Chinese
不。按照密宗的说法，bhaga是金刚女的所有bhaga，是法的来源。van是具有，意思是与此无二地安住。总之，因为具有不离不散的陀罗尼，所以是bhagavan。所谓大受用，对于所有应作为功德的法，不加吝惜地享受并普遍运用，所以是受用，法身大乐的受用即是大受用。这样通过四种功德之名的门径，在陈述本师自身体性的同时，为了阐释其特征，提到了“十方四时的一切如来之身语意金刚的自性”，这显示了菩提心的自性。像这样，上面所显示的就是本师菩提心的体性，而菩提心的特征也是一切佛的身语意金刚，也是身语意的拥有者，这里是这样翻译的。此外，难道普贤菩提心的自性仅仅是诸佛的自性吗？或者也是一切法的自性呢？对于这样的疑惑，为了阐释这一点，提到了“无余、非不余、无余者，一切和非各自、无异、无分别的自性”，菩提心是种姓的心，在因位时的心和果位时的心之间没有分别，因为是菩提的自性，所以称为普贤菩提心金刚，因此要知道，一切有情和法的自性也是它。因此，虽然主要陈述了显示法身之体性菩提心的自性，但也没有不包括成为其印的六种姓。因此，不应认为本师圆满只是执持色身，不将有情和佛陀区分开来，因此要知道是无与伦比的本师。为了显示处所的圆满，提到了在无边无际的色究竟天，那里是佛的清净刹土
English
No. According to the tantric tradition, bhaga is the bhaga of all Vajra consorts, the source of Dharma. Van means possessing, meaning abiding inseparably from it. In short, because it possesses the dharani of non-separation, it is Bhagavan. The so-called great enjoyment is that one enjoys and universally uses all the dharmas that should be made into merits without stinginess, so it is enjoyment, and the enjoyment of the great bliss of Dharmakaya is great enjoyment. Thus, through the four kinds of doors of the names of qualities, while stating the nature of the teacher himself, in order to explain its characteristics, it is mentioned "the nature of the body, speech, and mind vajra of all the Tathagatas of the ten directions and four times," which shows the nature of Bodhicitta. Like this, what is shown above is the nature of the teacher Bodhicitta, and the characteristic of Bodhicitta is also the body, speech, and mind vajra of all Buddhas, and also the owner of body, speech, and mind, this is how it is translated here. Furthermore, is the nature of Samantabhadra Bodhicitta only the nature of the Buddhas? Or is it also the nature of all dharmas? For such doubts, in order to explain this, it is mentioned "the nature of all that is without remainder, not without remainder, without remainder, and the nature of non-separate, non-different, and non-distinct," Bodhicitta is the mind of lineage, and there is no difference between the mind at the time of cause and the mind at the time of result, because it is the nature of Bodhi, it is called Samantabhadra Bodhicitta Vajra, therefore it should be known that the nature of all sentient beings and dharmas is also it. Therefore, although the nature of Bodhicitta, which shows the nature of Dharmakaya, is mainly stated, it does not exclude the six lineages that have become its seal. Therefore, one should not think that the perfect teacher only holds the form body, and does not distinguish between sentient beings and Buddhas, therefore one should know that he is an unparalleled teacher. In order to show the perfection of the place, it is mentioned that in the Akaniṣṭha heaven without end and center, there is the pure land of the Buddha
Chinese
是法界完全清净。这在确定意义的经部中也说过，在密咒的法类中也认可。诸佛刹的功德各自显现，也是由于所化众生的根器和佛陀的慈悲所致，没有偏袒和分别。例如这样说： “一毛端处亦，刹土无数不可量， 形状各异亦不同，然彼不杂而存在。” 就像这样说的一样。不能说在世尊释迦牟尼佛的这个刹土之上，没有其他佛的刹土。也不能说世尊的这个刹土是不完全清净的刹土。如上所示，虽然太阳和月亮的轮廓不是不干净的，但就像盲人看不见一样。虽然佛的刹土不是完全不清净的，但没有福分的人们看不到清净，对于佛陀慈悲充满的众生来说，显得恶劣而贫穷，因为显现清净就不能成就佛的事业。因此，所谓的“色究竟天”这个地方，也不需要用分别念去寻找方位，而是从法界完全清净的力量中，功德的差别显现之处，就应当知道那是胜者的坛城。在这样的地方，法王的宫殿的特点，以什么样的功德特点而显现呢？ 说了以无量智慧的轮光明照耀的，名为智慧宝炽盛的宫殿等等。宫殿是从智慧所化现的珍宝所成，四方有角隅和城垛，具备门、庭院和宫殿，顶端是圆满的宝瓶，在各个方向上没有边际，以珍宝的装饰特点和欲望的功德的象征的女神等等，从十方拥挤。具有从自身伟大的功德中自显现的座位的特点，是成为大乘自性大菩提的形象。
English
It is the completely pure Dharmadhatu. This is stated in the definitive meaning sutras, and it is also accepted in the tantric teachings. The individual qualities of the Buddha-fields appear due to the capacity of those to be tamed and the power of the Buddha's compassion, without partiality or discrimination. For example, it is said: "Even on a single tip of a hair, There are countless, immeasurable Buddha-fields. Various shapes are also different, Yet they exist without being mixed." Like this it is said. One should not say that above this field of the Bhagavan Shakyamuni Buddha, there are no other Buddha-fields of other Buddhas. One should also not say that this field of the Bhagavan is an entirely impure Buddha-field. As shown above, although the circles of the sun and moon are not impure, just as the blind do not see them, although the Buddha-field is not entirely impure, those without merit do not see it as pure, and to beings filled with the Buddha's compassion, it appears bad and poor, because the Buddha's activity cannot be accomplished by appearing pure. Therefore, this so-called "Akanishta" place, one does not need to search for the direction of the place with conceptual thought, but from the power of the completely pure Dharmadhatu, wherever the distinction of qualities appears, one should know that it is the mandala of the Victorious One. In such a place, what kind of qualities does the palace of the Dharma King appear to possess? It is said to be illuminated by the wheel of immeasurable wisdom, and the palace called the blazing jewel of wisdom, and so on. The palace is made of jewels transformed from wisdom, square with corners and battlements, with doors, courtyards, and palaces, the top is a rounded vase, without limits in all directions, with the special features of jewel ornaments and goddesses symbolizing the qualities of desire, crowded from all ten directions. It possesses the special features of a seat that self-arises from the qualities of its own greatness, and it is transformed into an image of the Great Bodhi, the nature of the Great Vehicle. From that, belonging to the parts of the door of the palace, the kings of gods and men...
Chinese
诸佛的宫殿的门是如何安立的？完全清净的刹土的宫殿的门是如何安立的？ 经部所说的堪布们所说是，首先有称为除毒金门的佛塔，其上有马蹬、门罩、台阶、周匝台阶、外面的门卫牛狮、梯子、门、门扇、门房、门环、里面的门卫们，以及外面的由五种珍宝组成的墙壁，还有箭楼、箭孔和门的凉亭等。据说，要知道所有宫殿的门都是这样的。 其中的四门之义也是四种解脱。其中三种是共同宣说的，即从事物中解脱出来的是空性三摩地解脱之门，同样，从分别念中解脱出来的是无相三摩地，从贪欲中解脱出来的是无愿三摩地解脱之门。这些不相违背且与对治无别的结合是现前未造作的解脱，这是不共的。 同样，它也被称为自性光明的门和方便善巧的解脱之门。 如此，这些三摩地是自然进入大菩提之门，因此宣说了四门。 八解脱是，如所说，观有色之色等三摩地，若被方便善巧的解脱所摄持，则成为大菩提的道阶，因此有八马蹬。 为什么称为马蹬呢？ 因为“塔拉那”意为明显悬挂，这些装饰并非依靠表面，而是像从虚空中悬挂下来一样存在。因为是悬挂的缘故，所以称为马蹬。 另一种说法是，意为无有烦恼。因为这些被显示为无有烦恼的标志，所以这样称呼。 另一种说法是“塔让塔冈曼那”，意为马所为。因为无论谁进入宫殿，这些都是马蹬的台阶，所以称为马蹬。
English
How are the doors of the palaces of the Buddhas established? How are the doors of the palaces of the completely pure realms established? The masters who expound from the Sutras say that first there is a stupa called the Golden Gate of Poison Removal, which has stirrups, door covers, steps, surrounding steps, outer gatekeepers, ox-lions, ladders, doors, door leaves, gatehouses, door rings, inner gatekeepers, and outer walls made of five kinds of precious materials, as well as turrets, arrow slits, and door pavilions. It is said that all the doors of the palaces should be generally understood in this way. The meaning of the four doors is also the four liberations. Three of them are commonly taught, namely, the door of liberation of emptiness samadhi, which liberates from things; similarly, the signless samadhi, which liberates from conceptualization; and the door of liberation of the wishless samadhi, which liberates from desire. These non-contradictory combinations that are inseparable from their antidotes are the unmanifested liberations, which are uncommon. Likewise, it is also known as the door of naturally luminous nature and the door of liberation of skillful means. Thus, these samadhis are the doors through which one spontaneously enters the Great Enlightenment, and therefore the four doors are taught. The eight liberations are: as it is said, when the samadhis such as seeing forms with form are seized by the liberation of skillful means, they become the steps on the path to Great Enlightenment, and therefore there are eight stirrups. Why are they called stirrups? Because "Tarana" means manifestly hanging. These ornaments do not rely on the surface, but exist as if hanging from empty space. Because they are hanging, they are called stirrups. Another explanation is that it means without afflictions. Because these are shown as signs of being without afflictions, they are called that. Another explanation is "Tarang Tagam Manna," which means what is done for a horse. Because whoever enters the palace, these are the steps for mounting a horse, they are called stirrups.
Chinese
这些宝座的差别也被说成是大乘的自性。就像在《经部》中也说：“乘坐它能消除一切众生的悲伤。”以及“此乘如虚空，是无量的大殿。”有些论典中说，薄伽梵大日如来曾示现安住在菩萨摩诃萨们的身体所化的狮子宝座上。这里是指一切都不离自性的坛城，所以不是论典中那样示现的情况。大乘这个词，也包括道、果、胜义谛和论典的集合，所以标志也应如此配合。其中，大乘能压倒一切下乘，而且不畏惧它们的攻击，所以它的标志是不畏惧的狮子宝座。此外，大乘能容纳和承载一切不属于其他乘的法，所以是大象宝座。同样，它能迅速成熟和解脱一切所化众生，所以是马宝座。它能不舍弃烦恼和业等而加以控制，所以是孔雀宝座。它以各种事业无碍地调伏一切所化众生，所以是鹏鸟宝座。此外，以密咒的方式，是通过权位而证得果位的，获得果位后也安住于圆满权位的自性中，因此，权位的印契就是宝座。在灌顶时依次陈设宝座，以及在会供轮的坛城中，按照有权位和无权位的次第，有些人陈设以狮子金刚为标志的座垫，同样依次陈设莲花、珍宝、太阳、半月和凡夫的内垫等座垫，据说这也是按照权位的次第陈设的。瑜伽士善逝在灌顶时也这样说：“愿极喜自在王获得安乐，安置殊胜的狮子座，以四和四之胜妙，为他灌顶引导。”像这样，权位的印契就显示为宝座，因此，获得听闻的权位就能增长
English
These differences in thrones are also explained as being the nature of the Mahayana. As it is said in the Sutra Pitaka: "Riding on it, one can eliminate the suffering of all sentient beings." And, "This vehicle is like the sky, an immeasurable great palace." Some treatises state that the Bhagavan Mahavairocana manifested himself seated on a lion throne made from the bodies of Bodhisattvas Mahasattvas. Here, it is understood as a mandala where everything is inseparable from its own nature, so it is not the occasion for such a manifestation as described in the treatises. The term "Mahayana" also includes the path, the result, the ultimate truth, and the collection of treatises, so the symbols should also be arranged accordingly. Among them, the Mahayana overpowers all lower vehicles and is fearless of their attacks, so its symbol is the fearless lion throne. Furthermore, the Mahayana accommodates and carries all that does not belong to other vehicles, so it is the elephant throne. Similarly, it quickly matures and liberates all those to be tamed, so it is the horse throne. It controls afflictions and actions without abandoning them, so it is the peacock throne. It tames all those to be tamed with various activities without attachment or hindrance, so it is the Garuda throne. Moreover, in the way of secret mantra, one attains the state of accomplishment through empowerment, and even after attaining the state of accomplishment, one abides in the nature of complete empowerment. Therefore, the mudra of empowerment is the throne. During the empowerment, thrones are arranged in order, and in the mandala of the assembly circle, according to the order of those with and without empowerment, some are arranged with cushions marked with lions and vajras, and similarly, in order, lotus flowers, jewels, suns, half-moons, and inner cushions for ordinary people, etc., are arranged as seats. It is said that this is also arranged according to the order of empowerment. The Sugata yogi himself also said during the empowerment: "May the delighted king obtain bliss, placing the excellent lion seat, with the excellence of four and four, empower him to lead." Like this, the mudra of empowerment is shown as the throne, therefore, obtaining the empowerment to listen will increase