English
That is mentioned in the Pinda. Hearers, Pratyekabuddhas, Bodhi, the Action Tantra and both Tantras, the Yoga generation and completion stages, possessing the eight liberations' horse-throne. And also in Sparkhab, it says, 'Because of appearing from mastering the eight vehicles, it is closely symbolized.' Therefore, as symbols of those, eight kinds of decorative horse-thrones appeared. Possessing, that is, possessing decorations, such as being connected by Tala trees and golden tsong-tsong, adorned with jewel inlays, and so on. Above, the inside of the lotus has a jewel grid, and Sharbu, garlands, and frames, and the left and right are adorned with Garuda heads, or the Dharma deer turning the wheel of Dharma, and above the thirteen levels of the wheel, it is adorned with a jewel umbrella and possesses a crest. That is also as said in the extensive explanation: Feet and stainless Zara grids, drooping tassels and garlands, various Garuda heads intertwined in order. And, at the top of all the horse-thrones, golden bells shine, also emitting the sound of the Three Jewels. As it is said. The definition is: Undifferentiated manifestation, therefore, the external sentient beings' conceptual thoughts and the internal Buddhas' minds, without holding them as two different things, therefore, in all the mandalas of knowable objects, it also appears as wisdom, because there is nothing else to observe, so it is called internal. As said in the 'Undying Victory Banner': Outer and inner, both outer is inner. Therefore, to symbolize it, for the benefit of those to be tamed, the outer and inner of the palace all appear without obstruction. There are three kinds of cushions: the cushion for turning the wheel of Dharma, the cushion for surpassing the excellence of the earth, and the cushion for subduing the greatness of qualities. The first is, from above, when the wheel of immeasurable wisdom of the ground manifests, it has already been explained in the chapter on the nature of the root essence, but here, slightly combining it as the aspect of the cushion, because the result is the wheel of Dharma is continuous, so the foundation of the palace abides in one great wheel. That itself is immeasurable by the minds of those to be tamed and is accomplished by wisdom, therefore, it appears as five colors of light, with garlands of light intertwined inside and out. The second is, for the Devas, the symbol of the spontaneous accomplishment of the four fearlessnesses
Chinese
在中央，八只狮子在宝座的腿之间，每边两只并排，脸朝外。为了象征具有十种力量，东方有八只大象。为了象征具有四种功德神变之足，南方有八匹马。为了象征具有十种语自在，西方有八只孔雀。为了象征通过四种事业无碍地度化众生，北方有八只鹏鸟。正如在宾达尔（Pinḍāra）中所说：以四种无畏之心摧毁四魔，作为成就的标志，安坐于狮子座上。以十力调伏十不善，作为成就的标志，安坐于象座上。以四功德神变之足无执着地度化众生，作为成就的标志，安坐于骏马座上。语自在十力圆满，如国王般，作为成就的标志，安坐于孔雀座上。以四种事业度化四生，作为成就的标志，安坐于鹏鸟座上。那么，四种无畏是否只在不动佛（Akṣobhya）身上成就，而在其他胜者身上没有成就呢？并非如此。一切在一切中都已成就，此处分别对应只是为了尊重法性相同。如果这些狮子等是心智自显的座垫，还是发愿恭敬的座垫呢？如果是前者，则受到教证和理证的妨害。教证是：菩萨以愿力之自在，因积累如海之闻法，身体化现为狮子座。此外，《斯帕卡布经》（Spar Khab）也与“菩萨一一亦八八”相违背。理证的妨害是，调伏者所化现之物将变得毫无意义，因为没有所调伏之对象。如果是后者，则与《斯帕卡布经》中的“果法四与十二二，以及圆满一切智”相违背，也与上述宾达尔（Pinḍāra）相违背。理证也会妨害，因为没有调伏者，所调伏之对象是不可能存在的。这是你们的想法，但并未成立。那么，应该如何理解呢？既是智慧自显，也是发愿恭敬。对此，有些人认为不合理，因为两者不同且有差别。一般来说，从不同的续部来看，确实有差别，但在此处，两者
English
In the center, eight lions are placed between the legs of the Ratna throne, two on each side, facing outwards. To symbolize having the ten powers, there are eight elephants in the east. To symbolize having the four legs of qualities and miraculous powers, there are eight horses in the south. To symbolize having the ten speech powers, there are eight peacocks in the west. To symbolize liberating beings without obstruction through the four activities, there are eight garudas in the north. As it is also said in Piṇḍāra: "With four fearlessnesses, the mind destroys the four māras; as a sign of accomplishment, he sits on a lion throne. The body subdues the ten non-virtues with ten powers; as a sign of accomplishment, he sits on an elephant throne. With the four legs of qualities and miraculous powers, he liberates without attachment; as a sign of accomplishment, he sits on a supreme horse throne. Speech is perfected with the ten powers, like a king; as a sign of accomplishment, he sits on a peacock throne. Actions liberate the four births with four kinds of activities; as a sign of accomplishment, he sits on a garuda throne." So, are the four fearlessnesses only accomplished in Akṣobhya and not in other victors? It is not so. Everything is accomplished in everything, and here, applying them separately is just to respect the commonality of dharma. If these lions and so on are the seats of self-appearing wisdom mind, or are they seats of aspiration and reverence? If it is the former, then it is harmed by both scripture and reason. The scripture is: "Bodhisattvas, by the power of aspiration, because of accumulating oceans of learning, transform their bodies into lion thrones." Also, the Spar Khab contradicts "Bodhisattvas, one by one, are also eight eight." The harm of reason is that the emanation of the subduer becomes meaningless, because there is no object to be subdued. If it is the latter, then it contradicts the Spar Khab, which says, "The fruit is four dharmas and twelve twos, and the perfection of omniscience." It also contradicts the above Piṇḍāra. Reason also harms it, saying that without a subduer, there cannot be an object to be subdued. This is what you think, but it is not established. So, how should it be understood? It is both self-appearing wisdom and aspiration and reverence. Some say that this is not appropriate, because the two are different and there are distinctions. Generally, looking at different tantras, there are distinctions, but in this case, the two
Chinese
因为没有成立不同的传承，所以在狮子等同一个基础上，智慧自显和发愿恭敬两者都可以成立。例如，善知识的坐骑是学生以信心供养的，同时也是善知识的福德所成就的，两者如同在一匹马上一样。诸佛具有无畏四事等自然成就的象征，显现为狮子等的坐垫。安住于地的菩萨也化现为具有身体遮障之相的狮子等，抬起头顶发髻之下的坐垫宝座，从而清净烦恼障，以耳朵听闻佛法，从而清净所知障。因此，这被认为是开端和富饶。至于“ཐ་”是翻译的词语，即“和”与“珍宝”。在由珍宝宝座的支柱抬起的柱子的侧面，有七个铆钉，象征着七种果位的法财自然成就。在那中间，为了象征没有被边际的过失所染污，莲花的茎生长，从枝干上花朵向下倒垂，覆盖着珍宝的柱子和众生的脊背，向上翻转则覆盖着日月之面。诸佛的心性自然清净且光明，为了象征这一点，或者为了象征方便与智慧二者，是日月轮。从下面开始的“坐垫”等词语的堆叠方式是：从铆钉开始，大明点（ཐེག་ལེ་ཆེན་པོ，梵文：mahābindu，梵文罗马拟音：mahabindu，汉语字面意思：大明点）和种子字（ས་བོན，梵文：bīja，梵文罗马拟音：bija，汉语字面意思：种子）是所有事物的作者，因此是主宰和金刚，在中央，月亮被认为是至上的。对此，有些人像外道一样，认为是指胜义是因，世俗是果。像内在的上门一样，认为是指白色的心油在上，红色的心肉在下。像秘密的下门一样，认为是指父亲的白明点从上方降下，母亲的红明点从下方生起。有些人认为这与佛法相符，即普贤是续部的作者，金刚萨埵是坛城的作者，大明点是过去，种子是轮回的作者，因此说月亮出现在上方。这在《眼释》中说：主尊是为了行持智慧，内部的莲花，太阳的中心，月亮所依赖的缘故
English
Because different lineages have not been established, both wisdom's self-appearance and aspiration-reverence can be established on the same basis, such as a lion. For example, the vehicle of a virtuous spiritual friend is offered by the student with faith, and at the same time, it is accomplished by the merit of the virtuous friend. The two are like being on the same horse. The Victorious Ones have the four fearlessnesses and other spontaneously accomplished signs, appearing as seats of lions and so on. Bodhisattvas abiding on the earth also emanate as lions and so on, with aspects of physical obscurations, and by raising the seat-throne beneath the crown of the head, they purify afflictive obscurations. By listening to the Dharma with their ears, they purify cognitive obscurations. Therefore, this is said to be the beginning and abundance. As for "tha," it is a translated word, meaning "and" and "precious." On the side of the pillar lifted by the legs of the Ratna throne, there are seven rivets, symbolizing the spontaneous accomplishment of the seven riches of the fruit. In the middle of that, to symbolize the absence of defilement by the faults of the edge, the lotus stem grows, and from the branches, the flowers droop downwards, covering the Ratna pillar and the backs of sentient beings, and turning upwards, they cover the faces of the sun and moon. The minds of the Victorious Ones are naturally pure and luminous. To symbolize this, or to symbolize the two, skillful means and wisdom, is the mandala of the sun and moon. The way of stacking the "seat" and other words from below is: starting from the rivets, the Great Bindu (ཐེག་ལེ་ཆེན་པོ，梵文：mahābindu，IAST: mahābindu, meaning: Great Bindu) and the seed syllable (ས་བོན，梵文：bīja，IAST: bija, meaning: seed) are the agents of all things, therefore they are the lord and the vajra, and in the center, the moon is considered supreme. Some people think of this like externalists, considering ultimate truth as the cause and conventional truth as the result. Like the inner upper door, they think of the white heart oil above and the red heart flesh below. Like the secret lower door, they say that the father's white bindu descends from above and the mother's red bindu arises from below. Some say that this is in accordance with the Dharma, that is, Samantabhadra is the author of the tantra, Vajrasattva is the author of the mandala, the Great Bindu is the past, and the seed is the author of samsara, therefore it is said that the moon appears above. This is said in the Commentary on the Eye: The main one is for practicing wisdom, and the inner lotus, the center of the sun, is where the moon relies.
Chinese
说的是“兔子在月亮上”。另外，月亮再次出现是为了象征方便法门。要知道。”据说。“拉”字表示处所的基础，象征着上述的导师和下面将要出现的圣者们居住的地方。第三，圆满的眷属，无二自性的眷属，指的是薄伽梵等等。薄伽梵和如来这两个词之前已经解释过了，因为它们是导师的自性和共同的名称。正如《斯帕卡布》中所说：“名称相同，之前已经说过了。”这里有些人问，为什么不以佛的名义称呼五部等等的眷属，而是以分别念的名字来称呼呢？这是由上师口述的两个理由决定的：在下门的讨论中，分别念是眷属，分别念的自性是佛。如果这样还没有成立，那就是这样。正如《塔吉》中所说：“玛达玛努，调伏心，有情众生的意识，清楚地理解。”因此，在下门的情况下，是眷属。而这本身的第二部分说：“五蕴即是现证菩提。”因此，分别念的自性被认为是佛。学者的美丽也赞同这一点。正如他所说：“从彻底理解它们的清净性中，显现出金刚持等等。”同样，所谓“识”是指通达法义且清晰明了。所谓“国王”，是指五者都从自性分别念中，特别地，以国王的身份来行使权力，或者拥有无漏的受用。同样，所谓“色”是指可以摧毁和破坏的；所谓“受”是指具有体验的自性；所谓“想”是指执著于境的相状；所谓“行”是指从因缘所生的心显现出来，这些都是指将要解释的不动金刚等等五位圣者的自性。还有，应该思考的是，虽然如上所述，普遍地提到分别念的必要性已经成立，但是特别地，将识与不动佛结合起来是没有理由的。
English
It is said, "The rabbit dwells on the moon." Furthermore, the moon's reappearance symbolizes skillful means. Know this." It is said. The word "la," indicating the basis of a place, symbolizes that the aforementioned teacher and the beings who will appear below reside there. Third, the complete retinue, the retinue of non-dual nature, refers to the Bhagavan, etc. The two, Bhagavan and Tathagata, have been explained before, because they are the nature of the teacher and a common name. As it is also in the Sparkhab, "Having the same name has been previously stated." Here, some ask, why is it that these retinues of the five families, etc., are not mentioned by the name of Buddha, but are mentioned by the name of conceptualization? This is established by two reasons from the Guru's oral tradition: In the context of the lower gate's discussion, conceptualizations are the retinue, and the nature of conceptualization is Buddha. If it is not established that it is so, it is so. As it is said in the Thalguy, "Ma da ma nu, subduing the mind, to those sentient beings' consciousness, understand clearly." Therefore, in the case of the lower gate, it is the retinue. And the second of this itself says, "The five aggregates themselves are manifest enlightenment." Therefore, the nature of conceptualization is said to be Buddha. The scholar Sgegpa also holds this, as he said, "From thoroughly understanding their purity, Vajradhara and others appear." Similarly, "consciousness" means knowing the Dharma and being clear. "King" means that all five, from the nature of conceptualization, especially exercise power in the form of a king, or possess uncontaminated enjoyment. Similarly, "form" means that which can be destroyed and broken; "feeling" means having the nature of experiencing; "perception" means grasping the characteristics of objects; "formation" means that the mind arises from causes and conditions, these are the nature of the five beings who will explain Akshobhya Vajra and others. Also, it should be considered that, although the necessity of mentioning conceptualization in general has been established as above, there is no reason to specifically associate consciousness with Akshobhya alone.