请教：哪位师兄能给解释一下什么是二十四圣域和三十二处

云涛问路

读经时，经常读到二十四圣域、三十二处的文句，但我一直没有查到相关词条解释，哪位师兄能给说说。非常感谢！

ckm0012001

是不是西藏的圣地？

笨者之帚

二十四圣域指的应该是胜乐二十四圣地，多识活佛介绍说，【佛陀在何时、何地说胜乐续，虽然有几种不同的说法，但宗大师严格考证经续的出处，以《空行海续》为依据，说末法时由金刚亥母与金刚手菩萨请佛说此续。说此续的因缘云：湿婆夫妇居于须弥山顶，其部下天神，食香、药叉、罗刹、龙神，阿修罗等占据南瞻部洲二十四个胜地，危害众生，无恶不作，故请佛开示震慑降服湿婆及其部众。当时佛陀接受请求，在须弥山顶化现为胜乐嘿鲁嘎威猛相，把湿婆夫妇踩在脚下，并夺取其新月标志做头饰，五方佛所献二十四位菩萨化现为二十四地天神等形象，降服了湿婆部众，消除了湿婆神对世间众生造成的灾害。为了救护众生，接受诸佛之请求，胜乐永住须弥山顶，用四面观照四大部洲，菩萨众永住二十四胜地，度化众生。
由于胜乐部特有即生成就的不共密法和原身常住人间的特殊因缘，即使在末法时代修此法仍具有成就快、加持力强大的特点，故有“具加持力胜乐佛”之称。】
据说，胜乐之境有二十四处，称二十四大空行圣地，分空行、地行、地下行三类各八境。

三十二处，一般是指佛的三十二相，不知道你是在什么地方看到，如果有上下文，可以贴出来，这样方便分析具体含义。

云涛问路

师兄博学，很受教益！这两𠆤词出自巜大威德十三尊仪轨的后供中，全句是：二十四圣域三十二处八大寒林所居瑜伽母、方神地主、诸龙等写笃嗡阿吽

mingweicello

以下是来源于rangjung yeshe wikipedia的英文说明：
The following is from Matthieu Ricard (MR) in his The Life of Shabkar. The terms you may have been searching for will appear bolded in this wonderfully educational, and highly abbreviated geographic description of how the land of Tibet actually lives through it's cultural habitat, both historically and spiritually:
from chapter 11, pp. 342-343, note 10:
The White Snow Mountain, Kangkar Tise (gangs dkar ti se), Mt. Kailash (literally 'Silver Mountain'), is one of the world's great holy mountains, sacred to Hindus and Buddhists alike. It is one of the so-called "Three Holy Places of Tibet", associated with the body, speech, and mind aspects of Chakrasamvara and Vajravarahi. The other two are Lapchi (la phyi) and Tsari (tsa ri). These three are also listed among the "Twenty-four Great Sacred Places" (Tib. - gnas chen nyer gzhi), (Skt. - pitha) of the world, Mt. Kailash being identified as Himavat, Lapchi as Godavari, and Tsari as both Caritra and Devikota. There are several descriptions of and guides to Mt. Kailash, including one written by Konchog Tendzin Chokyi Lodro, the sixth Drigung Chungtsang ('bri gung chung tshang dkon mchog bstan 'dzin chos kyi blo gros, 1829-1906), and a recent one composed by Choying Dorje (1990), hereafter quoted as MK.
It is recounted in the Chakrasamvara Tantra and it's commentaries (as related in MK) that the world was once ruled by Bhairava, the wrathful form of Mahadeva, who made the land of Magadha the seat of his power. It is said also that four devas and four gandharvas descended from the sky and established their dominion in the eight places known as the Eight Celestial Abodes (mkha' spyod kyi gnas brgyad). Likewise, four yakshas and four rakshasas, already on the earth, made their way to Jambudvipa, where they established themselves in the Eight Earthly Abodes (sa spyod kyi gnas brgyad, while four [[naga]s and four asuras came to Jambudvipa from beneath the earth, to settle themselves in Eight Underground Abodes (sa 'og gi gnas brgyad). They invited Bhairava to visit their dwellings, twenty-four in all, but he, instead of coming personally, manifested in each place as a lingam to which these savage beings would make blood sacrifices.
These demonic forces prevailed from the "golden age" until the beginning of our present "era of strife and conflict." It was then, the tantra recounts, that the Blessed One, Vajradhara, knew that the time had come to subdue these unsuitable beings. Without his mind ever wavering from objectless compassion (dmigs pa med pa'i snying rje), he arose in the formidable wrathful display of a Heruka with four heads and twelve arms. He danced, and through the power of the nondual wisdom of all the Buddhas, trampled down Mahadeva and his consort together with their retinue, liberating their minds into the absolute expanse and establishing them in great bliss.
The Heruka then blessed each of the twenty-four abodes as a palace of Chakrasamvara and each of the twenty-four lingams as a mandala of sixty-two wisdom deities. The sixty-two are Chakrasamvara and his consort, and his retinue: the twenty-four male and twenty-four female Bodhisattvas, and the twelve goddesses.
At the nirmanakaya level, it is said that Mt. Kailash was miraculously blessed by Buddha Shakyamuni and five hundred arhats. Once, Ravana (mgon po beng) and his consort had taken to their palace in Lanka one of the three statues of Buddha Shakyamuni which the Lord himself had blessed. Desiring to place this statue on a worthy support, Ravana had planned to take Mt. Kailash on his back and carry it to Lanka. At the same moment Lord Buddha and five hundred arhats came flying through the sky and alighted to the west of Mt. Kailash, leaving their footprints in the rock. The Buddha stepped on all four sides of the mountain, leaving footprints in the rock which are known as the Four Immutable Nails of Kailash (mi 'gyur ba'i gzer bzhi). Ravana thus was unable to lift the mountain. Then the Buddha sat on a rock in front of the mountain and taught Dharma to the naga king Anavatapta, the lord of the Lake Manasarovar. He then taught the Lankavatara Sutra to Ravana, and blessed him and his consort as the Glorious Wisdom Protector, the Great Being and Consort (dpal ye shes mgon po beng chen lcam dral).
Mt. Kailash was later blessed by Guru Padmasambhava, and became famous after [[Jetsun Milarepa]] lived there and held his contest of miracles with Naro Bonchung. (When Jetsun Milarepa and the Bonpo Naro Bonchung held their famous contest of miracles to decide who would retain supremacy over the sacred mountain, they left imprints of their feet in the rocks and many other miraculous signs. See G. C. C. Chang, (1962, vol. 1, pp. 215-224). Later Gyalwa Gotsangpa (rgod tshang pa mgon po rdo rje), Linge Repa (gling rje ras pa) (1128-1188), and many other great meditators lived ascetic lives at the foot of Mt. Kailash.
In particular, holders of the Drigung Kagyu lineage frequented this place in great numbers. Drigung Jigten Gonpo ('bri gung 'jigs rten mgon po 1143-1217) had a dream in which the guardian deities of the Three Sacred Places of Tsari, Lapchi, and Kailash came and prostrated themselves before him, requesting him to go and bless their territories. Jigten Gonpo replied that he would send great meditators instead. Accordingly, he dispatched 80 hermits to each place. Some years later, he reputedly sent 900 hermits and finally 55,525 practitioners to each site (see Huber, 1989). At Kailash these were under the leadership of the great pandita Yakgangpa (pan chen yag sgang pa), who is also called (according to MK, pg. 59), Dorzin Guhya Gangpa (rdor 'dzin guh ya sgang pa); at Lapchi the practitioners were led by Geshe Paldrak (dge bshes dpal grags, 12th-13th century); and at Tsari they were under the guidance of Dorzin Gowoche (rdor 'dzin mgo bo che). In the Three Sacred Places of Tsari, Lapchi, and Kailash, Dorzin (rdor 'dzin = Holder of the Vajra) usually refers to a spiritual master or an administrator sent from Drigung Monastery as representative of the Drigung hierarchs. (see Petech 1978, 317.) (MR-ShabkarNotes).

上善如水

香港道場有一個對照表説明即今日的具體何處（記憶中有些地方不是人間但大多是人間）。

云水堂主

32處是上樂系統的名詞。大約是指一切泛泛具有荼吉尼的地點，概括為32個。

narraboth

http://ianhou.blog.hexun.com.tw/22478836_d.html
甚深密咒大乘秘要勝樂二十四境之簡介

云涛问路

感谢各位师兄的慈悲回复，我虽然仍然没有解决这个问题，但大家至少提到了解决方案，在哪里能找到答案。谢谢！

云涛问路

我读了8楼师兄提供的链接，空行、地上和地下行三部二十四境，似乎是对应的。很有道理，应是对的。我思索过很久，但我还是不能很确定，只是一说，与诸位师兄交流感受。我觉得密宗所修的结果是调整心息和脉轮，心轮八脉三三分开而成二十四脉，调理气息、脉和明点，就是护持心脉当中有益的方面，进而剔除负面的秽染，这个过程实际是对身体内部各个方面进行增益和减除，所以用作三十二与二十四的现实地域名而作为替代，似乎也是随顺基本佛理的理解。不知对否，这只是我的理解，贸然一说，欢迎拍砖。