Tibetan
Nitartha Digital Library Tibetan འཚོལ་བཤེར་གདམས་ཀ
Chinese
目录分发。 搜索选项。 上一篇 《幻化网之无量宫殿的陈设，明灯论释》。法吉祥。\t下一篇 《幻化网之无量宫殿的陈设，明灯论释》。法吉祥。 《幻化网之无量宫殿的陈设，明灯论释》已就位。顶礼至尊上师之莲足。现在将稍微解释一下经文中的难点。此处有六个部分：环境、下基、侧面、顶盖、门和马阶。首先是环境。这里不使用火堆、石墙、莲花墙这三种以外的，是因为在《金刚次第》中说：“金刚手，水，火堆，哈。在所有方向上都要遍布。”以及，在寂静百族集密成就法，由导师所著中也说：“莲花鬘，火焰，金刚鬘，庄严地环绕。”因此。那么，环境的尺寸，比如石墙的两部分，应该怎么做呢？一般来说，这些保护轮的围墙，在观想的时候，观想的力量有多大，尺寸并不确定。但是，建造雕像等等，不能那样做，所以尺寸是确定的。在《金刚次第》中说：“金刚手，水，以及哈。马阶一半加三。”这里所说的马阶一半加三，不要理解为是二又二分之一部分。从这里，从马腿的一端到最远的一端，马阶的行列有四个大块。它的一半是二分之一部分。所以说“马阶一半”。将这两个大块再分成两半，一个大块加上另一半，就出现了三。所以说“三”。这也是按照那个尺寸来做的。此外，在保护轮扩大时，有武器散布、武器誓言、保护轮、十怒尊嬉戏等。上师们说，寂静尊使用武器誓言。即使那样，也有很多层帐篷。但是，根据所绘制的坛城，保护轮上所有的东西，在绘画中不全部画出来也可以。因此，这里将金刚和火帐篷归纳为两种。
English
Table of Contents Distribution. Search Options. previous\tCommentary on "The Arrangement of the Immeasurable Palace of the Magical Net, the Lamp of Clarity." Dharmaśrī.\tnext Commentary on "The Arrangement of the Immeasurable Palace of the Magical Net, the Lamp of Clarity." Dharmaśrī. "Commentary on 'The Arrangement of the Immeasurable Palace of the Magical Net, the Lamp of Clarity'" is present. Homage to the feet of the venerable Guru. Now, I will explain a little about the difficult points in the text. Here there are six parts: environment, lower base, sides, roof, door, and horse steps. First, the environment. Here, the reason why we do not use anything other than fire mounds, stone walls, and lotus walls is because in the Vajra Sequence it says: "Vajrapani, water, fire mound, ha. May it pervade in all directions." And also, in the Peaceful Compendium of the Hundred Families Sadhana composed by the teacher, it says: "Adorned with lotus garlands, flames, and vajra garlands." Therefore. So, what should be done about the size of the environment, such as two parts of the stone wall? In general, these protective wheel enclosures, when visualizing, the size is not fixed to one size of meditation power. However, building statues and so on cannot be done that way, so the size is determined. In the Vajra Sequence it says: "Vajrapani, water, and ha. Horse steps one half plus three." The horse steps one half plus three mentioned here should not be understood as two and a half parts. From here, from one end of the horse's leg to the farthest end, the row of horse steps has four large parts. Half of it is one half part. So it says, "Horse steps one half." These two large parts are then cut in half, one large part plus the other half, and three appear. So it says, "Three." This is also done according to that size. Furthermore, when the protection wheel is expanded, there are scattered weapons, weapon vows, protection wheels, and the play of the ten wrathful deities. The previous gurus say that the peaceful deities use weapon vows. Even so, there are many layers of tents. However, according to the drawn mandala, everything that is on the protection wheel does not have to be completely drawn in the drawing. Therefore, here the vajra and fire tent are summarized into two types.
Chinese
如果心想，难道没有地基和围墙等吗？“帐篷”的梵语是“Pancara”，意思是像攒盒一样的容器、箱子和网。因此，这里所说的“帐篷”应作为金刚地基、围墙等一切的总称。例如，攒盒是其底部、侧面和盖子的总称一样。就像没有分别一样。建造金刚围墙的方法是：下面的地基铺设金刚地基，在两个小侧面上，竖立蓝色的金刚围墙，与坛城相同，其上认为是金刚帐篷。从那些之中，无限地散发出火焰，那就是火的帐篷。即使那样，在解释续部中也说：“为了统治一切，被世间大天所围绕。”因此，难道不需要方位守护神的唐卡吗？那是《眼疏》中所说：“为了统治一切，世间”是指轮回的诸法也显现为自性。在外面，被摩诃提婆等大天所围绕，各自拥有自己的供品、功德和装饰。因此，自性也如此安住，绘画也如是。禅修也是这样，两种增上都是共同的。因为增上在图像中也被说成是绘画，所以即使单独制作唐卡也没有矛盾。然而，因为在金刚事业的仪轨中没有提到，所以这里没有做。然后，在作喜金刚坛城的次第中说：“方位守护神的白色唐卡，各种莲花，黑色念珠，红黄色的火焰念珠。”以及，在度量仪轨中说：“首先是世间方位守护神。”因为在莲花地上进行，所以绘画部分是需要的。之后，因为莲花瓣不是分开的，所以很难安置。这里在下面说：“金刚围墙的内部。”等等，莲花中心的外部边缘被轮的圆周所覆盖，那就是安置的地方。第二，下面的地基是：在金刚围墙的周围，有各种莲花瓣。其扁平的圆形中心，从一边到另一边的宽度是七十二个小部分。其上是轮。根本续部中说：显现无量智慧之轮。
English
If one wonders, are there no ground and fences, etc.? The Sanskrit word for "tent" is "Pancara," which means a container like a karanda, a box, and also a net. Therefore, here, the word "tent" should be taken as a general term for all of the vajra ground, fences, etc. For example, just as the word karanda is a general term for its bottom, sides, and lid. It is just like there is no distinction. The method of constructing the vajra fence is: the lower base is the vajra ground spread out, and on the two small sides, a round fence of upright blue vajras, equal to the palace, is considered to be the vajra tent. From those, endless flames radiate, which is the fire tent. Even so, in the explanatory tantra, it is said, "In order to control everything, surrounded by the great gods of the world." Therefore, is a directional guardian thangka not needed? That is what is said in the Eye Commentary: "In order to control everything, 'world' means that the dharmas of samsara also appear as self-nature. Outside, surrounded by great gods such as Mahadeva, each possessing their own offerings, merits, and ornaments. Therefore, the nature also abides in this way, and the painting is also the same. Meditation is also like this, the two augmentations are common. Because augmentation is also said to be painting in the image, it is not contradictory even if a separate thangka is made. However, because it is not mentioned in the vajra activity ritual, it is not done here. Then, in the order of making the Hevajra mandala, it says, "Directional guardian white thangka, various lotuses, black rosary, red-yellow flame rosary." And, in the measurement ritual, it says, "First, the worldly directional guardians." Because it is done on the lotus ground, the painting part is necessary. Afterwards, because the lotus petals are not separate, it is difficult to place. Here below it says, "Inside the vajra fence." etc., the outer edge of the lotus center is covered by the circumference of the wheel, that is the place of placement. Second, the lower base is: inside the perimeter of the vajra fence, there are various lotus petals. Its flat, round center, the width from one side to the other is seventy-two small parts. On top of that is the wheel. The root tantra says: Manifest the wheel of limitless wisdom.
Chinese
从……而来。 意思是说，在《广大释》中说：观修一个无量无边的无量智慧之轮。 并且，诸佛说在轮上生起བྷྲཱུྃ་（藏文，भ्रूं，bhrūṃ，种子字）等宫殿。 那个轮的尺度是：从卡坚的外缘和箭杆的外线相交处圆形环绕，是中心，其周围环绕着一个等分的小圆圈，也环绕着一个与莲花中心的外部边缘相同的外部圆圈，也是等分的小圆圈。 在这两者之间画两条大线作为轮辐。 颜色是：中心是蓝色，东方是白色等，按部族区分。 那么，《星算》第九品中说：在无量轮之上是五个轮，即第六个轮。 这是否矛盾呢？ 不矛盾，因为那是针对内部基座之轮而言的。 与此相符，《光次第》中也说：无量四辐之轮，具有四辐五重环绕。 因此，无量轮也变成两种：宫殿总体的下基是，在《解说续·大游戏续》第五品中说：在遍布火焰光芒的中央，从色究竟天等依次降下，在巨大的轮之地上，房屋四方形庄严。 以及，在佛陀秘密法的意义中，下基的形状是无量的，没有间断，完整无缺。 因为在解释意义象征时与五种智慧相结合，所以将其象征与四辐轮相结合也是相关的。 在《遣除十方黑暗品》第一品中也说：在具有四辐和中心的，不混杂且自明的上方。 以及，第九品中，通过བྷྲཱུྃ་བི་ཤྭ་བི་ཤུདྡྷེ་（藏文，भ्रूं विश्व विशुद्धे，bhrūṃ viśva viśuddhe，种子字）等，巨大的宫殿安住在无量智慧之轮上。 诸如此类，将之作为宫殿的下基，并且之前引用的《广大释》的引文也证明了这一点。 特别是座位的下基是：下基是转法轮的座位，这是以前的堪布们所说的，是宫殿内部的轮。 还有，至尊度母等大多数，都与坛城总体相一致，将下基做成各种金刚，并且对于那个道理
English
From... The meaning is, in the Extensive Commentary, it says: Meditate on an immeasurable wheel of limitless wisdom. And, the lords of the gods said that on the wheel, generate the palace of BHRŪṂ (Tibetan, भ्रूं, bhrūṃ, seed syllable), etc. The measure of that wheel is: from the outer edge of the ka-gyan and the intersection of the outer line of the arrow shaft, circling around, is the center, and around it is a small circle of equal parts, and also circling around is an outer circle of equal parts that is the same as the outer edge of the lotus center. Between these two, draw two large lines as spokes. The colors are: the center is blue, the east is white, etc., distinguished by family. Then, in the ninth chapter of the Astrological Calculations, it says: On top of the immeasurable wheel are five wheels, that is, the sixth wheel. Is this contradictory? It is not contradictory, because that refers to the inner base wheel. In accordance with this, the Light Sequence also says: On the immeasurable four-spoked wheel, there are four spokes with five circumferences. Therefore, the immeasurable wheel also becomes two types: the lower base of the general palace is, in the fifth chapter of the Explanatory Tantra, the Great Play Tantra, it says: In the center pervaded by flames of light, from Akanishta, etc., descending in order, on the ground of the great wheel, the house is square and magnificent. And, in the meaning of the secret Dharma of the Buddhas, the shape of the lower base is immeasurable, without interruption, complete and flawless. Because it is combined with the five wisdoms when explaining the meaning symbols, it is also related to combine its symbol with the four-spoked wheel. In the first chapter of the Eliminating Darkness of the Ten Directions, it also says: On top of the one with four spokes and a center, unmixed and self-luminous. And, in the ninth chapter, through BHRŪṂ VIŚVA VIŚUDDHE (Tibetan, भ्रूं विश्व विशुद्धे, bhrūṃ viśva viśuddhe, seed syllable), etc., the great palace abides on the immeasurable wheel of wisdom. Such as these, making it the lower base of the palace, and the quote from the Extensive Commentary quoted earlier also proves this. Specifically, the lower base of the seat is: the lower base is the seat for turning the wheel of Dharma, as the previous khenpos said, it is the wheel inside the palace. Also, most of the Jetsun Tara and others, in accordance with the general mandala, make the lower base into various vajras, and for that reason
Chinese
有些上师说，在《续部总集》中说：“生起次第的台阶，以及金刚交杵遍满大地。”还有上师也说：“下方金刚交杵布满众目纹。”虽然说需要各种金刚杵，但《续部总集》的这段引文，我在见到的续部版本中没有发现，所以是否存在也不确定。即使存在也没有妨碍，因为在尼僧的引文中，他自己所作的释文中说：“交杵位于大地和无量轮之间。”因此，即使有交杵，也会被轮的辐条遮蔽而看不见。上师的引文并非如此，如果那样说，提到交杵就太过分了。还有些人这样认为：阿跋耶说：“莲花和交杵是方便和智慧，所以有莲花也必须有交杵。”这样说是有妨碍的。但这样说没有过失，如前所说，交杵被认为位于轮的下方，即使不这样认为，莲花和轮也会变成方便和智慧。就像《乐集生圆中篇》的仪轨中所说：“其上方便之轮千辐燃烧，下方智慧莲花千瓣展开。”就像下方地基的莲花和帐篷的轮，两者被说成是方便和智慧一样。那么，制作各种金刚杵的方法是怎样的呢？各种金刚杵的中心是正方形，东西方向的宽度为十二大分，高度为一大分。从那里伸出的角是：中央的角粗大，为一大分，顶端为二小分；左右两边的角粗细为三小分，顶端逐渐变细。长短方面，中央的角根据马落、三门、二门、一门等情况，有四大分、三、二等不确定，左右两边的角与中央的角长短相同，但弯曲的程度没有到达顶端。第三，墙壁方面，有墙壁、欲幔、父柱、半网、鸟翅、横木、柱头等七种。第一种，五线，有从下往上堆叠的样式，也有内外结合的样式两种，这两种都没有冲突。第一种是，《金刚次第》中，智慧