English
Because there is no way to accomplish a pure realm on the other side of abandoning defilements, just as the circles of the sun and moon do not disappear because a blind person does not see them. For impure beings, merely appearing as an impure realm does not prove that it is not a pure realm. As it says in the Extensive One: If there is no self-awareness of correct knowledge, then even the Sugata's realm is seen as a place of suffering. When the meaning of the supreme vehicle's equality is realized, then even the place of suffering is Akanishta and Tushita. That's how it is. In reality, because the body and activity of the Victorious One pervade wherever sentient beings pervade, the Buddha's realm has no direction or limitation. Therefore, it should be understood that it is distinguished by the appearance of purity and impurity. As it says in the Vimalakirti Sutra: When the Bhagavan showed the nature of this Buddha realm to the mandala of the assembly, everyone saw it as completely pure, like the realm of the eastern Buddha adorned with jewels. At that time, the Bhagavan said: This Buddha realm of mine is always like this, but you do not see it. Like that. Therefore, the reason for saying 'twice' in the Spags system is that the pure Akanishta is the place where the causal Bodhisattva first sees the truth, and the great Akanishta is the place where definitive enlightenment is attained. From the first path of learning, seeing the truth, it takes twice as long to reach the state of no more learning, so that is why it is said that way. That is well manifested. Third, what is the nature of that place? Its nature is the Dharmadhatu itself, so it is beyond all elaborations such as edges and centers. As it says in the Smaller Commentary: Without edge or center is the Dharmadhatu, that is considered the supreme place. That's how it is. Because the distinctions of qualities naturally appear from its own state, the qualities of the nature of the place should be distinguished. As it says in the previous one: Palace 1, foundation 2, material and wall 3, shape 4 and bulge 5, peak 6 and decoration 7 and door ring 8, horse landing 9 and characteristic 10, seat 11's form. Distinguish by eleven. Like that. First, the general lower foundation is: To symbolize the five wisdoms, the area is immeasurable.
Chinese
是轮。出自《说续大乐》：大轮的地面上，四方房屋极庄严。内部的下基是从门和庭院等处到中心的金刚竖立交错，因为从下乘到此处超胜的缘故。第二是体性，是珍宝，因为智慧自身显现为形状和颜色，满足希望的缘故。第三是范围，是周遍一切处没有间断，因为法界无边际地周遍显现的缘故。第四是形状，是四方形，因为如来的一切大功德遍布、平等和广大的缘故。对此，《广大解说》中说：因为平等和周遍，因为广大而成为四方形。第五是角隅，是从缺角处向外突出的形状，如城堡的角楼一般，以及具有四种颜色的珍宝角隅所庄严，因为每一个智慧都具有剩余的四个智慧的缘故。第六是顶饰，是不可估量，形状是圆形宝瓶的盘绕之相，因为依次法界的智慧没有穷尽且远离戏论的缘故。第七是七种庄严，其中下基的庄严是：坛城中心以四辐轮代表五种智慧，周围以代表法性的圆形金刚墙围绕。墙壁的庄严是：为了不间断地显现二元无别的智慧之力量，在五线墙壁之上，有珍宝的墙面装饰、花鬘、垂饰、飞檐和箭楼等装饰，以及为了圆满不舍弃五种妙欲的清净庄严，妙欲天女遍布各方。如《光鬘》中所说：智慧墙上狮头满，无畏口中珍珠串，墙面装饰具美饰，网状半网颈环连，色等天女遍布满，种种供养乐器声，虚空界中如云聚。顶部的庄严是：圆形宝瓶之上，在代表量度的量顶之上，莲花上安住的十三层轮之上，有珍宝伞盖。
English
It is the wheel. From the Great Play of Explanatory Tantras: On the ground of the great wheel, a square house is extremely magnificent. The inner lower base is a crisscross of upright vajras from the doors and courtyards to the center, because it is superior from the lower vehicle to here. Second is the substance, which is precious, because wisdom itself manifests as shape and color, fulfilling hopes. Third is the scope, which is completely uninterrupted in all directions, because the dharmadhatu appears to pervade limitlessly. Fourth is the shape, which is square, because all the great qualities of the Tathagata pervade, are equal, and expand here. As it says in the Extensive Explanation: Because of equality and pervasiveness, it becomes square because of vastness. Fifth are the corner projections, which are shapes protruding outward from the cut corners, like the corner towers of a castle, and adorned with precious corner projections of four colors, because each wisdom possesses the remaining four wisdoms. Sixth is the pinnacle, which is immeasurable, and the shape is a coiled form of a round vase, because the wisdom of the dharmadhatu is endless and free from elaboration in sequence. Seventh, of the seven ornaments, the ornament of the lower base is: In the center of the palace, a four-spoked wheel representing the five wisdoms is surrounded by a circular vajra fence representing dharmata. The wall ornaments are: In order to uninterruptedly manifest the power of non-dual wisdom, above the five-lined wall, there are precious wall decorations, garlands, pendants, eaves, and arrow towers, etc., and in order to perfect the pure ornaments without abandoning the five desirable qualities, desire goddesses are spread in all directions. As it says in the Light Garland: The wisdom wall is filled with lion heads, pearl strings from fearless mouths, the wall decoration has beautiful adornments, net-like half-nets are connected to neck rings, goddesses of form and so on are spread all over, with various offerings and musical instruments, like cloud gatherings in the space realm. The top ornament is: Above the round vase, on top of the measure representing measurement, above the thirteen-tiered wheel residing on the lotus, there is a jeweled umbrella.
Chinese
美丽且具有顶饰。如《金刚镜》中所说：“转动法轮，消除烦恼热病的痛苦，展示慈悲伞的法轮，全部汇聚为一的是，千顶光芒闪耀。”又，在马道的顶端，伞的根部也由法轮带动。此外，各处都装饰着拂尘和幡幢等。门和马道的装饰，如《怖畏电光》中所说：“那宫殿的四个门，由牛和狮子装饰得美观。马道的所有法轮上，都有金铃闪耀，发出三宝的声音。”外部的装饰，如《光鬘》中所说：“四个门的左右有树木，如意树成双成对地紧密相连，铃铛发出悦耳的声音，宣扬大乘的教义，吉祥的鸟儿发出悦耳的声音，周围环绕着如意珍宝八宝，具有四对珍宝堆。”自性之装饰，是象征四谛的方格，以及象征真谛无别的中庭等。如所说，以四个方格装饰等。主之装饰，是“以四十二坛城装饰”之意。对此，有将主本身作为装饰，有将主的化身之显现作为装饰，有将主所拥有的物品作为装饰三种说法。罗格注疏者认为第一种说法合理。曼喀瓦则认为如后一种说法，如家主的享用使房屋美观一样。大多数前辈都遵循斯帕卡布的观点，认为如中间的说法。第八是门：为了从四解脱门的禅定中自然而然地进入大菩提，所以有四个门。如《支分》中所说：“空性、愿、无量、光明进入，因此四智门显现。”但那不是像墙门一样的门，而是由门框所引导的侧壁，以及具有金刚网眼的屋檐。第九是马道：如《金刚镜》中所说：“通过次第行进八道，圆满一切果的功德，马道展示了十六因果。”其中，因之马道是：通过象征四解脱门的门，进入所象征的无住智慧，那也是共同的
English
It is beautiful and has a crest. As it says in the Vajra Mirror: "Having turned the wheel of Dharma, it eliminates the suffering of the heat of afflictions. It shows the wheel of the umbrella of compassion. What is gathered entirely into one is a thousand crests blazing with light." Also, at the top of the horse path, the wheel is moved by the Dags at the base of the umbrella. Furthermore, all directions are adorned with yak-tail fans and banners, etc. The ornaments of the doors and horse paths, as it says in the Frightening Lightning: "At the four doors of that palace, they are beautifully adorned by bulls and lions. On the wheels of all the horse paths, there are golden bells blazing. They also proclaim the sound of the Three Jewels." The external ornaments, as it says in the Garland of Light: "To the right and left of the four doors are trees, wish-fulfilling trees paired closely together. The tinkling of bells proclaims the Great Vehicle. Auspicious birds possess the sound of pleasant sounds. Eight wish-fulfilling jewels surround it. It possesses four pairs of treasure mounds." The ornaments of the essence itself are the quadrangles that represent the four truths, and the courtyard that represents the inseparability of truth, etc. As it is said, adorned with four quadrangles, etc. The ornament of the owner is the meaning of "adorned with forty-two mandalas." Regarding this, there are three explanations: that the owner himself is placed as an ornament, that the emanations of the owner are explained as ornaments, and that the possessions of the owner are explained as ornaments. The Rog commentary says that the first explanation is reasonable. Mangkarwa considers it to be like the latter explanation, like the enjoyment of the householder makes the house beautiful. Most of the former follow Sparkhab's view and consider it to be like the middle explanation. Eighth is the door: In order to spontaneously enter great enlightenment through the samadhi of the four liberations, there are four doors. As it says in the Limb: "Emptiness, aspiration, immeasurable, and clear light enter. Therefore, the four wisdom doors arise." But that is not like a wall door, but rather the side walls led by the door frame, and the eaves with vajra latticework. Ninth is the horse path: As it says in the Vajra Mirror: "By gradually traversing the eight paths, perfecting all the qualities of the fruit, the horse path shows the sixteen causes and effects." Among these, the horse path of the cause is: Through the doors that symbolize the four liberations, entering the non-abiding wisdom that is symbolized, that is also common.
Chinese
为了表示精通八解脱道，门廊内外各有四级台阶，共八级，是上下马的马厩。如《支分》所说：“那里有八级台阶的道路，变成了八个马厩。”以及《释小》所说：“声闻、缘觉、菩提，事续、二者续，瑜伽生起和圆满，为了八解脱，所以有八个马厩。”果位的马厩是：为了表示圆满了八乘的宗义的八功德，从门两侧的四个外角，由柱子支撑的门房之上，有八个装饰性的马厩。如《幻化差别显示》所说：“为了圆满其成就的宗义，有八功德，所以有马脚，莲花、羽毛、门槛、扎拉网，鼻梁、串珠、夏布和，琼鸟头依次排列装饰。”此外，门房和门的凉亭为了消除黑暗，装饰着牛背板。第十，体性是：自生智慧没有外在执著的境和内在执著的心，因为在所知的事物坛城中，一切都显现为自生智慧，除此之外没有其他可执著的。法界融入金刚普贤母的莲花中，所以称为内。如《释小》所说：“描述殊胜处所的体性是：内外坛城在法界内，因为融入莲花中，所以称为普内。”这样，从法界的体性中，一切自显现的宫殿和装饰，都如将各种珍宝放入水晶管中一样，具有无遮蔽的自性。第十一，座是：转法轮的地的殊胜，以行走的功德之大，摧毁罪聚的座。第一种是：之前的下层装饰。第二种是：因为证悟自生智慧的觉性，果位的法，如四无畏等自然成就，所以为了表示和确定是圆满正等觉，出现了狮子等五种有情之座，这是功德表相的座床。如《灌顶王续》所说：心是无畏
English
As a sign of mastering the eight paths of liberation, there are eight steps, four each inside and outside the gate porch, which serve as mounting and dismounting horse stables. As stated in the 'Branches': 'There, it possesses eight steps of paths, becoming eight horse stables.' And as stated in the 'Small Commentary': 'Listeners, solitary realizers, Bodhi, action tantra, both tantras, yoga generation and completion, for the eight liberations, hence eight horse stables.' The fruit's horse stables are: as a sign of perfecting the eight qualities of the eight vehicles' tenets, above the gatehouse supported by pillars from the four outer corners of the gate sides, there are eight decorative horse stables. As stated in the 'Display of Magical Emanations': 'To perfect its accomplished tenets, there are eight qualities, hence horse legs, lotus, feathers, thresholds, zara nets, nose pendants, bead strings, sharbu and, garuda heads are arranged in order.' Furthermore, the gatehouse and the gate's pavilion are adorned with bull-back panels to dispel darkness. Tenth, the nature is: self-arisen wisdom lacks both an external object to be grasped and an internal mind to grasp, because in the mandala of knowable things, everything is clear as self-arisen wisdom, and nothing else is fixated upon. Since the Dharmadhatu is gathered into the bhaga (藏文：བྷ་ག་，梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：莲花） of Vajra Kuntuzangmo, it is called inner. As stated in the 'Small Commentary': 'Describing the nature of the supreme place: outer and inner palaces are within the Dharmadhatu, because they are gathered into the bhaga (藏文：བྷ་ག་，梵文天城体：भग，梵文罗马拟音：bhaga，汉语字面意思：莲花), it is called all-inner.' Thus, from within the nature of that Dharmadhatu, all the self-appearing palaces and ornaments, as if various jewels were placed in a crystal tube, are of a nature that is clear without obscuration. Eleventh, the seat is: the seat that destroys the accumulation of faults due to the greatness of the qualities of traversing the special places of turning the wheel of Dharma. The first is: the previous lower base ornament itself. The second is: because the wisdom of realizing self-arisen wisdom, the fruit's dharmas, such as the four fearlessnesses, are spontaneously accomplished, therefore, as a sign of showing and ascertaining perfect complete enlightenment, the appearance of seats of five sentient beings, such as lions, is the throne of qualities' signs. As stated in the 'Empowerment King Tantra': The mind is fearless.