English
At the tip of the lotus's pistil in the navel is the chief mother. Within, the twelve links of dependent origination are stopped. The winds of the twelve times do not descend and become unobstructed. The twelve places are known as the twelve abodes, and these are the ultimate truth. Ignorance and the other twelve links of dependent origination appear in order, with signs like Capricorn and Aquarius. To place things like nearby drinking at the edges is the conventional truth. Signs like Sagittarius and Scorpio appear in reverse order, in accordance with the order of aging, death, and cessation of birth. Through the Dharma in which the winds of the twelve times become unobstructed, from the subtle distinctions of the pure Dharma, the seventy-two elements of the Dakinis' own bodies become unpolluted and unobstructed, and are spoken of in great detail. In order to accomplish mantra in the conventional truth, those goddesses are the chief mothers in outer and inner palaces and nearby palaces. Then, the seed syllables of those goddesses are the first letters of the names of places, such as Ka, Dza, Pu, O, which were spoken of earlier. Similarly, for the sixteen charnel grounds, the first letter of the name of the charnel ground is also the seed syllable. To the left and right of the wind gate, ཀཾ་ཀ་ལ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) refers to the seed syllable ཀཾ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) of the charnel ground where skeletons dwell. ཀོ་ལ་ཧ་ལ། (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) refers to making a clamorous sound, and the seed syllable is ཀོ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Alternatively, the seed syllables of these two are ྈྐ་ྈྐཱ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Similarly, connecting them, in the west and the wind gate, པཱུ་རི་གནྡྷ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) refers to the smell of pus, and the seed syllable is པཱུ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). སརྦ་དཾ་ཤ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) refers to being bitten by a snake, and the seed syllable is ས་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Or it is ན་ནཱའོ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). ཀླཱྀ་ན་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) refers to the smell of decay, and the seed syllable is ཀླཱྀ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). In the place of power, བ་ལ་མྲྀ་ཏྱུ། (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) refers to the death of a child, and the seed syllable is བཱ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Or it is མ་མའོ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). In the south and the gate of non-truth, ཤ་བ་ད་ཧ་ན་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) refers to burning a corpse, and the seed syllable is ཤ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). གྷོ་ར་ཡུ་དྷ། (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) refers to an unpleasant battlefield, and the seed syllable is གྷོ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Or it is ཎ་ཎཱའོ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). In the east and the fire gate, ཤཱུ་ལ་བྷེ་ད་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) refers to piercing with a point, and the seed syllable is ཤཱུ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). ཨུ་ཥྩྀི་ཊ་བྷ་ཀྵ། (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) refers to eating leftovers, and the seed syllable is ཨུ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Or it is ཉ་ཉཱའོ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). To the left and right of the fire gate, བྷཱི་མ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) refers to fear, and the seed syllable is བྷི (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). བྷ་ཡཾ་ཀ་ར་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) refers to the maker of fear, and the seed syllable is བྷ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Or it is ང་དཱའོ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). To the left and right of the place of power, ཧ་ཧ་ཀ་ར། (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) refers to making a haha sound, and the seed syllable is ཧ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). ཨཊྚཊྚ་ཧ་ས་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) refers to laughing loudly, and the seed syllable is ཨ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Or it is ཧ་ཧཱ་འོ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). To the left and right of the gate of non-truth, རཽ་ད
Chinese
猛厉的扎纳达声为饶，发出佩扎嘎拉佩的声音的尸林为佩。或者说，卡，卡啊，是十六尸林女神的种子字。（藏文：ས་བོན།，梵文天城体：बीज，梵文罗马拟音：bīja，汉语字面意思：种子）。如此，空行母的二倍总集之网，是为了以世间琐碎之词语救度幼稚之人而宣说，若详细分析，噶玛汝帕（Kāmarūpa）和札兰达拉（Jālandhara）等仅是印度琐碎之地的处所是虚假的，因为已宣说在具有百万村庄等众多神灵的一个地方也具备处所等一切。同样，在西藏和中国以及大中国等地方，以及具有百万村庄众多神灵的香巴拉九十六处地方，并未宣说有噶玛汝帕等，因此信使女们并非遍布一切地方。因此，时轮根本续中说：身胜等四大洲处所，以及四边近处是近处等。因此，从胜乐金刚和喜金刚中，所说的世尊前后之语不一致，看似矛盾，是为了消除利根有情执着于琐碎处所的执念。此处胜乐金刚中所说的处所和近处，在喜金刚中则混乱地说成田和近田等。因此，即使从外境的角度来说，像印度这样的大地方，也有大处所和由此衍生的分支小处所的多种区分，如同勇士瑜伽母们聚集的众多处所一样，一切地方都是如此。因此，瑜伽母们即使不具备内在的实相，仅仅前往外在的噶玛汝帕等地，也无法如实获得成就，如同那片土地上的家畜等也无法获得一样。应当了知，由于内在无明等十二缘起止息，才算是前往处所等地。究竟而言，在内在的处所等地，无垢的如来蕴界处等界或界，是以天神之形象先前显现的。
English
The fierce sound of Jha Nada is Rau, and the charnel ground that utters the sound of Pheta Kara Phet is Phe. Or, Ksha, Ksha, are the seed syllables (Tibetan: ས་བོན།, Sanskrit Devanagari: बीज, Sanskrit Romanization: bīja, Chinese literal meaning: seed) of the sixteen charnel ground goddesses. Thus, the twofold aggregate network of dakinis is spoken to liberate childish beings with worldly trivial terms. If analyzed in detail, it is false that Kamarupa and Jalandhara, etc., are only places in trivial lands of India, because it has been said that even in one place with millions of villages and many deities, all places, etc., are complete. Likewise, in places such as Tibet, China, and Great China, and in the ninety-six places of Shambhala with millions of villages and many deities, it is not said that there are Kamarupa, etc. Therefore, the messenger goddesses do not pervade all places. Therefore, in the Kalachakra Root Tantra, it is said that the four continents, such as Body Superior, are places, and the four borders are near places, etc. Therefore, from Chakrasamvara and Hevajra, the words of the Bhagavan spoken earlier and later seem inconsistent and contradictory, but this is to dispel the attachment of sharp-witted beings who cling to trivial places. Here, what is said in Chakrasamvara as places and near places is confusedly said in Hevajra as fields and near fields, etc. Therefore, even from the perspective of external places, in a large place like India, there are many distinctions of great places and branch small places derived from them, just as there are many places where warrior yoginis gather, and it is the same in all places. Therefore, even if yoginis do not possess the inner reality, they cannot attain accomplishments as they are simply by going to external places such as Kamarupa, just as the domestic animals, etc., in that land cannot attain them. It should be understood that going to places, etc., is due to the cessation of the twelve links of dependent origination, such as inner ignorance. Ultimately, in those inner places, etc., the realms or elements of the Tathagata's aggregates, elements, and sources, etc., free from obscurations, previously appeared in the form of deities.