English
Furthermore, one should also grasp the signs of naturally blazing compassion for those to be tamed. The term "palace" (gzhal yas khang) refers to the fact that self-originated wisdom is immeasurable by those to be tamed, and even the all-knowing ones cannot say "it is like this," as a sign of being free from fixation. Because it is clear in the expanse of the dharmadhatu, its scope is immeasurable, hence it is called "yas." "Khang" is the dwelling place, the assembly, the place where perfect abundance gathers. The scope is: the so-called uninterrupted pervasion of the ten directions. Thus, the appearance of wisdom in the palace is also immeasurable in scope, because self-originated wisdom does not have the distinction of "knowing this, not knowing that." Alternatively, the absence of limitation in size is due to the appearance of wisdom. Even if the palace were to encompass a billion worlds, and buddhas the size of mustard seeds were to reside within, it would not seem empty and unfulfilled. Even if buddhas the size of Mount Meru were to reside within a palace the size of a mustard seed, it would not feel cramped or crowded, because the appearance of wisdom is free from partiality and attachment. The statement "because immeasurable qualities are vast" refers to the fact that the qualities of the all-knowing ones in the self-originated wisdom, which is inseparable from the dharmadhatu and wisdom, include, on the level of pure appearance, the twenty-five wheels of the family of forms and ornaments, the ten powers, the fearlessnesses, and so on, a collection of one hundred and forty qualities. Their essence is immeasurable by the mind, unmixed and completely perfect. Their categories are immeasurable by the mind, inconceivable. They appear everywhere without ceasing for even a moment, and are also immeasurable by the mind. In general, all uninterrupted dharmas abide in the nature of appearance. "Vast" is like a wish-fulfilling jewel, the king of power, abiding in the nature of fulfilling all desires. The awareness of self-originated wisdom, from the beginning, realizes the nature of vastness, so vastness becomes manifest. For that reason, the shape of the palace is square. The square is the shape of vastness, so the two accumulations are perfected and complete, the realization of self-originated wisdom is complete, and the vast qualities of greatness are completely perfected, therefore the shape is square. The term "becoming" means that although the all-knowing ones have exhausted concepts and awareness is free from all partiality, it appears as a square due to the appearance to those to be tamed. Regarding this, the statement above that it is uninterrupted in the ten directions,
Chinese
如果有人问，这里所说的四方形是否矛盾呢？答：从不间断的广大方面来说，这是从自性显现的智慧唯一的角度来阐述的；而四方形则是从所化众生的显现的角度来说的。或者，意义并不矛盾，因为法性的显现广大无间断，从而功德得以增长。征相也不矛盾，因为五线（梵文天城体：पञ्चरेखा，梵文罗马拟音：pañcarekhā，汉语字面意思：五条线）广大无间断，却变成了四方形的形状。所谓“凸起是用殊胜智慧珍宝的凸起来装饰”，是指在平等性二元对立的自生智慧中没有差别。如同镜子等四种智慧似乎比自生智慧更殊胜一样，作为光明澄澈且无分别、不间断的征象是镜智。作为因果、显空、清净与不清净等任何分别都不存在的征象是平等性智。自生智慧对法的一般和自身特征毫不混淆地了知，从而以不为边见之过所染的方式分别证悟。由于成办他利一切事业，从而自利自然成就，这是成所作智。作为自生智慧比四大智慧更殊胜的征象，宫殿下方四方形的四个方向，以智慧本身显现为珍宝的四个凸起来装饰。所谓美丽，譬如在金色的眼睛里镶嵌绿松石，各自互相增添光彩而美丽一样。自生智慧远离一切偏执，这被四大智慧的作用所增益；并且自生智慧使四大智慧不至于穷尽，在法界中自然成就，这如同互相增益光彩一样，以四个征象凸起而显得美丽。顶端的意思是，所谓十方四时等等。其中，宫殿的顶端是上方的宝瓶。宫殿外围圆形宝瓶的上端是无法测量的，作为自生智慧无法以“只有这么多”来测量的征象，宫殿的顶端即使是十地菩萨也无法证悟。譬如，菩萨以勇猛的力量观察世尊头顶的顶髻，即使到达上方无量无边的世界，也无法见到头顶顶髻的顶端一样。所谓方是十
English
If someone asks, is there a contradiction in mentioning a square here? The answer is: From the aspect of uninterrupted vastness, this is explained solely from the perspective of the wisdom of self-nature's appearance; while the square is from the perspective of the appearance to be tamed. Or, the meaning is not contradictory, because the appearance of dharmata is vast and uninterrupted, thereby increasing qualities. The sign is also not contradictory, because the *pañcarekhā* (पञ्चरेखा, pañcarekhā, five lines) is vast and uninterrupted, yet it becomes a square shape. The phrase "the protuberance is adorned with the protuberance of the precious gem of superior wisdom" refers to the fact that there is no distinction in the spontaneously arising wisdom of equality and non-duality. Just as the four wisdoms, such as the mirror-like wisdom, seem to be superior to the spontaneously arising wisdom, the mirror wisdom is a sign of clarity, non-conceptualization, and non-cessation. As a sign that there is no conceptualization of cause and effect, appearance and emptiness, purity and impurity, is the wisdom of equality. The spontaneously arising wisdom knows the general and specific characteristics of dharmas without confusion, thereby separately realizing them in a way that is not tainted by the faults of extremes. Because all activities for the benefit of others are spontaneously accomplished, self-benefit is naturally achieved, which is the wisdom of accomplishment. As a sign that the four great wisdoms are superior to the spontaneously arising wisdom, the four directions of the square base of the palace are adorned with four protuberances in which wisdom itself appears as a precious gem. The so-called beauty is like embedding turquoise in golden eyes, each enhancing the other's splendor and beauty. The fact that spontaneously arising wisdom is free from all biases is enhanced by the function of the four wisdoms; and the fact that spontaneously arising wisdom does not exhaust the four wisdoms, but spontaneously accomplishes them in the dharmadhatu, is like mutually enhancing splendor, adorned with four symbolic protuberances. The meaning of the summit is, for example, the ten directions and four times, etc. Among them, the summit of the palace is the vase above. The upper summit of the round vase outside the palace is immeasurable, as a sign that spontaneously arising wisdom cannot be measured by "only this much." The summit of the palace cannot be realized even by a bodhisattva on the tenth bhumi. For example, when a bodhisattva examines the *uṣṇīṣa* (crown protrusion) on the head of the Bhagavan with courageous strength, even if he goes to immeasurable worlds in the upper direction, he cannot see the summit of the *uṣṇīṣa*. The so-called direction is ten.
Chinese
而且，上下十方，每一方又有十方，每一方又有十方，显示了没有穷尽的处所。时间有四种：因缘聚合已经用尽，已经过去，从佛陀、轮回、恐惧开始，直到没有开始的时间。现在是：因缘聚合已经用尽，果实正在享用，如释迦牟尼佛。未来是：因缘聚合，果实尚未享用，如弥勒佛。从时间四种的角度来说，因缘聚合，然而聚合没有障碍，如狮子和极明等，包括了一千尊佛和所有未来的佛。在时间中，安住于十方，于四时之中为了调伏众生的利益而显现的，断证功德任运成就的佛陀，通过内密、外密和因的乘门显现，主尊和眷属一切坛城，一尊佛在智慧中任运成就，一切都成就了，这样的自生智慧不住于任何边，不依赖于任何事物，所以不是个别的，不住的广大的智慧远离一切执着，在无分别中没有二，也没有执着于此，在名言中称为本体一，自生智慧没有众多，所以称为环绕，是自性的显现。作为标志，圆形环绕的瓶子是所化众生的显现。关于装饰，共同宣说五种智慧的差别，如不可思议的智慧等，自生智慧显现为四种智慧，这些也显现为四种，本体不可思议是自生智慧远离一切显空之边，超越了思虑的范畴，名相不可思议如所说，从所化众生的角度来说超越了算数，事业不可思议是对于所化众生应该如何调伏，就显现为何种形象，刹那间显现，刹那间事情圆满的自生智慧虽然没有分别念，却像满足愿望的如意宝一样，像这样的智慧显现为珍宝的集合，从而成就了宫殿，形状是外形四方形，内形门房和门环等。
English
Moreover, in each of the ten directions, above and below, there are ten directions, and in each of those ten directions, there are ten directions, showing a place without end. There are four times: the causes and conditions have been exhausted, and have passed away, from the Buddha, samsara, and fear onwards, until the beginningless time. The present is: the causes and conditions have been exhausted, and the fruit is being enjoyed, like Shakyamuni Buddha. The future is: the causes and conditions have been gathered, but the fruit has not yet been enjoyed, like Maitreya Buddha. From the perspective of the four times, the causes and conditions are gathered, but there is no interruption in the gathering, like the lion and the extremely clear, etc., including a thousand Buddhas and all future Buddhas. In time, residing in the ten directions, and appearing in the four times for the benefit of those to be tamed, the Buddhas whose abandonment and knowledge are spontaneously accomplished, appear through the doors of inner secret, outer secret, and the vehicle of cause, all the mandalas with the main deity and retinue. If one Buddha is spontaneously accomplished in wisdom, then everything is accomplished. Such self-born wisdom does not abide in any extreme, does not rely on anything, so it is not separate. The great non-abiding wisdom is free from all partiality, and in indivisibility there is no duality, and there is no grasping to it. In conventional terms, it is called one essence. Self-born wisdom does not have many, so it is called encircling, it is the appearance of self-nature. As a symbol, the round encircling vase is the appearance of those to be tamed. Regarding ornaments, the distinctions of the five wisdoms are generally taught, such as inconceivable wisdom, etc. Self-born wisdom arises as four wisdoms, and these also arise as four. Essence inconceivable is that self-born wisdom is free from all extremes of appearance and emptiness, and transcends the realm of thought. Aspects inconceivable, as explained, from the perspective of those to be tamed, it transcends calculation. Activity inconceivable is that for those to be tamed, whatever needs to be tamed, it appears in that form, appearing in an instant, and the self-born wisdom that completes the purpose in an instant is like a wish-fulfilling jewel even without conceptual thought. Such wisdom itself appears as a collection of jewels, and thus the palace is accomplished. The shape is a square outer shape, and an inner shape with doorways and door frames, etc.
Chinese
装饰和，布匹和，殿堂等等所化众生的显现，自生之智慧无论显现何种形状和颜色，所谓宫殿由珍宝所成，颜色以空性智慧之象征居中为蓝色。东方如镜之智慧，为远离二边过失之象征，如水晶般由凯凯如所成白色。南方平等性之智慧，为广大功德增盛之象征，如黄金或红宝石所成黄色。西方妙观察智，为摄持二边且远离二边过失之象征，由红莲花宝所成红色。北方成所作智，为度化众生之事而涉入各种事业之象征，如绿色五彩混合之颜色，由绿宝石所成。等等所摄者，宫殿具有自性智慧向各方放射之象征，光芒颜色各异向十方放射，以及自生智慧向所化众生无论显现何种形象之象征，化现天神和天女向十方放射。所谓各不相同，装饰和光芒的放射，以及化身的差别，颜色各不相同，形状各不相同的内涵之差别在于，形状和颜色和，光芒和化身的放射等等，以自生智慧自显现之力，与庸常之显现不同，各自明亮，任何事物都无法触及，具有光芒和威严，如同观看者之眼识昏花而无法直视一般。所谓智慧珍宝的各种串饰，是指宫殿的装饰，自生之智慧虽无分别念却如珍宝般能满足所需所愿，而此即是珍宝装饰之象征。总的来说，宫殿的显现也是上师之智慧的显现，显现为装饰也是上师之智慧的显现，智慧显现为以智慧装饰，证悟法界平等性之自生智慧，本体自生之大智慧，于所化众生前，具有广大之功德，或者以大悲利益众生