Chinese
名为“大宝座”。又说：“因其成为无尽智慧之宝藏，如意珍宝光芒四射之座。”第四种是，佛陀的意旨中，果位的功德圆满具足，究竟即是意义所在。象征显现为五种有情之座。如《彼经》所说，从“无畏狮子”到“鹏鸟之座”之间。在《灌顶王续》中说：“心以无畏四力摧毁四魔，以其成就之象征安坐于狮子座。身以十力摧毁十不善，以其成就之象征安坐于大象座。功德以神变四足渡脱无执着，以其成就之象征安坐于骏马座。语以十自在圆满广大之语，以其成就之象征安坐于孔雀座。业以四事业无碍度脱，以其成就之象征安坐于妙音鸟座。”如是说。第五种是发愿恭敬之座，是在果位之座的顺带说明中讲述的。也就是，边地的菩萨们以发愿的力量，将身体化现为狮子等，献给佛陀作为宝座，从而清净烦恼的障碍。用耳朵听闻佛法，从而清净所知的障碍。《海经》中说：“菩萨以发愿力，为积聚听闻之海故，将身体献为狮子座。”《星算》中说：“狮子等是发愿的菩萨，共有十八位。”如是说。关于座位的次第，《眼疏》中说：“对五种人叠加五层，对菩萨叠加三层，对门神父母叠加太阳和莲花两层，对普贤父母在安置坛城时叠加三层，讲法时叠加五层。”关于座位上出现月亮的理由，《星算》中说：“明点和种子是所有事物的作者，因此是主宰和金刚，中央是月亮。”按照方便道来说，心间法轮中有不坏明点，头顶大乐法轮中有不坏明点。因此，无论是否以方便道摄持，这两个明点都成为轮回和涅槃一切事物的作者之因。
English
It is called "Great Throne". Also, it says, "Because it has become a treasure of inexhaustible wisdom, a throne of wish-fulfilling jewels blazing with light." The fourth is that in the intention of the Teacher, all the greatness and qualities of the result are spontaneously accomplished, and completion is the meaning. The signs appear as the seats of five sentient beings. As it says in that very text, from "Fearless Lion" to "the throne of the Garuda". In the Tantra of the Empowering King, it says: "The mind destroys the four maras with the four fearlessnesses, as a sign of its accomplishment, he sits on a lion throne. The body destroys the ten non-virtues with the ten powers, as a sign of its accomplishment, he sits on an elephant throne. Qualities liberate from attachment with the four legs of miraculous power, as a sign of its accomplishment, he sits on a supreme horse throne. Speech is the speech of the ten powers, perfected and vast, as a sign of its accomplishment, he sits on a peacock throne. Action liberates without obstruction through the four activities, as a sign of its accomplishment, he sits on a Kalavinka throne." So it is said. The fifth, the throne of aspiration and reverence, is explained in the context of the throne of the result. That is, Bodhisattvas of the borderlands, by the power of their aspiration, transform their bodies into lions and so on, and offer them as thrones to the Teacher, thereby purifying the obscurations of afflictions. By listening to the Dharma with their ears, they purify the obscurations of knowledge. As it says in the Ocean Sutra: "Bodhisattvas, by the power of aspiration, for the sake of accumulating the ocean of learning, offer their bodies as lion thrones." The Calculation of Stars says: "Lions and so on are Bodhisattvas of aspiration, there are eighteen in total." So it is said. Regarding the order of the thrones, the Commentary on the Eye says: "For five types of individuals, five layers are stacked; for Bodhisattvas, three layers are stacked; for the doorkeeper father and mother, two layers of the sun and lotus are stacked; for Samantabhadra father and mother, three layers are stacked when placing them on the mandala, and five layers are explained when teaching the Dharma." The reason why the moon appears on top of the throne is explained in the Calculation of Stars: "The great bindu and seed are the makers of all things, therefore they are the lord and the vajra, and in the center the moon is placed as the best." According to the path of skillful means, in the heart chakra of Dharma, there is the indestructible bindu, and in the crown chakra of great bliss, there is the indestructible bindu. Therefore, whether or not they are grasped by skillful means, these two bindus become the cause of all things in samsara and nirvana.
Chinese
按照解脱道来说，续部的本尊第六金刚持普贤王如来和，坛城的主尊金刚萨埵二者有坐于月轮之上的原因，经典是这么说的。 也就是在《眼释》中说：主尊是为了享用智慧，为了太阳安住在内部莲花的中心，所以在有兔子的月亮上安住。佛母们则与此相反。虽然这样解释，但诸佛父母双运像的坐骑相同，这并不矛盾。《释论·现观》中说：寂静的诸神都坐在月亮之上，忿怒诸神都坐在太阳之上。 这样，因为以智慧的力量，宫殿的坐垫和装饰显现为光明，远离了法界一边的边际，所以，不是一个，但在智慧显现为多种多样的时候，没有自性，因为没有从法界移动，所以远离了众多的边际。 三、眷属有三：宣说。 第一、种类。 意义是主眷的密意没有分别，但在所化众生的显现中，显现为主眷属的方式。也就是在那处，眷属对本师显现为恭敬的方式。 导师普贤的代理，持有讲经的补特伽罗五部佛父母十尊，以及持有佛子菩萨形象的眷属菩萨父母十六尊，以及为了怖畏调伏刚强众生而持有忿怒形象的眷属忿怒尊父母八尊，以及持有慈悲化身之眷属能仁六尊的形象，以及以具信者听闻正法的眷属，以诸佛的慈悲和所化众生的愿力相联的力量，八大天神，以及以“等”字包括的七十五尊护法，都安住在宫殿后面的金刚栅栏内，白色莲花须弥座之上。 二、安住的方式。 意义是这些眷属的安住方式是：五部佛父母十尊与导师普贤父母的密意没有分别，所以安住的方式相同。菩萨众在没有到达道果究竟之间，为了成办自他二利，以兼顾的方式，左腿蜷起，右腿垂于座上的方式。忿怒尊众以守护门的方式斜视，或者向
English
According to the path of liberation, the reason why the sixth Vajradhara Samantabhadra, the master of the tantras, and Vajrasattva, the main deity of the mandala, both have seats on the moon is stated in the scriptures. That is, in the Commentary on the Eye, it says: The main deity abides on the moon with a rabbit because it enjoys wisdom and because the sun is stable in the center of the inner lotus. The consorts are the opposite of that. Although it is explained in this way, it is not contradictory that the seats of the deities in union are the same. In the Commentary on Manifest Realization, it says: All peaceful deities come on the moon, and all wrathful deities come on the sun. Thus, because the seat of the palace and the ornaments appear as light from the power of wisdom, and are free from the edge of one side of the sphere of reality, they are not one, but when wisdom appears in various ways, there is no self-nature, because it does not move from the sphere of reality, it is free from the edge of many. Third, the retinue has three aspects: enumeration. First, the types. The meaning is that although the intention of the main deity and the retinue are inseparable, in the appearance of those to be tamed, they appear as the manner of the main deity and retinue. That is, in that place, the retinue appears to the teacher in a respectful manner. The five Buddha families, father and mother, ten deities, who hold the manner of the regent of the teacher Samantabhadra and are the individuals who explain the tantras, and the sixteen bodhisattvas, father and mother, who hold the manner of the prince bodhisattvas, and the eight wrathful deities, father and mother, who hold the wrathful manner to terrify the wicked, and the retinue who hold the manner of the six Buddhas, the emanations of compassion, and the retinue of faithful listeners, with the power of the connection between the compassion of the Buddhas and the aspirations of those to be tamed, the eight great gods, and the seventy-five glorious protectors included by the word "etc.", all reside inside the vajra fence behind the palace, on top of a white lotus Sumeru seat. Second, the manner of abiding. The meaning is that the manner of abiding of these retinues is: the five Buddha families, father and mother, ten deities, are inseparable in intention from the teacher Samantabhadra, father and mother, so the manner of abiding is the same. The bodhisattvas, until they reach the end of the path, in order to accomplish the benefit of themselves and others, in a manner that is both balanced and subsequent, with the left leg bent and the right leg descending on the seat. The wrathful deities look askance or towards
Chinese
为了能够抬起所见之足，诸佛为了不间断地利益众生而站立。正如《秘密藏续》所说：“世尊如来，遍知之王。”直到“非相”为止，都是这个意思。如果说，前面已经示现了五部和菩萨，这里所说的眷属二者相违，那么并不相违，前面所说示现一切，是对于所化度之天人的显现而言。为了使道之助缘文字续部的导师出现，法身普贤王如来是意传，报身五部是持明表示传，化身金刚手以语言表示的方式对五种具誓种姓宣说。之后，从国王匝开始，盛行对个人的耳传。如此，诸佛以三身的方式传承，正如根本续中所说：“具有导师的八种自性，自性即是普贤，宣说的士夫是五部，因为具有同等的基础，五部也宣说了教法，并不相违。秘密主金刚手，以不共决定的续部，以不显现问答的方式摄集，加持在人间广为流传。”因此，这里宣说眷属的理由是，总续部中宣说佛法的导师，是普贤王如来唯一宣说的，因此相对于他，五部以下宣说为眷属，并没有相违之处。第三，宣说两种量。真实而言，如此化身自续部的眷众，虽然数量超过了限度，无法用数字来表达，但是仪轨的种类却包含在四十四种之中。也就是，父尊母尊作为主尊和眷属而安住，法界无边无际地遍布，这是自性显现的标志，如宫殿般充满天神而普遍安住。正如《秘密藏续》所说：“如此眷众不可言说，无二无别地安住。”就是这个意思。第四，结集者。真实而言，譬如如意宝珠，能如所调伏者各自的意愿而产生所需所欲，结集者也如所调伏者各自的意乐，具有身相的秘密主是
English
In order to be able to lift the seen feet, the Buddhas stand in order to benefit sentient beings without interruption. As it says in the Guhyagarbha Tantra: "The Bhagavan Tathagata, the King of Omniscience." Until "non-appearance," this is the meaning. If it is said that the five families and bodhisattvas have already been shown before, and the retinue mentioned here contradicts each other, then there is no contradiction, because what was said before to show everything is for the appearance of the gods and humans to be tamed. In order for the teacher of the path-condition letter tantra to appear, the Dharmakaya Samantabhadra is the mind transmission, the Sambhogakaya five families are the vidyadhara symbolic transmission, and the Nirmanakaya Vajrapani speaks to the five kinds of oath-bound lineages in the way of linguistic expression. After that, starting from King Jaḥ, the oral transmission to individuals became popular. In this way, the Buddhas are transmitted in the three bodies, as it says in the root tantra: "It has the eight natures of the teacher, the self is Samantabhadra, the person who explains is the five families, because it has the same basis, the five also preached the Dharma, there is no contradiction. The secret lord Vajrapani, with the uncommon and definite tantra, gathers in the way of unmanifest questions and answers, and the blessings are widely spread in the human world." Therefore, the reason for explaining the retinue here is that the teacher who explains the Dharma in the general tantra is the only one preached by Samantabhadra, so in relation to him, the five families and below are explained as the retinue, and there is no contradiction. Third, explain the two kinds of measure. In truth, although the number of such emanations of one's own lineage is beyond limit and cannot be expressed in numbers, the types of rituals are included in forty-four kinds. That is, the father and mother deities reside as the main deity and retinue, and the Dharmadhatu pervades without limit, which is a sign of the manifestation of one's own nature, and resides universally, filling the palace like gods. As it says in the Guhyagarbha Tantra: "Such a retinue is inexpressible and resides inseparably." This is the meaning. Fourth, the compiler. In truth, just as a wish-fulfilling jewel can produce what is needed and desired according to the wishes of each person to be tamed, the compiler is also the secret lord who has a body according to the wishes of each person to be tamed.
Chinese
因为住在ངྷ་ན་（Ngawa Dän）所以是那个续部的主人。收集者也是秘密主自己，但是怛特罗，即续部心意幻化网的意义，由收集者收集后传给人类和非人类等，各自按照自己的意愿，对天神显现为童子，即文殊菩萨，对龙显现为具眼，即观世音菩萨，对人类和非人类都显现为秘密主，那是因为导师普贤的心中产生的缘故。那个续部的意义由秘密主收集后，对五种圣族和国王匝（Ja）等有缘者宣说，是种姓，即合理的。那也是在《密集续》中说：自己的身语意金刚，是不可分的自性，具有觉知，被称为觉知之士。这样说的。第五是时间和。正直。法身、报身、化身、金刚身、现证菩提之身这五种是，道路的阶段高，用低劣的智慧来区分，因此对于智慧海的眷属和，成熟之海和，意乐之海和，任运成就之海和，胜者海的眷属这五种，分别与各自的智慧相适应地说法和传达，虽然显现为不同的时间，但在所化众生理解的眷属的显现中是单独分开说的。这里是导师五身任运成就的第六者对同时的眷属们开示，五种语任运成就同时显现，那是怎样显现的呢？最终道路的眷属谁见到第六导师的面容，并且理解了五语任运成就的意义而成就佛果的时候，也是没有离开四时平等性的。那四时就像木柴和火一样，原因条件聚合后分离就是过去，原因条件聚集增长就是现在，原因条件聚合时一个结果即将产生而未产生就是未来，原因条件各自存在却没有聚集在一起就是不确定会发生。那也是在世俗谛的层面显现为四时而不停止，在胜义谛的层面不执着于四时的显现，在无别的真谛层面四时不会混淆而完全圆满，因此是平等性。