Chinese
通过修习八乘，作为证悟的标志，门外内各有四级台阶，共有八个上下马的马厩。如《支分》中所说：“那里有八个行道台阶，变成八个马厩。”又如《释小》中所说：“声闻、缘觉、菩提和，事业续和二者续，瑜伽生起和圆满的，由于有八种所以有八个马厩。”果位的马厩是：作为八乘宗派功德圆满的标志，从门侧的四个角上，由柱子支撑的上方，有八个装饰性的马厩。如《幻化差别显示》中所说：“由于它是成就的究竟，具有八种功德，所以有马脚，莲花框架和扎拉网，悬垂的花朵、悬垂的串珠、夏布和，琼鸟头饰依次排列。”这也是具有装饰的，据说门房和门厅的遮阳篷上装饰着消除黑暗的牛背三眼等各种装饰。第十是处所的特征，如“内外皆无，一切都变成内在”所显示。其含义是：该宫殿的特征是，由于它汇集于法界金刚普贤母的莲花处，所以在名言上也称为“一切内在”。因为自生智慧没有外在所取的境和内在执着的心的二元对立，一切所知的坛城都显现为自生智慧，除此之外没有其他可执着的。如《释小》中所说：“殊胜处所的特征是，宫殿内外法界内，汇集于莲花处，所以称为一切内在。”这样，从法界的自性中，显现为智慧幻化的宫殿和一切装饰，就像将各种珍宝放入水晶管中一样，具有不被遮蔽而显现的自性。正如这本身所说：“内外皆无，一切都变成内在。”第十一是座垫的意义，从“无畏的狮子座”等开始，到“无染的莲花宝座”为止所显示。如果解释其意义，有三种：转法轮的座垫，土地的差别
English
Through practicing the eight vehicles, as a sign of realization, there are four steps each inside and outside the gate, totaling eight horse stalls for mounting and dismounting. As stated in the 'Branch': "There are eight paths of steps there, which become eight horse stalls." Also, as stated in the 'Small Commentary': "Listeners, solitary realizers, Bodhi, and, Action Tantra and both Tantras, Yoga generation and completion, Because there are eight kinds, there are eight horse stalls." The horse stalls of the result are: As a sign of the completion of the eight qualities of the tenets of the eight vehicles, from the four corners of the door frame, above the pillars, there are eight decorative horse stalls. As stated in the 'Display of Different Illusions': "Because it is the completion of achievement, possessing eight qualities, therefore there are horse feet, lotus frames and zara nets, hanging flowers, hanging beads, Shab and, Garuda head ornaments arranged in order." This is also adorned, it is said that the gatehouse and the awning of the door hall are decorated with various decorations such as the three-eyed bull's back that eliminates darkness. The tenth is the characteristic of the place, as shown by "Without inside and outside, everything becomes inside." Its meaning is: The characteristic of that palace is that, because it is gathered in the lotus place of the Dharmadhatu Vajra Samantabhadri, it is also called "everything inside" in name. Because self-born wisdom has no duality of external objects to be grasped and internal clinging mind, all mandalas of knowledge appear as self-born wisdom, and there is nothing else to cling to. As stated in the 'Small Commentary': "The characteristic of the supreme place is, Inside and outside the palace, within the Dharmadhatu, Gathered in the lotus place, therefore it is called everything inside." Thus, from the nature of the Dharmadhatu, the palace and all decorations that appear as the illusion of wisdom, like putting various jewels into a crystal tube, have the nature of appearing without being obscured. As this itself says: "Without inside and outside, everything becomes inside." The eleventh is the meaning of the seat, from "Fearless lion throne" etc., to "Untainted lotus jewel seat" as shown. If its meaning is explained, there are three: The seat for turning the wheel of Dharma, the difference of the land
Chinese
坐垫。以功德之大摧毁罪恶之坐垫等共有三种。第一种是：如前所说的下层坐垫，即以五部（佛）五智之手印，斩断分别念之法 轮，作为永不间断旋转之象征，是自显现，如是说。第二种是超越地之差别的坐垫：作为功德的象征，狮子等五种有情，每一个都具有八八之坐床，因为对于证悟自生之智慧的觉性，果位的四无畏等任运成就，作为显示并确定为真实圆满正等觉之象征，如是显现。如《灌顶王续》云：心以四无畏摧毁四魔，作为其成就之象征，安坐于狮子座。身以十力调伏十不善，作为其成就之象征，安坐于象座。功德以四神足无碍度脱，作为其成就之象征，安坐于马王座。语以十自在圆满国王之语，作为其成就之象征，安坐于孔雀座。业以四事业无碍度脱，作为其成就之象征，安坐于妙音鸟座。如是。其中，四无畏是：对于如所有、尽所有之法无余现前证悟之方式，以自性现前圆满成佛而作保证之无畏；对于获得解脱必须断除障碍而宣说断除障碍之法之无畏；对于宣说决定生起之三乘道之无畏；对于获得所断之断灭之无畏。如《宝性论》云：诸法皆圆满，菩提与障碍，能断与道示，断示有四无畏。如是。十力是：知是处非处力，知业异熟力，知种种胜解力，知种种界力，知他胜劣根力，知遍趣行力，知静虑解脱等持等至垢净分别力，知宿住随念力，知死生智力。
English
The cushions. There are three types of cushions, including the cushion that destroys the accumulation of sins due to the greatness of its merits. The first is: the lower cushion mentioned earlier, which is the Dharma of cutting off conceptual thoughts with the mudras of the five families (of Buddhas) and the five wisdoms. It is said that it is a self-manifestation as a symbol of the uninterrupted turning of the wheel. The second is the cushion that transcends the differences of the earth: as a symbol of merit, each of the five sentient beings, such as lions, possesses a throne of eighty-eight seats, because for the awareness of realizing self-born wisdom, the four fearlessnesses of the fruit, etc., are spontaneously accomplished, and it appears as a symbol of showing and confirming the truly perfect and complete enlightenment. As it is said in the Empowerment King Tantra: The mind destroys the four maras with the four fearlessnesses, and as a symbol of its accomplishment, it sits on the lion throne. The body subdues the ten non-virtues with the ten powers, and as a symbol of its accomplishment, it sits on the elephant throne. The merits liberate without obstruction with the four miraculous legs, and as a symbol of its accomplishment, it sits on the horse king throne. The speech is the speech of a king who has perfected the ten freedoms, and as a symbol of its accomplishment, it sits on the peacock throne. The actions liberate without obstruction with the four activities, and as a symbol of its accomplishment, it sits on the kalaviṅka throne. Thus it is. Among them, the four fearlessnesses are: the fearlessness of guaranteeing that one has manifestly and completely attained Buddhahood by means of the way of manifestly realizing all the dharmas of suchness and allness; the fearlessness of teaching the Dharma of cutting off obstacles, saying that one must eliminate obstacles in order to attain liberation; the fearlessness of teaching the path of the three vehicles of definite emergence; and the fearlessness of attaining the cessation of what is to be abandoned. As it is said in the Uttaratantra: All dharmas are complete, enlightenment and obstacles, the ability to cut off and the teaching of the path, the teaching of cessation has four fearlessnesses. Thus it is. The ten powers are: the power of knowing what is and is not the case, the power of knowing the ripening of karma, the power of knowing the superior and inferior faculties, the power of knowing the various realms of the world, the power of knowing the various aspirations, the power of knowing the path that goes everywhere, the power of knowing the defilements and the purification, the power of knowing past lives, the power of knowing death and rebirth.
Tibetan
འི་སྟོབས། ཟག་པ་ཟད་པ་མཁྱེན་པའི་སྟོབས་རྣམས་ཏེ། རྒྱུད་བླ་མ་ལས། གནས་དང་གནས་མིན་ལས་རྣམས་ཀྱི། །རྣམ་པར་སྨིན་དང་དབང་པོ་དང་། །ཁམས་རྣམས་དང་ནི་མོས་པ་དང་། །ཀུན་འགྲོའི་ལམ་དང་བསམ་གཏན་སོགས། །ཉོན་མོངས་དྲི་མ་མེད་པ་དང་། །གནས་ནི་རྗེས་སུ་དྲན་པ་དང་། །ལྷ་མི་མིག་དང་ཞི་བ་དག །མཁྱེན་པའི་སྟོབས་ནི་རྣམ་པ་བཅུ། །ཞེས་སོ། །རྫུ་འཕྲུལ་གྱི་རྐང་པ་བཞི་ནི། འདུན་དང་བརྩོན་འགྲུས་སེམས་དང་ནི། །དཔྱོད་པའི་ཏིང་འཛིན་སྤོང་བ་ཡིས། །འདུ་བྱེད་རྣམས་ནི་རྐང་པ་བཞི། །ཞེས་སོ། །དབང་བཅུ་ནི། ཡོ་བྱད་སྐྱེ་བ་ཚེ་ལ་དབང་། །ཡེ་ཤེས་ཆོས་དང་སེམས་དང་ལས། །རྫུ་འཕྲུལ་སྨོན་ལམ་མོས་རྣམས་ཀྱིས། །ཁམས་གསུམ་ཀུན་གྱི་དབང་ཕྱུག་རྒྱལ། །ཞེས་སོ། །ཕྲིན་ལས་བཞི་ནི། ཞི་རྒྱས་དབང་དྲག་ལས་རྣམས་ཀྱིས། །ཐོགས་མེད་ལས་རྣམས་ལྷུན་གྱིས་གྲུབ། །ཅེས་སོ། །འོ་ན་སེམས་ཅན་གྱི་གདན་དེ་དག་ཐུགས་རིག་པ་རང་སྣང་བར་འདོད་པ་ཅི་ཡིན་ཞེ་ན། དཔེར་ན་རྟ་བཟང་པོ་གཅིག་རང་གི་བསོད་ནམས་ཀྱིས་གྲུབ་པ་དང་གཞན་གྱི་དད་པས་ཕུལ་བ་གཉིས་རྟ་གཅིག་གི་སྟེང་དུ་མཚུངས་པ་ལྟར། སངས་རྒྱས་ལ་མི་འཇིགས་པ་བཞི་སོགས་ལྷུན་གྱིས་གྲུབ་པའི་རྟགས་སུ་སྣང་བ་དང་། བྱང་སེམས་སྨོན་ལམ་གྱི་རང་དབང་ཅན་རྣམས་ཀྱིས་སེདྒེ་ལ་སོགས་པར་སྤྲུལ་ཏེ་གུས་པས་ལུས་གདན་དུ་ཕུལ་ཏེ་རྣ་བས་ཆོས་ཉན་པའི་ཕྱིར་མི་འགལ་ལོ་གསུངས་ཏེ། རྒྱ་མཚོ་ལས། བྱང་ཆུབ་སེམས་དཔའ་སྨོན་ལམ་དབང་། །ཐོས་པ་རྒྱ་མཚོ་བསགས་པའི་ཕྱིར། །ལུས་ནི་སེང་གེའི་གདན་དུ་ཕུལ། །ཞེས་སོ། །གདན་དེ་རྣམས་ལ་སའི་ཁྱད་པར་བགྲོད་པའི་གདན་ཞེས་བརྗོད་པ་ནི། ཐེག་པ་བརྒྱད་ལ་བགྲོད་ནས་འབྲས་བུའི་ཡོན་ཏན་ཐུགས་སུ་ཆུད་པའི་རྟགས་སུ་སེང་གེ་ལ་སོགས་པ་རེ་རེ་འང་བརྒྱད་བརྒྱད་མཇུག་མ་ནང་དུ་བསྣོལ་ནས་རིན་པོ་ཆེའི་ཁྲི་རྐང་འདེགས་པས་སོ་གསུངས། གསུམ་པ་ཡོན་ཏན་གྱི་ཆེ་བས་ཉེས་ཚོགས་བཅོམ་པའི་གདན་ནི། རྒྱལ་བའི་ཐུགས་རང་བཞིན་གྱིས་འོད་གསལ་ཞིང་ཐབས་ཤེས་དབྱེར་མེད་པའི་རྟགས་སུ་ཉི་ཟླའི་གདན་དང་། པདྨ་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་ངོ་བོ་ཉིད་རྒྱུར་ལྷུན་གྱིས་གྲུབ་པའི་རྟགས་སུ་རིན་པོ་ཆེ་ཁྲི་རྐང་མཛོད་མིག་བདུན་ལྡན་རྣམས་སུ་ཤར་བ་ཡིན་ནོ་གསུངས། གདན་དེ་རྣམས་ཀྱི་བརྩེགས་ལུགས་ཀྱང་། སྐྱེས་བུ་ལྔ་ལ་ལྔ་བརྩེ
Chinese
十力。知悉诸漏已尽之力的等等。出自《宝性论》：处与非处业之，异熟与根及界等，信欲行道及禅定，无垢烦恼及住处，天人眼及寂静等，知力十种如是说。如是说。四神足是：欲与精进及心与，以观择之等持舍，即是造作之四足。如是说。十自在是：于物生与寿自在，智慧法及心与业，神通愿及信欲等，三界一切胜王尊。如是说。四事业是：寂增怀诛诸业等，无碍诸业任运成。如是说。那么，有情众生的坐垫，认为那是心之觉性自显现，这是为什么呢？譬如一匹良马，一者由自己的福德所成，一者由他人的信心所供养，二者在一匹马之上是相同的。同样，对于佛陀来说，显现为四无畏等等任运成就的征象。以及，具有愿力自在的菩萨们，化现为狮子等等，恭敬地将身体作为坐垫供养，为了用耳朵听闻佛法，这并不相违背。如是说。出自《海经》：为积听闻如海故，菩萨愿力得自在，以身奉献为狮座。如是说。那些坐垫被称为超胜地的坐垫，这是因为，在八乘之上超胜，作为证悟果位功德的征象，狮子等等各自也是八个八个尾巴在内部交错，从而抬起珍宝的床脚。如是说。第三，以功德之大摧毁罪恶之众的坐垫是：作为胜者之心自性光明，以及方便智慧无别的征象，是日月坐垫。莲花从淤泥中生出，却不被罪过所染污一样，作为不被边际的过失所染污的征象，是莲花坐垫。以及，如意满足希望，以及七宝自性成为因的任运成就的征象，显现为珍宝床脚七宝藏眼等等。如是说。那些坐垫的堆叠方式也是，对于五种补特伽罗叠加五层。
English
The ten powers. The power of knowing the exhaustion of defilements, etc. From the Uttaratantra: "The places and non-places of actions, their maturation, faculties, elements, inclinations, paths of all-going, meditative stabilizations, etc., the absence of defilements and stains, the recollection of abodes, the divine and human eyes, and peace, are the ten aspects of the powers of knowledge." Thus it is said. The four legs of miraculous power are: "Desire, effort, mind, and abandonment through the meditative stabilization of analysis; these are the four legs of formation." Thus it is said. The ten powers are: "Power over resources, birth, and life; wisdom, dharma, mind, and action; miracles, aspirations, and inclinations; the victorious lord of all three realms." Thus it is said. The four activities are: "Pacifying, increasing, subjugating, and wrathful actions; unobstructed actions are spontaneously accomplished." Thus it is said. So, why are the seats of sentient beings regarded as the self-manifestation of the mind's awareness? For example, a good horse, one accomplished by one's own merit and the other offered by others' faith, are the same on one horse. Similarly, for the Buddhas, it appears as a sign of spontaneous accomplishment, such as the four fearlessnesses. And, bodhisattvas with the freedom of aspiration transform into lions, etc., and respectfully offer their bodies as seats, in order to listen to the Dharma with their ears, which is not contradictory. Thus it is said. From the Ocean Sutra: "For the sake of accumulating the ocean of learning, bodhisattvas have freedom of aspiration, offering their bodies as lion thrones." Thus it is said. Those seats are called seats that surpass the ground, because, surpassing the eight vehicles, as a sign of realizing the qualities of the fruition, each of the lions, etc., also has eight tails intertwined inside, thereby supporting the jeweled bed legs. Thus it is said. Third, the seat that destroys the multitude of faults with the greatness of qualities is: as a sign of the naturally luminous mind of the Victorious Ones, and the inseparability of skillful means and wisdom, it is the seat of the sun and moon. Just as a lotus is born from mud but is not stained by faults, as a sign of not being stained by the faults of extremes, it is the lotus seat. And, as a sign of the spontaneous accomplishment of fulfilling hopes as desired, and the nature of the seven treasures as the cause, it appears as jeweled bed legs, seven treasure eyes, etc. Thus it is said. The way those seats are stacked is also, five layers are stacked for five types of individuals.