Chinese
结束。 第八，门：名为解脱等等。也就是，如果领悟了空性的意义，就能从执着实有的束缚中解脱；如果领悟了无相的意义，就能从执着相的束缚中解脱；如果领悟了无愿的意义，就能从希求果的束缚中解脱。这是共同的三种解脱。不共的是，如果领悟了自性光明（的意义），就能从一切执着实有和相的束缚中解脱。作为通过这四扇门自然而然地进入大菩提的象征，四扇门以门框的样式，用带有侧壁和顶棚的结构装饰着四个方向。如果认为这像是普通的门，那不是的。门和门框的样式，在侧壁的上方，装饰着带有十一道金刚纹等等的顶棚。 第九，台阶：名为解脱等等。也就是，原因和结果的台阶各有八个，共十六个。原因的台阶是：为了象征从轮回中解脱，经过共同道次第的八个阶梯后进入这里，门内外的两侧各有四个台阶，具备上下的八个台阶，非常美丽。结果的台阶是：为了象征圆满了八乘的宗义功德，门的四个角由柱子支撑，装饰着八个台阶。台阶的柱子底座是蓝色的，上面用金刚链垂直排列。水生植物是莲花。框架是珍宝框架。扎热擦是悬挂在鼻梁上的白色珍宝网状物。鼻梁像山墙一样。悬挂的串珠是用狮子头口中吐出的网和半网装饰的。夏布是用白色夏布串装饰在蓝色底座上的。琼头是具有汉式屋顶形状的四个角上，从琼头形状的暗槽中垂下风铃等物装饰的。此外，还用消除门房和凉亭黑暗的牛背三眼等物装饰得非常美丽。一般来说，台阶的分类，后译派有十一种，而前译派这里有四种和八种。
English
End. Eighth, the gate: named liberation and so on. That is, if one realizes the meaning of emptiness, one can be liberated from the bondage of clinging to reality; if one realizes the meaning of signlessness, one can be liberated from the bondage of clinging to signs; if one realizes the meaning of wishlessness, one can be liberated from the bondage of hoping for results. These are the three common liberations. The uncommon one is that if one realizes the meaning of self-luminous nature, one can be liberated from all bondages of clinging to reality and signs. As a symbol of naturally entering the Great Bodhi through these four gates, the four gates are decorated in the style of door frames, with side walls and canopies adorning the four directions. If one thinks this is like an ordinary door, it is not. The style of the door and door frame, above the side walls, is decorated with canopies bearing eleven vajra patterns and so on. Ninth, the steps: named liberation and so on. That is, there are eight steps for cause and eight steps for effect, totaling sixteen. The steps of cause are: to symbolize liberation from samsara, entering here after passing through the eight stages of the common path, there are four steps on each of the inner and outer sides of the gate, adorned with eight steps for ascending and descending, making it very beautiful. The steps of effect are: to symbolize the perfection of the qualities of the eight vehicles' tenets, the four corners of the gate are supported by pillars, decorated with eight ornamental steps. The base of the step pillars is blue, with a vajra chain arranged vertically on top. The aquatic plant is a lotus. The frame is a jewel frame. The zara tsak is a white jewel net hanging from the nose. The nose is like a gable. The hanging beads are decorated with nets and half-nets emerging from the mouths of lion heads in the space between. The sharbu is decorated with a string of white sharbu on a blue base. The kyung head is decorated with wind chimes and other objects hanging from the hidden grooves in the shape of kyung heads at the four corners, which have the shape of a Han-style roof. In addition, it is also beautifully decorated with bull-back three-eyes and other objects that dispel the darkness of the gatehouse and pavilion. Generally, the classification of steps, the later translation school has eleven types, while the earlier translation school here has four and eight types.
Chinese
虽然有其他不同的说法，但这里是被称为八的派别的说法。第十，住所的特征是：没有内外等等。因为自生智慧没有外在所取的境和内在执着的识这二者，所以为了表示所知的一切坛城都是自明的妙力显现，坛城殿显现为没有内外。例如，就像在玻璃管中放入各种珍宝一样。一切都变成内在，意思是说，一切身和智慧都汇集在法界母尊的巴嘎中，所以在名言上称为内在。第十一，坐垫和宝座是从无畏一直到坐垫。为了表示诸佛的心中具有四种无畏，所以在中央有狮子宝座；为了表示具有十种身力，所以在东方有象宝座；为了表示具有四种功德神变足，所以在南方有骏马宝座；为了表示具有十种语自在，所以在西方有孔雀宝座；为了表示四种事业在度化所化众生时没有障碍，所以在北方有飞翔的鸟，也就是香香的宝座；为了表示经历了八乘道而将果位的功德融入心中，所以狮子等每一个都是八个，它们的尾巴在内部交织，从而支撑起珍宝宝座的腿。那么，有人会想，为什么将这些动物视为自显现的道理呢？例如，一位格西的好马，一匹是依靠自己的福德力而成就的，另一匹是他人以信心供养的，这两匹马是相同的。同样，诸佛具有无畏等等，而十地菩萨们为了用耳朵听法和清净所知障，将身体化现为狮子等，并供养为坐垫。就像《大海经》中所说：菩萨以愿力，为了积聚听闻之海，将身体供养为狮子座。心性本自清净，为了表示方便和智慧双运，所以有日月坛城；为了表示没有罪过的染污，所以有莲花；为了表示如意满足所化众生的愿望，所以有珍宝坐垫。这也是七宝自性任运成就的象征，即嘎
English
Although there are other different explanations, here is the explanation of the school known as the Eight. Tenth, the characteristic of the abode is: without outer and inner, etc. Because self-originated wisdom does not have the two, namely the outer object to be grasped and the inner consciousness that grasps, therefore, to indicate that all mandalas of knowable things are manifestations of the power of self-awareness, the palace appears without outer and inner. For example, like putting various jewels into a glass tube. Everything becomes inner, meaning that all bodies and wisdoms are gathered in the bhaga of the Dharma Realm Mother, so it is nominally called inner. Eleventh, the seat and throne are from fearlessness to the seat. To indicate that the Buddhas' minds possess the four fearlessnesses, there is a lion throne in the center; to indicate that they possess the ten bodily powers, there is an elephant throne in the east; to indicate that they possess the four qualities of miraculous feet, there is a noble horse throne in the south; to indicate that they possess the ten speech powers, there is a peacock throne in the west; to indicate that the four activities are unobstructed in taming sentient beings, there is a sky-flying bird, that is, a shang-shang throne in the north; to indicate that having gone through the eight vehicles and integrated the qualities of the fruition into their minds, each of the lions, etc., is eight, and their tails are intertwined inside, thus supporting the legs of the jewel throne. Then, one might wonder, why is it considered that the reasoning that shows these animals is self-manifested? For example, a Geshe's good horse, one that is accomplished by the power of one's own merit, and another that is offered by others with faith, these two horses are the same. Similarly, the Buddhas possess fearlessness, etc., and the Bodhisattvas of the ten bhumis transform their bodies into lions, etc., to listen to the Dharma with their ears and purify the obscurations of knowledge, and offer them as seats. As it is said in the Ocean Sutra: Bodhisattvas, by the power of aspiration, in order to accumulate the ocean of hearing, offer their bodies as lion thrones. The nature of mind is inherently pure, and to indicate the union of skillful means and wisdom, there is the mandala of the sun and moon; to indicate that there is no defilement of faults, there is the lotus; to indicate that the wishes of sentient beings to be tamed are fulfilled as desired, there is the jewel seat. This is also a symbol of the seven treasures being spontaneously accomplished in their own nature, namely, ga
Chinese
是抬高的宝座脚第七品。那么那些坐垫的堆叠方式是怎样的呢？那也是可以说的，对五个圣人堆叠五层，对勇士堆叠三层，太阳单座是忿怒的，莲花单座是贤善的，普贤父母堆叠四层。这样说。然而在安置坛城时是那样的，在这里讲法时，观释中说普贤是堆叠五层坐垫。坐垫堆叠的月亮在上面的原因是，观释中说：主尊是为了享用智慧，内在的莲花中心的太阳上依靠月亮，因此有兔子的在上面。这样说。那是像秘密一样与方便道下门结合起来说的。像外解脱道一样说也是月亮在上面，主尊是为了象征方便显现不间断，内在方便道像上门一样说也是月亮在上面，因为说脐间的短阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的上面是顶门的吽字（藏文：ཧྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）或者心间的命不坏明点存在。拉字是处所的基础的语气，象征着那些坐垫上，从下面出现讲述上面导师的自性的人们安坐。第五是眷属圆满，有二，自性无二的眷属和智慧特殊的眷属。第一也有二，种姓的五部怙主和五部佛母。第一是从薄伽梵到怖畏之间，不舍弃四魔，显明自性智慧，因此是薄伽，具有广大的功德并且其体性超越一方，因此是薄伽梵，如实法性现前并且成熟，因此是逝。这两个名称是导师与六道众生共同的。具体来说，识是断境并且具有明觉的体性，分类有八识聚。色是可变的体性，分类有十五色。受是体验的体性，分类有三种。想是执取相的体性，分类有五种。行是显现造作的体性，分类是受想二者分开计算后剩余的四十九种。其他论典中蕴的次第
English
It is the seventh chapter on the raised throne legs. So, how are those cushions stacked? That can also be explained: stack five layers for five beings, stack three layers for heroes. A single sun seat is for the wrathful, a single lotus seat is for the virtuous. Kunsang (Samantabhadra) and consort are stacked four layers. It is said. However, that is the case when arranging the mandala. Here, when teaching the Dharma, the commentary states that Kunsang has five layers of cushions stacked. The reason why the moon comes on top of the stacked cushions is, as stated in the commentary: The main one is for the sake of using wisdom, and the moon relies on the sun in the center of the inner lotus, therefore the one with the rabbit resides on top. It is said. That is explained like a secret in conjunction with the lower door of the means path. Even if explained like the outer liberation path, the moon comes on top, because the main one is to symbolize that the appearance of means is uninterrupted. Even if explained like the upper door of the inner means path, the moon comes on top, because it is said that above the short A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) in the navel is the Hūṃ (Tibetan: ཧྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) syllable at the crown of the head or the indestructible bindu of life in the heart. The word "la" is the tone of the base of the place, symbolizing that on those cushions sit the beings who explain the nature of the teacher above coming from below. Fifth, the complete retinue has two aspects: the retinue of non-duality of nature and the retinue of special wisdom. The first also has two aspects: the five fathers of the family and the five mothers. The first is from Bhagavan to "terrifying," because the four maras are not abandoned, and self-awareness is clear, therefore it is Bhagavat. It possesses great qualities and its essence transcends one side, therefore it is Bhagavan. The reality of suchness is manifested and matured, therefore it is Gone. These two names are common to the teacher and the six types of beings. Specifically, consciousness is the characteristic of cutting off objects and having awareness, and if divided, there are eight aggregates. Form is the characteristic of being able to be formed, and if divided, there are fifteen forms. Feeling is the characteristic of experiencing, and if divided, there are three. Perception is the characteristic of grasping characteristics, and if divided, there are five. Formation is the characteristic of manifestly forming, and if divided, there are forty-nine remaining after counting feeling and perception separately. In other texts, the order of the aggregates
Chinese
首先，如果提到色蕴，这里为什么要首先提到识呢？这是为了显示它与共同乘的区别。如《日光狮子释》中所说：“外道认为粗大的所取之义是主要的，而这里则认为执着的根本——识是主要的。”等等。那么，这些识如何成为清净的本尊呢？对此的解释分为两部分：驳斥他宗和建立自宗。第一部分：杰·昆敦说：“这里的识不是八识，而是五门识。如果认为是八识，那么在不动佛的相续中就有阿赖耶识，因此会成为非阿罗汉，并且由于有烦恼意，会成为没有断除二障的补特伽罗的过失。”虽然这样说，但这只是为了顺应共同的论典，在这里是极不合理的。地狱的能仁（佛）有法，你的相续中没有嗔恨，因为你是断尽嗔恨的补特伽罗，就像佛陀圣者一样。因为对一切分别念都一概而论，所以是不合理的。而且也与经文相违背，经中说：“一切无余法，非是佛陀外。”因此，这个乘的观点是，阿赖耶识本身就是法界智，本来就是清净的，所以不需要断除对治，因为它超越了束缚和解脱。第二部分：分别念的集合，五蕴的自性，本来就是五种如是智，特别是通过使相续清净的五佛的果位显现，而达到究竟。对于这样的分别念，心通过自证智来控制，并且获得了无漏法的自在，因此享受着大乐，所以被称为国王。还有，为什么这部论典不从本尊的名号说起，而是从分别念的名号说起呢？有些上师说，这里说“国王”，下面说“大”，等等，用分别念的名号来说并没有成立，例如说“涅槃”并不是指佛陀有涅槃的名字。实际上是这样的：即使在不清净的轮回状态中，分别念集合的自性