English
In the seventh chapter, after interrupting with the syllable "Bhrum (藏文: བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：嗡)", offer to the Buddhas and purify the attachment to sentient beings' lands and places. In short, from the essence of the Buddhas' pure lands and palaces, generate the palace with the generation mantra of the seventh chapter. Clarifying this is to explain through the symbolic meaning of the four-spoked wheel mandala, that is, to study the scriptures. Adorn with forty-two mandalas. Regarding this, some say that if one adorns after generating the deity, then there is no mention of generation before that. If one adorns without generating, then the generation mantras of the seventh chapter become unnecessary. The answer is that, like a carpenter's ink marker, it appears as an emanation with the characteristics of forty-two deities, and it is adorned with this. Even so, there are three kinds of adornment: the adornment of the owner, the adornment of self-nature, and the adornment of essence. The first is the inner adornment, which is the forty-two seats, which will be explained below. The second is the outer adornment. As it says in the Root Tantra of Bhairava: "The wish-fulfilling tree and the jewel radiance, beautiful with the adornment of the wish-fulfilling jewel." And also: "Primordially equal and unmoving, the Tala tree naturally exists." And in the Extensive Tantra: "Lotus and stainless fence." And so on. And "In order to rule over all, surrounded by the great worldly gods." And so on. So, are these used to adorn the self-nature mandala that exists below, as in the first chapter? Or, like the sixth chapter, to adorn the wisdom mandala generated in the samadhi above? Or, like the ninth chapter, to adorn the image mandala erected above? As it says in the Commentary on the Eye: "Therefore, oneself and others should also construct it in this way, and the question should also be asked in this way, and the meditation should also be done in the same way." Therefore, all three mandalas should be adorned, and it is adorned. The last is that whatever is a palace should be accomplished with the beauty of its essence. For example, gold itself is yellow, or if boys, girls, and children have good results, then the essence naturally accomplishes a beautiful form. Just as it says in the Ocean Tantra: "The self-nature possessing five qualities, the palace that does not abandon adornments, etc." Among these, this is the adornment of the owner, that is, with the forty-two deities as seats. So, are the deities not yet accomplished? By the power of self-nature accomplishment
Chinese
在神和宫殿中没有时间上的先后。例如，哪里有污垢，哪里就有它的位置。这里所说的先后，是因为根器浅薄的修行者无法同时做到，所以着眼于后来的次第。那么，在那里如何安放坐垫呢？宫殿的中央，有带轮辐和轮心的四辐轮，那是转法轮的坐垫。在那之上，五部佛各以五层叠加。《光芒次第》中说：“宫殿中央的轮心，具有八个无畏狮子。东方的轮心是大力牛。南方铺设着神通骏马。西方是自在孔雀。北方是事业妙音鸟。”这是因为嗔恨清净后成就四无畏，所以在中央是狮子；愚痴清净后具有十力，所以在东方是大象；我慢清净后具有四种神足，所以在南方是马；贪欲清净后具有十自在，所以在西方是鹏鸟。对此，有些人说这与第一品和《光芒次第》等处所说的孔雀相矛盾。不是的，这二者就像明暗一样互相排斥，又像冷热一样不能共存，没有任何矛盾。因此，仅仅是不同，并不意味着一定矛盾。那么，这应该如何理解呢？在《宾达经》中说：“语是十自在圆满的国王之相。”意思是无边际的真如是自在，而孔雀和鹏鸟都是自在的象征，因为孔雀能制服毒药，鹏鸟能制服龙。嫉妒清净后成就四事业，所以在北方是妙音鸟，这些妙音鸟是行于不同地界的坐垫。在这些坐垫之间，放置谷物，为了使伟大的功德增长，在大宝座上，再在上面放置莲花，因为不被烦恼所染，且对所化众生具有慈悲；放置太阳，因为智慧完全清净；放置月亮，因为方便不间断地显现，这些都是彰显功德伟大的坐垫。勇父勇母的坐垫是三层叠加。《光芒次第》中说：“日月莲花三重叠，心。”指的是四轮辐和四个缺角处。普贤父母的坐垫是四层叠加。同经中说：“能作所作普贤父母，日月莲花珍宝增。”
English
In the deities and palaces, there is no before or after in time. For example, wherever there is dirt, there is its place. The before and after here is because practitioners with shallow faculties cannot accomplish it all at once, so it focuses on the later sequence. So, how are the cushions placed there? In the center of the palace, there is a four-spoked wheel with a hub, which is the cushion for turning the wheel of Dharma. On top of that, the five families are stacked in five layers. The "Radiant Sequence" says: "In the center of the palace's hub, there are eight fearless lions. In the eastern hub is the mighty elephant. In the south is spread the miraculous horse. In the west is the powerful peacock. In the north is the active Kalaviṅka." This is because the four fearlessnesses are achieved after purifying anger, so in the center is the lion; after purifying ignorance, one possesses the ten powers, so in the east is the elephant; after purifying pride, one possesses the four miraculous feet, so in the south is the horse; after purifying desire, one possesses the ten freedoms, so in the west is the garuda. Some say that this contradicts what is said about the peacock in the first chapter and the "Radiant Sequence." It is not so, because these two are mutually exclusive like darkness and light, and cannot coexist like heat and cold; there is no contradiction. Therefore, mere difference does not necessarily imply contradiction. So, how should this be understood? In the Pindara Sutra, it says: "Speech is the form of a king with the ten freedoms perfected." This means that the infinite Suchness is freedom, and the peacock and garuda are symbols of freedom, because the peacock subdues poison and the garuda subdues the nāgas. After purifying jealousy, the four activities are accomplished, so in the north is the Kalaviṅka, these Kalaviṅkas are cushions for traversing different realms. Between these cushions, grains are placed, and to increase great qualities, on the great jeweled throne, a lotus is placed, because it is not stained by afflictions and has compassion for those to be tamed; the sun is placed, because wisdom is completely purified; the moon is placed, because skillful means appear without interruption; these are cushions that display the greatness of qualities. The cushions for the hero and heroine are stacked in three layers. The "Radiant Sequence" says: "Sun, moon, lotus, three-layered mind." This refers to the four spokes and four corners. The cushions for the Samantabhadra parents are stacked in four layers. The same text says: "Acting and non-acting Samantabhadra parents, sun, moon, lotus, jewels increase."
Chinese
因此，东西方向有突出的部分。门上，金刚岩的上方是太阳，而对于能仁（佛陀），则是单独的莲花。太阳单独照耀愤怒者，莲花单独照耀能仁。因此，四个门和南北方向突出的部分以及走廊的角落都是如此。第二，依靠本尊生起，就像小网一样生起自生子和他生子。像中等网一样通过三种仪轨生起。像大网一样生起圆满之相。此处，中等的四十二尊本尊通过三种仪轨生起。这有四点：通过三种仪轨生起各个本尊的身像；使其清晰；展示坛城的尺寸或大小；灌顶并加持。第一点有三方面。语文字的仪轨是：如第四品所说，从阿到卡（ཀྵ）的四十二个字母，在各个座处观想，使其清晰并散发光明，净化众生的语障，向诸佛献上令语欢喜的普加，然后收集其功德或精华，那些字母变成光蕴。第二，意手印的仪轨是：通过金刚轮等的意手印生起咒，使金刚轮等四十二种手印清晰。从那里像上面一样散发光明，净化众生的意障，向诸佛献上令意欢喜的普加，然后收集意的功德或精华，融入手印，使它们变成光蕴。通过第七品的生起咒，清晰地生起四十二位佛的身像。第二，使其清晰是：在上面安置的座上，四十二尊身像具备所有的装饰和服饰，首先清晰地安置其坐姿和坐处。所谓“勇识姿态”，是根据经文的部分，由说法者的亲属解释的。首先，五部怙主父母和普贤父母是圆满的金刚跏趺坐。勇识父母是下降的姿势或半跏趺坐，父亲们左腿弯曲，右腿伸展，母亲们则相反。门卫处，能仁们正直站立。坐处是：所谓“轮”，是指四个轮辐和中心，五个是五部至尊和他们的五位佛母。所谓“和”，是指母亲。
English
Therefore, there are protruding parts in the east and west directions. On the gate, above the Vajra Rock is the sun, and for the Thubpa (Buddha), it is a single lotus. The sun shines alone on the wrathful one, and the lotus shines alone on the Thubpa. Thus, the four gates, the protruding parts in the north and south directions, and the corners of the corridors are all like that. Second, relying on the deity generation, like a small net, generate self-born and other-born sons. Like a medium net, generate through three rituals. Like a large net, generate the complete aspect. Here, the medium forty-two deities are generated through three rituals. There are four aspects to this: generating the body of each deity through three rituals; making it clear; showing the size or magnitude of the mandala; and bestowing empowerment and blessings. The first point has three aspects. The ritual of speech syllables is: as stated in the fourth chapter, the forty-two letters from A to Ka (ཀྵ) are meditated upon in each seat, making them clear and emanating light, purifying the speech obscurations of sentient beings, offering pujas that please the speech to the Buddhas, and then collecting their merits or essence, those letters become a mass of light. Second, the ritual of mind hand symbols is: through the generation mantra of the mind hand symbols such as the Vajra Chakra, make the forty-two hand symbols such as the Vajra Wheel clear. From there, emanating light as above, purify the mind obscurations of sentient beings, offering pujas that please the mind to the Buddhas, and then collecting the merits or essence of the mind, dissolving into the hand symbols, making them become a mass of light. Through the generation mantras of the seventh chapter, clearly generate the bodies of the forty-two Buddhas. Second, making it clear is: on the seats arranged above, the forty-two bodies are complete with all decorations and attire, first clearly establishing their posture and seat. The so-called "courageous being posture" is explained by the relatives of the speaker based on the part of the text. First, the five families of lords and consorts and the Kunsang lords and consorts are in the complete vajra posture. The courageous being lords and consorts are in the descending posture or half-lotus posture, the fathers with the left leg bent and the right leg extended, and the mothers the opposite. At the gate, the Thubpas stand upright. The seat is: the so-called "wheel" refers to the four spokes and the center, the five are the five supreme families and their five consorts. The so-called "and" refers to the mothers.
Chinese
另外要说的是，导师的声音，也就是心之勇士们应该安放在哪里呢？有些人根据《忿怒电光》说：“在眼前的隆起处很美，手持金刚者是蓝色的，自己的标志是三叉金刚，与主尊相同。”这样说安放在隆起处是不对的。因为这里说：“殊胜的智慧隆起。”如果那样，就会变成不殊胜的缘故。那么应该安放在哪里呢？《现观庄严论》中说：“主尊勇士的右侧，东南方的肋间，安放着地藏菩萨和他的妃子。”《斯帕卡》中说：“在肋间有四位心之勇士。”因此，主尊面向东方，从右侧东南方的肋间开始。在那里，所见是眼识，即地藏菩萨。那么，听说东南方之后是西南方，在那里，所见之后是听闻，手持金刚者不会来。地藏菩萨之后，在那里是风藏菩萨，这是什么原因呢？《斯帕卡》中说：“行列完全符合规律，次第是按照字母的顺序说的。”因此，据说在地藏菩萨之后，西南方安放风藏菩萨。嗅等四种顺序，以及角落里是语之勇士父母，需要考察经典。外院有六能仁，他们的安放顺序是：东南是天，南方是人，西南是饿鬼，西北是旁生，北方和东北是非天和地狱，就像这样。还有，在外院，坛城的前方东方和后方西方，依次是作者普贤菩萨和作业母普贤佛母安住的地方。对此，有些人认为坛城的主尊颠倒了，因为普贤父母住在外院。在讲解续部的时候，主尊住在外院才说是颠倒了吗？或者在安放坛城的时候，主尊住在外院才说是颠倒？如果是前者，那么理由不成立，因为导师住在宫殿的中心。如果说没有住在那里，那么正如经中所说：“在宫殿的中心，主人普贤转法轮。”因此这样说。如果是后者，即使普贤父母住在外院，主尊也没有颠倒，有什么矛盾呢？那个时候主尊