Chinese
是具有连续不断的意义。象征是珍宝串。是真谛二者无别的意义。象征是珍宝垂饰。是不杂方法而圆满的意义。象征是具有珍宝东珠的装饰。第二，欲妙的装饰是，真实，不舍弃五种欲妙，圆满清净的装饰的意义。象征是，形色的天女白色手持明镜，各种各样，声音的天女红色手持琵琶，各种各样，气味的天女蓝色手持香螺，各种各样，味道的天女黄色手持盛满食物的器皿，各种各样，触感的天女白色手持天衣，五种丝绸，各种各样，在自性成就的方面，十方拥挤，无因无缘而自生。在修习的方面，在外是五条线，在红色欲妙之上，在黄色帐篷之中，在上面的鸟翼之下，在十六根短柱的旁边，从网和半网的缝隙中，观想献供。而且，外面不遮挡里面，里面不遮挡外面，例如，珍宝装在金子的管子里，珍宝的雄蕊放进去一样，或者珍宝装在水晶的管子里，放入各种珍宝一样，清澈的装饰众多的程度是不可思议的，被覆盖，即充满。下面显示基础突出的意义，真实，从其他乘比起来，这里是无上的殊胜乘的意义。象征是，宫殿的下面基础有四个层次，金刚杵依次堆叠，与法界无有穷尽的意义相同。象征是宝瓶的高低程度无法衡量，如同如来佛的顶髻。第三，门的是，真实，空性，无相，无愿，光明，这样通过四种解脱的等持之门进入到玛哈阿底的方式是意义。象征是宫殿的四个方向的四个门不是普通的门，而是具有门环和门饰的门。对此，有些人说，总的道的进入方式在五种心中，道次第，明眼论，概要正文等都有讲述，而这里说从四种解脱之门进入，是相违背的。
English
It signifies having an unbroken continuity. The symbol is a string of precious jewels. It signifies the inseparability of the two truths. The symbol is a pendant of precious jewels. It signifies the completeness without mixed methods. The symbol is adorned with a precious pearl ornament. Secondly, the adornment of desirable qualities is: Truthfully, it signifies the perfection of pure adornment without abandoning the five desirable qualities. The symbols are: the white goddess of form holding a mirror, in various forms; the red goddess of sound holding a lute, in various forms; the blue goddess of scent holding a conch shell of fragrance, in various forms; the yellow goddess of taste holding a vessel filled with food, in various forms; and the white goddess of touch holding celestial garments, five silks, in various forms. In terms of self-arising, they crowd the ten directions without cause or condition, arising spontaneously. In terms of meditation, outwardly, there are five lines, above the red desirable qualities, inside the yellow tent, beneath the upper bird's wing, beside the sixteen short pillars, from the gaps in the net and half-net, one contemplates offering. Moreover, the outside does not obscure the inside, and the inside does not obscure the outside, like precious jewels placed in a golden tube, or precious stamens placed inside, or like various precious jewels placed in a crystal tube, the extent of clear and numerous adornments is inconceivable, covered, that is, filled. Below, it shows the meaning of the protruding base, truthfully, compared to other vehicles, here it is the meaning of the unsurpassed, supreme vehicle. The symbol is that the base of the palace has four levels, with vajras stacked alternately, which is the same as the meaning of the endlessness of the Dharmadhatu. The symbol is the immeasurable height and depth of the vase, like the crown of the Tathagata. Thirdly, the doors are: truthfully, emptiness, signlessness, wishlessness, and luminosity. Thus, the way to enter Maha Ati through the four doors of the samadhi of liberation is the meaning. The symbol is that the four doors in the four directions of the palace are not like ordinary doors, but doors with door rings and door ornaments. Some say that the general way of entering the path is through the five minds, as explained in the Lamrim, commentary, and outlines, while here it is said to enter through the four doors of liberation, which is contradictory.
Chinese
那么，虽然共同或一般的进入方式是五种心，但特殊或通过领悟见地而进入的方式是四种解脱，这并不矛盾。也就是，在《此续》第五品中说：“诸法自性中无有法，领悟的自在是禅定。”第四，关于马蹬。真实是，通过八种能从轮回中解脱的乘，获得自身之地的八种果位。作为象征，具备八种庄严的马蹬，也就是，外面的阶梯、马脚、莲花、栏杆、珍宝箱这四种，以及里面的阶梯、飘带、狮子头、夏布、珍宝串珠这四种。对此，有些人说，通过阿努瑜伽以下的八种乘，所要获得的被认为是密意藏，这有矛盾。这并不矛盾，因为这也是被列举的“天人乘”等八种乘，并且所有乘所要获得的都是自性密意藏。在最后一品中说：“诸地的差别安立，也是通往密意藏的道路。”以及“转法轮的那些，是果位的殊胜。”第五，关于开示坐垫之义。真实是，这里也有下基转法轮的坐垫、发愿恭敬的坐垫、以功德之大摧毁罪业的坐垫、行持地的差别的坐垫、以及心智慧自显现的坐垫这五种。第一，下基转法轮的坐垫是，具有四辐和中央轮毂的轮子。在这些之上，发愿恭敬的坐垫是，边地的菩萨以发愿的力量，化现为狮子等身体作为坐垫供养，从而清净烦恼的障碍；用耳朵听闻佛法，从而清净所知障。《海洋经》中说：“菩萨发愿力，为积听闻海，业供狮子座。”以及《斯帕恰经》中说：“狮子等发愿的菩萨，一个也有八个。”第三，以功德之大摧毁罪业的坐垫是，日月莲花坐垫。第四，行持地的差别的要点是，那些也都是用珍宝的床脚抬起的。这些是因的乘，或者说是以因来净化的角度而言，是果的乘
English
So, although the common or general way of entering is the five minds, it is not contradictory that the special way, or the way of entering through realizing the view, is the four liberations. That is, in the fifth chapter of this very text, it says: "In the nature of things, there is no thing; the mastery of realization is samadhi." Fourth, regarding the stirrup. The truth is that by traversing the eight vehicles that liberate from samsara, one obtains the eight fruits of one's own ground. As a symbol, it possesses the eight ornaments of the stirrup, namely, the outer ladder, the horse's foot, the lotus, the railing, and the jewel box, these four; and the inner ladder, the pennant, the lion's head, the coarse cloth, and the jewel rosary, these four. Some say that by traversing the eight vehicles from Anu Yoga downwards, what is to be obtained is considered the Secret Essence, which is contradictory. This is not contradictory, because it is also the eight vehicles enumerated as "the vehicle of gods and humans," and what is to be obtained by all vehicles is the nature of the Secret Essence. In the last chapter, it says: "The distinctions of the grounds are also the path to the Secret Essence." And, "Those who turn the wheel are the best of fruits." Fifth, regarding the meaning of explaining the seat. The truth is that here too, there are five seats: the lower base of turning the wheel of Dharma, the seat of aspiration and reverence, the seat of destroying the accumulation of faults by the greatness of merit, the seat of traversing the distinctions of the grounds, and the seat of the self-manifestation of mind-wisdom. First, the seat of the lower base of turning the wheel of Dharma is the wheel with four spokes and a central hub. Above these, the seat of aspiration and reverence is that the Bodhisattvas of the borderlands, by the power of aspiration, offer bodies transformed into lions and so forth as seats, thereby purifying the obscurations of afflictions; and by listening to the Dharma with their ears, they purify the obscurations of knowledge. The Ocean Sutra says: "The power of the Bodhisattva's aspiration, for the sake of accumulating the ocean of hearing, the action is to offer the lion's seat." And the Sparsha Sutra says: "Even one Bodhisattva of aspiration, such as a lion, is eight times eight." Third, the seat of destroying the accumulation of faults by the greatness of merit is the seat of the sun, moon, and lotus. Fourth, the key point of traversing the distinctions of the grounds is that those are also raised by the jewel throne legs. These are the vehicles of the cause, or from the perspective of purification by the cause, it is the vehicle of the result.
English
Ma. Regarding the empowerment of higher emanations, all the seats are also the seats of the self-manifestation of the mind's awareness. As it says in the commentary on the Abhisamayalankara: "It is not appropriate for a Bodhisattva to offer their body as a seat and listen to the Dharma in the context of the Fruition Vehicle." This is a common empowerment. Therefore, if all five seats are made into seats of the self-manifestation of the mind's awareness, then in the palace just mentioned, the six Victorious Ones' minds naturally possess the four fearlessnesses, which is the real meaning. The symbol of this is eight lions in a dog-like posture, with their tails intertwined inward, supporting the precious throne legs. Similarly, the body naturally possesses the ten powers, which is the real meaning. The symbol of this is a throne supported by eight elephants. Qualities naturally possess the four miraculous powers, which is the real meaning. The symbol of this is a throne supported by eight horses. Speech naturally possesses the ten masteries, which is the real meaning. The symbol of this is a throne supported by eight peacocks. Activity naturally possesses the four actions, which is the real meaning. The symbol of this is a throne supported by eight unobstructed Garuda birds soaring in the sky. As it says in the Tantra of the Empowering King: "The mind's four fearlessnesses destroy the four maras. As a sign of accomplishment, one sits on a lion throne. The body's ten powers subdue the ten non-virtues. As a sign of accomplishment, one sits on an elephant throne. The qualities' four miraculous legs liberate beings without attachment. As a sign of accomplishment, one sits on a horse throne. The speech's ten masteries are the Victorious One's perfect speech. As a sign of accomplishment, one sits on a peacock throne. The activity's four actions liberate beings without obstruction. As a sign of accomplishment, one sits on a Garuda throne." Thus it is said. The Victorious One's mind is naturally luminous, which means that wisdom is naturally without essence, which is the real meaning. The symbol of this is the sun disc. Skillful means are without cessation, which is the real meaning. The symbol of this is the moon disc. The mind is without the stain of faults, which is the real meaning. The symbol of this is a lotus seat of various colors. Needs and desires are naturally fulfilled, which is the real meaning. The symbol of this is the precious throne legs. That is, the seven treasures are naturally present in their essence, which is the real meaning. The symbol of this is that each throne leg has seven treasure eyes. In this, the order of the seats is: for the five types of individuals, five layers are stacked; for Bodhisattvas, three layers are stacked.
Chinese
哦！单独的太阳是忿怒，单独的莲花是寂静。普贤父母四层叠加。这是上位上师们所说的。在《眼释》中，对于萨迦派的父续和母续本尊，太阳和莲花是两层叠加。对于普贤父母，在安置于坛城时是三层叠加，在讲法时说是五层叠加。至于座垫上出现月亮的原因，在《斯帕卡》中说：大明点和种子是所有坛城的作者，因此，作为主人和金刚，月亮安住在中央。因此，按照方便道来说，在心间法轮中有不坏明点，在头顶大乐法轮中有普贤明点。这两个明点是所有坛城的作者之因。按照解脱道来说，从六续之主普贤和坛城之主金刚萨埵来说，座垫上出现月亮的原因是这样说的。此外，在《眼释》中说：主尊是为了享用智慧，以及因为内部莲花的莲心上的太阳依赖于月亮，所以安住在有兔子的月亮之上。虽然说佛母们与此相反，但为了交合，相同并不矛盾。这样说是因为，在智慧享用方面，佛母的八瓣莲花莲心上有太阳菩提心，因此，父尊的月亮菩提心必须依赖于此，所以月亮出现在上方。杰尊者纽敦·曲吉僧格说：主要是因为方便显现没有止息，所以月亮出现在上方。还有，寂静本尊的所有本尊上方都有月亮，忿怒本尊的所有本尊上方都有太阳，按照《现观庄严论》的解释也是可以的。还有一些人辩论说这些有情座垫是化身还是自续，但这些原因在上文的添加文字部分已经详细解释，应该理解。这样，这五个地处，广义上显示了所说之处的圆满，如《幻化网续》所说：喜乐完全圆满之处，十方四时圆满处，无余聚集的宫殿，具有主和庄严，是世间处所的色究竟天。