Chinese
“特别殊胜”等等。《智慧宝鬘》等中说：“无有遮蔽，以明亮庄严，不可思议所覆盖。”其含义是：通常装饰的种类确定为七种。第一，下部基础的装饰是：坛城中央，象征五种智慧的四辐轮的周围，环绕着象征法性的金刚围墙。第二，墙壁的装饰有两种：珍宝的装饰是：在无二智慧的能量显现不间断，作为自显现的标志，在五层五彩 रेखा的墙壁上，装饰着珍宝的墙饰、花鬘、垂饰、串珠、箭楼等各种殊胜的装饰。如《光明次第》中说：“智慧墙上狮首满，无畏口中珍珠串，墙饰美丽且具光，网状半网颈环绕。”欲望的装饰是：以色金刚母等五种欲望的女神遍布四方。为了表示不舍弃所欲的五种功德，显现为清净享用的装饰，所以显现为这样。如《光明次第》中说：“色等天女遍布，以各种供养乐器，虚空界皆如云。”第三，上部装饰是：中央圆形宝瓶的上方，在象征量器的飞檐顶端，莲花上安放着十三层法轮，并以宝伞装饰，以金刚珍宝顶装饰。如《金刚镜》中说：“转法轮已，消除烦恼热，以慈悲伞之根稳固，一切聚集为一，顶千光芒耀。”因为这样说了。在马头明王的顶端，伞的根部有轮宝和鹿的装饰。另外，四面八方都用拂尘和幢幡等装饰。第四，门和马头明王的装饰是：以门牛狮子等各种装饰的细节来装饰。如《怖畏电光》中说：“此坛城之四门，以牛狮二者美饰，马头明王之轮上，有金色铃铛闪耀。”
English
“Especially excellent,” and so on. It is stated in the Garland of Precious Wisdom and others, “Covered by unobstructed, clear ornaments, inconceivable.” Its meaning is: Generally, the types of ornaments are determined to be seven. First, the lower base ornament is: in the center of the palace, a four-spoked wheel representing the five wisdoms, surrounded by a circular vajra fence representing the nature of reality. Second, there are two types of wall ornaments: The jewel ornament is: the uninterrupted manifestation of the energy of non-dual wisdom, as a sign of self-appearance, on top of the five Pañca Rekha walls, decorated with various excellent ornaments such as jewel parapets, garlands, pendants, bead strings, and arrow towers. As it says in the Light Series: “The wisdom wall is filled with lion heads, pearl strings from fearless mouths, the parapet is beautiful and has light, the net and half-net surround the neck.” The ornament of desirable qualities is: the goddesses of the five desirable qualities, such as Form Vajra Mother, are spread in all directions. It appears as such as a sign that the five qualities of desirable meaning are not abandoned, but appear as ornaments of pure enjoyment. As it says in the Light Series: “Goddesses of form and so on are spread, with various offerings and musical instruments, all realms of space are like clouds.” Third, the upper ornament is: on top of the central round vase, at the tip of the eave representing the measuring vessel, on top of the thirteen-tiered Dharma wheel placed on a lotus, adorned with a Ratna umbrella and decorated with a Vajra jewel top. As it says in the Vajra Mirror: “Having turned the Dharma wheel, it eliminates the suffering of afflictive heat, the root of the umbrella of compassion is firm, all gathered into one, the top has a thousand rays of light.” Because it is said so. At the top of the horse-headed one, at the base of the umbrella, there is a wheel and deer decoration. Furthermore, all directions are adorned with whisks and banners, and so on. Fourth, the ornaments of the door and the horse-headed one are: decorated with various details of ornaments such as door bulls and lions. As it says in the Frightening Lightning: “At the four doors of this palace, adorned with two bulls and lions, on the wheels of the horse-headed ones, there are golden bells blazing.”
Chinese
因为说了“唱诵殊胜三宝之音”，所以这样说。第五个是外在的庄严：门的左右两侧有塔拉树和如意树，用金线连接，发出铃铛的声音等来庄严。如《光明次第》中所说：“四门左右有树木，如意树双双相连，铃铛悦耳声，吉祥鸟鸣声，如意珍宝八环绕，珍宝堆积四二具。”因为这样说的缘故。第六个是自性的庄严：用象征四谛的方格和象征二谛无别的走廊等来美妙地庄严。第七个是主尊的庄严：坛城化现的四十二位圣尊庄严了宫殿。如经中所说：“以四十二坛城庄严。”第八个是宫殿门的意思：以四解脱之门进入，具有门环。这表明，进入宫殿的门，是以四解脱的等持之门，作为自然而然进入大菩提的象征，具有方向区分的四门。如《支分》中所说：“空性、愿、无相、光明进入，因此智慧四门显现。”这不像普通的门，而是用门环引出的门框和上下金刚网等来庄严。第九个是马厩：具有八解脱的马厩。这表明有八个因的马厩和八个果的马厩，共十六个。如《金刚镜》中所说：“次第行进八道，果的功德皆圆满，显示因果十六马厩。”其中，因的马厩是：从象征之门，即四解脱之门，进入所象征的大菩提。也就是说，通过修习共同解脱的八乘，作为证悟的象征，在门框的内外两侧各有四个台阶，即具有上下马的八个马厩。如《支分》中所说：“那里具有八个行道台阶，成为八个马厩。”
English
It is said because it is said, "Chanting the sound of the supreme three jewels." The fifth is the external adornment: On the left and right sides of the door are Tala trees and wish-fulfilling trees, connected by golden threads, adorned with the sound of bells, etc. As it is said in the "Order of Light": "On the left and right of the four doors are trees, wish-fulfilling trees connected in pairs, the sound of bells is melodious, auspicious birds have pleasant sounds, eight wish-fulfilling jewels surround, and two sets of four precious piles are possessed." It is said for this reason. The sixth is the adornment of self-nature: It is beautifully adorned with squares symbolizing the four truths and corridors symbolizing the non-duality of the two truths, etc. The seventh is the adornment of the owner: The mandala emanations of the forty-two victorious ones adorn the palace. As it is said in this very text: "Adorned with forty-two mandalas." The eighth is the meaning of the palace door: It has a door ring for entering through the four liberations. This indicates that the door to enter the palace is a symbol of spontaneously entering the great Bodhi through the door of the four liberations' samadhi, and it has four doors with directional distinctions. As it is said in the "Branch": "Emptiness, aspiration, signlessness, and luminosity enter, therefore the four wisdom doors appear." This is not like an ordinary door, but it is adorned with door frames drawn by door rings and upper and lower vajra nets, etc. The ninth is the stable: It has the stable of eight liberations. This indicates that there are eight stables of cause and eight stables of effect, totaling sixteen. As it is said in the "Vajra Mirror": "By gradually progressing through the eight paths, the qualities of the fruit are all perfected, showing the sixteen stables of cause and effect." Among them, the stable of cause is: entering the symbolized great Bodhi from the symbolic door, that is, the door of the four liberations. That is to say, by practicing the eight vehicles of common liberation, as a symbol of realization, there are four steps each on the inner and outer sides of the door frame, that is, it has eight stables for mounting and dismounting. As it is said in the "Branch": "There are eight steps of the path there, which become eight stables."
Chinese
《释小》中说：声闻、缘觉、菩提，事业续和二者续，瑜伽生起和圆满的，八种解脱故有八马蹬。如此说。果位的马蹬是：八乘的宗义八功德圆满的象征，门墙的四个角由柱子抬起的上方，具有庄严的八马蹬。幻化差别显示中说：彼之成就的边际圆满的，八功德故有马脚和，莲花框架和扎拉网，象鼻垂、串垂、夏布和，琼鸟头庄严次第相连。如此说。那也是具有庄严的，门房和门的凉房消除黑暗的牛背三眼等众多庄严装饰。第十，处所的体性是：内外皆无一切都变成内，这样显示。其意义是：宫殿的体性是法界金刚普贤母的莲花处所汇集之处，所以在名言上也说是普内。对于自生智慧，没有外所取的境和内执的心二者，一切所知的坛城都显现为自生智慧，除此之外没有其他的，因此。《释小》中说：胜处体性述说的是，宫殿内外法界内，莲花处所汇集故，普内如此述说。如此一来，从法界的自性中显现为智慧幻化的宫殿和庄严等一切，如同在玻璃管中放入各种珍宝一样，是无遮显明的自性。此中说：内外皆无一切也都变成内。如此宣说。第十一，座垫的意义是：无畏狮子座等，到无垢莲花珍宝座之间显示。其意义解说有三：转法轮的座垫，地之差别行走的座垫，功德之大摧毁罪恶之座垫。第一是：之前所说的下基座垫，五部五智之手印，以断除分别念的法轮，作为不断转动的象征，是自显现。
English
The commentary "SmalI" says: Shravakas, Pratyekabuddhas, Bodhi, action tantra and both tantras, the eight liberations of yoga generation and completion, hence there are eight stirrups. Thus it is said. The stirrups of the fruit are: as a symbol of the perfection of the eight qualities of the eight vehicles, the four corners of the door wall are lifted by pillars, and there are eight decorative stirrups. The manifestation of illusion says: The edge of its accomplishment is complete, because of the eight qualities there are horse feet and, lotus frame and zara net, elephant nose hanging, tassel hanging, summer cloth and, garuda head adorned in sequence. Thus it is said. That is also adorned, the gatehouse and the door's cool room are decorated with many decorations such as the three-eyed ox back that eliminates darkness. The tenth, the nature of the place is: without inside and outside, everything becomes inside, this is shown. Its meaning is: the nature of the palace is the place where the lotus of the Dharma realm Vajra Samantabhadri gathers, so it is also called Puna in name. For self-born wisdom, there is no object taken externally and the mind that holds internally, all mandalas of knowledge appear as self-born wisdom, and there is nothing else besides, therefore. The commentary "SmalI" says: The nature of the supreme place is described as, the palace inside and outside the Dharma realm, because the lotus place is gathered, Puna is described in this way. In this way, everything that appears as a manifestation of wisdom from the nature of the Dharma realm, such as palaces and decorations, is like putting various jewels in a glass tube, it is the nature of unobstructed clarity. It says here: without inside and outside, everything becomes inside. Thus it is said. Eleventh, the meaning of the seat is: from the fearless lion throne, etc., to the immaculate lotus jewel seat. Its meaning is explained in three ways: the seat for turning the wheel of Dharma, the seat for walking the differences of the earth, and the seat for destroying the accumulation of sins with the greatness of merit. The first is: the lower base seat mentioned earlier, the mudras of the five families and the five wisdoms, to cut off the wheel of Dharma of discriminating thoughts, as a symbol of continuous rotation, it is self-manifestation.
Chinese
说。第二，关于行持地的差别之座：为了作为功德的象征，每一种狮子等五种有情都具有八乘八的座床。因为证悟自生智慧的觉性，果位的四种无畏等自然成就，所以显现为已经开示并确定为圆满正等觉的象征。如《灌顶王续》中所说：心以四无畏摧毁四魔，作为成就的象征，安坐于狮子座上。身以十力调伏十不善，作为成就的象征，安坐于象座上。功德以四神足救度无染着，作为成就的象征，安坐于骏马座上。语以十自在圆满国王之语，作为成就的象征，安坐于孔雀座上。事业以四事业无碍救度，作为成就的象征，安坐于妙音鸟座上。如此等等。其中，四无畏是：对于所有如是如是的法，以现量证悟的方式，亲自宣称自己现证圆满成佛，是为无畏。对于获得解脱，必须遮止障碍，宣说断除障碍之法，是为无畏。对于开示三种出离之乘的道，是为无畏。对于获得断除所断之灭，是为无畏。如《宝性论》中所说：诸法皆圆满菩提，障碍能为遮止，开示道与开示灭，有四种无畏。如此等等。十力是：知是处非处智力，知业异熟智力，知种种胜解智力，知种种界智力，知种种根胜劣智力，知一切至所道智力，知静虑解脱等持等至智力，知宿住随念智力，知死生智力，知诸漏尽智力。如《宝性论》中所说：由处非处业，种种异熟及根，界与胜解一切，至所道及静虑等，烦恼无垢与，忆念宿住等。
English
Spoke. Second, regarding the seat for traversing the distinctions of the ground: As a symbol of qualities, each of the five sentient beings, such as lions, possesses a throne with eight times eight seats. Because the wisdom of realizing self-arisen wisdom, such as the four fearlessnesses of the result, is spontaneously accomplished, it appears as a symbol of having been taught and ascertained as a perfectly complete Buddha. As stated in the Empowerment King Tantra: The mind subdues the four maras with the four fearlessnesses; as a sign of accomplishment, it sits on a lion throne. The body tames the ten non-virtues with the ten powers; as a sign of accomplishment, it sits on an elephant throne. Qualities liberate from attachment with the four miraculous legs; as a sign of accomplishment, it sits on a supreme horse throne. Speech is the king's speech that perfects the ten powers; as a sign of accomplishment, it sits on a peacock throne. Action liberates without obstruction with the four activities; as a sign of accomplishment, it sits on a Kalaviṅka throne. So forth. The four fearlessnesses are: being fearless in declaring oneself to have manifestly and completely awakened to all phenomena, just as they are, through manifest realization; being fearless in teaching the Dharma that obstructs obstacles, saying that obscurations must be prevented in order to attain liberation; being fearless in teaching the path of the three vehicles of definite emergence; and being fearless in attaining the cessation of abandoning what is to be abandoned. As it says in the Uttaratantra: All dharmas are completely enlightened, obstacles are prevented, the path is taught, and cessation is taught; there are four kinds of fearlessness. So forth. The ten powers are: the power of knowing what is and is not the case; the power of knowing the maturation of actions; the power of knowing the superior and inferior faculties; the power of knowing the various realms of the world; the power of knowing the various inclinations; the power of knowing the path that goes everywhere; the power of knowing afflictions and purification; the power of knowing former abodes; the power of knowing death and birth; and the power of knowing the exhaustion of defilements. As it says in the Uttaratantra: By what is and is not the case, by actions, by maturation and faculties, by realms and inclinations, by the path that goes everywhere, and by meditative states, etc., by afflictions without impurity, and by remembering former abodes, etc.