḍākiṇī. The place is truly spoken of as such. Which pulse is the pulse from which the water flows? She fully abides in Godāvarī. She abides in a firm manner, and is called the Heroic Intelligence Mother. In Rāmeśvara, which pulse? She is known as the Short Mother. The rosary of bones fully abides, abiding with a firm substance. In Devīkoṭa, which pulse? One desires the Gentle-Bodied Lord of Laṅka. She always descends through the liver, especially abiding in the bodies of all. In Mālava, there is the shade of a tree. The Victorious Lord abides in the heart. The Ḍākiṇī Yoginīs are truly spoken of as being in a nearby place. The Ḍākiṇī who travels in the sky, the wheel of the mind, the holy places, truly abide in a nearby place. Which pulse is the pulse from which the eyes descend? She fully abides in Kāmarūpa, desiring to see forms. She is the Earth-Protecting Mother.
Chinese
是为详细解说。在奥特拉，有滴落粘液的脉。被称为大怖畏母。空行瑜伽母们，这些在净土中如实宣说。在底里沙古尼中如实显现。风的能量母伴随肺部。饮酒母在科萨拉。肠子的缠绕是善妙的。空行瑜伽母们，在近处的净土中如实宣说。青莲花天女在卡林嘎。侧面的脉如实安住。确信住在腹中非常善妙。在兰巴嘎中广为人知。空行瑜伽母们，禅度哈是详细解说。马耳母住在坎奇。粪便恒常滴落。在喜马拉雅山，空行母的面容，也变成了会众的中心。空行瑜伽母们，宣说了近处的禅度哈。在语的法轮中如实显现。行走于地面的使者们安住于此。剩余的食物如实安住。法轮的能量母具有痰的性质。无论何者恒常流脓，都如实安住在房屋的神中。空行圣尊自在母，被详细解说为断生母。空行瑜伽母们，在聚集处详细解说。在索拉什特拉，以红色为标志。空行长鼻母被认为是。尘土是滴落的脉。在金洲如实安住。极其清晰的身体如实扰动。那被说成是法轮的盔甲。空行瑜伽母们，在近处的聚集处宣说。那嘎尔极其吉祥母，具有仪态丰满的身体。在信度被称为具力母。因悲伤而流泪。空行瑜伽母们，这些如实安住在坟墓中。滴落腐烂干涸之地的，在玛汝是转轮母。在库鲁达是精进大母。力量和鼻涕滴落。空行瑜伽母们，宣说了近处的坟墓。身之法轮的空行母们，住在外面的地下。那些词句的意思大多容易理解。这里以二十四脉显示二十四瑜伽母的名称，而不以不退母等名称称呼的原因是，在根本续部中也说：空行母有二十四，在身语意的中央，如同外面一样在内部，这些是先前就确立的。
English
This is a detailed explanation. In Otra, there is a vein that drips mucus. It is said to be the Great Terrifier. The Dakini Yoginis, these are truly explained in the pure land. In Trisha Kuni, it truly appears. The energy mother of wind is accompanied by the lungs. The wine-drinking mother is in Kosala. The entanglement of intestines is excellent. The Dakini Yoginis, are truly spoken of in the nearby pure land. The blue lotus goddess is in Kalinga. The vein on the side truly abides. It is certain that she dwells in the belly and is very good. In Lampaka, she is widely known. The Dakini Yoginis, Chandoha is explained in detail. Horse-ear mother dwells in Kanchi. Excrement constantly drips. In the Himalayas, the face of the Dakini, has also become the center of the assembly. The Dakini Yoginis, have explained the nearby Chandohas. In the wheel of speech, it truly appears. The messengers who travel on the earth dwell there. The remaining food truly abides. The energy mother of the wheel has the nature of phlegm. Whoever constantly drips pus, truly abides in the deity of the house. The noble and powerful Dakini, is explained as the Mother of Fragmented Birth. The Dakini Yoginis, are explained in detail in the gathering place. In Saurashtra, it is marked by red. The Dakini with the long nose is considered to be. Dust is the vein that drips. In Golden Island, it truly abides. The extremely clear body is truly disturbed. That is said to be the armor of the wheel. The Dakini Yoginis, are spoken of in the nearby gathering place. Nagar is the extremely auspicious mother, with a shapely and plump body. In Sindhu, she is called the Powerful Mother. Tears flow from sorrow. The Dakini Yoginis, these truly abide in the cemetery. Whatever drips from the decayed and dried land, in Maru is the Wheel-Turning Mother. In Kuluta, she is the Great Diligent One. Strength and snot drip. The Dakini Yoginis, have explained the nearby cemetery. The Dakinis of the wheel of the body, dwell outside under the ground. The meaning of those words is mostly easy to understand. Here, the names of the twenty-four Yoginis are shown by the twenty-four veins, and the reason why they are not called by names such as the Irreversible Mother is that, in the root tantra itself, it is said: There are twenty-four Dakinis, in the center of body, speech, and mind, just as outside, so inside, these were established in the past.
Tibetan
བ་གཏུམ་མ་ལ་སོགས་པའི་མིང་རྣམས། ནང་རྩའི་རྣམ་གཞག་གི་སྐབས། སྤྱི་བོའི་རྩ་ལ་སོགས་པ་རྣམས་ལ། དངོས་མིང་དུ་འཇུག་པ་ཡིན་ནོ། །མི་ཕྱེད་མ་ཞེས་བྱ་བ་ལ་སོགས་པ་ནི་རྒྱུད་སྡེ་གཞན་ལས་གསུངས་ཤིང༌། དོན་གཅིག་པའི་ཕྱིར་འདིར་ཡང་ཐ་སྙད་རེ་སྦྱོར་མོད་ཀྱི། ཁ་སྦྱོར་གྱི་རྒྱུད་དུ་མི་ཕྱེད་མ་ལ་སོགས་པའི་མིང་གསུངས་པ་རྣམས་འདིར་རབ་གཏུམ་ལ་སོགས་པར་བསྒྱུར་བར་མཛད་པའི་དགོས་པ་ནི། དོན་འདྲ་བ་ལས་ལྷའི་དག་པའང་ཞོར་ལ་རྟོགས་ནུས་པའི་ཕྱིར། ཚིག་ཉུང་ངུས་ཆོག་པ་ལ་དགོངས་སོ། །དེས་ན་འདི་ལྟར་སྦྱར་བར་བྱ་སྟེ། སྤྱི་བོ་པུལླི་ར་མ་ལ་ཡར་རྩ་རབ་གཏུམ་མ་ཞེས་བྱ་བ་ནས། ཁམས་སོ་དང་སེན་མོ་བསྐྱེད་པའི་རྒྱུ་མུན་པའི་ཐིག་ལེ་འབབ་བོ། །དེ་བཞིན་དུ་གནས་ཀཱ་མ་རུ་པ་འཆན་ཁུང་གཉིས་སུ། རྩ་ས་སྲུངས་མ་ཞེས་བྱ་བ་ལས་ཁམས་མིག་གཉིས་བསྐྱེད་པའི་རྒྱུ་རྡུལ་གྱི་ཐིག་ལེ་འབབ་བོ། །གནས་རྟགས་ཀྱི་རྩེ་མོ་པྲེ་ཏ་པུ་རི་ཡི་དྭགས་ལྷག་གནས་སུ། རྩ་འཁོར་ལོའི་ཤུགས་ཅན་མ་ནས་ཁམས་བད་ཀན་གྱི་རྒྱུ་སྙིང་སྟོབས་ཀྱི་ཐིག་ལེ་འབབ་པར་བྱེད་དོ། །དེ་ལྟར་རྩ་གནས་ལྷག་མ་བདུན་བདུན་ཡང༌། གསུམ་པོ་དེས་རིགས་འགྲེ་བར་བྱའོ། །དག་བྱེད་ཀྱི་ལྷ་མཁའ་འགྲོ་མ་རྣམས་ནི་རྩ་དང་མིང་མཚུངས་ཤིང༌། ཁམས་ཉེར་བཞི་ནི་ཁཎྜ་ཀ་པཱ་ལ་ལ་སོགས་པའོ། །གནས་ཀྱི་དག་པ་ནི་ས་བཅུ་ལས་ཕྱེ་བའི་ཉི་ཤུ་རྩ་བཞི་ཡིན་ལ། ཕྱི་རོལ་ན་ཡུལ་ཉེར་བཞི་དང༌། དེ་ན་གནས་པའི་དཔའ་བོ་དང་རྣལ་འབྱོར་མ་རྣམས་ནང་དུ་ལུས་ཀྱི་ཆ་དང༌། རྩ་ཁམས་ཀྱི་ངོ་བོར་དག་ལ། སྐྱེད་རིམ་གྱི་སྐབས་ འཁོར་ལོ་གསུམ་ལྟ་བུའི་རྟེན་གྱི་དཀྱིལ་འཁོར་གཞལ་ཡས་ཁང་དང༌། བརྟེན་པ་དཔའ་བོ་དཔའ་མོའི་རྣམ་པར་སྒོམ་ཞིང༌། དེ་ཉིད་རྫོགས་རིམ་གྱི་སྐབས་རྩ་རླུང་ཐིག་ལེའི་བདེ་བར་འཆར་ལ། འཇིག་རྟེན་ལས་འདས་པའི་ལམ་དུ་ནི་ཡེ་ཤེས་ཀྱི་ས་བཅུ་གཉིས་ཏེ། རྣམ་པར་ཤེས་པའི་རང་བཞིན་གྱི་རྩ་ཁམས་རླུང་རྣམ་དག་ཅིང་ཆོས་ཉིད་ཀྱི་རྩ་ཁམས་རླུང་གསུམ་མངོན་དུ་འགྱུར་བའི་ཡེ་ཤེས་ཀྱི་རྣམ་རོལ་ཟད་པ་མེད་པར་འགྱུར་རོ། །སྐབས་འདིར་གནས་སོགས་ས་བཅུ་གཉིས་ཀྱི་རྣམ་གཞག་མཛད་པ་ནི་འཕགས་པའི་ལམ་གྱི་ས་བཅུ་གཉིས་གཙོ་ཆེ་བའི་དབང་དུ་མཛད་པ་སྟེ། དེས་ན་གོང་དུ་བསྟན་པ་དང་ཟློས་པར་མི་འགྱུར་ལ། དེ་ཉིད་ཀྱི་ཕྱིར་ལྷ་རྣམས་ཀྱི་མིང་གིས་བསྟན་པའང་ཡིན་ཏེ། ལྷ་དེ་དང་དེ་དངོས་སུ་གྱུར་པའི་གནས་སྐབས་ཡིན་པའི་ཕྱིར་རོ། །རབ་གཏུམ་ལ་སོགས་པ་སངས་རྒྱས་རྣམས་ཀྱི་
Chinese
像རབ་གཏུམ་མ་（藏文）等名字，在内部脉络的形态方面，对于头顶的脉等，是作为真实名称使用的。名为“不退转母”等，是从其他续部所说的，因为意义相同，所以这里也稍微使用一些术语，但在《合和续》中所说的不退转母等名字，在这里翻译成རབ་གཏུམ་（藏文）等，这样做的必要是，因为意义相同，所以也能顺便领悟到本尊的清净。这是考虑到可以用较少的词句就能表达。因此，应当这样结合：从头顶的པུལླི་ར་མ་ལ་ཡ་（藏文）处，名为རྩ་རབ་གཏུམ་མ་（藏文）的脉，流出产生牙齿和指甲的因素——黑暗的明点。同样，在卡玛茹巴（Kāmarūpa）地方的两个腋窝处，名为རྩ་ས་སྲུངས་མ་（藏文）的脉，流出产生双眼的因素——微尘的明点。在标志顶端，名为པྲེ་ཏ་པུ་རི་（藏文）的尸林地方，从名为རྩ་འཁོར་ལོའི་ཤུགས་ཅན་མ་（藏文）的脉中，流出产生黏液的因素——心力的明点。像这样，剩余的七七个脉络处，也应当用这三个例子来类推。清净的空行母本尊与脉的名字相同，二十四处是卡 Khanda Kapala（梵文天城体：खण्डकपाल，梵文罗马拟音：khaṇḍakapāla，汉语字面意思：断颅）等。地方的清净是从十地中分出的二十四处，外面有二十四境，在那里居住的勇士和瑜伽母们，在内部清净为身体的部分和脉络因素的自性。在生起次第的时候，观想如三轮一样的所依坛城宫殿，以及所依能依的勇士和瑜伽母的形象，而这在圆满次第的时候，则显现为脉、气、明点的安乐，在超越世间的道上，则是十二智慧地，即是说，显现清净能知自性的脉络因素风，以及法性脉络因素的三种风，成为无尽的智慧幻化。这里安立地方等十二地的形态，是着重于圣道的十二地的缘故。因此，不会与前面所说重复，也正因为如此，才用本尊的名字来表示，因为那是本尊真实显现的阶段。རབ་གཏུམ་（藏文）等是诸佛的
English
The names like Rabgtumma (Tibetan) are used as actual names in the context of the internal channel system, especially for the channels at the crown of the head. The names like 'Irreversible Mother' are mentioned in other tantras, and because they have the same meaning, some terms are also used here. However, the reason why the names like 'Irreversible Mother' mentioned in the 'Union Tantra' are translated here as Rabgtum (Tibetan) etc., is that because the meaning is the same, one can also realize the purity of the deity. This is because it is considered sufficient to use fewer words. Therefore, it should be combined as follows: From the place Pulliramalaya (Tibetan) at the crown of the head, the channel called Rabgtumma (Tibetan) flows, from which flows the essence of darkness, which produces teeth and nails. Similarly, in the two armpits of the place Kamarupa, from the channel called Sasrungma (Tibetan), flows the essence of dust, which produces the two eyes. At the top of the sign, in the charnel ground called Pretapurī (Tibetan), from the channel called Khorkyi Shukchenma (Tibetan), flows the essence of phlegm, the essence of heart strength. In this way, the remaining seven times seven channel places should also be inferred by these three examples. The purifying deities, the Dakinis, have the same names as the channels, and the twenty-four places are Khanda Kapala (Sanskrit Devanagari: खण्डकपाल, Sanskrit Romanization: khaṇḍakapāla, Chinese literal meaning: severed skull) etc. The purity of the places is the twenty-four places divided from the ten Bhumis, and externally there are twenty-four countries, and the heroes and yoginis residing there are internally purified as parts of the body and the nature of the channel elements. During the generation stage, one visualizes the mandala palace of the support, such as the three wheels, and the forms of the heroes and heroines who depend on it. In the completion stage, this manifests as the bliss of channels, winds, and bindus. On the path beyond the world, there are the twelve wisdom grounds, that is, the channel elements of the nature of consciousness and the three winds of the channel elements of Dharma nature become manifest, and the emanations of wisdom become inexhaustible. Here, the arrangement of the twelve grounds, such as places, is made with emphasis on the twelve grounds of the noble path. Therefore, it will not be a repetition of what was said above, and for that very reason, it is also indicated by the names of the deities, because that is the stage where the deity actually appears. Rabgtum (Tibetan) etc. are the Buddhas'