Chinese
寂静摧毁四魔，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，安坐于大象座上。功德神变四足度脱无染著，作为成就的象征，安坐于骏马座上。语之十自在圆满如国王之语，作为成就的象征，安坐于孔雀座上。业以四事业无碍度脱，作为成就的象征，安坐于妙音鸟座上。如是。其中四无畏是，在《释论小注》中说：现证菩提和烦恼漏尽，无有间隔和决定出离。如是。十力是：知是处非处，知三世业果异熟，知诸界种种，知他胜解力，知根胜劣，知一切至处道力，知静虑解脱及诸烦恼，知宿住随念力，知死生及殁生，知诸漏已尽心解脱。此十力成为，果为六神通。神变之四足也是，欲与精进及以心，观择之等持舍弃之，诸想即是四足，四智成就即是果，法界智周遍一切。十自在也是，资具生世寿自在，智法心及业，神变愿及诸法，三界一切自在胜。四事业也是，息增怀诛诸事业，无碍诸业任运成，于一切无有障碍而行。如是。那么，如果像认为有情之座是心之觉性自显现那样，在《海》中说：菩萨以愿力，为积聚听闻之海，身奉献于狮子座。又在《斯巴霍》中说：狮子等以愿力之故，菩萨一个也是八个八个。如果说这与说是以愿力恭敬之座相违，那么，虽然就所依之续不同而有相违，但在此智慧自显现和愿力恭敬二者，由于未成立所依之续不同，故不相违，譬如格西的坐骑是由自己的福德所成，以及他人之
English
Peacefully destroys the four maras. As a sign of accomplishment, sits on a lion throne. The body subdues the ten non-virtues with the ten powers. As a sign of accomplishment, sits on an elephant throne. Qualities and miraculous powers liberate without attachment through the four legs. As a sign of accomplishment, sits on a supreme horse throne. The ten powers of speech are perfected, like the speech of a king. As a sign of accomplishment, sits on a peacock throne. Actions liberate without obstruction through the four activities. As a sign of accomplishment, sits on a Kalaviṅka throne. Thus it is. Among these, the four fearlessnesses are: In the "Small Commentary," it says: Manifest enlightenment and exhaustion of defilements, without interruption and definite emergence. Thus it is. The ten powers are: Knowing what is possible and impossible, Knowing the ripening of karmic results in the three times, Knowing the various realms, The power of knowing others' inclinations, Knowing the superior and inferior faculties, The power of knowing the path to all destinations, Knowing meditation, liberation, and afflictions, The power of knowing past lives, Knowing birth, death, and transmigration, Knowing the liberation of mind through the exhaustion of defilements. These ten become powers, The result is the six superknowledges. The four legs of miraculous power are also: Desire, effort, mind, And the samādhi of analysis, abandoning, These perceptions are the four legs, The accomplishment of the four wisdoms is the result, The wisdom of the Dharmadhātu pervades all. The ten freedoms are also: Freedom over resources, birth, and life, Wisdom, Dharma, mind, and action, Miraculous power, aspiration, and all dharmas, The king of freedom over all three realms. The four activities are also: Pacifying, increasing, magnetizing, and wrathful activities, Unobstructed activities are spontaneously accomplished, Acting without any obstruction whatsoever. Thus it is. Now, if, as it is believed that the seats of sentient beings are the self-manifestation of mind's awareness, in the "Ocean" it says: Bodhisattvas, by the power of aspiration, In order to accumulate the ocean of learning, Offer their bodies to the lion throne. And in the "Spar Khab" it says: Lions and so forth, by the power of aspiration, Even one Bodhisattva is eight times eight. If it is said that this contradicts the statement that it is a seat of reverence by aspiration, then, although there is contradiction in relation to different tantras, here, the self-manifestation of wisdom and reverence by aspiration, since the different tantras are not established, there is no contradiction. For example, the Geshe's mount is accomplished by his own merit, and another's
Chinese
如同以信心供养的二者与一匹马相等一样，显现为诸佛圆满具足四无畏等功德的象征，并且菩萨以愿力自在化现为狮子等，恭敬地献上身体作为坐垫，为了用耳朵听闻佛法，这并不相违背。此外，这个密宗，对于下乘不怯懦且无所畏惧，对于不包含于下乘的意义，具有容纳和包含的力量，以及迅速引导所化众生到达成熟解脱之地的神变，以及不舍弃烦恼而能自在运用，以及以无碍的利他事业调伏所化众生。依次与狮子等相配。也就是，经历八乘之后，作为领悟果位功德的象征，每个狮子等也都是八个八个地将末端交织在一起，为了抬起珍宝的宝座腿，被称为经历殊胜之地的坐垫。第三，诸佛的心性本自光明，并且为了象征方便智慧无二无别，有日月坐垫。莲花虽然从污泥中生长，却像没有被过失所染一样，没有被边际的过失所染污的莲花坐垫。以及，作为满足如意愿望的象征，有珍宝坐垫。由柱子抬起的具有七个宝藏之眼的，是七宝自然成就的象征。这里的坐垫堆叠方式是：五层堆叠于五种人之上，菩萨则是三层堆叠。忿怒本尊是单日，度母是单莲。普贤父母是四层堆叠。这是上师们所说的，显现为光明次第和《除暗释》的观点。在《眼释》中说：供养普贤父母于坛城时是三层堆叠，讲法时是五层堆叠。门神是莲花和太阳堆叠，与其他相同。堆叠坐垫时，月亮在上方的原因是什么呢？在《眼释》中说：主尊是为了享用智慧，并且因为内部水生植物中心的太阳依赖于月亮，所以兔子位于上方。这是按照秘密来解释的。其他按照解脱道来说，是为了象征主尊方便显现无有止息，所以月亮在上方。按照内部来说，是在脐间的短阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字之上，顶轮的吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，或者心间的无坏命
English
Just as two offerings made with faith are equal to one horse, it appears as a symbol of the Buddhas' spontaneously accomplished qualities such as the four fearlessnesses. Furthermore, Bodhisattvas, through the power of their aspiration prayers, freely transform into lions and other beings, respectfully offering their bodies as seats, and there is no contradiction in listening to the Dharma with their ears. Moreover, this secret vehicle is fearless and unafraid of the lower vehicles, and it possesses the power to contain and encompass meanings not included in the lower vehicles. It also has the miraculous ability to swiftly lead beings to the state of maturation and liberation, the ability to control afflictions without abandoning them, and the ability to tame beings through unobstructed enlightened activities. These are sequentially associated with lions and other beings. That is, after traversing the eight vehicles, as a symbol of realizing the qualities of the fruition, each lion and other being also has eight ends intertwined, in order to support the legs of the precious throne, and it is known as the seat for traversing the special qualities of the ground. Thirdly, the mind of the Buddhas is naturally luminous, and as a symbol of the inseparability of skillful means and wisdom, there is a sun and moon seat. Although the lotus grows from mud, it is like being unstained by faults, and there is a lotus seat that is unstained by the faults of extremes. And, as a symbol of fulfilling wishes like a wish-fulfilling jewel, there is a jewel seat. The seven-eyed treasure house supported by pillars is a symbol of the spontaneous accomplishment of the seven treasures. Here, the method of stacking seats is: five layers are stacked upon five types of individuals, while for Bodhisattvas, it is three layers. The wrathful deity is a single sun, and Tara is a single lotus. Samantabhadra and Samantabhadri are stacked with four layers. This is what the previous lamas have said, and it appears to be the view of the "Light Gradation" and the "Dispelling Darkness Commentary." In the "Eye Commentary," it says: When offering Samantabhadra and Samantabhadri in the mandala, it is a three-layer stack, and when teaching the Dharma, it is a five-layer stack. The door guardians are stacked with lotus and sun, which is the same as others. What is the reason for the moon being on top when stacking seats? In the "Eye Commentary," it says: The main deity is for enjoying wisdom, and because the sun in the center of the inner aquatic plant relies on the moon, the rabbit resides on top. This is explained according to the secret. Otherwise, according to the path of liberation, it is to symbolize that the appearance of skillful means is unceasing for the main deity, so the moon is on top. According to the inner view, it is on top of the short A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) at the navel, the Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) syllable at the crown of the head, or the indestructible life at the heart.
Chinese
因为有明点的存在。这些显示了处所的广大。如《海洋》中所说： 喜乐圆满的处所， 十方四时圆满的， 无余聚集的宫殿， 具有主尊和庄严。 并非世间处的色究竟天， 双倍极其坚固时， 自性超越三边， 未舍弃庄严圆满的宫殿， 具有五种功德的主尊， 四方顶髻盘旋显现。 如是说。 第三是眷属圆满， 有种类和， 顺便讲述这些的量。 第一也有俱生和， 各自分开的眷属两种。 如根本续中所说： 俱生眷属和各自分开的。 如是说。 第一， 自性无二的， 具有特殊觉性的， 以信心听闻开示的眷属。 第一是， 如其所说： 从自身以外的五种姓。 这样解释了五种补特伽罗， 已经说完了。 第二是， 导师的意，自证智的特殊性中自显现的缘故，称为具有特殊觉性的眷属。如《海洋》中所说： 同样从意的特殊性中， 自显现的胜者心等。 如是说。 也有两种， 佛子菩萨的眷属和， 调伏忿怒的眷属。 第一有共同和， 个别的名称两种。 第一是， 眼识等分别聚，本来就是法性菩提心， 从是显现如是的果就是大菩提。 这样显现因果，但胜义中，神和分别不可分，所以是金刚。 《释续小注》中说： 眷属的陈设有多少， 被称为界和处。 识、境和根， 时间和不颠倒等， 在大菩提的自性中， 是任运成就的坛城。 如是说。 佛母的名号妃如前一样， 特别是四境生起四识， 四时分开生起四根的缘故。 第二是， 内心父母， 提到所见等是， 眼耳鼻舌的四识， 因为依靠眼根，眼识见到境色等。 这些依次是， 地藏和， 金刚手和
English
Because the bindu exists. These show the vastness of the place. As it says in the Ocean: The place of joy and complete bliss, Perfect in the ten directions and four times, The palace where all are gathered without exception, Possessing the lord and ornaments. Since it is not the Akanishtha of the world, When doubled and extremely solid, Essence beyond the three limits, The palace complete with ornaments not abandoned, The lord possessing five qualities, The four-cornered crown appears swirling. Thus it is said. Third is the perfection of the retinue, With categories and, incidentally, an explanation of their measure. First, there are two kinds of retinue: coemergent and distinct. As it says in the root text: Coemergent retinue and distinct. Thus it is said. First, The retinue that listens to the teachings with faith, of the nature of non-duality, Of special awareness. The first is, As it says: Five lineages other than oneself. Thus, it explains the five individuals, which has been explained. The second is, Because the mind of the teacher is self-appearing from the specialty of self-awareness wisdom, it is called the retinue of special awareness. As it says in the Ocean: Likewise, from the specialty of the mind, Self-appearing victors, mind, etc. Thus it is said. There are also two: The retinue of the prince bodhisattvas and, The retinue of wrathful destroyers. The first has two names: general and specific. The first is, The aggregates of thoughts, such as eye consciousness, are originally the mind of the nature of reality, bodhicitta, From which the result that appears as such is great enlightenment. Thus, although cause and effect appear, in ultimate truth, deity and thought are inseparable, so it is vajra. As it says in the Small Commentary: However many arrangements of the retinue, Are known to be the elements and sense bases. Consciousness, objects, and faculties, Time and non-perversion, In the nature of great enlightenment, Are the spontaneously accomplished mandala. Thus it is said. The name of the consort, queen, is as before, Especially because the four objects generate the four consciousnesses, And the four times separate and generate the four faculties. The second is, Inner mind, father and mother, Mentioned as seeing, etc., are, The four consciousnesses of eye, ear, nose, and tongue, Because relying on the eye faculty, the eye consciousness sees the object form, etc. These in order are, Earth Essence and, Vajrapani and