English
And there are two measures, high and low. The measure of vastness and smallness is immeasurable. The palace is equal to the Dharmadhatu by the power of the self-appearance of mind-essence. Because the Dharmadhatu is without limit, the palace is the same, it is the appearance of the Buddha. The height and depth are immeasurable, which means that the intention of the teacher, the mind-essence itself, is not even the object of the tenth bhumi. As a symbol that nothing can touch, the top of the vase of the palace is not visible to any who are to be tamed. Because the Bodhisattva uses courageous power to examine the crown of the head of the Bhagavan. Even if one goes to countless world realms in the upward direction, the crown of the head will not be lowered, just as it is not seen. Therefore, the top of the self-aware, self-appearing palace is not the self-appearance of the only Buddha, but is untouchable by those to be tamed. Even the Buddha, because wisdom is spontaneously accomplished in the state of great self, cannot determine the subtle aspects of the object and the object-holder. The meaning of the door is that the door with lintels enters through the four doors of liberation. The palace is where those to be tamed enter through the four doors of liberation. As a symbol of union with the fruit, a structure with four doors and lintels appears. That is to say, from the perspective of characteristics, there are three liberations, such as emptiness that is free from elaboration, and the part without things is more. Or, the nature of mantra is luminosity, or, through skillful means of liberation, the fourth is shown. Among them, the self-nature is luminosity, not like the emptiness of the nature of the mind, the emptiness of the nature of the mind is biased, but the essence is not established in anything, and the nature will not stop appearing in any case. If skillful means, the nature does not stop appearing, then the concept of clinging, whether coarse or fine, will not be established, and will not be contaminated by the edge of things. Because it does not move from the Dharmadhatu, it will not be contaminated by the edge of no-form, and the cessation of self-appearance is called skillful means. These are also available here. From the perspective of the same sound and meaning, only self-born wisdom is regarded as the four doors. All of samsara and nirvana are inseparable from the self-born wisdom of the teacher's intention. For that itself, appearance, emptiness, etc., all the edges of clinging to one side are not abandoned, but are naturally liberated, this is emptiness. For wisdom itself, it has the merits of purity or clarity.
Chinese
没有以意识所设立的极微尘许的法，不住于细微的对境是无相。仅于意念之中，果、功德等一切法自然成就，因此不希求外境。不缘于所希求之法的觉性，自生之智慧，对于清净与不清净的一切所化众生，无间断显现之自性是，自性光明。如是四门自然成就之义中，所化众生由各种乘门进入乃是所化之显现，即使顿然进入，亦以获得稳固之觉性体验之征象，而有具足四门及门饰。所谓具足八解脱之阶梯，阶梯之义即是八解脱，也有共同之八解脱，声闻之四，缘觉之五，菩萨十地之六，普光之七，莲花者之八，下下至极，上上而行，故名八解脱。又或者修习阿努瑜伽以下之八乘，现证果位之征象，其功德之影像自显现，门上之阶梯有八级，即：足和不染的丝网，鼻梁、垂蔓和木格，以及各种琼鸟头依次排列。所谓足，即是父续之墙基，称为马脚。第二是莲花鬘。第三是珍宝匣。第四是丝网。第五是珍宝鼻梁。第六是珍宝垂蔓。第七是瓦的木格。第八是琼鸟头，也在门的上檐处。指示智慧自显现之体性是，所谓无内外，一切皆内在于其中。导师之意，自生之智慧，从所化众生之意识流中解脱，轮回与涅槃一切皆自然成就于自证之中，除此之外，没有丝毫有法之事物，一切皆自然成就为大自体性之义，因此不执着内外，故宫殿内外明澈。其义即是境、心、轮回、涅槃、器情一切皆自然成就于觉性之中，故一切皆内在于其中，譬如证悟究竟
English
There is not even an atom of dharma established by consciousness; not abiding in subtle objects is signlessness. All the qualities of fruit, virtue, etc., are spontaneously accomplished in the mind itself, therefore there is no desire for external objects. The awareness that does not focus on the object of desire, the self-arisen wisdom, the nature of appearing without interruption to all beings to be tamed, whether pure or impure, is self-luminous by nature. Thus, in the meaning of the spontaneous accomplishment of the four doors, the entrance of beings to be tamed through various vehicles is the appearance of those to be tamed. Even in sudden entry, as a sign of experiencing with steady awareness, the four doors appear with their ornaments. The so-called possession of the eight steps of liberation, the meaning of the steps is the eight liberations. There are also the common eight liberations: four of the Hearers, five of the Solitary Realizers, six of the Bodhisattvas on the ten grounds, seven of the All-Illuminating, and eight of the Lotus One. Going from lower to lower to the extreme, and from higher to higher, they are called the eight liberations. Alternatively, as a sign of having practiced the eight vehicles from Anu Yoga downwards and manifested the fruit, the image of its qualities appears spontaneously. The eight steps on the door are: the foot and the undefiled silk net, the nose, the hanging vines, and the wooden lattice, and various garuda heads arranged in order. The so-called foot is the foundation of the father tantra, called the horse's foot. The second is a garland of lotuses. The third is a jewel box. The fourth is a silk net. The fifth is a jewel nose. The sixth is a jewel vine. The seventh is a wooden lattice of tiles. The eighth is a garuda head, which is also on the upper eaves of the door. The indication of the nature of the self-appearance of wisdom is, the so-called absence of inner and outer, everything is within. The mind of the teacher, the self-arisen wisdom, is liberated from the stream of consciousness of the beings to be tamed. All of samsara and nirvana are spontaneously accomplished in self-awareness. Apart from that, there is not even a single thing that is a phenomenon. Everything is spontaneously accomplished as the great self-nature. Therefore, there is no clinging to inner and outer, so the palace is clear without inner and outer. Its meaning is that all of the environment, mind, samsara, nirvana, and the contents of the vessel are spontaneously accomplished in awareness, so everything is within. For example, ultimate realization.
Chinese
就像一个人想要把左脚放在天宫的门槛内，然后把右脚向后挪动，却连一点也无法向后移动一样。又像一个没有领悟的人想要把脚放在里面，然后把右脚向后挪动，却连一点也无法向内移动一样。“那”是指处所或基础的意思，与后面的意思相关联。从地面的差别来安立坐垫和宝座，比如“无畏狮子座”等等。坐垫有两种：内在的征象显现在外，以及所化众生胜过征象。内在的征象显现在外，是指自证的功力在所化众生面前显现，比如“心怀无畏四，摧毁四魔军”等等。一切智智的心，以自生智慧证悟一切法为大自在，作为对任何事物都不畏惧的象征，在法轮的中央出现了八狮宝座。心，作为自生智慧，具有十力的象征，东方有抬举之力强大的八头大象。功德神通广大，直到轮回未空之际都在显现的象征，南方有八匹骏马。显现语十自在的象征，西方有八只孔雀。事业四通八达，为了利益而无碍运行的象征，北方有八只妙音鸟。这些加起来共有三十二，这是为了使具有三十二相的圆满正等觉佛陀稳固而不变，所以使其稳固。由于从八乘中超脱而出，所以众生是八个八个的，这是相的威力。还有一种内在的征象显现在外，狮子对其他动物没有畏惧，发出吼声时，狮子的同类会感到勇敢或生起勇气，老虎等猛兽会躲藏或逃跑，狐狸和猴子等小动物则会被判入地狱。同样，导师以证悟平等性无二的心，以自生智慧宣说无生灭的道理，像狐狸和猴子一样的外道、魔和邪见之徒全部被摧毁，被判入地狱。声闻等小乘行者则像小动物一样躲藏起来。果
English
It is like a person trying to put his left foot inside the threshold of the heavenly palace and then move his right foot back, but he cannot move back even a little bit. It is also like a person who has not realized trying to put his foot inside and then move his right foot back, but he cannot move in even a little bit. "Na" means place or basis, and is related to the meaning that follows. Establishing seats and thrones from the difference of the ground, such as "fearless lion throne" and so on. There are two types of seats: the inner signs appearing outwardly, and the disciples surpassing the signs. The inner signs appearing outwardly refers to the power of self-awareness appearing manifestly to the disciples, such as "The mind, with four fearlessnesses, destroys the four maras." And so on. The mind of the All-Knowing Wisdom, realizing all dharmas as the Great Self-Master through self-born wisdom, as a symbol of not being afraid of anything, an eight-lion throne appeared in the center of the Dharma wheel. The mind, as self-born wisdom, has ten powers, and as a symbol of this, there are eight elephants in the east with great lifting power. As a symbol of great qualities and miraculous powers, and appearing until samsara is empty, there are eight horses in the south. As a symbol of manifesting the ten powers of speech, there are eight peacocks in the west. As a symbol of the four activities proceeding unimpeded for the benefit of others, there are eight kalaviṅka birds in the north. The sum of these is thirty-two, which is to make the perfectly complete Buddha, who has the thirty-two major marks, stable and unchanging, so it is made stable. Because they emerge from traversing the eight vehicles, beings are in groups of eight, which is the power of the marks. Furthermore, one of the inner signs appearing outwardly is that a lion has no fear of other animals, and when it roars, other lions feel brave or generate courage, tigers and other wild animals hide or run away, and small animals such as foxes and monkeys are sentenced to hell. Similarly, the teacher, with a mind that realizes the equality of non-duality, proclaims the doctrine of non-origination and non-cessation with self-born wisdom, and all the heretics, demons, and those with wrong views, who are like foxes and monkeys, are destroyed and sentenced to hell. Hearers and other lesser vehicle practitioners hide like small animals. Fruit
Chinese
的菩萨和，持明者和，密咒的士夫们，生起信心且惊叹地观想，是为殊胜，因此中央是狮子座。大象是，总的来说力气大，特别是普通的大象、驯象、良象依次是，下面的十份负重相当于上面的一份负重，就像这样，这里的声闻乘，包括因和果，圆满于菩萨。它包括因和果，圆满于外密。它包括因和果，圆满于内密二者。它包括因和果，作为圆满大圆满的象征，是大象座。神变马是，力大声长，兴盛，行走迅速，能跳跃跨越悬崖和土堆等，到达彼岸。声音洪亮，能将众生救度到任何地方。兴盛且快速，不同于其他牲畜，非常迅速。同样，上师的智慧，以显现智慧的殊胜方便，下等根器所舍弃的对治法，即使运用因果，也能在自生智慧中显现，不被过失所染污，不间断地成为福德资粮，不执著地成为智慧资粮，因此不舍弃轮回而自然解脱。声音洪亮，直至轮回未空之际，利益众生事业没有疲厌。如果瑜伽士精进修持，直至未获得果位之前，不会浪费中间的间隔。力大，能在一世之中引导至佛地。因此是马座。自在孔雀是，如孔雀悦意声音美妙，以毒为食一样。强毒消化，羽毛美丽，颜色鲜艳，声音美妙，这四种功德。如果自生智慧任运成就，那么不舍弃三毒和五毒，三毒是身语意，五毒是五种智慧，果是自显现。作为其象征是孔雀座。香香鸟是，上半身是鸟，因此享用天空。下半身是人，因此享用大地。同样，自生智慧在轮涅平等性中任运成就的自显现事业，比如享用大地一样。众生任何
English
The Bodhisattvas, Vidyadharas, and Tantric practitioners generate faith and contemplate with wonder, which is supreme. Therefore, in the center is the lion throne. The elephant is generally powerful, and specifically, ordinary elephants, trained elephants, and noble elephants are such that ten loads of the lower ones are equivalent to one load of the higher ones. Similarly, here, the Shravaka Vehicle, including cause and effect, is perfected in the Bodhisattva. That, including cause and effect, is perfected in the outer Tantra. That, including cause and effect, is perfected in the two inner Tantras. That, including cause and effect, as a symbol of the Great Perfection, is the elephant throne. The miraculous horse is powerful, has a long voice, and is prosperous. Because of its great speed, it jumps over cliffs and mounds, reaching the other side. Its long voice delivers beings to wherever they are. It is prosperous and fast, unlike other animals. Similarly, the teacher's wisdom, through the supreme means of manifesting wisdom, even if the antidotes abandoned by the lower ones are used with cause and effect, they are clear in self-arisen wisdom and are not stained by faults. Uninterruptedly, it becomes a collection of merit; without grasping, it becomes a collection of wisdom, so without abandoning samsara, it is naturally liberated. The long voice means that until samsara is empty, there is no weariness in benefiting beings. If a yogi practices diligently, the intermediate state will not be wasted until the result is obtained. It is powerful, leading to the state of Buddhahood in one lifetime. Therefore, it is the horse seat. The powerful peacock is like the peacock being pleasing, having a beautiful voice, and eating great poison as food. It digests strong poison, has beautiful feathers, bright colors, and a beautiful voice. If self-arisen wisdom is spontaneously accomplished, then without abandoning the three poisons and the five poisons, the three poisons are body, speech, and mind, and the five poisons are the five wisdoms, the result being self-appearance. As a symbol of that, it is the peacock seat. The Shang Shang bird is such that the upper part is a bird, so it enjoys the sky. The lower part is a human, so it enjoys the earth. Similarly, the self-arisen wisdom, spontaneously accomplished in the equality of samsara and nirvana, its self-appearing activities are like enjoying the earth. Any sentient being