English
That is, "Dashanadaya," because "Nadaya" is the root word. However, according to the translator Ngo, "There are ten kinds of places, and twenty-four kinds of pulses." It is safe to explain it this way. The translator Zhong said, "Divided into twenty-four kinds, there are ten kinds of places." This is similar to the usual saying. In both categories of the ten grounds, they are named with names such as places and extreme joy, and the order of the outer, inner, and secret combinations is also the same. However, because of traveling in places and other fields, obtaining the gatherings of the dakinis, relying on actions with and without elaboration, generating the bliss of the actual pulse-energy, etc., these real contents are the ten grounds of the secret stage, so the words such as places are mainly used for this. For the ten grounds of the noble path, the words such as extreme joy are mainly used. These coarse pulse-energies of the base period are also called the ten grounds, because they are the places or destinations of the bodhisattvas such as the six senses and the Buddhas such as the five aggregates, so they are called grounds, because they help each other. Moreover, extreme descent means extreme entry, that is, continuous and constant entry. The ultimate meaning is that the nature of these pulse-energies and other internal and external things is the place where the primordial Buddhas of mind-nature enter extremely. These will show that these ten internal and external grounds have reasons to be established as the ten grounds of the path and the fruit, because the wisdom of the path is the main cause of generating the ten grounds, is the basis for the play of those who are tamed by the Buddhas and bodhisattvas, and its nature is the place where the nature of the aggregates and others plays. That is the meaning. When the thirty-two pulses are filled with the thirty-two bodhicittas, then, approaching the complete Buddhahood, the fruit obtained by the Buddhas and their retinues, attaining the path of seeing, the extremely joyful ground, and obtaining the first place of the noble ones. Here, approaching the Buddha is the first ground. Just like this: "Approaching enlightenment and, accomplishing the meaning of sentient beings, joy arises in seeing, therefore it is called extreme joy."
Chinese
另外，如果这些仅仅确定在圣者的地上，那么说会变成佛陀本身，就不是说接近种姓了。第五是：自身之中佛陀住，其他任何地方皆无。身体之外有佛陀，乃为无知所蒙蔽。究竟而言，众生本性即是佛，本来就安住着。仅仅清除污垢就足够了，如果想要在自性之外新成就一个佛陀，那是愚昧的做法。世俗谛而言，获得佛陀之果的主要因素是自身之脉、气、明点完全清净，而不是通过击打身体之外的其他方法。因此，认为通过其他方法可以获得佛陀，是被愚痴所蒙蔽。第六是：处所和近处所，田和近处田本身，赞陀诃（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和同样的其他，那也是近处赞陀诃（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。同样聚集者本身，以及近处聚集者也是如此，尸林和近处尸林，处所等是十地。此论中，按照续部的直接指示进行总结，虽然没有对饮用和接近饮用进行特别的详细解释，但应该通过意义来理解。因为前面已经解释了如何将身语意作为门径，并且下面也将解释十二母神所居住的地方。章节的名称是：从春之明点中，如来身之九窍中央所住的，婆伽之脉处等十地，对十地自在的自性进行广说，这是第四品。十地自在，是因为所有十地都是大乐一味的缘故，是大乐俱生之名。如是，第四品处于简略指示的状态，从“以处所等之自性而说”开始，到“安住于身语意之轮”为止的广说，就是第五品。此品是对二十四脉的广说，或者说是对内外十地的广说。对此立誓宣说：此后，无论哪位如来的身之九窍之中所住的，婆伽之脉的自性处所等十地，以及十度波罗蜜多，
English
Alternatively, if these are determined only on the ground of the noble ones, then saying that one will become the Buddha himself is not the same as saying that one will become close to the lineage. Fifth: The Buddha dwells in one's own body; there is none elsewhere. The very Buddha apart from the body is a system obscured by ignorance. Ultimately, sentient beings' own nature is the Buddha, and has always been abiding. It is sufficient to merely purify the defilements; wanting to newly accomplish a Buddha other than one's own nature is a system of delusion. Even conventionally, the main cause for attaining Buddhahood is the complete purification of the channels, winds, and bindus of one's own body, and not by means other than striking the vital points of the body. Therefore, wanting to attain Buddhahood by other means is obscured by delusion. Sixth: Place and nearby place, field and nearby field itself, Chandoha (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) and likewise others, that is also nearby Chandoha (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning). Likewise, the one with assembly itself, and nearby one with assembly is also like that, charnel ground and nearby charnel ground, the places and so forth are the ten grounds. In this text, it is summarized as it appears from the direct teaching of the tantra. Although there is no special detailed explanation of drinking and approaching drinking, it should be understood through the meaning. Because above, it has been explained how to use body, speech, and mind as doorways, and below, the dwelling places of the twelve mothers will also be explained. The title of the chapter is: From the spring bindu, the Bhagavat's body, in the center of the nine apertures, the root places of the bhaga and so forth, the nature of the ten grounds' empowerment is extensively explained, this is the fourth chapter. The empowerment of the ten grounds is because all ten grounds are of one taste in great bliss, it is the name of great bliss co-emergent. Thus, the fourth chapter is in a state of brief instruction, from "speaking of the nature of places and so forth" to "abiding in the wheel of body, speech, and mind," the extensive explanation is the fifth chapter. This chapter is the extensive explanation of the twenty-four channels, or the extensive explanation of the inner and outer ten grounds. To this, the vow to explain is made: Thereafter, abiding in the nine apertures of the body of whichever Tathagata, the nature of the bhaga's channels, the ten grounds such as places, and the ten perfections,
Chinese
身語意所住，以異處之差別，當說方所之差別。其中所謂「蓮花（藏文：བྷ་ག་）之脈之自性」者，謂脈為菩提心之所依故。有謂蓮花（藏文：བྷ་ག་）之脈實者，謂僅二十四脈，然於上文「內之第十蓮花（藏文：བྷ་ག་）是」之廣釋中，以「從額處起始」等出現之故，不應理。處等十地與十度等，新得內之波羅蜜多之內十地，是密續次第之位，身語意所住者，若攝彼等，則成意之二地，語之四地，身之四地，故攝為身語意三，且與三輪之處及數相同，亦為二十四地。以異處之差別，方所等者，謂於十種差別之類別外，雖解說為餘二十四之義，然如普里拉瑪拉雅等處與方所結合之此等，非僅內外之法爾。為顯示「於解說二十四種差別之際，明言『餘』字」故。章之正文為：頂髻瑪拉雅之方，如是頂端持網，如是則是鄔仗那，於右耳即說。後腦勺是阿布達，四者名為處。具左耳之自性，如是知為郭達瓦里，名為拉斯彌濕伐拉，眉間彼後於眼，如是彼提毗郭吒他，手之根部瑪拉瓦，如是近處即，於心輪中安住。處之差別自性，說是空行母等之。腋窩想為噶瑪汝巴，乳房善想為奧札，此等亦真實說為田。臍想為德里夏郭那，鼻尖郭薩拉，彼等說是近田。口說是噶陵噶，藍跋噶是喉嚨中，闡陀哈如是分別說，心噶尼吉說也，水乳喜瑪拉雅是，彼亦是近闡陀哈。如是所有方所，於語輪中安住，處之差別自性，是地
English
Dwelling in body, speech, and mind. With the distinction of different places, the distinction of locations shall be explained. Among these, what is called "the nature of the lotus (Tibetan: བྷ་ག་) veins" is because the veins serve as the basis for the mind of enlightenment. Some say that the actual lotus (Tibetan: བྷ་ག་) veins are only the twenty-four veins. However, in the detailed explanation of "the tenth inner lotus (Tibetan: བྷ་ག་) is" above, it is unreasonable because it appears as "starting from the forehead place," and so on. Places such as the ten grounds and the ten perfections, etc., the ten inner grounds of newly attained inner perfections are the stages of the secret sequence. Dwelling in body, speech, and mind, if these are condensed, they become two grounds of mind, four grounds of speech, and four grounds of body. Therefore, they are condensed into the three of body, speech, and mind, and are also twenty-four grounds, corresponding to the places and numbers of the three wheels. The distinction of locations and so on by the distinction of different places means that although it is explained as the meaning of the other twenty-four besides the ten categories of distinctions, these combinations of places and locations such as Puliramalaya are not merely external and internal dharmas. To show that "when explaining the twenty-four distinctions, the word 'other' is clearly mentioned." The actual text of the chapter is: The location of the crown of the head is Malaya, similarly, the top of the head holds the net, similarly, it is Oddiyana, and it is said to be the right ear. The back of the head is Arbuda, these four are called places. Possessing the nature of the left ear, similarly, know it as Godavari, known as Rasmiśvara, after the space between the eyebrows, then the eyes, similarly, that other Devikota, the root of the hand is Malava, thus, the nearby place itself abides in the heart wheel. The distinctive nature of the place is said to be that of the sky-goers. The armpit is thought to be Kamarupa, the breast is well thought to be Odra, these are also truly said to be fields. The navel is thought to be Triśakuna, the tip of the nose is Kosala, these are said to be nearby fields. The mouth is said to be Kalinga, Lambaka is in the middle of the throat, Chandoha is thus separately said, the heart is said to be Kanci, the water breast is the Himalayas, that is also the nearby Chandoha. Thus, all locations abide in the speech wheel, the distinctive nature of the place is the earth.
Chinese
获得等等。观想次第的坛城，以彼之信乐作为道用，是为使其现前而行于长道之意。对于利根者，说是安乐空性俱生之处。对于最极殊胜者，说是从安乐空性俱生之处，也获得本性俱生之地十地本来成就。处所等等的十地，自身所生之彼等一切，以处所之差别而分别，如外一般于内而住。诸佛之十地，于身语意之轮，以二十四之差别，一切脉之处所，以一切皆真实宣说。于此等处所空行母，以脉之形相真实地，于自身要害击中后，依于脉气明点清净而生的智慧。处所等等的十地彼等一切，自性虽同，然以处所各异之差别而分的脉气明点融入之方式，是依力量大小之差别而分的。如外一般于内而住者，如前所说。如是诸佛之因的十地，于生起次第之时，于身语意之轮，以脉和勇士及明妃二十四之差别而表示，一切脉之处所，顶轮等等二十四者，于普拉玛拉雅等等处一切皆真实宣说，于此等处所，空行母等以脉之形相，即自性真实而住。如是顶轮等等二十四处所，是普拉玛拉雅等等二十四处，不作母等等二十四脉是，极忿怒母等等二十四瑜伽母，索森生起之因的明点等等，二十四界是，堪达嘎巴拉等等二十四勇士的自性而住也。章节的名称揭示：从精液明点中，处所等等十地广为开示之差别，即第五品。广为开示是相对于第四品而言。现在是第六品，此品总的广为开示脉和明点一切，特别是对精液和明点进行识别，因此精液和明点释
English
Obtaining etc. By taking faith in the mandala of the generation stage as the path, it is intended to go on the long path to make them manifest. For those with sharp faculties, it is said to be the place of co-emergent bliss and emptiness. For those who are most excellent, it is said that from the place of co-emergent bliss and emptiness, they also attain the ten grounds of innate co-emergence, which are originally accomplished. The ten grounds of places etc., all those born of oneself, are distinguished by the difference of places, and reside internally as externally. The ten grounds of the Buddhas, in the wheels of body, speech, and mind, with the difference of twenty-four, the places of all the channels, are all truly explained. In these places, the Dakinis, with the form of channels, truly, after striking the vital points in their own bodies, the wisdom born from the purification of the channels, winds, and bindus. All those ten grounds of places etc., although their nature is the same, the manner in which the channels, winds, and bindus dissolve, which are distinguished by the difference of different places, is distinguished by the difference of the magnitude of power. To reside internally as externally is as previously stated. Thus, the ten grounds of the causes of the Buddhas, at the time of the generation stage, in the wheels of body, speech, and mind, are represented by the difference of twenty-four channels, heroes, and goddesses, and the places of all the channels, the twenty-four places such as the crown chakra, are all truly explained in Pullahara, Malaya, etc., and in these places, the Dakinis etc. reside truly in their own nature in the form of channels. Thus, the twenty-four places such as the crown chakra are the twenty-four places such as Pullahara, Malaya, etc., the twenty-four channels such as the non-doer mother etc. are, the twenty-four yoginis such as the extremely wrathful mother etc., the bindus etc. that are the cause of Sosen's arising, the twenty-four elements are, the nature of the twenty-four heroes such as Khandakapala etc. also resides. The chapter title reveals: From the seminal fluid bindu, the distinction of the ten grounds such as places etc. being extensively shown, is the fifth chapter. Extensive showing is in relation to the fourth chapter. Now is the sixth chapter, this chapter generally extensively shows all the channels and bindus, and in particular, identifies the seminal fluid and bindu, therefore the seminal fluid and bindu expla