Chinese
而且，他将一切应调伏者调伏，犹如享用虚空一般，其意念不为法性所变，故以不为所调伏者之过失所染的功德圆满，是为象雄之座。所调伏者胜过表相之表相是：所谓“弱小菩萨之身于宝座上”，是说安住于三净土之菩萨们，为了圆满身体的福德资粮而设宝座，为了圆满智慧资粮而以耳听闻佛法。所谓“自性光明，如日月之轮”，证悟无二，自生之智慧远离一切边际，任何显现皆为自显现，是名为自性光明。如二者合一之相，譬如虚空之自性，远离一切事物，虽不以空性为境，然一切法皆为自显现，故名为光明。此二者所象征之集合，虽有先后之分，然其体性于刹那间无有差别。为表征难以言表之义，以未生之分，以远离戏论之圆月象征自显现之表相；以不间断之自显现圆满所调伏者之所需，以光明与焚烧共同之方便太阳为表相。轮是广大圆满之意。二者相合，因焚烧广大，故太阳被视为方便之自性。对此，月官论师建立了月亮在上方的论证，金刚顶之表相，大明点及其种子是头脑中的菩提心。若证悟，则是涅槃一切法的作者；若未证悟，则是轮回一切法的作者。因此，也是一切坛城之自性。自生智慧于三时中不变，故也是金刚部。因此说，于中央主尊之座，月亮安住于中央。所谓“不染著之莲花”，觉性自生之智慧，虽显现内外一切法，然因能显现与所显现皆未成立，故不染著于事物之边际。不间断地显现为自显现，故是不染著于无事物之边际之义。为表征此义，显现为莲花，莲花生于淤泥中，却不染著淤泥之过失，如同处于淤泥中时颜色鲜明一般。
English
Moreover, he accomplished the subduing of all who needed to be subdued, like enjoying the sky. His intention does not change with the nature of reality, so with the perfection of qualities unblemished by the faults of those to be subdued, it is the seat of Zhang Zhung. The sign of the subdued surpassing the signs is: "The body of a lesser hero on a throne." This means that the heroes abiding in the three pure lands make a seat in order to perfect the accumulation of merit of the body, and listen to the Dharma with their ears in order to perfect the accumulation of wisdom. "The self-luminous nature, like the orb of the sun and moon," means that realizing non-duality, the self-arisen wisdom, free from all extremes, is self-manifesting in any way. This is called self-luminous nature. Like the combination of two characteristics, for example, the nature of the sky is devoid of all things, and although it does not take emptiness as its object, all phenomena are self-manifesting, so it is called luminosity. Although there is a sequence in the collection that symbolizes these two, their essence is indistinguishable in an instant. To symbolize the meaning that is difficult to express, the unproduced aspect is symbolized by the round moon, which is free from elaboration, as a sign of self-manifestation. As a sign of fulfilling the needs of those to be subdued by uninterrupted self-manifestation, the common means of luminosity and burning is the sun. A circle is vast and round. Because the burning of the two is great, the sun is considered to be above the nature of means. To this, the teacher Sgeg Dorje established the reasoning that the moon is above. The sign of the vajra tip, the great bindu and its seed, is the bodhicitta in the brain. If realized, it is the maker of all the dharmas of nirvana; if not realized, it is the maker of all the dharmas of samsara. Therefore, it is also the nature of all mandalas. Self-arisen wisdom does not change in the three times, so it is also of the vajra family. Therefore, it is said that on the seat of the central main deity, the moon abides in the center. "The unstained lotus" means that although the wisdom of self-arisen awareness manifests all inner and outer phenomena, it is not stained by the extremes of things because the object of manifestation and the act of manifestation are not established. Because it manifests uninterruptedly as self-manifestation, it is the meaning of not being stained by the extremes of non-things. As a sign of this, it appears as a lotus. Although the lotus grows out of the mud, it is not stained by the faults of the mud, just as its color is bright when it is in the mud.
English
Ra. In the very place of the three realms of samsara, as a symbol of the spontaneous wisdom being naturally accomplished, it is said that various great lotuses are made of materials or jewels. This is the base of the sun and moon seat, which is threefold. As for the "jewel seat," at the base of that seat is a ratna (precious) throne, four pairs, four throne legs in four directions, totaling eight, showing the teacher's mind, spontaneous wisdom, immaculate and undefiled, in three levels. For those to be tamed, due to the power of their qualities, as a symbol of the need and desire for natural accomplishment, hence the jewel throne. As a symbol of the eight vehicles, there are eight pillars, and on each pillar, as a symbol of the natural accomplishment of the seven noble riches, are seven inexhaustible treasure eyes each. Regarding this, the teacher Sgeg Dorje says that each beam supporting the pillars has seven treasure eyes each. If so, then the beams should be like the beams of a Li craftsman. The arrangement of these seats is only for the time of teaching the Dharma here. Before the presence of Kuntuzangpo (Samantabhadra) and his consort residing in the center, Akshobhya resides, with two similar lion thrones. Therefore, Kuntuzangpo and his consort, the five families and the sixth, are stacked in five layers. The bodhisattvas have lotus-moon seats in three layers, and it is believed that there is a single ratna throne according to the Khams tradition. The wrathful doorkeeper has only a sun disc. The six Thubpas (teachers) are not here, because this place is the realm of the tenth bhumi and beyond, not even the ninth bhumi can see it. The objects to be tamed by the six Thubpas are the six types of beings, just as the appearance of a reflection in a mirror depends on the viewer, like a reflection not appearing without a viewer. Because there are no six types of beings, the six Thubpas do not appear. However, at the beginning of the third chapter of the teachings of the prophecy lineage, the perfect place is explained. The assembly of victorious ones, no different from you, the Bhagavan Tathagata, the king of rūpavijñāna (form consciousness), etc., the continuation of what was promised above is this. In the language of the common vehicle, although the five uncontaminated skandhas and the five contaminated skandhas of appropriation are the same in dharmata, because they have not separated from the clinging of consciousness, therefore here, in the state of equality, by the power of the inseparability of samsara and nirvana, it is measured from the perspective of samsara.
Chinese
这是对佛陀智慧的证悟。至于其他教法的圆满基础，则是将轮回不净的一部分单独放置，为了调伏它，由一位清净佛陀，未被轮回边际所染污者，宣说了这些教法。而在这里，在基础圆满之时，犹如太阳升起于黑暗的中心，黑暗显现为光明一般，三界的四十二种分别念，清净为自生智慧。讲述了不舍弃分别念本身，果位自然成就的种种原因。世尊、如来二者的要点是：在普遍展示导师自性的场合，与教法相符。“与识之王”等，识是八识，即五门之识五种，第六是意识，第七是染污意，第八是阿赖耶识。莲花生大师在奇普一次性宣讲时说，具足八识之眷属者称为王。仅仅说了这些。在曼隆一次性宣讲时，详细地解释说：识所认识的对境是各不相同的。眼睛认识美与不美的差别，耳朵认识悦耳与不悦耳的声音，鼻子认识气味的差别，舌头认识味道，身体认识触觉，这是五门之识。六者灭尽之后的紧接着的意识是明晰的。对于好、坏、中三种对境积累三种毒，这是染污意。从阿赖耶识中，对于事物、对境、心和中间的各种识的相续，认识到对境的各种差别，因此称为识。王有三种，未证悟时，具有眷属的外在也是王，阿赖耶识被八识围绕。当八识本身自然成就为智慧时，八识不灭之时，眼睛看到事物，心本身在自显中显现为平等性。如此，当五境之法证悟自然成就之时，意识的明分显空无别，在平等性的状态中自然成就。由此，我执彻底清净，生起贪嗔的三毒彻底不显现，烦恼。
English
This is the realization of the Buddha's wisdom. As for the basis of perfection in other teachings, a portion of impure samsara is set aside, and to subdue it, a pure Buddha, untainted by the edges of samsara, speaks these teachings. Here, when the basis is complete, it is like the sun rising in the center of darkness, and darkness appearing as light. The forty-two conceptual aggregates of the three realms are purified into self-arisen wisdom. It explains the reasons why the result is spontaneously accomplished without abandoning conceptual thought itself. The essential points of the Bhagavan and the two Tathagatas are: In the context of generally showing the nature of the teacher, it is in accordance with the teachings. "And the king of consciousness," etc. Consciousness is the eight consciousnesses, namely the five consciousnesses of the five senses, the sixth is the mind consciousness, the seventh is the afflicted mind, and the eighth is the alaya consciousness. When Master Padmasambhava gave a one-time teaching at Chimphu, he said that the one who possesses the retinue of the eight consciousnesses is called a king. He only said that much. During a one-time teaching in Menlung, he explained in detail: The objects perceived by consciousness are different. The eyes perceive the differences between beauty and ugliness, the ears perceive pleasant and unpleasant sounds, the nose perceives the differences in smells, the tongue perceives tastes, and the body perceives tactile sensations, which are the five sense consciousnesses. The mind consciousness that immediately follows the cessation of the six is clear. Accumulating the three poisons towards the three objects of good, bad, and neutral is the afflicted mind. From the alaya, one knows the various differences in objects by knowing the continuity of things, objects, mind, and intermediate consciousnesses, therefore it is called consciousness. There are three kinds of king. When not realized, the external with retinue is also a king, the alaya is surrounded by the eight consciousnesses. When the eight consciousnesses themselves spontaneously become wisdom, when the eight consciousnesses do not cease, when the eyes see objects, the mind itself manifests as equality in self-appearance. Thus, when the realization of the five aggregates spontaneously occurs, the clear part of the mind consciousness, inseparable from emptiness, spontaneously arises in the state of equality. Because of this, self-grasping is completely purified, and the three poisons that generate attachment and aversion do not appear at all, and afflictions.
Chinese
具有的意从根本上清净，连影像也没有。由于它清净了产生阿赖耶识错觉的自性，就像不干净的浑浊的水一样，真实义的阿赖耶显现。一切法的自性，当自显现心之法性回到本位时，不像执着于离戏清净的唯一方面一样。当意识耗尽的自证显现之时，自证的体性是清晰而不间断的，因此八识的自性不被执着，就胜过了实有的边。相不间断，就胜过了空性的边。胜过二边，所以叫做遍知之王。或者说，因为能自在，所以叫做王。就像大王的领地里，所有聚集的东西都是王的权力，所以想怎么改变就怎么改变一样。比如国王犯了一个错误，也没有人能惩罚他一样。八识在心中任运成就，虽然八识不间断地显现，但也没有从菩提心中动摇，觉性自己显现给自己，所以将实有的边掌握在手中。觉性与一切事物分离，却显现为任何事物，对于行为或因果或勤作等一切都分离的自显现，能自在地驾驭不存在的事物。胜过二边，所以叫做王。在有漏的时期，八识从根本上清净，真实义的阿赖耶显现。当一切法的真如圆满，果显现之时，就像黑暗变成光明一样，在五蕴有漏之上，叫做智慧之蕴。因为有漏是错觉的自性，所以胜过有漏的无漏就是智慧之蕴。在有漏的阶段，也没有不被识蕴所包含的。在无漏的时期，轮回涅槃、境、心、因果一切都无为，远离一切戏论的相而显现，八识从根本上清净，一切法的真如被证悟为真实义的阿赖耶。比如虚空不思念虚空，但也没有超出虚空一样。果法身任运成就，是诸智慧之中最殊胜或最顶级的。