Chinese
右边是白色的。为了象征语言的圆满和没有愿望，左边是红色的。为了象征心的圆满和没有相，中间是蓝色的。第二个意思是处所的圆满：关于“奥明”的处所，有三种或五种，即被计数或著名的，意义的，理性的，秘密的，以及大自在的奥明。其中第一个是世间处所中被计数的净土，是五部净土神中的第一个。因为它在那里著名，所以也称为著名的奥明。第二个是远离能取所取的无二智慧的法性，因为它是所有胜者的所依。如广论中说：远离能取所取的智慧，是如来一切的处所。第三个是：显现它的理性显现为宫殿。或者，像存在于大奥明中一样，由修行者的心来假立，并在殊胜的禅定中观修，这也被称为假立的奥明。第四个是：以母的虚空ཨེ་ཝཾ་མ་ཡས་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）所象征的处所。在那里，秘密的欲妙圆满，并且是依止俱生智慧的基础，并且与平凡不同。如广论中所说：在西方奥明胜妙处，铺设无染的莲花座，是三世诸佛安住的处所。以及续部中说：这个被指示为近处的是，具有ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等四种形状的处所。以及ཨེ་ཝཾ་མ་ཡ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是空行母的处所。以及《针刺续》中说：指示它附近的是处所，即走廊、门、鸟的面孔和食子等，以息增怀诛的方式存在，被说是佛陀的安住处。以及其他甚深续部中也说：安住在明妃的莲花中。因此，最后一个是此处所说的处所的自性、法基或原因等，直到坐垫和宝座之间的这些论述。因为它是处所的伟大和所有功德的顶峰，所以被称为大奥明。它也是上述五种分类中中间三种的自性，并且比第一个的功德多两倍。如《海经》中所说：从世间处所的奥明中，多两倍
English
The right side is white. To symbolize the perfection of speech and the absence of wishes, the left side is red. To symbolize the perfection of mind and the absence of characteristics, the center is blue. The second meaning is the perfection of the place: Regarding the place of "Ogmin," there are three or five, namely, the counted or famous, the meaning, the rational, the secret, and the great powerful Ogmin. The first of these is the pure land counted among the worldly places, the first of the five classes of deities. Because it is famous there, it is also called the famous Ogmin. The second is the Dharmata of non-dual wisdom, free from grasping and being grasped, because it is the support of all the Victorious Ones. As stated in the Extensive Treatise: The wisdom free from grasping and being grasped is the place of all the Tathagatas. The third is: The rationality that manifests it appears as a palace. Or, like being in the great Ogmin, it is nominally established by the mind of the practitioner and meditated upon in the center of the excellent Samadhi, which is also called the nominally established Ogmin. The fourth is: The place symbolized by the mother's space E-Vam-Ma-Ya (ཨེ་ཝཾ་མ་ཡ་, , , ). There, the secret sensual pleasures are complete, and it is the basis for relying on innate wisdom, and it is distinguished from the ordinary. As stated in the Extensive Treatise: In the excellent place of Ogmin in the west, a stainless lotus seat is laid, it is the place where the Buddhas of the three times reside. And in the Root Tantra it says: This that is indicated as nearby is, a place with the shape of four forms such as E (ཨེ་, , , ). And E-Vam-Ma-Ya (ཨེ་ཝཾ་མ་ཡ་, , , ) is the place of the Dakinis. And in the Needle Sutra it says: What indicates it nearby is the place, namely the corridors, doors, bird faces, and tormas, existing in the manner of pacifying, increasing, subduing, and wrathful, are said to be the dwelling place of the Buddha relics. And in other profound tantras it is also said: Residing in the lotuses of the consorts. Therefore, the last is the nature, Dharma base, or cause, etc., of the place spoken of here, up to these discourses between the cushion and the throne. Because it is the greatness of the place and the peak of all qualities, it is called the Great Ogmin. It is also the nature of the middle three of the above five categories, and it is estimated to have twice the qualities of the first. As stated in the Ocean Sutra: From the Ogmin of the worldly place, twice as much
Chinese
是能安立之处。本体无有边际与中央，是五种功德的自性。未舍弃庄严等的宫殿，是四方形中央有漩涡的。如《金刚经》所说：清净的种姓完全舍弃，在殊胜的色究竟天处。其自性是法性，由于远离边际，因此没有执着于中央，因此称其为法界显现增上的处所。基：因此，法界是该处所的基，其本身是广大智慧的量，由于不是所化众生的心识所能执取的，因此，“智慧的”是指由智慧所成就的宫殿之基，显现为具有四辐和中心的轮，即是智慧。因是智慧珍宝，将智慧视为珍宝的理由是：智慧本身显现为形状和颜色，并且该显现满足所化众生的希望，因此称为珍宝。如经部所说：诸佛的智慧大海之中，有智慧的大珍宝，具足四种圆满，即福德、智慧和功德。范围是周遍十方没有间断，如上文所说，由于没有边际和中央，因此没有间断，是所知事物的遍及之处。形状是转变文字，变成四方形，是因为智慧具有广大果实的无量功德增长。如果有人问：此处周遍没有间断和形状变成四方形是否矛盾？此处也应避免智慧盲目的说法之过，组合不相符的词义是因为两种显现的缘故，并不矛盾。范围是天尊的显现，形状是从所化众生显现的角度而言。或者，从所化众生自己的显现角度而言，班智达瑞卡（pañca rekha）的周遍没有间断，并且其形状变成四方形也没有矛盾。顶端是作为具有无有差别之究竟密意的标志，宫殿的顶端变成一个燃烧的空心顶饰。庄严有四种：智慧自显现因的庄严是：智慧不可思议等等，以及花鬘等的庄严是：智慧
English
It is the place where one can settle. Its essence is without boundaries or center, and it is the nature of five qualities. The palace, with its unabandoned ornaments, is square-shaped with a vortex in the center. As stated in the Vajra Sutra: "The pure lineage is completely abandoned, in the supreme abode of Akanishta." Its nature is the nature of reality, and because it is free from boundaries, there is no clinging to the center. Therefore, it is called the place where the realm of reality manifests and increases. Basis: Therefore, the realm of reality is the basis of that place, and it itself is the measure of great wisdom. Because it cannot be grasped by the minds of those to be tamed, "of wisdom" refers to the base of the palace accomplished by wisdom, appearing as a wheel with four spokes and a center, which is wisdom. The cause is the jewel of wisdom, and the reason for considering wisdom as a jewel is that wisdom itself appears as shapes and colors, and that appearance fulfills the hopes of those to be tamed, hence it is called a jewel. As stated in the Sutra Pitaka: "In the great ocean of wisdom of the Buddhas, there is a great jewel of wisdom, possessing four perfections, namely merit, wisdom, and qualities." The scope is that it pervades the ten directions without interruption. As mentioned above, since there are no boundaries or center, there is no interruption, and it is the pervading place of knowable things. The shape is the transformation of letters, becoming square, because wisdom has immeasurable merits of vast fruits that increase. If someone asks: Is there a contradiction between the pervasiveness without interruption and the shape becoming square? Here, too, one should avoid the fault of the blind saying of wisdom, and the combination of incompatible meanings is not contradictory because of the two appearances. The scope is the appearance of the deity, and the shape is from the perspective of the appearance of those to be tamed. Alternatively, from the perspective of the appearance of those to be tamed themselves, the pervasiveness of Pañca Rekha is uninterrupted, and there is no contradiction in its shape becoming square. The apex is a single burning hollow crest at the top of the palace as a sign of possessing the ultimate intention of non-differentiation. There are four types of ornaments: The ornament of the cause of self-appearing wisdom is: wisdom is inconceivable, etc., and the ornament of garlands, etc., is: wisdom
Chinese
诸如名为“珍宝种种之串”等等，吉祥欲妙之庄严，诸如“形形色色”等等，美观马饰之庄严将在下文阐述，那些都要考察经文。此处也有人说，这些欲妙从这里向十方和光芒层，以“种种供养乐器，虚空界如云聚”之句，说成在虚空中聚集是相违的，但并非如此，因为十方和虚空二者，不像黑暗和光明一样互相排斥，也不像冷热一样不能共存，没有任何相违之处。然而，续部和修法稍微不一致，是因为两种显现的缘故，即十方聚集是天众的显现，虚空聚集是所化众生的显现。突出的高度是，从坛城之门到宫殿中心的距离，以每个金刚杵竖立着堆砌，这比其他乘和道更殊胜。因为此处的意旨是无有穷尽的，所以坛城顶端高低的尺度是无法估量的，就像天众头顶的顶髻一样。如果说和上面的顶端之义重复了，那么，上面是顶端的形状，而这是尺度。鼓胀的部分是没有考虑到“剩余”等等，在两种殊胜之中，这里是后者，对此有意义和征相两种。意义是，每个智慧都以五种方式来区分，为了满足所化众生的愿望，所以是珍贵的。征相是，坛城的四个方向，有天人居住的四个房屋，以鼓胀的形式建造，也就是城堡等等的形状，以及白色黄色等等颜色的差别之美。门是，此处的道路的四种等持是四种解脱。从那里进入的缘故，坛城的四个方向出现四个门，所谓的门框是指表面、侧面和上檐等等。“具有”是指那些都具有各种庄严的差别之语，如《怖畏金刚》中所说：“坛城之四门，以牛狮等庄严。”以及《金刚经》中也说：“本来平等不可动摇，棕榈树自然存在。”马饰是指八种解脱。
English
Such as "A String of Various Jewels" and so on, the adornment of auspicious desirable qualities, such as "various forms" and so on, the adornment of beautiful horse trappings will be explained below, those should be examined in the scriptures. Here, some say that these desirable qualities, from here to the ten directions and the layers of light, with the phrase "with various offerings and musical instruments, the realm of space is like a cloud mass," saying that gathering in space is contradictory, but it is not so, because the ten directions and space are not mutually exclusive like darkness and light, nor can they coexist like heat and cold, there is no contradiction whatsoever. However, the tantra and the sadhana are slightly different, because of the two appearances, that is, the gathering in the ten directions is the appearance of the deities, and the gathering in space is the appearance of the beings to be tamed. The protruding height is that the distance from the gate of the mandala to the center of the palace is piled up with each vajra standing upright, which is more excellent than other vehicles and paths. Because the meaning of this is endless, the height of the top of the mandala is immeasurable, like the crown on the head of the deities. If it is said that it repeats the meaning of the top above, then the above is the shape of the top, and this is the measure. The bulging part is without considering "remaining" and so on, among the two excellences, here is the latter, which has two aspects: meaning and sign. The meaning is that each wisdom is distinguished in five ways, and it is precious because it fulfills the wishes of the beings to be tamed. The sign is that the four houses in the four directions of the mandala, where gods and humans reside, are built in the form of bulges, that is, the shape of castles and so on, and the beauty of the differences in colors such as white and yellow. The doors are, the four samadhis of the path here are the four liberations. Because of entering from there, four doors appear in the four directions of the mandala, the so-called door frame refers to the surface, sides, and upper eaves, and so on. "Having" means that those are all words with various differences of ornaments, as it is said in the Raudra Vidyut: "The four doors of that mandala are adorned with bulls and lions." And it is also said in the Vajra Sutra: "Originally equal and immovable, the palm tree naturally exists." The horse trappings refer to the eight liberations.
Chinese
那是在《宾达》中说到的。声闻、缘觉、菩提，行为续和二者续，瑜伽生起和圆满次第，具备八解脱的马座。以及《斯帕卡布》中也说，由于精通八乘而显现，因此近似象征。因此，作为它们的象征，出现了八种装饰的马座。具备，也就是具备装饰，如以塔拉树和金色的葱葱连接，以珍宝的镶嵌装饰等等。上方是莲花的内部有珍宝的网格，以及夏布、花环和框架，左右以鹏首装饰，或者以法轮鹿转法轮之相，以及十三层法轮之上以珍宝伞装饰，并具备顶饰。那也如广说中所说：足和无染的扎拉网格，垂下的花穗和花环，各种鹏首依次缠绕。以及，所有马座的顶端，金色的铃铛闪耀，也发出三宝的声音。如是说。定义是：无别显现，因此外在有情众生的分别念和内在诸佛的意，没有执着为二者是不同的，因此在所知的一切坛城中也显现为智慧，因为没有其他可观察的，所以称为内在。如《不灭胜幢》中所说：外内二者外即内。因此，为了象征它，为了调伏者的利益，宫殿的外内一切都无碍地显现。座垫有三种：转法轮的座垫，超越大地的殊胜的座垫，以及摧伏功德之大的座垫。第一个是，从上面说，在基础无量智慧的法轮显现时，已经在根本自性的章节中说过了，但在此作为座垫的方面稍微结合，因为果是法轮不断，所以宫殿的基础安住于一个大的法轮中。那本身是调伏者的心识无法衡量，并且由智慧所成就的，因此显现为五种颜色的光芒，光的花环内外交织。第二个是，对于诸天来说，四无畏自然成就的象征