Chinese
如是。神通马之座，意为佛陀的功德圆满具足四种神通足。作为象征，有八匹骏马抬起的宝座。那么，这四种如来神通足是什么呢？《释论小注》中说：欲与精进及心力，行之等持舍离性，诸行即是四神足，四智成就为果实，法界智慧遍一切。如是。权势孔雀之座，意为佛陀的语圆满具足十自在。作为象征，有八只孔雀抬起的宝座。那么，这十种如来权势是什么呢？《释论小注》中说：资具生处寿自在，智慧法与心及业，神通愿及胜解力，三界一切胜王尊。如是。无碍飞行金翅鸟之座，意为佛陀的事业圆满具足四种事业。作为象征，有八个无碍飞行金翅鸟香香形象抬起的宝座。那么，这四种如来事业是什么呢？《释论小注》中说：寂静增益与怀柔，以及降伏诸事业，无碍事业皆成就，于任何事皆无碍行。如是。灌顶王续中说：心之四无畏摧毁四魔，其成就之象征安坐于狮子座。身之十力摧毁十不善，其成就之象征安坐于象座。功德四神足救度无执着，其成就之象征安坐于骏马座。语之十自在圆满佛陀之语，其成就之象征安坐于孔雀座。业之四事业救度无障碍，其成就之象征安坐于香香座。如是说。自性光明之日月轮，意为佛陀的心自性光明。也就是智慧自性无有。象征是日轮之座，方便显现无有阻碍。象征是月轮之座，无有沾染的莲花珍宝座上。意为佛陀的心没有过失。
English
Thus. The throne of the miraculous horse, meaning that the Buddha's qualities are perfectly endowed with the four miraculous feet. As a symbol, there is a throne supported by eight excellent horses. So, what are the four miraculous feet of the Tathagata? The commentary says: Desire, diligence, mind, and the samadhi of practice, the actions of abandonment, are the four feet. The four wisdoms are the accomplished fruit, and the wisdom of the Dharma realm pervades everything. Thus. The throne of the powerful peacock, meaning that the Buddha's speech is perfectly endowed with the ten powers. As a symbol, there is a throne supported by eight peacocks. So, what are the ten powers of the Tathagata? The commentary says: Resources, birth, and life are the powers. Wisdom, Dharma, mind, and karma, miracles, aspirations, and faith, are the victorious lords of all three realms. Thus. The throne of the unobstructed flying Garuda, meaning that the Buddha's activities are perfectly endowed with the four activities. As a symbol, there is a throne supported by eight unobstructed flying Garuda Shangshang images. So, what are the four activities of the Tathagata? The commentary says: Through the activities of pacifying, increasing, subjugating, and wrathful, unobstructed activities are perfectly accomplished, and one acts without obstruction in anything. Thus. The empowerment king lineage says: The four fearless minds destroy the four maras, and as a sign of their accomplishment, one sits on a lion throne. The ten powers of the body destroy the ten non-virtues, and as a sign of their accomplishment, one sits on an elephant throne. The four miraculous feet of merit liberate from attachment, and as a sign of their accomplishment, one sits on a horse throne. The ten powers of speech are the perfect speech of the Buddha, and as a sign of their accomplishment, one sits on a peacock throne. The four activities of karma liberate from obstruction, and as a sign of their accomplishment, one sits on a Shangshang throne. It is said. The naturally luminous sun and moon mandala, meaning that the Buddha's mind is naturally luminous. That is, the wisdom of selflessness is the meaning. The symbol is the seat of the sun mandala, and the means of appearance is unobstructed. The symbol is the seat of the moon mandala, and on the uncontaminated lotus jewel seat. Meaning that the Buddha's mind has no faults.
Chinese
无垢即是其义，标志是各种莲花座。成就诸佛之意愿，即是其义，标志是安住于珍宝之椅足座上。此亦为七宝自性任运成就之义，标志是每个椅足上皆有七个珍宝库眼。其座之次第为：五部为五重，勇士为三重，门者为单日，能仁为莲花，普贤父母为四重。诸位上师如是说。眼疏云：五部士夫为五重，勇士父母为三重，门者父母为日月二重，能仁为单莲花，普贤父母于坛城上安立时为三重，说法时说为五重。座上出现月亮之理由是，出自《斯帕卡》：大明点和种子是所有造作者之故，是主和金刚，于中央如月般安住。如是，依方便道而言，心间法轮中有不坏命之明点，头顶大乐法轮中有普贤之明点。以是否为方便所摄持之分，此二明点成为轮涅一切之作者之因。依解脱道而言，续部之主第六金刚持普贤和坛城之主尊金刚萨埵二者之座上有月亮之理由。彼亦出自《眼疏》：主尊以享用智慧之故，于内部莲花之莲心上，以太阳为所依，故安住于具兔之月亮上。佛母们则与此相反。如是宣说，然为交合之故，亦不相违。如是说，以智慧享用之故，于佛母八瓣莲花之莲心上，有太阳菩提心，彼上需依止本父之月亮菩提心之故，故月亮出现于上方。如是说。请问者纽敦·却吉僧格说：主尊之方便显现无有阻碍，故月亮出现于上方。又，寂静尊众一切本尊皆有月亮于上方，忿怒尊众一切本尊
English
The meaning is without stain, the sign is various lotus seats. The meaning is that the wishes of the victorious ones are spontaneously fulfilled, the sign is that they sit on the seat of the precious chair legs. This also means that the seven treasures are spontaneously accomplished in their essence, the sign is that each chair leg has seven precious treasure eyes. The order of the seats is: five tiers for the five families, three tiers for the heroes, a single sun for the doorkeeper, a lotus for the Thubpa, and four tiers for Kuntuzangpo and his consort. The previous lamas said so. The commentary on the eye says: five tiers for the five kinds of beings, three tiers for the hero and his consort, two tiers of sun and lotus for the doorkeeper and his consort, a single lotus for the Thubpa, and when Kuntuzangpo and his consort are placed on the mandala, three tiers, and when teaching the Dharma, it is said to be five tiers. The reason why the moon appears on the seat is from the Sparkhab: The great bindu and the seed are the lords and vajras because they are the makers of all. It dwells in the center like the moon. Thus, according to the path of means, there is an indestructible bindu in the wheel of Dharma in the heart, and there is a Kuntuzangpo bindu in the wheel of great bliss in the brain. Depending on whether or not it is taken by means, these two bindus become the cause of all samsara and nirvana. According to the path of liberation, the reason why the lords of the tantras, the sixth victorious Kuntuzangpo, and the main deity of the mandala, Vajrasattva, have the moon on their seats is said to be. It also comes from the commentary on the eye: The main deity dwells on the moon with a rabbit because it relies on the sun in the heart of the inner lotus because it enjoys wisdom. The consorts are the opposite of that. It is said that it is not contradictory to be one for the sake of union. It is said that because of the enjoyment of wisdom, there is a sun bodhicitta in the heart of the eight-petaled lotus of the consort, and the moon bodhicitta of the father must rely on it, so the moon appears above. It is said. Je Dringpa Nyewuton Chokyi Senge said: The main deity's means appearance is unobstructed, so the moon appears above. Also, all the deities of the peaceful ones have the moon above, and all the deities of the wrathful ones
Chinese
至于太阳升起，也如《现观庄严论》所说的那样可以成立。又有些人辩论说：这些有情众生的坐垫，是自显现的化身，还是属于自续派？如果按照后者，回答是：在《灌顶王续》中说：“心以四无畏，摧毁四魔军。以彼成就相，安坐狮子座。”等等。这与《宝箧经》中说的：“以大智慧现证的觉性，圆满了四种果法和十二种，以及一切智智。”相违背。如果按照前者，回答是：与《海》和《宝箧经》的引文前面所说的相违背，如果这样问，并不相违背。一般来说，两种都可以成立。但这部论典中所列举的，都符合心之自显现，因为上面的《现观庄严论》的引文已经阐明了。这些主要是心的自显现。上师们说，也有通过与此相符的续部进行净化的。这样，这五个地处所的特征，就详细地展示了所说之处的圆满功德。如《海》中所说：“安乐圆满之境地，十方四时皆圆满，无余聚集之宫殿，具足主尊与庄严。世间处所之色究竟天，双倍殊胜极广大，本体超越三边际，未舍庄严之宫殿，五种功德之主宰，四方顶髻旋绕显。”这样说了。第三个总义，详细地展示了所说之境的眷属圆满，分为两种：自性或意趣无二之眷属，以及具有特殊觉性的眷属。第一，自性或意趣无二之眷属，分为两种：五部种姓的父尊，具有身色；以及五部种姓的母尊，以无二的方式安住的方式和尺度。第一，展示五部种姓的父尊，具有身色：世尊如来，识之王等，闪耀着绿色的光芒。那里有说到。世尊如来这两个共同的名称，与前面所说的导师的自性意义相同。以“识”字来说明，识的一般体性是境之觉知，如果细分，则有八识聚。
English
As for the rising of the sun, it can also be established as stated in the Commentary on the Abhisamayalankara. Furthermore, some argue: Are these seats of sentient beings self-manifested emanations or do they belong to the Svatantrika school? If according to the latter, the answer is: In the Tantra of the Empowerment King, it says: "The mind destroys the four maras with four fearlessnesses. As a sign of that accomplishment, he sits on a lion throne." etc. This contradicts what is said in the Jewel Box Sutra: "The wisdom that has manifested great wisdom is perfected with the four fruitional dharmas and twelve, and with omniscience itself." If according to the former, the answer is: It contradicts the quotations from the Ocean and the Jewel Box Sutra mentioned above. If asked in this way, it does not contradict. Generally speaking, both can be established. However, what is listed in this treatise is in accordance with the self-manifestation of the mind, because the quotation from the Abhisamayalankara above has clarified it. These are mainly the self-manifestation of the mind. The lamas say that there are also purifications through tantras that are in accordance with this. Thus, these five ground characteristics extensively show the perfect qualities of the place where it is spoken. As it says in the Ocean: "The place of perfect bliss and happiness, perfect in the ten directions and four times, the palace where all are gathered, possessing the lord and ornaments. From the Akanishta of the world's places, twice as excellent and extremely vast, the essence transcends the three limits, the palace of unabandoned ornaments, the master of five qualities, the four corners swirling at the crown of the head." Thus it is said. The third general meaning extensively shows the perfect retinue of the realm where it is spoken, and is divided into two: the retinue that is non-dual in nature or intention, and the retinue with special awareness. First, the retinue that is non-dual in nature or intention is divided into two: the five father lords of the families, possessing body color; and the five mother lords of the families, the manner and measure of residing in a non-dual way. First, showing the five father lords of the families, possessing body color: The Bhagavan Tathagata, the King of Consciousness, etc., shining with a green color. It is said there. The two common names, Bhagavan Tathagata, have the same meaning as the nature of the teacher mentioned earlier. By the word "consciousness," the general characteristic of consciousness is the awareness of objects, and if divided specifically, there are eight aggregates.
English
Do. Alaya consciousness, afflicted mind, mind, five senses. Thus, the collection of eight is the aggregate of consciousness. As for "King," the nature of such conceptualizations, the aggregate of eight consciousnesses, is inherently the Vajrasattva of Suchness. In particular, manifesting the result of Vajrasattva of the pure lineage, attaining ultimate perfection, or for such conceptualizations, being independent with the wisdom of one's own awareness, and having mastery over uncontaminated Dharma, it is called a king because it enjoys great bliss. Thus, realizing that the aggregate of consciousness itself is not abandoned but purified in its place, the deity is the Bhagavan Glorious Vajrasattva. In essence, it is the aggregate seen by the wisdom of liberation. As for "Tathagata, King of Form," Tathagata has the same meaning. As for "King of Form," the general characteristic of form is that it can be destroyed and is destructible. Specifically, there are fifteen form dharmas: the four causal forms of earth, water, fire, and wind; the five resultant forms of the five sense organs of eye, ear, nose, tongue, and body; the five forms of sight, sound, smell, taste, and touch, which are essentially the manifestation of the five objects; and non-revealing form, such as the vows of individual liberation. Thus, having mastery over the conceptualizations of these fifteen form dharmas, one is called a king. Not abandoning the aggregate of form itself but purifying it in its place, the deity is Vairochana. In essence, it is the aggregate of liberation. As for "Tathagata, King of Feeling," Tathagata has the same meaning. The general characteristic of feeling is that it involves experience. Specifically, there are three types of feeling: clear, unclear, and indefinite, or having mastery over the conceptualizations of the three feelings of pleasure, pain, and equanimity, one is called a king. Not abandoning the aggregate of feeling itself but purifying it in its place, the deity is Ratnasambhava. In essence, it is the aggregate of discipline. As for "Tathagata, King of Perception," Tathagata has the same meaning. The general characteristic of perception is grasping the characteristics of objects. Specifically, having mastery over the conceptualizations of the three perceptions of vast, small, and immeasurable, one is called a king. The aggregate of perception itself.