Chinese
在平等性中已成无有差别。 说是为了表示随顺所化众生的显现而广大。 顶端是十方四时诸佛的， 所有坛城无余， 各个并非本体唯一之智慧周遍。 所谓顶端如屋顶之顶的形状有两种：意义和表相。 意义是：在十方， 安住，于四时， 逝去的， 诸佛之身语意的所有坛城， 在空性智慧的本体中是一体的。 表相是： 宫殿的顶端是以五种智慧的光芒汇聚燃烧的珍宝， 譬如孔雀的羽毛。 也就是在《嬉戏》中说： “顶端燃烧宝珠上， 以种姓标志作庄严， 本体无二周遍之主。” 那么，如果混合成一而无有分别吗？ 说是“智慧不可思议”。 珍宝围墙之庄严， 智慧不可思议。 所示珍宝之庄严是： 执持各自智慧的体性和， 差别之分是： 具有如大慈悲功德珍宝般不可思议， 也就是在《嬉戏》中说：“从彼不可思议无数的”。 智慧珍宝的形状和颜色复杂， 显现为不同种类不混杂如彩虹般， 的差别和， 殊胜， 胜于其他乘或胜于其他宫殿， 所变成的， 度量， 天人难以度量的， 没有尺度可以度量的， 因是智慧所成， 相是显现为珍宝， 形状和颜色白色圆形在东方。 南方是黄色四方形。 西方是红色月牙形。 北方是绿色三角形。 不是那些的形状各不相同， 形状各异， 差别众多， 看也看不厌， 是因为胜于其他乘， 以及必要度量， 没有尺度可以衡量之故。 是以各种珍宝围墙砌成的。 也就是在《嬉戏》中说：“从彼不可思议无数的， 不同种类无有怖畏， 如其本性显现如其本性， 形状和颜色皆可度量， 种类各异差别殊胜， 以殊胜功德处所而庄严， 天与人等超越尺度， 以及无数种姓之庄严。”
English
In equality, it has become without difference. It is said to represent the expansion in accordance with the appearance of those to be tamed. The apex is of the Buddhas of the ten directions and four times, All mandalas without exception, The wisdom that is not separate but of one essence is all-pervading. Regarding this, the shape of the apex, like the apex of a roof, is twofold: meaning and sign. The meaning is: In the ten directions, abiding, and in the four times, those who have passed away, All the mandalas of the body, speech, and mind of the Buddhas, Are one in the essence of the wisdom of emptiness. The sign is: The apex of the palace is a burning jewel swirling with the light of the five wisdoms, Like the colors of a peacock's tail. That is also from the Play: "On the burning jewel at the apex, Adorned with the marks of the family, The lord of the two-in-one swirling essence." So, if they are mixed into one and there is no distinction? It is said, "Wisdom is inconceivable." The ornament of the precious fence, Wisdom is inconceivable. The ornament of the precious one is shown as: Holding the characteristics of each wisdom and, The part of the distinction is: Endowed with inconceivable qualities like the great compassionate virtue of a precious jewel, That is, from the Play: "From that, countless immeasurable ones." The shape and color of the wisdom jewel are complex, Appearing like a rainbow of different kinds that are not mixed, And the distinction of, Special, Superior to other vehicles or superior to other palaces, What has become, Measure, Difficult for gods and humans to measure, Immeasurable, The cause is made of wisdom, The sign appears as a jewel, The shape and color are white and round in the east. The south is a yellow square. The west is a red crescent. The north is a green triangle. Those that are not, the shapes are different, Different shapes, There are many differences, Looking at it is not satisfying, Because it is superior to other vehicles, And the necessary measure, Because there is no measure to measure. It is built with various precious fences. That is also from the Play: "From that, countless immeasurable ones, Different kinds without fear, Appearing as it is, as it is, The shapes and colors are all measurable, Different kinds, supreme distinctions, Beautiful with special qualities and places, Gods and humans and others beyond measure, And countless family ornaments."
Chinese
嗡梭！以各种智慧珍宝制成的花鬘，其因是智慧，其相是珍宝显现，各种不同的形态互不混杂，慈悲 непрерывный，获得不忘失的陀罗尼，因此，以珍宝花鬘装饰成网。网状和半网状的装饰，垂悬物，以及真谛二者无别的象征是垂悬物，以方便和智慧各自成办诸事，因此以夏布的装饰将网状和半网状分隔开。那也是在智慧的延续线上，以珍宝的功德串联起来的装饰，如天空中的彩虹般显现，却无自性，清晰而不混杂地显现。从灰烬中，无有任何中断地普遍广大，花鬘、垂悬物和夏布等。夏布的装饰，以及各种形象和欲妙的装饰是，五种欲妙，即形象的天女白色，手持镜子，以各种珍宝装饰，如此这般众多美丽的形象安住，因此称为各种。声音的各种，声音的天女黄色，手持琵琶、笛子和各种声音的乐器，气味的各种，气味的天女绿色，手持香炉等各种气味，味道的各种，味道的天女红色，手持具有百种殊胜味道的食物，触觉的各种遍布十方，触觉的天女蓝色，手持天衣等各种柔软的触觉。它们从十方如云般聚集。游戏品第一中说，一切化现的天女众，智慧庄严互不混杂，以欲妙之聚充满，从十方一切聚集，如云朵般充分庄严。如是说。总的装饰的特征是，自生中，不遮蔽而清晰的装饰。宫殿的那些装饰的特征是什么呢？不是由其他因缘所生，而是宫殿自生而成，因此，普贤的伟大功德自生显现，一个不遮蔽另一个，如同用达列吾坚的绳子串联起水晶念珠一般。
English
Om Swaha! Garlands made of various wisdom jewels, its cause is wisdom, its sign is the appearance of jewels, various distinct forms are unmixed, compassion is непрерывный, having obtained the dharani of non-forgetfulness, therefore, the jewel garland is made into a net as an ornament. The ornament of net and half-net, pendants, and the symbol of the inseparability of the two truths are the pendants, and since the means and wisdom accomplish things separately, the ornaments of Sharbu separate the net and the half-net. That is also on the continuous line of wisdom, the ornaments strung together with the qualities of jewels, appear like a rainbow in the sky, but without self-nature, clear and unmixed. From the ashes, universally vast without any interruption, garlands, pendants, and Sharbu, etc. The ornaments of Sharbu, and the various forms and ornaments of desire are, the five qualities of desire, namely, the goddess of form is white, holding a mirror in her hand, adorned with various jewels, and many such beautiful forms reside, therefore it is called various. The various sounds, the goddess of sound is yellow, holding a pipa, flute, and various musical instruments, the various smells, the goddess of smell is green, holding incense burners and other various smells, the various tastes, the goddess of taste is red, holding food with a hundred excellent tastes, the various tactile sensations pervade the ten directions, the goddess of touch is blue, holding heavenly clothes and other various soft touches. They gather like clouds from the ten directions. From the first chapter of the Play, "All the manifested hosts of goddesses, the wisdom adornments are unmixed, filled with the collection of desirable qualities, gathered from all ten directions, fully adorned like a cloud." Thus it is said. The general characteristic of ornaments is, in self-origination, ornaments that are clear without obscuring. What are the characteristics of those ornaments of the palace? They are not produced by other causes and conditions, but the palace is self-originated, therefore, the great qualities of Samantabhadra appear spontaneously, one does not obscure the other, like crystal beads strung together with a Dar Leo Gen rope.
Chinese
清澈如镜中之影像，显现而无自性，诸天与人不可思议地从各方面装饰。以不可思议装饰。 出自《宣说续·嬉戏》： 自生寂增怀诛饰， 无边事业皆示现， 以种种差别之方式安住， 无碍清明之自性者， 不可思议广大无数饰。 门与门楣之安立：具有从四解脱门进入之门楣。门有四：东方解脱门空性，南方无相，西方无愿，北方自性光明。从这四门进入玛哈瑜伽。门楣是五智之自性，班杂惹嘎从各方面围绕。 出自《嬉戏》： 上愿无相光明门， 佛陀顶髻善庄严。 具有八解脱之台阶。台阶有三：从烦恼束缚中解脱之八解脱，成为阶梯之庄严的八解脱，以及台阶之八庄严。第一种是八解脱：有色观色之解脱，内无色想而观外色之解脱，胜解脱以身作证而圆满安住，虚空无边处之生处圆满而安住，识无边处等同而识无边处之生处圆满而安住，无所有等同而无所有处之生处圆满而作，非想非非想处之生处圆满而安住，以及身作证而入于灭尽想受者。成为台阶之庄严的八解脱是：马蹄、莲花、扎让匝、象鼻、串珠、花鬘、框架和琼鸟头。出自《广十》：足与无染扎让匝，象鼻串珠花鬘与，种种琼鸟头次第连。如是说。成为阶梯的八台阶是：独觉乘与声闻
English
Clarity is like the image in a mirror, appearing but without inherent existence, adorned in every way by gods and humans beyond comprehension. Adorned with the incomprehensible. From the "Explanatory Tantra of Play": Self-arisen, peaceful, increasing, powerful, and wrathful adornments, Showing all limitless activities, Abiding in various ways, Possessing the nature of unobstructed clarity, Inconceivable, vast, countless adornments. Establishment of doors and doorframes: Possessing doorframes that enter through the four doors of liberation. There are four doors: the eastern door of liberation is emptiness, the southern is signlessness, the western is wishlessness, and the northern is self-luminous. Entering into Mahāyoga from these four doors. The doorframe is the nature of the five wisdoms, with Pañca Rakṣa surrounding all sides. From "Play": The upper wishless, signless, luminous door, Well adorned by the Buddha's crown. Possessing the eight stages of liberation. There are three stages: the eight liberations that liberate from the bonds of afflictions, the eight liberations that become the adornment of the staircase, and the eight adornments of the stage. The first is the eight liberations: the liberation of seeing forms as forms, the liberation of perceiving no form internally and seeing external forms, the liberation of beauty, having realized it with the body and abiding completely, having perfected the sphere of limitless space and abiding, having equalized limitless consciousness and having perfected the sphere of limitless consciousness and abiding, having equalized nothingness and perfecting the sphere of nothingness, having perfected the sphere of neither perception nor non-perception and abiding, and those who enter having realized the cessation of perception and feeling with the body. The eight liberations that become the adornment of the stage are: horse hoof, lotus, zaraṅga, elephant trunk, string of pearls, garland, frame, and garuda head. From the "Extensive Ten": Foot and undefiled zaraṅga, elephant trunk, string of pearls, and garland, various garuda heads are connected in order. Thus it is said. The eight steps that become the staircase are: the solitary realizer vehicle and the śrāvaka
Chinese
听闻，菩提萨埵，克里亚，邬波耶，瑜伽，玛哈瑜伽，阿努瑜伽。从灰烬中，内外秘密深奥的，具备八种解脱的马车。如是说。内外皆无而一切皆转化为内，宫殿的自性是，内外皆无是，从外看则内明，从内看则外明，如水晶球般清净。一切皆转化为内是，虽然外显为宫殿，却是普贤的伟大之处。内也是智慧，外也成为了智慧。༈。关于“割截”，那么，如果说只有无外的内，是否矛盾呢？不矛盾，这是以如来显现的权势所致，因为如来的显现没有内外。从灰烬中，内外皆无是智慧之真实，无边无际的大乐法界。如是说。或者，外是众生的心，内是佛陀的意，二者皆无。所知法界和，能知觉知二者皆无。胜义谛和世俗谛二者皆无，为了证悟那不可分割的真谛而说。此地本身是觉知的色究竟天，因此，觉知没有内外。因为觉知和理解，所以一切都转化为内。百十品第六十三品中，诸法自性本空，内外以及内之外的，执持各种分别念，无事物之法界刹那间。如是说。༈。第二，将处所之方法阐述为道，所谓色究竟天，是佛母的莲花轮，次第分为三层，外层两层，中间三层，内为八瓣莲花。内层比外层在事业和功德上更为殊胜，因此称为色究竟天。因为结合的事业和菩提心的精华远离四边。处所的基础是，所谓无量基础，是四大喜悦的智慧。处所的原因是，所谓智慧珍宝，因为菩提心产生共同和特殊的必要，并且具备。宫殿的范围是，所谓十方，是对四大喜悦的体性难以思量。宫殿的外形是，所谓无量功德，因为转化为难以思量的四大喜悦。
English
Hearing, Bodhisattva, Kriya, Upaya, Yoga, Maha Yoga, Anu Yoga. From the ashes, the inner and outer secrets are profound, possessing the chariot of eight liberations. Thus it is said. When there is no outer or inner and everything is transformed into the inner, the nature of the palace is that there is no outer or inner. If viewed from the outside, the inside is clear, and if viewed from the inside, the outside is clear, like a crystal ball. When everything is transformed into the inner, although it appears as an outer palace, it is the greatness of Samantabhadra. The inner is also wisdom, and the outer has also become wisdom. ༈. Regarding "severance," then, if it is said that there is only the inner without the outer, is it contradictory? It is not contradictory, because this is done by the power of the appearance of the Tathagata, because the appearance of the Tathagata has no outer or inner. From the ashes, the absence of outer and inner is the reality of wisdom, the realm of great bliss without beginning or end. Thus it is said. Or, the outer is the mind of sentient beings, and the inner is the intention of the Buddha, both of which are absent. The knowable realm of phenomena and the knowing consciousness are both absent. The ultimate truth and the conventional truth are both absent, and it is said in order to realize that indivisible truth that has not been realized. This place itself is the Akanishta of awareness, therefore, awareness has no outer or inner. Because of awareness and understanding, everything is transformed into the inner. From the sixty-third chapter of the Hundred and Ten Treatises, all phenomena are empty by their very nature, and the various kinds of discriminations of the inner and the outer of the inner are also, the realm of no-thingness in an instant. Thus it is said. ༈. Second, explaining the method of dwelling as the path, the so-called Akanishta is the lotus wheel of the Mother, in three stages: the outer two stages, the middle three, and the inner eight-petaled lotus. The inner one is more distinguished than the outer one by two things, activity and qualities, therefore it is called Akanishta. Because the activity of union and the essence of Bodhicitta are free from the four extremes. The basis of the place is, the so-called immeasurable basis, is the wisdom of the four joys. The cause of the place is, the so-called precious wisdom, because Bodhicitta has common and special needs and is endowed with them. The extent of the palace is, the so-called ten directions, is that the nature of the four joys is difficult to fathom with the mind. The outer form of the palace is, the so-called immeasurable qualities, because it has been transformed into the four joys that are difficult to fathom with the mind.