Chinese
四方形的形状也意味着与法界无别。标志性宝瓶的高低无法衡量，就像如来佛的顶髻一样。包含十方四时的所有佛陀坛城的意念，都统一于自心觉性的智慧中。标志是宫殿顶端盘绕成蜂巢或帐篷的形状，那是定（藏文：ཏིང་），总持定（藏文：ཀུན་ཏིང་），因之定（藏文：རྒྱུའི་ཏིང་ངེ་འཛིན），手印开展，通过四种解脱定进入大阿底瑜伽老者的状态，这就是意义。标志是宫殿四面的四个门不像普通的城门，而是有突出的门，并装饰有门饰。与其他乘相比，这里以无上乘来衡量并进入，这就是意义。标志是宫殿下方的基座，凸起的边缘上，金刚杵直立，或以肘为单位，依次测量神幡、船形断口、肋木、腋肋、中心。从轮回中解脱的八乘之道，这就是意义。标志是门槛下方的八个台阶，外四内四。获得自地的八种果位，这就是意义，标志是装饰有八个台阶。四个台阶的每一层都有两个装饰，共八个，分别是：马脚、莲花、珍宝匣，未生之方便的栅栏，垂饰、串珠垂饰、夏尔布，以及各种鹏首依次排列。每个智慧都具备额外的四个智慧，这就是意义。标志是作为一切种姓之主的普贤王如来和普贤王如母，是四种姓颜色的珍宝突出物，以四种城堡形式装饰。如果说之前已经解释了普贤父母位于中央，而这里又在突出物中生起，这是否重复？并非如此。在讲法时，普贤父母位于中央，而在修行时，普贤父母是一切种姓的创造者或生起之主，因此在东西两侧的突出物上生起。或者，普贤王如来自己化现的六能仁也在那里生起。墙壁颈部的装饰是，出自《光明次第》：边缘的花瓣完全覆盖，智慧之根
English
The square shape also signifies being inseparable from the Dharmadhatu. The height and depth of the symbolic vase are immeasurable, like the Ushnisha of the Tathagata. The intention of all the Buddha mandalas, encompassing the ten directions and four times, is unified in the wisdom of one's own awareness. The symbol of the palace's peak coiling like a beehive or tent represents Samadhi (Tibetan: ཏིང་), the all-holding Samadhi (Tibetan: ཀུན་ཏིང་), the Samadhi of the cause (Tibetan: རྒྱུའི་ཏིང་ངེ་འཛིན), and the unfolding of Mudras. The way to enter the state of the great Atiyoga elder through the four liberations of Samadhi is the meaning. The symbol of the four doors on the four sides of the palace are not like ordinary city gates, but rather have protruding doors adorned with door ornaments. Compared to other vehicles, here it is measured by the unsurpassed vehicle and traversed, that is the meaning. The symbol of the base of the palace, with the Vajra upright on the protruding edge, or measured in cubits, with the divine banners, boat-shaped breaks, ribs, axillary ribs, and center in sequence. Traversing the eight vehicles of liberation from Samsara, that is the meaning. The symbol is the eight steps at the foot of the threshold, four outer and four inner. Obtaining the eight fruits of one's own ground, that is the meaning, and the symbol is adorned with eight steps. Each of the four steps has two ornaments, making eight in total: horse's hoof, lotus, jewel box, fence of unborn means, pendants, beaded pendants, Sharbu, and various Garuda heads arranged in order. Each wisdom also possesses four additional wisdoms, that is the meaning. The symbol is that the place owned by Samantabhadra and Samantabhadri, the lords of all lineages, is adorned with jewel protrusions of the four lineage colors in the form of four castles. If it is said that the union of Samantabhadra and Samantabhadri in the center has already been explained, and here they are generated in the protrusions, is this a repetition? It is not so. During the teaching of the Dharma, Samantabhadra and Samantabhadri reside in the center, while during practice, Samantabhadra and Samantabhadri are the creators or the essence of the generation of all lineages, therefore they are generated on top of the protrusions on the east and west sides. Alternatively, the six Buddhas manifested by Samantabhadra himself are also generated there. The decoration of the wall's neck is, from the 'Light Sequence': The surrounding petals completely cover, the root of wisdom
Chinese
在“ིག་”字上生出狮子，从无畏的口中发出珍珠的光芒，具有美丽的装饰，拥有网状和半网状的颈饰，形等同于天女的交合，以各种供养的乐器，使整个虚空界如同云聚。如是说。慈悲和化身的流转不断绝具有意义，其标志是念珠。真谛二谛无二具有意义，其标志是珍宝的垂饰。不杂染且圆满具有意义，其标志是美丽的宝幢之尖。不舍弃五妙欲，清净圆满作为庄严具有意义，其标志是无量五妙欲天女遍布十方，持续不断地显现。在观修方面：在外是五彩，在红色欲乐之上，在黄色装饰之中，在顶上的鸟羽之下，十六根柱子的肩上，从网状的间隙中献上供养而观修。门饰是门房内的九种装饰，以及十一金刚杵的竖立等等。外在的庄严是从本来的平等性中不退转，并且烦恼永远不生起具有意义，其标志是砍断的八根或十六根塔拉树。按照口诀来说，因为是三十二空行母的座垫。认为是二。如意满足所化众生的愿望具有意义，其标志是如意树上装饰着珍宝的交易，以铃铛装饰，与塔拉的数量相同。在这些之间，还有珍宝堆和沐浴池，也与塔拉和如意树的数量相同。对轮回的一切法都拥有自在力具有意义，其标志是被世间大天神们围绕的座垫上，在金色的地面上是蓝色的尼泊尔草地，其中有白色的花朵盛开的花园。像这样显现为宫殿的装饰，也像自在的乐神居住的地方也自然而然地形成一样，显示了报身佛的意念，凭借智慧的力量，宫殿和装饰自然而然地形成。本体是显空无二无别，十方无边无际地自然显现具有意义，其标志是宫殿的五彩光芒永不间断，直到尽头。
English
A lion is born on the letter "ik," pearls of light emanate from the fearless mouth, possessing beautiful ornaments, adorned with net-like and half-net-like neck ornaments, forms akin to the union of goddesses, with various offering instruments, making the entire realm of space like a gathering of clouds. Thus it is said. Having compassion and the continuous flow of emanations without cessation has meaning, the sign of which is the rosary. The inseparability of the two truths has meaning, the sign of which is the hanging cluster of jewels. Being unmixed and complete has meaning, the sign of which is the beautiful jewel-tipped pinnacle. Not abandoning the five objects of desire, being purely complete as an ornament has meaning, the sign of which is the immeasurable goddesses of the five objects of desire pervading the ten directions, continuously emanating. In terms of meditation: outside is the five-colored, upon the red desire, within the yellow ornament, beneath the bird's feather above, on the shoulders of the sixteen pillars, from the gaps of the net, meditate on offering worship. The door ornaments are the nine ornaments inside the door chamber, and the eleven vajra upright, and so on. The external ornament is that from the original equality, there is no turning back, and afflictions never arise, which has meaning, the sign of which is eight or sixteen cut tala trees. According to the oral instructions, it is the seat of the thirty-two dakinis. It is considered as two. Fulfilling the hopes of those to be tamed, just as they are thought of in the mind, has meaning, the sign of which is the wish-fulfilling tree adorned with jewel transactions, decorated with tinkling bells, matching the number of tala trees. Between these are also piles of jewels and bathing ponds, also matching the number of tala trees and wish-fulfilling trees. Having dominion over all phenomena of samsara has meaning, the sign of which is on the seat surrounded by the great worldly gods, on the golden ground is the blue Nepali meadow, within which is a garden of white flowers in full bloom. Appearing as an ornament of such a palace, also like the dwelling place where the gandharvas freely reside is spontaneously formed, it shows that the intention of the sambhogakaya Buddha, by the power of wisdom, the palace and ornaments are naturally formed. The essence is appearance and emptiness, inseparable, naturally appearing limitlessly in the ten directions, which has meaning, the sign of which is that the five-colored light of the palace never ceases, until the end.
Chinese
不是，因为它没有大小、范围、难度，并且脱离了使用之处，所以是宫殿。自性智慧唯一显现，所显现的即是意义。像内外这样的标志在宫殿中是没有的，因为一切都变成了内在。下方的基座方法是具有五种智慧的意义。标志是四辐轮的中心和五个，或者下方的基座是转法轮的座，发愿恭敬的，以功德的伟大摧毁罪恶的，超越地的差别的，心是觉悟自显的座等五种说法，其中第一个下方基座是法轮持续不断地转动，这是意义。标志是四辐轮和中心。第二个发愿恭敬的座是，边地的菩萨以发愿的力量化现为狮子等，将身体作为座供养，从而清净烦恼的障碍。用耳朵听法，清净所知的障碍，这是从《海》、《意集》、《星算》等中所说的。但这些是因的乘，或者以续部清净是道的力量。果的乘或者幻化的力量所显示的是五身任运成就，眷属是胜者海，因此，这里所说的不是发愿恭敬的座。第三个以功德的伟大摧毁罪恶的座是，日月莲花座，也就是智慧无自性是意义。标志是日轮，方法无阻碍是意义。标志是月轮，心没有罪过的玷污是意义。标志是莲花座。第四个超越地的差别的座是，满足所化众生的希望，所需所欲任运成就，这是意义。标志是珍宝的宝座。也就是七宝自性任运成就，这是意义。标志是每个宝座都具有七个宝藏之眼。第五个心觉悟自显的座是，在佛的意图中，果的法任运成就，这是意义。标志是显现为五种有情之座，也就是在灌顶王续中说：心以四种无畏摧毁四魔，作为成就的标志坐在狮子座上。身以十力
English
It is not, because it has no size, scope, difficulty, and is detached from the place of use, so it is a palace. The sole self-awareness wisdom appears everywhere, and what appears is the meaning. Signs like inside and outside do not exist in the palace, because everything has become internal. The method of the lower base is the meaning of having five wisdoms. The sign is the center of the four-spoke wheel and five, or the lower base is the seat of turning the wheel of Dharma, wishing respectfully, destroying sins with the greatness of merit, surpassing the differences of the earth, the mind is the self-manifesting seat of enlightenment, etc., are five kinds of statements, of which the first lower base is the continuous turning of the wheel of Dharma, this is the meaning. The sign is the four-spoke wheel and the center. The second seat of wishing respectfully is that the Bodhisattvas of the borderlands, by the power of their vows, transform into lions, etc., offering their bodies as seats, thereby purifying the obscurations of afflictions. Listening to the Dharma with the ears purifies the obscurations of knowledge, as stated in the "Ocean," "Collection of Intentions," and "Astrology." But these are the vehicle of cause, or purification by the power of the path of the tantras. The vehicle of result or the power of illusion shows the five bodies spontaneously accomplished, the retinue is the victorious ocean, therefore, what is said here is not the seat of wishing respectfully. The third seat of destroying sins with the greatness of merit is the seat of the sun, moon, and lotus, that is, wisdom without self-nature is the meaning. The sign is the sun disc, the method is unobstructed is the meaning. The sign is the moon disc, the mind is without the defilement of sins is the meaning. The sign is the lotus seat. The fourth seat of surpassing the differences of the earth is that fulfilling the hopes of the beings to be tamed, the desired and wished for are spontaneously accomplished, this is the meaning. The sign is the jeweled throne. That is, the seven treasures' self-nature is spontaneously accomplished, this is the meaning. The sign is that each throne has seven treasure eyes. The fifth seat of the mind's awareness self-manifesting is that in the intention of the Buddha, the laws of the result are spontaneously accomplished, this is the meaning. The sign is the appearance as the seat of five sentient beings, that is, it is said in the empowerment king tantra: The mind destroys the four maras with four kinds of fearlessness, as a sign of accomplishment, sits on the lion throne. The body with ten powers
Chinese
调伏。作为其成就的标志，安坐于千象之座。以功德神变四足，无碍度脱。作为其成就的标志，安坐于骏马之座。语乃十自在圆满，胜者之语。作为其成就的标志，安坐于孔雀之座。业乃以四事业，无碍度脱。作为其成就的标志，安坐于象雄之座。如是说。关于座位的次第：五种人有五层座。菩萨有三层座。单日座用于忿怒尊，单莲座用于寂静尊。普贤父母为四层座。如是说。然《眼疏》中说：门神父母为莲花和太阳双层座。普贤父母，在坛城中安放时为三层，说法时为五层。关于座位上方出现月亮的理由：在《秘密藏续》的注释中多有出现，此处《现观庄严论》的注释中说：又是寂静尊，所有本尊上方都出现月亮，所有忿怒本尊上方都出现太阳。如是，从智慧的妙力中，从净土的座和众多庄严中显现，由于远离了执着于将法界执为一方的边，因此不是单一的，由于智慧显现为多种多样，因此在显现之时没有自性，由于未从法界中移动，因此远离了多方的边。这从《秘密藏续》的“下界”直到“珍宝座”之间进行阐述。所对之眷属，有三种：计数、类别和正直。在那处所，导师对眷属以恭敬的方式，主尊与眷属的意趣无别，但为了所化众生的显现，以主尊与眷属的方式示现，持有普贤的代理之位，持有传承的补特伽罗，五部佛父母十尊，以及持有王子菩萨之位的眷属，菩萨父母十六尊，以及持有怖畏忿怒相的眷属，八大忿怒尊父母，以及持有悲悯化身之眷属，六能仁的形象，以及具信听闻者的眷属，以诸佛的悲悯和所化众生的愿力加持，八大天神，以及等等之语，持有吉祥怙主七十五尊之形象，安住在净土的后方，金刚墙之内，白色花卉园林之上。