Chinese
诺！现在从根本续中：瑜伽母的处所和住地，嘿汝嘎（藏文：ཧེ་རུ་ཀ་）吉祥身的支分，一切具有常与无常的自性。住地是极喜之地，同样近住地是无垢，田是能照，应知晓。近田是光芒四射，现为赞多（梵文天城体：छन्दस्，梵文罗马拟音：chandas，汉语字面意思：韵律），近赞多是难以调伏，集会是长久以来，近集会是不动摇，尸林是善妙的智慧，近尸林是法之云。行持吉祥嘿汝嘎（藏文：ཧེ་རུ་ཀ་）之正行，此乃内在的自性地。十度之地，是瑜伽母的野蛮语，所说的儿子等，安住于内外自性之中。天界、地上、地下，勇士的支分是常与无常的主宰。如是宣说之义，为了详细阐释，广说脉和明点的次第的三品，即此处的第四品、第五品和第六品。其中第四品是略说，第五品和第六品是以广说的方式存在的。其中，三十二脉和四轮脉等，在何处生起容易融化之殊胜处所的脉，称为巴嘎（藏文：བྷ་ག་）之坛城，安住于彼处的明点，成为智慧之所依，所有这些，称为明点甘露之坛城，这些品将广说巴嘎（藏文：བྷ་ག་）和明点的坛城。其中，第四品是略说三十二脉连同界的基础和道的秘密，对此首先承诺宣说的是：此后，将要宣说如来任何身的十地之住处等。也就是说，任何有情的身中，本来就安住着十地的自性，由于身体的脉、气、明点清净的缘故，将获得十二地，因此称为身体的十地，地和住处是名称的不同说法。住处等，是指住处和近住处等。实际品中：巴嘎（藏文：བྷ་ག་）之坛城略说，了知三十二主要脉，确定身语意之轮，明示十地之自性，确定身体的十地，十地的
English
No! Now from the root tantra: The place and abode of the Yogini, the limbs of the glorious body of Heruka, all possessing the nature of permanence and impermanence. The abode is the land of great joy, likewise the near abode is immaculate, the field is illuminating, it should be known. The near field is radiant, manifested as Chandas (Sanskrit Devanagari: छन्दस्, Sanskrit Roman transliteration: chandas, literal Chinese meaning: rhythm), the near Chandas is difficult to tame, the gathering has been long, the near gathering is immovable, the charnel ground is excellent wisdom, the near charnel ground is the cloud of Dharma. Practicing the conduct of Shri Heruka, this is the inner self-nature ground. The grounds of the ten perfections are the barbarian language of the Yogini, whatever is taught such as sons, abides in the nature of inner and outer. In the heavens, on the earth, and under the earth, the limbs of the hero are the masters of permanence and impermanence. Having intended to explain in detail the meaning of what was said, the three chapters that extensively explain the order of channels and bindus, namely the fourth, fifth, and sixth chapters here. Among them, the fourth chapter is a summary, and the fifth and sixth chapters exist in the manner of extensive explanation. Among them, the channels of the thirty-two channels and the four chakras, etc., the channel of the place where the particularly easy-to-dissolve special place arises is called the mandala of Bhaga, and the bindus residing there, which become the support of wisdom, all of these are called the mandala of bindu nectar, and these chapters will extensively explain the mandala of Bhaga and bindu. Among them, the fourth chapter is a summary of the basis and path secrets of the thirty-two channels together with the elements, and what is initially vowed to be explained is: After that, the abodes, etc., of the ten grounds of the body of any Tathagata will be explained. That is to say, in the body of any sentient being, the nature of the ten grounds has been dwelling from the beginning, and because of the purity of the body's channels, winds, and bindus, the twelve grounds will be obtained, therefore it is called the ten grounds of the body, and ground and abode are different expressions of the name. Abode, etc., refers to abode and near abode, etc. In the actual chapter: Summary of the mandala of Bhaga, knowing the thirty-two main channels, identifying the wheels of body, speech, and mind, clarifying the nature of the ten grounds, determining the ten grounds of the body, the ten grounds of
Chinese
名称的指示。第一是：哪些脉是九个孔的，门都完全安住在九个上，第十个是内部的巴嘎，那些之中最为殊胜。依于九孔之门的九条或八条脉，是流出不净物的脉，是坛城外部形状四门和四角的象征。内部的巴嘎，即三十二脉和四轮等等，因为不包括在那九个之中，所以称为第十个，那些之中最为殊胜，即不同于那九个。巴嘎内部的第十个，这样的翻译不好。仲敦巴和郭扎也翻译成巴嘎的中央和巴嘎的内部，这是说法传统不正确的过失。第二是：从前额的位置开始，吽字轮确定，三十二个也日夜菩提心滴落。前额，即眉间正对的脉轮，是顶轮大乐轮，其中心安住的吽字，是脉中流动的明点轮一切的根本。确定是决定的意思，决定也是要害的根本的意思。从吽字展开，三十二脉瓣中菩提心滴落，从中三十二界滴落到三十二脉中，在不退女等脉中，通过脉支分连接的道路滴落，在左中右三脉的支分上，脉瓣的脉都以弯曲刺入的方式流动，从左右后三方的瓣中央流出这样说。第三是：说为处所等自性，与外相同内中住，空行瑜伽母等八，同样还有地行母，任何地下处所母，那些全部都很好地，以处所其他善妙区分，安住身语意之轮。处所等安立为十地自性，外面的世间界中，在赡部洲中说为普拉玛等处所，以及世间界土地的坛城的四方说为处所等等，与外面的世间界相同，内部也安住在顶轮等的
English
Indication of the name. The first is: Which veins are of nine holes, The doors are perfectly situated on the nine, The tenth is the inner bhaga, Among those, the most excellent is other. The nine or eight veins that rely on the doors of the nine holes are the veins from which impurities flow, symbolizing the outer shape of the mandala, the four doors, and the four corners. The inner bhaga, i.e., the thirty-two veins and the four chakras, etc., is called the tenth because it is not included in those nine, and it is the most excellent of those, i.e., other than the nine. The tenth within the bhaga is not a good translation. Drog and Gö also translated it as the center of the bhaga and the inside of the bhaga, which is a fault of incorrect oral tradition. The second is: Starting from the place of the forehead, The Hum syllable wheel is determined, Thirty-two also day and night Bodhicitta drips. The forehead, i.e., the vein wheel directly between the eyebrows, is the crown chakra, the great bliss wheel, and the Hum syllable residing in its center is the root of all the bindu wheels flowing in the veins. Determination is the meaning of certainty, and certainty is also the meaning of the root of the essential point. Expanding from Hum, Bodhicitta drips into the thirty-two vein petals, and from that, the thirty-two elements drip into the thirty-two veins, and in the non-returning women and other veins, they drip through the path of vein branch connections, and also on the branches of the left, middle, and right veins, the veins of the vein petals flow in a way that they bend and pierce inside, and they flow out from the center of the petals on the left, right, and back sides, so it is said. The third is: Speaking of the nature of places, etc., Similar to the outer, it dwells within, Dakini yoginis, etc., eight, Likewise, also earth-walking mothers, Any underground place mothers, All of those well, With other excellent distinctions of places, Dwell in the wheel of body, speech, and mind. Places, etc., are established as the nature of the ten grounds, In the outer world realm, In Jambudvipa, they are spoken of as Pullahari, etc., places, And the four directions of the mandala of the earth of the world realm are spoken of as places, etc., Similar to the outer world realm, Internally, they also dwell in the crown chakra, etc.
Chinese
从第四个开始，将第一个地或处所安立等等，十地与外在相符，内在也安立。对于清净坛城的轮，有空行母的八处，以及行于地的八处，和位于地下的八处，连同安住于此的瑜伽母和勇士们。所有这些都安住完好，十地以身语意轮的自性安住，通过修道，根脉、气息、明点完全清净的十地也安住等等。如是说“以善妙区分其他处所”。先前从同类组合安住或解释为十地，之后又以另一种方式解释同一个意义。处所和近处各有四种内在分类，其他各有两种，共二十四种。这是早期藏人的解释，一些印度人也是如此。然而，先前已经说了外内两种，此处为了与身语意轮等相联系，从将“其他”与如是性相结合的善妙区分中，与天神相结合和与大乐相结合，会变成两种，毫无疑问地显示出来。在其他续部之王中，作了外内他三种的分类，意义相同。“其他”必须解释为殊胜的意义，因此，外内两种是世俗谛，这个是胜义谛的部分，所以被认为是殊胜的。它们会显示如下：三十二根脉中的二十四根脉，在外是空行、地上、地下，即三处和二十四个地方，其他坛城的轮是身语意轮三种和内在的二十四，对于所行之道，与十地的清净相关联。第四个是：处所等的十根脉，二十四种的区分是：如何安住的自性，区分为俱生安住。在喜乐等诸地中，也正确地讲述了这些。官能等的自性，是菩萨们的地方。蕴等差别，是诸佛的一切处所。诸佛菩萨心等，诸佛完全降临。三十二位菩萨，何时此处变成什么，那时诸佛连同佛子，佛陀本身就会接近。区分俱生安住。这是印度文本。
English
From the fourth onwards, establishing the first ground or place, etc., the ten grounds correspond to the external, and are also established internally. For the wheel of the pure mandala, there are the eight places of the dakinis, and the eight places of those who travel on the earth, and the eight places located underground, together with the yoginis and heroes who dwell there. All of these are well-established, the ten grounds abide as the nature of the body, speech, and mind wheels, and through practicing the path, the ten grounds where the roots, winds, and bindus are completely purified also abide, and so on. As it is said, "By excellently distinguishing other places." Previously, from the combination of similar types, it was explained as abiding or as the ten grounds, but later again, even though it is the same meaning, there is another way of explaining it. Places and nearby places each have four internal divisions, and the others each have two, making twenty-four. This is how the early Tibetans explained it, and some Indians as well. However, previously, the two, outer and inner, were spoken of, and here, because it is connected with the body, speech, and mind wheels, etc., from the excellent distinction of combining "other" with suchness itself, it will become two, combining with deities and combining with great bliss, there is no doubt that it shows. In other tantra kings, the classifications of the three, outer, inner, and other, are made, and the meaning is the same. "Other" must be explained as the meaning of supreme, therefore, the outer and inner are the conventional truth, and this is mostly the ultimate truth, so it is considered supreme. They will show as follows: twenty-four of the thirty-two roots, externally are the dakinis, the ground, and underground, that is, three places and twenty-four lands, the other mandala wheel has three wheels of body, speech, and mind, and twenty-four internal ones, for the path to be traveled, it is related to the purity of the ten grounds. The fourth is: the ten roots of places, etc., the distinction of twenty-four is: by the nature of how they abide, they are distinguished as co-emergent abiding. In the grounds such as joy, these are also correctly taught. The nature of the faculties, etc., is the place of the bodhisattvas. The distinctions of the aggregates, etc., are the places of all the Buddhas. Buddhas, bodhisattva minds, etc., the Buddhas completely descend. The thirty-two bodhisattvas, whenever whatever happens here, at that time the Buddhas together with the Buddha's sons, the Buddhas themselves will draw near. Distinguishing co-emergent abiding. This is the Indian text.
Chinese
即是说“达夏纳达雅”，因为“纳达雅”是根本的词语。然而，按照俄译师所说：“处所等共有十种，脉有二十四种。”这样解释是稳妥的。仲译师说：“分为二十四种，处所等共有十种。”这与通常的说法相似。两个十地的分类中，都同样以处所和极喜等名称来命名，外内秘密的结合方式的次第也相同。然而，由于行于处所等诸田，获得空行母们的集会，依靠有戏论和无戏论的行持，生起真实的脉气之乐等，这些真实的内容是密阶的十地，因此处所等词语主要用于此。而对于圣道的十地，则主要使用极喜等词语。对于基础时期的这些粗略的脉气也称为十地，是因为它们是六根等菩萨和五蕴等佛陀的处所或所行之处，因此称为地，因为彼此互相帮助。而且，极度降临是极度进入的意思，即持续不断地恒常进入。究竟的意义是，这些脉气等内外事物的法性，是心性本初佛陀们极度进入的处所。这些将显示，内外这十地，有安立为道和果的十地的理由，因为道的智慧是产生十地的主要原因，是佛陀菩萨所调伏者嬉戏的基础，其法性是五蕴等法性嬉戏的处所。这就是意义。当三十二脉被三十二菩提心充满时，那时，与佛陀及其眷属们所获得的果位圆满佛陀接近，证得见道极喜地，获得圣者的第一处所。在此，接近佛陀就是第一地。就像这样：“接近菩提与，成办有情义，于见生极喜，是故说极喜。”