Chinese
台阶的法性。关于你的数量是可以说的，因为有八个原因的台阶，八个结果的台阶，总共确定为十六个。原因的台阶的法性。关于你是可以说的，因为它是共同解脱八种功德的标志，内外门框都具有四个台阶。结果的台阶的法性。关于你是可以说的，因为它是八乘宗派功德圆满的标志，门外四角有柱子支撑，上面有装饰的八个台阶。宫殿的体性法性。关于你，有理由说你没有内外，一切都是内在的，因为你融入了法界金刚普贤母的莲花中，所以只是名言上说内在。那么，宫殿的宝座的意义是什么呢？它有三种，第一，下方的转法轮的座，其法性是，关于你是可以说的，因为你是五部五智手印，不断转动断除分别念的法轮的标志。第二，超越地界之座，其法性是，关于你是可以说的，因为它是四无畏等自然成就的 功德的标志，狮子等五种动物各自都具有八个宝座。第三，以功德之大摧毁罪恶的座，其法性是，关于你是可以说的，因为它是诸佛之心自性光明，方便智慧无别的标志，如日月；不染污垢，如莲花；满足希望，自然成就七宝的标志，如七宝座的脚和七眼宝藏。第五，眷属圆满，有自性无二的眷属和智慧殊胜的眷属两种。第一种是，如来遍知等，遍知王等五如来，其法性是，关于你们的种姓和智慧的区别是可以说的，不动佛是意金刚部和
English
The dharma of the steps. It can be said about your number, because there are eight steps of cause, eight steps of result, which are determined to be sixteen in total. The dharma of the steps of cause. It can be said about you, because it is the sign of the eight qualities of common liberation, with four steps inside and outside the door frame. The dharma of the steps of result. It can be said about you, because it is the sign of the perfection of the eight qualities of the eight vehicles, with pillars supporting the four corners outside the door, and eight decorative steps on top. The nature of the palace is dharma. About you, there is a reason to say that you have no inside and outside, and everything is inside, because you are integrated into the lotus of the Dharma Realm Vajra Samantabhadri, so it is only nominally called inside. So, what is the meaning of the throne of the palace? It has three types. First, the seat of the wheel of Dharma below, its dharma is, it can be said about you, because you are the five mudras of the five families and five wisdoms, and the wheel of Dharma that constantly turns to cut off the differentiated thoughts. Second, the seat that transcends the boundaries of the earth, its dharma is, it can be said about you, because it is the naturally accomplished sign of the four fearlessnesses, etc. As a sign of merit, each of the five animals such as lions has eight thrones. Third, the seat that destroys the accumulation of sins with the greatness of merit, its dharma is, it can be said about you, because it is the self-luminous nature of the hearts of the Buddhas, the sign of the inseparability of skillful means and wisdom, such as the sun and the moon; not stained by dirt, such as the lotus; the sign of fulfilling hopes and naturally accomplishing the seven treasures, such as the feet of the seven treasure thrones and the seven-eyed treasure. Fifth, the retinue is complete, there are two types of retinues: the retinue of non-duality of nature and the retinue of superior wisdom. The first is, the Tathagata omniscient, etc., the five Tathagatas such as the omniscient king, their dharma is, it can be said about the differences between your lineages and wisdoms, Akshobhya is the mind Vajra family and
Chinese
智慧之界限。毗卢遮那佛是身的种类和如镜之智。宝生佛是珍宝的种类和平等性智。阿弥陀佛是莲花的种类和妙观察智。不空成就佛是业的种类和成所作智，因此是确定的。第二，这五种部族的佛母，具有法性。称你为妃子是有理由的，因为是产生的原因和应该享用的对象，所以这样称呼。内在心识，具有法性。你如果区分有四种，提到见等，是依次指眼耳鼻舌四种识，是分别的名称。你依靠四根，将所境色等视为四种根识。见等四者，具有法性。你在天神之时是四位意之菩萨，即见为地藏，听为金刚手，嗅为虚空藏，尝为观世音自在。称他们为意之菩萨，具有法性。是有理由的，在常恒之时，聚集在识之内，在天神之时，确定为意金刚的种类。从这里说，ka是眼睛等，四种内在心识之母，具有法性。提到你们的所见等，是依次指所境色声香味四种，是分别的名称。因为你们的所见之境是色等四境。这些具有法性。在天神之时，被称为四身之母，即所见为拉西耶玛，所听为噶尔底玛，所嗅为玛列玛，所尝为尼尔底玛。称她们为身之母，具有法性。是有理由的，因为四境是四种识的所依。从这里说，ca是眼睛的身之殊胜等。外在心识，具有法性。提到你们的能见等，是依次指眼耳鼻舌四根，是分别的名称。因为你们分别时的四种识，是四境之见的增上缘，由四根所作。这些具有法性。你们在天神之时，被称为四语之菩萨。
English
The limit of wisdom. Vairocana is the type of body and mirror-like wisdom. Ratnasambhava is the type of jewel and the wisdom of equality. Amitabha is the type of lotus and discriminating wisdom. Amoghasiddhi is the type of karma and accomplishing wisdom, therefore it is certain. Secondly, these five tribal mothers have Dharma nature. There is a reason to call you consort, because it is the cause of production and the object to be enjoyed, so it is called that way. Inner consciousness, has Dharma nature. If you distinguish that there are four kinds, mentioning seeing etc., refers to the four consciousnesses of eye, ear, nose and tongue in order, which are the names of distinctions. You rely on the four roots to regard the objects of form etc. as the four root consciousnesses. The four of seeing etc., have Dharma nature. When you are a god, you are the four mind bodhisattvas, namely seeing is Ksitigarbha, hearing is Vajrapani, smelling is Akasagarbha, and tasting is Avalokiteshvara. It is reasonable to call them mind bodhisattvas, because at the time of permanence, they gather within consciousness, and at the time of gods, they are determined to be the type of mind vajra. From here, ka is the eye etc., the mother of the four inner consciousnesses, has Dharma nature. Mentioning what you see etc., refers to the four objects of form, sound, smell and taste in order, which are the names of distinctions. Because the objects of your sight are the four objects of form etc. These have Dharma nature. At the time of the gods, they are called the four body mothers, namely what is seen is Lasye Ma, what is heard is Girti Ma, what is smelled is Male Ma, and what is tasted is Nirti Ma. It is reasonable to call them body mothers, because the four objects are the basis of the four consciousnesses. From here, ca is the superior of the body of the eye etc. External consciousness, has Dharma nature. Mentioning what you can see etc., refers to the four roots of eye, ear, nose and tongue in order, which are the names of distinctions. Because the four consciousnesses at the time of your distinction are the enhancing conditions for the sight of the four objects, which are made by the four roots. These have Dharma nature. When you are gods, you are called the four speech bodhisattvas.
Tibetan
པ་ཡིན་ཏེ། ཁྱོད་རྣམས་རིམ་བཞིན་མཐོང་བྱེད་བྱམས་པ། ཐོས་བྱེད་སྒྲིབ་སེལ། སྣོམ་བྱེད་ཀུན་བཟང་། མྱོང་བྱེད་འཇམ་དཔལ་དབྱངས་རྣམས་སུ་ངེས་པའི་ཕྱིར། དེ་རྣམས་ལ་གསུང་གི་སེམས་དཔའ་ཞེས་བརྗོད་པ་ལ་ཆོས་ཅན། རྒྱུ་མཚན་ཡོད་དེ། དབང་པོས་ཡུལ་དང་ཤེས་པ་གཉིས་ཀྱི་ཕྱི་ནང་གི་བརྡའ་སྦྱོར་བྱེད་པའི་ཕྱིར། འདི་ཉིད་ལས། ས་ནི་སྤྱན་གྱི་གསུང་གི་མཆོག ། ཅེས་སོགས། ཕྱི་སེམས་བཞིའི་ཡུལ་ཆོས་ཅན། དེ་དག་ལ་འདས་པ་ལ་སོགས་པར་སྨོས་པ་ནི་རྟོག་པའི་མཚན་ཡིན་ཏེ། དུས་བཞིས་གོ་ཕྱེ་ནས་དབང་པོ་བཞི་བསྐྱེད་པའི་ཕྱིར། དེ་དག་ཆོས་ཅན། ལྷའི་དུས་ན་དུས་བཞིའི་ལྷ་མོར་གྲགས་པ་ཡིན་ཏེ། འདས་པའི་དུས་བདུག་པ་མ། ད་ལྟར་བ་མེ་ཏོག་མ། འབྱུང་བ་སྟེ་མ་འོངས་པ་མར་མེ་མ། མ་བྱོན་པ་སྟེ་འབྱུང་བར་མ་ངེས་པའི་དུས་དྲི་ཆབ་མ་རྣམས་སུ་ངེས་པའི་ཕྱིར། འདི་ཉིད་ལས། ཡ་ནི་སྐྱེ་བ་རྣམ་པར་དག་པ་སོགས། དུས་བཞི་པོ་དེ་ཆོས་ཅན། བཤད་དུ་ཡོད་དེ། རྒྱུ་འབྲས་གཉིས་ཀ་སྤྱད་ཟིན་པའི་དུས་ནི་འདས་ པ། རྒྱུ་སྤྱད་ཅིང་འབྲས་བུ་མ་སྤྱད་པ་ནི་ད་ལྟར་བ། རྒྱུ་འབྲས་ཚོགས་ལ་མ་སྤྱད་པ་ནི་མ་འོངས་པ། རྒྱུ་འབྲས་ཡོད་ལ་མ་ཚོགས་པ་ནི་འདས་མ་འོངས་གང་ལའང་མ་ངེས་པའི་དུས་ཡིན་པའི་ཕྱིར་ཏེ། དཔེར་ན་དབྱར་གྱི་དུས་ལྟ་བུ་ཞིག་གཞིར་བཞག་ནས་རྩི་ན། དཔྱིད་ནི་འདས་པ། དབྱར་ནི་ད་ལྟ་བ། སྟོན་ནི་མ་འོངས་པ། དགུན་ནི་མ་ངེས་པ་སྟེ། དབྱར་གྱི་དུས་འདི་ལས་སྔར་འདས་ཕྱིས་འབྱུང་གཉིས་ནི་འདས་མ་འོངས་པར་ངེས་ལ་དགུན་ནི་འདས་མ་འོངས་གང་རུང་གཅིག་ཏུ་ཁ་ཚོན་མ་ཆོད་པའི་ཕྱིར་ཏེ། དཔྱིད་ཀྱི་སྔ་ལོགས་ཀྱི་དགུན་ནི་འདས་པ་དང་། སྟོན་གྱི་ཕྱི་ལོགས་ཀྱི་དགུན་ནི་མ་འོངས་པ་ལྟར་སྣང་བའི་ཕྱིར། དེ་ལྟར་ཡང་། རྔམ་གློག་ལས། རྒྱུ་འབྲས་ངེས་པ་མ་ཚོགས་པས། །འབྱུང་བར་མ་ངེས་དུས་ཞེས་གྲགས། །ཞེས་སོ། །གཉིས་པ་འཇོམས་བྱེད་ཁྲོ་བོའི་འཁོར་བཤད་པ་དེ་ལ་མཚན་གཉིས་ལས། དང་པོ་སྤྱིའི་མཚན་ནི། འཇིགས་བྱེད་ཡབ་བཞི་པོ་ཆོས་ཅན། ཁྱོད་རྣམས་ལ་འཇོམས་པ་ཆེན་པོ་རྡོ་རྗེ་ཞེས་པའི་རྒྱུ་མཚན་ཡོད་དེ། ཕྱི་ལུས་ཀྱི་ཆོས་བཞི་དང་སྦྱར་ན། རྟོག་པའི་རང་བཞིན་མངོན་དུ་གྱུར་པའི་ཁྲོ་བོ་བཞིའི་སྐུ་གསུང་ཐུགས་ཀྱི་མཛད་པས་བདུད་དང་ལོག་འདྲེན་རྣམས་འཇོམས་པ་དང་། ནང་གསང་བའི་ཁམས་བཞི་དང་སྦྱར་ན། འོག་སྒོ་གསང་བའི་ཁམས་གསུམ་འདུས་པའི་བདེ་བས་རྟོག་པ་དང་ལྷའམ་བདེ་བར་འཛིན་པའི་ཞེན་པ་གཉིས་ཀ་འཇོམས་པ་ལ་ཐོགས་པ་མེ
Chinese
这是因为，你们依次确定为见者慈、闻者除盖障、嗅者普贤、尝者妙音。因此，称他们为语之菩萨是有理由的，因为官能是连接境与识内外二者的桥梁。如《此续》所说：“地是眼之语之最胜。”等等。外四心之境，对它们说过去等等是分别的名称，因为四时区分开来，生起四官能的缘故。它们是，在天界时代被称为四时之女神，即过去时为燃香母，现在时为鲜花母，未来时为明灯母，未至时即不确定何时到来的时间为香水母。如《此续》所说：“雅是生起完全清净”等等。这四个时间，是可以解说的，因为因果二者都已用过的时是过去时，因已用而果未用是现在时，因果在聚合上未用是未来时，因果存在而未聚合是不确定属于过去未来哪个时。例如，以夏季为基准来计算，春季是过去，夏季是现在，秋季是未来，冬季是不确定。因为从这个夏季之前已过的和之后将来的二者确定为过去和未来，而冬季则不能确定是过去还是未来，因为春季之前的冬季是过去，秋季之后的冬季看起来像是未来。也如《怖畏电光》中所说：“因果确定未聚合，称为不确定时。”第二，解释降伏者忿怒尊之眷属，其中有两个名称，首先是总的名称：怖畏四父尊，你们有被称为大降伏金刚的理由，如果与外在身体的四法结合，则以分别的自性显现的四忿怒尊的身语意的行为降伏魔和邪见者，如果与内在秘密的四界结合，则以底部三门秘密界聚合的乐降伏分别和执着神或乐二者的执着，没有障碍。
English
This is because you are successively identified as the seer Maitreya, the hearer Apavaranavishkambhin, the smeller Samantabhadra, and the taster Manjushri. Therefore, there is a reason to call them the speech bodhisattvas, because the faculties are the bridge connecting the inner and outer aspects of the object and consciousness. As it is said in this Tantra, "Earth is the best of the speech of the eye," and so on. The objects of the four external minds, speaking of past and so on for them, are names of discrimination, because the four times are distinguished and give rise to the four faculties. They are, in the age of the gods, known as the goddesses of the four times, namely, the past time is the incense-burning mother, the present time is the flower mother, the future time is the lamp mother, and the unarrived time, that is, the time that is uncertain when it will come, is the fragrant water mother. As it is said in this Tantra, "Ya is the arising of complete purity," and so on. These four times can be explained, because the time when both cause and effect have been used is the past time, the cause has been used but the effect has not been used is the present time, the cause and effect have not been used in the aggregate is the future time, and the cause and effect exist but have not been aggregated is the time that is uncertain whether it belongs to the past or the future. For example, if we calculate based on the summer season, spring is the past, summer is the present, autumn is the future, and winter is uncertain. Because from this summer, the two that have passed before and will come after are determined as past and future, but winter cannot be determined as past or future, because the winter before spring is the past, and the winter after autumn seems like the future. Also, as it is said in the Fierce Lightning, "Because cause and effect are certain but not aggregated, it is called uncertain time." Second, explaining the retinue of the subduing wrathful deities, there are two names for them, first the general name: the four fearful fathers, you have the reason to be called the great subduing vajra, if combined with the four dharmas of the external body, then the activities of the body, speech, and mind of the four wrathful deities manifesting the nature of discrimination subdue the demons and heretics, and if combined with the four internal secret realms, then the bliss of the aggregation of the three secret realms of the lower gate subdues both the discrimination and the attachment to the deity or bliss, without obstruction.