English
Ornaments, cloths, temples, etc., are the appearances of those to be tamed. The shape and color of whatever arises as self-originated wisdom. That is, the palace is made of precious jewels, and the color is blue in the center as a symbol of the wisdom of emptiness. The wisdom of the east, like a mirror, is a symbol of being free from the faults of the two extremes. It is white, like crystal made of kekeru. The wisdom of equality in the south is a symbol of the increase of great qualities. It is yellow, like gold or ruby. The wisdom of individual discernment in the west is a symbol of subduing the two extremes and being free from the faults of the two extremes. It is red, made of padmaraga. The wisdom of accomplishment in the north is a symbol of engaging in various activities for the benefit of those to be tamed. It is like a green color mixed with five colors, made of indranila green. The collection of "etc." is that the palace has the symbol of self-nature wisdom radiating in all directions, rays of various colors radiating in ten directions, and the symbol of self-originated wisdom appearing in any form to those to be tamed, emanations of gods and goddesses radiating in ten directions. The so-called different aspects are the adornments and the radiation of light, and the differences in emanations, the differences in colors, and the differences in shapes. The difference in the content is that the shapes and colors, the radiation of light and emanations, etc., are different from ordinary appearances by the power of self-originated wisdom and self-appearance. They are bright and cannot be touched by anything, with light and majesty, like the eyes of the viewer becoming dizzy and unable to look directly. The so-called various strings of wisdom jewels refer to the decoration of the palace. Self-originated wisdom, although without conceptual thought, is like a jewel that fulfills needs and desires, and this is a symbol of jewel decoration. In general, the appearance of the palace is also the appearance of the guru's mind. Appearing as decoration is also the appearance of the guru's wisdom. Wisdom appears to be adorned with wisdom. The self-originated wisdom that realizes the equality of the dharmadhatu, the great self-originated wisdom of the essence, has great qualities in front of those to be tamed, or benefits sentient beings with great compassion.
Chinese
就像编织在一起一样，作为永不间断的象征，他的事业就像不离法性一样。四种事业如同珠串般连绵不断，珍宝之王的珠串装饰着宫殿。所谓“悬垂的束”，是为了象征不可思议的智慧与自生智慧无别，将各种颜色的珍宝绳索拧成一束，装饰在宫殿的墙壁上，形成网状或半网状。其中，位于悬垂中央的是网状，位于悬垂边缘并悬挂的是半网状。或者，从密宗的角度来看，通过无别的真谛和自性智慧的本质，将有情众生与果位连接起来。所谓“各种夏布装饰”，是指宫殿的墙壁上装饰着排列整齐的夏布装饰，这象征着一切智者利益众生的事业。一般来说，对于无边无际的有情众生，在他们每个人的相续中，也如念头般，随应所化而示现，这是自然显现的象征。所谓“各种”，是指有情众生是各种各样的，事业也显现为各种各样，瞬间自然显现。从普贤行境清净的角度显现各种各样，即“各种形象”等等，显现为真实存在，所谓“各种”是不像外道瑜伽那样区分，而是将有情无情、善恶、大小的差别全部包括在内。这些都显现为普贤的体性，即所有这些事物都不离普贤的智慧，智慧不局限于这些事物，而是显现为无别，在菩提心中自然成就，自显现的供养是本初存在的体性。同样，各种声音、各种气味、各种味道、各种触感也用以上解释。一切都自然成就为供养。或者，各种清净显现的形象是形象天女，各种声音是声音天女，各种气味是气味天女，各种味道是味道天女，她们手持各种颜色的供品，遍布宫殿内外，是智慧自显现的供养之云。在十方聚集，自然而然地……
English
Just as interwoven, as a symbol of uninterrupted continuity, his activities are like not deviating from the nature of reality. The four activities are like an unbroken string of beads, the palace is adorned with strings of precious jewels. The so-called "hanging clusters" are to symbolize the inseparability of inconceivable wisdom and self-arisen wisdom, twisting ropes of various colored jewels into clusters, adorning the walls of the palace in a net-like or half-net-like fashion. Among them, the one in the center of the hanging is the net, and the one hanging from the edge of the hanging is the half-net. Alternatively, from the perspective of secret mantra, through the essence of the non-dual truth and self-awareness, connecting sentient beings to the fruition. The so-called "various ornaments of sharbu" refers to the walls of the palace being adorned with neatly arranged sharbu ornaments, symbolizing the activities of the all-knowing one benefiting beings. Generally, for limitless sentient beings, in the continuum of each of them, according to the number of thoughts, showing what is appropriate to each, is a symbol of spontaneous manifestation. The so-called "various" means that sentient beings are various, and activities also manifest in various ways, spontaneously appearing in an instant. Manifesting in various ways from the pure perspective of Samantabhadra's realm, such as "various forms," etc., manifesting as real existence, the so-called "various" does not distinguish like external yoga, but includes all the differences of sentient and non-sentient, good and bad, large and small. All of these manifest as the nature of Samantabhadra, that is, all these things do not deviate from the wisdom of Samantabhadra, and wisdom is not limited to these things, but manifests as inseparable, spontaneously accomplished in bodhicitta, the self-manifesting offering is the nature of primordial existence. Similarly, various sounds, various smells, various tastes, and various tactile sensations are also explained above. Everything is spontaneously accomplished as an offering. Alternatively, various pure appearances of forms are form goddesses, various sounds are sound goddesses, various smells are smell goddesses, various tastes are taste goddesses, holding offerings of various colors in their hands, pervading the inside and outside of the palace, are clouds of self-manifesting wisdom offerings. Gathering in the ten directions, naturally...
Chinese
接着，坛城的方位，上下十方，如虚空中的云彩般密集，是不可思议的智慧显现。即使是芥子大小的地方，堆积供品也无狭窄拥挤之感，没有容纳不下之处，没有互相遮蔽，清晰的程度，即使堆积百层，内外两面也无清晰与否之别。所谓“彼等庄严自生”，指彼等庄严如天空中的云彩般，无因无缘，自然显现，唯是智慧之故。所谓“无遮蔽而清晰”，指坛城和庄严等，为了远离能取所取的智慧，互相不遮蔽，各自清晰。所谓“庄严”，指自生智慧自身庄严自身，自证智不灭，自显现不趋向法界空性，法性庄严清晰而不灭，在法性中任运成就，不成为实物，不从法界中移动。因此，显空二者显现为一个庄严，是不混杂圆满的庄严。所谓“不可思议”，本体不可思议，是不混杂圆满，不趋向显空任何一方，是超越思虑的。相状不可思议，指以上所说的庄严等，天庄严、地庄严、中间庄严、供养天女、光芒的放射等，以智慧和自显现，所调伏的众生超越了计数。密集是指以智慧自显现的力量，无论如何堆积庄严的差别，都没有不悦意之处，如同产生悦意和欢喜一般。突起是指，垫子不可估量，所谓垫子是坛城的下基，从总的下基上，坛城超拔，从坛城上天幡超拔，从天幡上角楼超拔，从角楼上金刚圆柱超拔，从金刚圆柱上法轮超拔，这五个次第是：四乘之定出，安住于一乘之果。之意，指天人、声闻、缘觉、菩萨学习后，进入此地的意义。如下基上的垫子一样，上方也同样计数鸟檐。所谓不可估量，指坛城的广大。
English
Next, the directions of the mandala, the ten directions above and below, are as dense as clouds in the sky, which is the manifestation of inconceivable wisdom. Even in a space the size of a mustard seed, there is no feeling of narrowness or crowding when offerings are piled up; there is no place that cannot be accommodated, and there is no mutual obscuration. The degree of clarity is such that even if a hundred layers are piled up, there is no difference in clarity between the inner and outer sides. The so-called "those ornaments are self-arisen" means that those ornaments, like clouds in the sky, are self-manifesting without cause or condition, solely for the sake of wisdom. The so-called "clear without obscuration" means that the mandala and ornaments, etc., are clear in themselves without mutual obscuration, for the sake of wisdom that is free from grasping. The so-called "ornament" means that self-arisen wisdom itself adorns itself; self-cognizance is not extinguished, and self-manifestation does not tend towards the emptiness of the Dharmadhatu. The ornament of Dharmata is clear and unextinguished, spontaneously accomplished in Dharmata, not becoming a thing, and not moving from the Dharmadhatu. Therefore, the appearance of emptiness and appearance as one ornament is an unmixed and complete ornament. The so-called "inconceivable" means that the essence is inconceivable, unmixed and complete, not tending towards either appearance or emptiness, and is beyond thought. The aspect of inconceivability refers to the ornaments mentioned above, such as the ornaments of the sky, the ornaments of the earth, the ornaments in between, the offering goddesses, and the radiation of light, which, through wisdom and self-manifestation, surpass the enumeration of those to be tamed. Dense means that by the power of wisdom's self-manifestation, no matter how the distinctions of ornaments are piled up, there is nothing displeasing, just as it produces pleasure and joy. Protrusion means that the cushion is immeasurable. The cushion is the lower base of the mandala. From the general lower base, the mandala rises, from the mandala the heavenly banner rises, from the heavenly banner the corner tower rises, from the corner tower the vajra pillar rises, and from the vajra pillar the Dharma wheel rises. These five stages are: the definite emergence of the four vehicles, abiding in the fruit of one vehicle. This means that gods and humans, Shravakas, Pratyekabuddhas, and Bodhisattvas, after studying, enter this place. Like the cushion on the lower base, the eaves are counted in the same way above. The so-called immeasurable refers to the vastness of the mandala.
Chinese
并且有高低两种尺度。广大与微小的尺度不可估量，宫殿是由于心识自显的力量而与法界等同的。因为法界没有边际，所以宫殿也与之相同，是佛陀的显现。高低没有尺度，是说导师的意旨，心识本身甚至不是十地菩萨的行境。作为任何事物都无法触及的象征，宫殿宝瓶的顶端任何被调伏者都无法看见。因为菩萨以勇猛的力量探查世尊的头顶。即使向上方的无数世界走去，头顶也不会降低，就像没有看见一样。因此，自证自显的宫殿顶端，不是唯一佛陀的自显，而是调伏者无法触及的。即使是佛陀，也因为智慧在自性大之中自然成就，所以也无法确定能境与所能境的细微之处。关于门的意思是，从四解脱门进入的门具有门楣。宫殿是调伏者从四解脱门进入的地方。作为与果结合的象征，出现了具有四门和门楣的结构。也就是说，从体性的角度来说，有三种解脱，例如远离戏论的空性，没有事物的部分更多。或者，密咒的自性是光明，或者说，通过善巧方便的解脱，显示了第四种。其中，自性光明，不是像心之自性，体性宗义的空性那样偏颇，而是本体在任何事物中都不成立，体性在任何情况下都不会停止显现。如果善巧方便，体性不停止显现，那么执着的概念，无论粗细，都不会成立，不会被事物的边际所染污。因为不从法界移动，所以不会被无相的边际所染污，自显的停止显现，就叫做善巧方便。这里也具备这些。从声音相同意义推测的角度来说，仅仅是自生智慧就被认为是四门。轮回与涅槃的一切，与导师的意旨自生智慧无别。对于那本身，显现空性等等，所有执着一方的边际都没有舍弃，而是自然解脱，这就是空性。对于智慧本身，具有清净或明晰的功德