Chinese
为了庄严的缘故。第七，主尊的庄严，法性。那也是可以说的，四十二种化身的光芒，为了庄严宫殿的缘故。正如这里所说：“以四十二坛城庄严。”第八，宫殿的门是什么意思呢？解释说：“以四解脱之门进入，具有门环。”它的意思是：进入宫殿的门，法性。你的意义是可以解释的，以四解脱的禅定之门，自然进入大菩提的象征，以方位的差别而具有四门。如《支分》所说：“空、愿、无相、光明进入，因此智慧四门显现。”这不是像墙门一样，而是以门环所引出的门框，以及上方的金刚网等庄严的缘故。第九，马厩是：“具有八解脱的马厩。”所说的意思是：马厩，法性。如果对你进行区分，有因的马厩八个和果的马厩八个，确定为十六个。如《金刚镜》所说：“以八道次第行，果的功德皆圆满，故示因果十六马厩。”其中，因的马厩，法性。你可以解释，从无相之门，以四解脱之门进入无相之智慧，那也是通过修习共同解脱的八乘而证悟的象征，在门框的内外两侧各有四个台阶，即上下马的八个马厩。也如《支分》所说：“那里具有八个阶梯的道路，成为八个马厩。”以及《释小》所说：“声闻、缘觉、菩提，以及事部、续部和二者续部，瑜伽生起和圆满次第，因为八解脱的缘故，有八个马厩。”果的马厩，法性。那也是可以解释的，作为八乘宗派的八种功德圆满的象征，从门框外侧的四个角柱上， 抬起的上方具有庄严的八个马厩的缘故。也如
English
For the sake of adornment. Seventh, the lord's adornment, Dharmata. That can also be explained, the forty-two emanated rays, for the sake of adorning the palace beautifully. As it is said in this very text: "Adorned with forty-two mandalas." Eighth, what is the meaning of the palace door? To explain that, it is said: "Having a door frame that enters through the four doors of liberation." Its meaning is: the door that enters the palace, Dharmata. Your meaning can be explained, as a sign of spontaneously entering great enlightenment through the door of the four liberations' samadhi, having four doors due to the distinction of directions. As the Limb says: "Emptiness, aspiration, signlessness, and luminosity enter, therefore the four wisdom doors arise." It is not like a wall door, but because it is adorned with the door frame led by the door ring, and the upper lintel with a vajra net, etc. Ninth, the horse stable is: "Having the horse stable of the eight liberations." The meaning of what is said is: horse stable, Dharmata. If you are divided, there are eight causal horse stables and eight resultant horse stables, definitely numbering sixteen. As the Vajra Mirror says: "By proceeding through the eight paths in order, the qualities of the result are all perfected, therefore the sixteen causal and resultant horse stables are shown." Among them, the causal horse stable, Dharmata. You can explain that, from the door of signlessness, entering the signless wisdom through the four doors of liberation, that is also a sign of realizing by practicing the eight vehicles of common liberation, with four steps each on the inner and outer sides of the door frame, that is, eight horse stables for mounting and dismounting. As the Limb also says: "There, it has a road with eight steps, it becomes eight horse stables." And as the Small Commentary says: "Hearers, solitary realizers, enlightenment, and action tantra, and both tantras, yoga generation and completion stages, because of the eight liberations, there are eight horse stables." The resultant horse stable, Dharmata. That can also be explained, as a sign of perfecting the eight qualities of the tenets of the eight vehicles, from the four corner pillars on the outer side of the door frame, Because the top lifted up has eight decorative horse stables. Also as
Chinese
在《幻化差别论》中说，为了那圆满的成就之八功德，马足和，莲花座和扎拉网，垂饰串饰和夏布，以及，金翅鸟头以庄严次第排列。如是说。那也是具有庄严的，因为以门房和门凉亭的消除黑暗的牛背等诸多庄严装饰的缘故。第十个特征是：内外皆无，一切皆转化为内。如是说。意思是说，那所量宫的特征，你与法界金刚普贤母的莲花藏汇合，所以在名言上称为内，因为自生智慧没有外在所取的境和内在能取的心二者，所以一切所知之坛城也从显现为自生智慧之外没有其他可执着的缘故。在《释论小品》中说：宣说殊胜处所之特征是，量宫内外在法界内，因汇集于莲花藏中，故称为一切内。如是说的缘故。这样一来，从那法界的体性中，显现为智慧之幻化的量宫和具有的庄严等一切，也如将各种珍宝放入水晶管中一般，是无有遮蔽而显明的自性。如是宣说，即是：从无有边际和中央的色究竟天处，等等，到内外皆无，一切皆转化为内。的这个教证出现。那么，第二个所示的坐垫之义是怎样的呢？如果问，那么宣说它，即是：无畏狮子之座和，大力大象之座和，神变马之座和，自在孔雀之座和，无碍虚空飞翔之座和，自性光明日月之轮和，无有沾染莲花珍宝之垫上。的这个教证出现。如果说它的意义，有三，即是：转法轮之垫，行于大地差别之垫，以功德之 大而摧毁罪聚之垫等确定之故。其中的第一个，下基转法轮之垫，那特征是，是先前所示的下基之庄严本身，因为以五部五智之手印不断地转动断除分别念之法轮，作为其象征而自生显现
English
In the "Explanation of Specific Illusions," it says, "For the eight qualities of complete accomplishment, horse legs and, lotus seat and zara net, hanging ornaments and tassel ornaments and sharbu, and, garuda heads are arranged in an orderly fashion with adornment." So it is said. That is also adorned, because it is adorned with many ornaments such as the ox back that eliminates the darkness of the gatehouse and the gate pavilion. The tenth characteristic is: "There is no outside or inside, everything is transformed into the inside." So it is said. The meaning is that the characteristic of that palace, you are united with the lotus treasury of the Dharmadhatu Vajra Samantabhadri, so it is called inside in name, because self-born wisdom does not have the duality of the external object to be grasped and the internal mind that grasps, so all mandalas of knowable things also do not have anything else to be grasped other than appearing as self-born wisdom. In the "Small Commentary" it says: "The characteristic of the supreme place is said to be, the palace inside and outside is inside the Dharmadhatu, because it is gathered in the lotus treasury, it is called all inside." Because it is said. In this way, from the nature of that Dharmadhatu, all the palaces and ornaments that appear as the illusion of wisdom are also like putting various jewels into a crystal tube, they are the nature of being clear without obscuration. As it is said, it is: From the Akaniṣṭha place without boundaries and center, etc., to "There is no outside or inside, everything is transformed into the inside." This teaching appeared. Then, what is the meaning of the second seat shown? If you ask, then explain it, that is: "The fearless lion throne and, the powerful elephant throne and, the miraculous horse throne and, the sovereign peacock throne and, the unobstructed sky-flying throne and, the self-luminous sun and moon circle and, on the uncontaminated lotus jewel cushion." This teaching appeared. If you say its meaning, there are three, namely: the cushion for turning the wheel of Dharma, the cushion for traversing the differences of the earth, and the cushion for destroying the accumulation of sins by the greatness of virtue, etc., are determined. The first of these, the lower base cushion for turning the wheel of Dharma, that characteristic is, it is the adornment of the lower base itself shown earlier, because the wheel of Dharma that cuts off the assembly of thoughts is constantly turned by the handprints of the five families and the five wisdoms, and it arises spontaneously as a symbol of it.
Tibetan
བ་ཡིན་པའི་ཕྱིར། གཉིས་པ་སའི་ཁྱད་པར་བགྲོད་པའི་གདན་དེ་ཆོས་ཅན། བཤད་དུ་ཡོད་དེ། ཡོན་ཏན་གྱི་རྟགས་སུ་སེང་གེ་ལ་སོགས་པ་སེམས་ཅན་ལྔ་པོ་རེ་རེའང་བརྒྱད་བརྒྱད་ཀྱི་གདན་ཁྲི་དང་ལྡན་པའི་ཕྱིར་ཏེ། རང་བྱུང་གི་ཡེ་ཤེས་རྟོགས་པའི་རིག་པ་ལ་འབྲས་བུའི་ཆོས་མི་འཇིགས་པ་བཞི་སོགས་ལྷུན་གྱིས་གྲུབ་པས་ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས་སུ་བསྟན་ཅིང་ངེས་པར་བྱས་པའི་རྟགས་སུ་དེ་ལྟར་སྣང་བ་ཡིན་པའི་ཕྱིར། དེ་ལྟར་ཡང་དབང་བསྐུར་རྒྱལ་པོའི་རྒྱུད་ལས། ཐུགས་ནི་མི་འཇིགས་བཞི་ཡིས་བདུད་བཞི་འཇོམས། །དེ་གྲུབ་རྟགས་སུ་སེང་གེའི་ཁྲི་ལ་བཞུགས། །སྐུ་ནི་སྟོབས་བཅུས་མི་དགེ་བཅུ་རྣམས་འདུལ། །དེ་གྲུབ་རྟགས་སུ་གླང་ཆེན་ཁྲི་ལ་བཞུགས། །ཡོན་ཏན་རྫུ་འཕྲུལ་རྐང་བཞིས་ཆགས་མེད་སྒྲོལ། །དེ་གྲུབ་རྟགས་སུ་རྟ་མཆོག་ཁྲི་ལ་བཞུགས། །གསུང་ནི་དབང་བཅུ་མཐར་ཕྱིན་རྒྱལ་པོའི་གསུང་། །དེ་གྲུབ་རྟགས་སུ་རྨ་བྱའི་ཁྲི་ལ་བཞུགས། །ལས་ནི་ཕྲིན་ལས་བཞི་ཡིས་ཐོགས་མེད་སྒྲོལ། །དེ་གྲུབ་རྟགས་སུ་ཤང་ཤང་ཁྲི་ལ་བཞུགས། །ཞེས་སོ། །གདན་དེ་རྣམས་ཆོས་ཅན། ཁྱོད་ལ་སའི་ཁྱད་པར་བགྲོད་པའི་གདན་ཞེས་བརྗོད་པ་ལ་རྒྱུ་མཚན་ཡོད་དེ། ཐེག་པ་བརྒྱད་ལ་བགྲོད་ནས་འབྲས་བུའི་ཡོན་ཏན་ཐུགས་སུ་ཆུད་པའི་རྟགས་སུ་སེང་གེ་ལ་སོགས་པ་རེ་རེ་ལའང་བརྒྱད་བརྒྱད་དུ་མཇུག་མ་ནང་དུ་བསྣོལ་ནས་རིན་པོ་ཆེའི་ཁྲི་རྐང་འདེགས་པ་ཡིན་པའི་ཕྱིར། གསུམ་པ་ཡོན་ཏན་གྱི་ཆེ་བས་ཉེས་ཚོགས་བཅོམ་པའི་གདན་དེ་ཆོས་ཅན། བཤད་དུ་ཡོད་དེ། རྒྱལ་བའི་ཐུགས་རང་བཞིན་གྱིས་འོད་གསལ་ཞིང་ཐབས་ཤེས་དབྱེར་མེད་པའི་རྟགས་སུ་ཉི་ཟླའི་གདན་དང་། པདྨ་ནི་འདམ་ལས་སྐྱེས་ཀྱང་ཉེས་སྐྱོན་གྱིས་མ་གོས་པ་ལྟར་མཐའི་སྐྱོན་གྱིས་གོས་པ་མེད་པའི་རྟགས་སུ་པདྨའི་གདན་དང་། རེ་བ་ཡིད་བཞིན་དུ་སྐོང་ཞིང་དཀོར་བདུན་ལྷུན་གྱིས་གྲུབ་པའི་རྟགས་ སུ་རིན་པོ་ཆེའི་ཁྲི་རྐང་མཛོད་མིག་བདུན་ལྡན་རྣམས་སུ་ཤར་བ་ཡིན་པའི་ཕྱིར། ཁོ་ན་རེ། འོ་ན་གདན་དེ་རྣམས་ཀྱི་བརྩེགས་ལུགས་ཇི་ལྟ་བུ་ཞིག་ཡིན་ཞེ་ན། དེའང་བཤད་དུ་ཡོད་དེ། སྐྱེས་བུ་ལྔ་ལ་ལྔ་བརྩེགས་ཏེ། །སེམས་དཔའ་སེམས་མ་སུམ་བརྩེགས་དང་། །ཉི་རྐྱང་ཁྲོ་ལ་པད་རྐྱང་ཐུབ། །ཀུན་བཟང་ཡབ་ཡུམ་བཞི་བརྩེགས་སོ། །ཞེས་གསུངས་པའི་ཕྱིར། འོན་ཀྱང་དཀྱིལ་འཁོར་ལ་འགོད་པའི་ཚེ་དེ་ལྟར་ཡིན་གྱི། འདིར་ཆོས་འཆད་པའི་ཚེ་ན་ཀུན་བཟང་ལ་གདན་ལྔ་བརྩེགས་སུ་སྤྱན་འགྲེལ་ལས་གསུངས་སོ། །འོ་ན་གད
Chinese
因为如此。第二，超越地之差别的座，有法，是可以说的，因为作为功德的象征，狮子等五种有情众生，每一个都具有八乘八的座床。因为证悟自生智慧的明觉，自然成就了果位的法，如四无畏等，因此，为了作为显示和确立为圆满正等觉佛陀的象征，所以显现如此。如是，在灌顶国王的续部中说：心以四无畏摧毁四魔，作为成就的象征，安坐于狮子座。身以十力调伏十不善，作为成就的象征，安坐于大象座。功德以四神足救度无染着，作为成就的象征，安坐于骏马座。语以十自在圆满国王之语，作为成就的象征，安坐于孔雀座。业以四事业无碍救度，作为成就的象征，安坐于迦陵频伽座。如是。这些座，有法，被称为超越地之差别的座是有理由的，因为在超越八乘之后，作为通达果位功德的象征，狮子等每一个都以八乘八的方式，将末端向内交错，从而抬起珍宝的床脚。第三，以功德之大摧毁罪恶之座，有法，是可以说的，因为作为诸佛之心自性光明，以及方便智慧无别的象征，是日月座；莲花虽然从污泥中生长，却没有被罪过所染污，作为没有被边际的过失所染污的象征，是莲花座；以及作为如意满足希望，自然成就七宝的象征，珍宝的床脚显现为具有七宝藏眼的形象。有人问：那么，这些座的堆叠方式是怎样的呢？答：这也是可以说的，五种化身像上叠加五层，勇士和佛母叠加三层，单日的愤怒本尊和单莲花的能仁叠加，普贤父母叠加四层。如是所说。然而，在安置坛城时是这样的，在这里讲法时，普贤的座是五层叠加，这是在《眼释》中所说的。那么座
English
Because of that. Secondly, the seat that transcends the differences of the earth, the subject, can be said to be so, because as a symbol of merit, each of the five sentient beings, such as lions, possesses a throne with eight times eight seats. Because the wisdom of realizing self-arisen wisdom spontaneously accomplishes the qualities of the fruition, such as the four fearlessnesses, therefore, as a symbol of showing and establishing as a perfectly complete Buddha, it appears as such. Thus, in the Tantra of the Empowerment King, it is said: The mind destroys the four maras with the four fearlessnesses, and as a sign of accomplishment, sits on the lion throne. The body subdues the ten non-virtues with the ten powers, and as a sign of accomplishment, sits on the elephant throne. Merit liberates from attachment with the four miraculous feet, and as a sign of accomplishment, sits on the excellent horse throne. Speech is the speech of a king perfected with the ten powers, and as a sign of accomplishment, sits on the peacock throne. Action liberates without obstruction with the four activities, and as a sign of accomplishment, sits on the Kalaviṅka throne. Thus. These seats, the subject, are called the seats that transcend the differences of the earth for a reason, because after transcending the eight vehicles, as a symbol of understanding the qualities of the fruition, each of the lions and so on interlocks the ends inward in a manner of eight times eight, thereby lifting up the precious bed legs. Thirdly, the seat that destroys the accumulation of faults with the greatness of merit, the subject, can be said to be so, because as a symbol of the self-luminous nature of the hearts of the Buddhas, and the inseparability of skillful means and wisdom, it is the sun and moon seat; the lotus, although growing from mud, is not stained by faults, and as a symbol of not being stained by the faults of the extremes, it is the lotus seat; and as a symbol of fulfilling hopes as desired and spontaneously accomplishing the seven treasures, the precious bed legs appear as having the image of seven treasure-store eyes. Someone asks: Then, what is the stacking method of these seats? Answer: That can also be said, five layers are stacked on the five embodiments, three layers are stacked on the heroes and heroines, the wrathful deity of the single sun and the capable one of the single lotus are stacked, and the Samantabhadra parents are stacked four layers. As it is said. However, it is like that when placing the mandala, but here, when teaching the Dharma, the seat of Samantabhadra is stacked in five layers, as it is said in the Eye Commentary. Then the seat