Chinese
宝座的陈设非常圆满。第一，本体由智慧所成，显现为各种珍宝的形状和颜色，其自性在五层墙壁之上是女儿墙。其上有向外悬垂的檐口，从栋梁上垂下珍宝的网状串，其间有日月交替。丝绸的飘带和以宝珠为柄的拂尘等成串悬挂。顶端以珍宝网眼的镂空装饰的装饰物点缀，不被遮蔽而清晰的装饰物光彩夺目，令人赏心悦目。女儿墙是智慧不变的象征。半网是三身不离，能利益众生的象征。檐口是以慈悲救护众生的象征。装饰物是成为一切的至上者，是无与伦比的象征。此外，在如意妙衣之上，宫殿的十方遍布，如意妙欲的天女五五成群，散发着云彩，供养内部的诸神，是令人愉悦的各种形象、各种声音、各种气味、各种味道和各种触感，十方云团密集，自然成就，这是所有如意妙欲都显现为享乐的装饰的象征。有些人认为将悦意和不悦意混合是不合理的，因为在这种情况下，佛陀的自显现中没有不净。宫殿和内外所有的装饰都没有粗糙地形成，而是清澈的，因此一个不会遮蔽另一个，内外通透，具有清晰的装饰，陈设美丽，细节不可思议，轻盈飘逸，装饰华丽，象征着心的自性本来光明，功德无量。为了象征从执着事物和相的障碍中解脱的四种解脱之门，即空性、无相、无愿和无作，从此进入普贤自然成就的宫殿，所以在四方有以三扇门装饰的门环。一切法本来无自性即是空性。显现之时即无自性即是无相。没有扬弃取舍即
English
The arrangement of the throne is perfectly complete. Firstly, its essence is made of wisdom, appearing in the form and color of various jewels. Its nature is a parapet on top of five walls. Above that, there are eaves hanging outwards, with strings of jeweled nets hanging from the beams, and in between them are alternating suns and moons. Silk streamers and yak tail whisks with jeweled handles, etc., hang in clusters. The top is adorned with tassels of openwork decorations of jeweled mesh, and the unobscured, clear ornaments are radiant and pleasing. The parapet is a symbol of unchanging wisdom. The half-net is a symbol of the inseparability of the three bodies, which brings benefit to beings. The eaves are a symbol of saving beings with compassion. The tassels are a symbol of being the supreme of all, being incomparable. Furthermore, on top of the wish-fulfilling cloth, the palace pervades all ten directions, with goddesses of wish-fulfilling desires in groups of five, emanating clouds, offering to the inner deities, which are pleasing various forms, various sounds, various smells, various tastes, and various tactile sensations. Clouds gather densely in the ten directions, naturally accomplished, which is a symbol of all wish-fulfilling desires appearing as ornaments of enjoyment. Some people think that mixing pleasant and unpleasant things is unreasonable, because in this case, there is no impurity in the Buddha's self-manifestation. The palace and all the decorations inside and outside are not coarsely formed, but clear, so one does not obscure the other, and the inside and outside are transparent, with clear decorations. The arrangement is beautiful, the details are inconceivable, light and airy, and the decorations are magnificent, symbolizing that the nature of the mind is originally luminous and has immeasurable qualities. To symbolize entering the spontaneously accomplished palace of Samantabhadra from the four gates of liberation from the obscurations of clinging to things and characteristics, namely emptiness, signlessness, wishlessness, and non-action, there are door frames adorned with three doors on each of the four sides. All phenomena are originally without self-nature, which is emptiness. The very moment of appearance is without self-nature, which is signlessness. There is no acceptance or rejection,
Chinese
没有希求。认识到这些的自性后，心性无有造作就是现前未造作。未造作如果分类有两种：本来光明和，从那之中自性力四无量自然成就。第一种是：心性本来清净且光明，如《八千颂》所说：心上无有心，心的自性是光明。以及，在树解脱的园林中入定时，如来（佛陀）说：深寂离戏光明无为法，我获得了如甘露般的法。示与何人亦无法理解，故我唯独住在森林中。以及，《现观庄严论》中说：于此无有当舍弃，亦无少许应安立，如实观见真如性，如实见时得解脱。就像这样。第二种是：希望不具足安乐的有情们与安乐相遇的慈爱，希望被痛苦折磨的有情们脱离痛苦的悲悯，希望具有安乐的有情们不离安乐的喜悦，希望具有贪嗔的有情们脱离远近贪嗔一切后安住在心平等上的舍弃，从无有对境和无有相的慈悲的自性中产生，所以是四无量。如《经庄严论》所说：对有情们具有慈爱，具有相遇和分离的想法，具有不分离的想法，利益安乐想法，我向您敬礼。就像这样。而且，四无量的象征是四门，三种解脱的象征是门槛，各自用三个门组合装饰。由于内色的显现没有停止，所以外观的色相显现视为空幻，从而使对显现的实执消失，这是有色者观看色相的解脱。由于不缘内色，所以观看外色，从而从内外实执中解脱，这是非有色者观看色相的解脱。由于视一切为空性一味，所以从一切执着中解脱，这是可憎的解脱。由于见到心性如虚空般的意义，所以是虚空无边生处的解脱。由于认识到一切是心和智慧的游舞，所以是识无边生处的解脱。由于在任何地方都没有能取所取
English
There is no desire. Having realized the nature of these, the nature of mind being without effort is the direct unconditioned. Unconditioned, if divided, has two types: Primordially luminous, and from within that, the four immeasurables spontaneously accomplished by the power of their own nature. The first is: The nature of mind is primordially pure and luminous, as stated in the Eight Thousand Verses: "There is no mind on mind, the nature of mind is luminous." And, when the Tathagata was in meditative equipoise in the grove of the Tree of Liberation, he said: "Profound, peaceful, free from elaboration, luminous, unconditioned, I have found a Dharma like nectar. If shown to anyone, they will not understand, so I will remain alone in the forest." And, as stated in the Ornament of Clear Realization: "In this, there is nothing to be abandoned, nor is there anything to be established, accurately see the true nature, when accurately seen, one is liberated." Like that. The second is: Loving-kindness, wishing that sentient beings who do not have happiness may meet with happiness; compassion, wishing that those tormented by suffering may be free from it; joy, wishing that those who have happiness may not be separated from it; equanimity, wishing that those with attachment and aversion may be free from all attachment and aversion to near and far and abide in mental equanimity. The four immeasurables arise from the very nature of compassion without object and without characteristics. As stated in the Ornament of the Sutras: "Loving towards sentient beings, having the thought of meeting and parting, having the thought of not separating, thinking of benefit and happiness, I prostrate to you." Like that. Moreover, the symbol of the four immeasurables is the four doors, and the symbol of the three liberations is the threshold, each adorned with three door combinations. Because the appearance of inner form has not ceased, the appearance of outer form is seen as empty illusion, thereby reversing the clinging to the truth of appearance, this is the liberation of the form possessor viewing form. Because inner form is not objectified, outer form is viewed, thereby liberating from the clinging to the truth of inner and outer, this is the liberation of the non-form possessor viewing form. Because everything is viewed as one taste in emptiness, there is liberation from all grasping, this is the detestable liberation. Because the meaning of mind nature like space is seen, it is the liberation of the sphere of infinite space. Because everything is realized as the play of mind and wisdom, it is the liberation of the sphere of infinite consciousness. Because there is no grasper or grasped anywhere
Chinese
无所有处的解脱。息灭一切戏论和相状的行境，无想非无想处的解脱。对于轮回涅槃等一切法，永不执着，是止灭的解脱。如是，为了象征圆满八解脱的功德，四门外侧的两侧各有两根柱子，共四根柱子支撑的门上，四根金刚栋梁之上，是四层马蹬台阶，具有八个小幡。在宝伞的根部，法轮由两只鹿推动而旋转。幡、胜幢、天衣、丝绸的飘带，以及四个角上的二十四个宝顶，摇曳着金铃发出悦耳的声音等装饰。此外，如《海经》所说：“足与无染莲花座，鼻梁垂珠串与鬘，种种鹏首次第连。”《陀罗尼》之声中说：“虚空的庄严，门上的庇护，马蹬台阶和登上的阶梯。”此处主要指虚空庄严的马蹬台阶四层，小幡四层，共八层。有些人认为这是象征八个下乘进入阿底瑜伽，有些人认为这是通过修习八解脱而进入，但并非如此。因为此处必须与佛地的功德相结合。法身是远离戏论的智慧，没有内外之分，佛地的所有功德都无不包含其中，因此为了象征一切都融入其中。那宫殿也是五种智慧光芒极其清澈的自性，如来本身的慈悲中所显现，因此外显现为净土，内显现为主尊和眷属，一切都不是从其自性之外成立的异体法，在本体的实相上，无论何时何地都未曾离开法身普贤王如来的状态而融合，因此本来就是内在远离戏论的。第二，圆满的法座陈设，为了不怯懦于下乘，以及象征四无畏，中央是具足的珍宝狮子座。
English
The liberation of the realm of nothingness. The liberation of the realm of neither perception nor non-perception, where all activities of elaboration and characteristics are pacified. Since there is no attachment to all phenomena such as samsara and nirvana, it is the liberation of cessation. Thus, to symbolize the perfection of the qualities of the eight liberations, on the outer sides of the four doors, there are two pillars on each side, a total of four pillars supporting the door. Above the four vajra beams on the door are four levels of horse-landing steps, possessing eight small banners. At the base of the precious umbrella, the Dharma wheel is turned by two deer. Adorned with banners, victory banners, divine garments, silk streamers, and twenty-four turrets on the four corners, with golden bells ringing and producing pleasant sounds. Furthermore, as stated in the Ocean Sutra: "Feet and unstained lotus seat, nose-hanging pearl strings and garlands, various garuda heads arranged in order." In the sound of Dharani, it says: "The adornment of space, the protection of the door, the horse-landing platform, and the entrance to the steps." Here, it mainly refers to the four levels of horse-landing steps, which are the adornment of space, and the four small banners, making a total of eight. Some consider this a symbol of the eight lower vehicles entering Atiyoga, while others believe it is entering through the practice of the eight liberations, but this is not the case. Because here, it must be connected only with the qualities of the Buddha's ground. The Dharmakaya is wisdom free from elaboration, without inner or outer distinctions, and all the qualities of the Buddha's ground are included in it, so to symbolize that everything is integrated within. That palace is also the nature of the five wisdom lights being extremely clear, appearing from the compassion of the Tathagata himself, so everything that appears externally as pure lands and internally as the main deity and retinue is not established as a separate entity from its own nature. In the reality of the essence, at all times and in all ways, it is integrated without ever moving from the state of Dharmakaya Samantabhadra, so it is inherently the inner freedom from elaboration. Secondly, the perfect arrangement of the throne is to not be intimidated by the lower vehicles and to symbolize the four fearlessnesses, in the center is a complete precious lion throne.
Chinese
发誓领悟如来所说之语；发誓断绝一切障碍；发誓阻止能阻碍从三毒中解脱的邪魔；发誓通过修习甚深之道，必定从轮回中解脱。因此，由于没有与意义相悖的论敌，故有四无畏。如《经庄严论》所说：为了自己和他人的利益，具有智慧，断绝（烦恼），从轮回中解脱，以及阻碍解脱者，您能教导他们，其他外道无法驳倒您，我向您顶礼！就像这样。为了象征不落入下乘，且能容纳于此，以及象征大乘具有十力之相，故在东方有象的宝座。十力是指：知是处非处智力，知业异熟智力，知种种胜解智力，知种种界智力，知根胜劣智力，知遍趣行智力，知静虑解脱等持等至智力，知宿命随念智力，知死生智力，知漏尽智力。摧毁对这十种智慧的障碍或各自的违品，即为十力。如经中所说：对于方法、救护、清净以及从大乘中解脱，您能迅速救度那些被迷惑的众生，我向您顶礼！为了象征能迅速解脱一切所化众生，并精通四神足，故在南方有骏马的宝座。四神足是：欲神足、精进神足、心神足、观神足，即随顺众生的心意而展现化身，成办事业。《释论》中说：欲、精进、心和观，这些禅定是舍弃的对治品，这些行蕴以四神足为基础。为了象征能掌控一切显现，并具有十自在，故在西方有孔雀珍宝的宝座。十自在是：寿命自在，心自在，资具自在，业自在，生自在，愿自在，以及调伏所化之