English
The degree of high and low is immeasurable. That is also with bird feathers as a symbol of compassion equally spreading to all. Above that, if bird feathers are also placed on the square on top of the vessel symbolizing capacity, then the order of high and low is also well-arranged. It is said like that. In the "Extensive Explanation," the meaning of the scripture that the external shape is a stupa is also established. Therefore, the lower bird feathers are smaller than the lower ones, and the upper ones are smaller than the upper ones. When viewed from the outside, the upper ones have the appearance of the lower ones surrounding them, and therefore the lower bird feathers are called the final feathers. Also, some of the intermediate corner styles, understanding the meaning of the central round vase swirling as the shape of a tent, also feel that it will be hindered by the scripture of the order of light. Second, the way to build has three stages, first, the lower level, here the supporting pillars are not clearly stated in the scriptures, so the wooden structure that is long from the corner and short from the face is released from the wall, and it is easy to understand how to raise the round pillar and cover the roof in a reasonable way. Second, the middle level, the pillars here must be built from above the spokes of the wheel on top of the Vajra garland, so first the internal explanation is done. The middle upper square of the door frame is called the inner door, and the space between the two sides of the outer door next to it is called the lintel. The general name for both of these is the door room. Here, because of the key to building the inner and outer stairs, the lintel is smaller than the inner door by one small part, and the corridor is also higher than that by one small part, therefore, the inner corridor and the outer desired cloth are the same height, therefore the height of the wall is also like raising eleven small parts from above a square platform. It is easy to understand that the corridor width is made into three small parts. However, the gods like the gorgeous side, so one small part is discarded outward from the three small parts of the corridor, and the Buddha image of two small parts is made. It is said that it is better to make a slight distinction between high and low for this as well. Here, the door is shorter than the corridor, the corridor is shorter than the corner, the corner is shorter than the surrounding Vajra garland on the outside of the spokes, the Vajra garland is shorter than the spokes, and the spokes are shorter than the center, each increasing by one small part, is to explain the meaning of increasing here compared to other vehicles. As it says in the "Augmentation Treatise," than other paths
Chinese
在此增上的，门等等的次第。如是。隆起超过截面多少，以及肋纹金刚鬘低于其多少，经典中虽未说，但仅是区分而已。线绳的量是多少呢？一分之五。黑汝嘎集聚续中说：粗细是门的二十分。如是。隆起的形状是从截面突出一个小分的飞檐的形状。此处一些古代人说：下面的截面稍微高，如同殿堂上部，上面的截面如同鸟翼。下面的隆起在截面的四方如同座台，上面的隆起在鸟翼之上如同四个台子。如是说。对此，后来的上师智者们说：坛城中央圆形外围被四方神幡截断，因此四角出现长短不一的截面，这才是所谓的截面。下面的截面稍微高，如同殿堂上部，没有任何道理。上面的殿堂屋顶覆盖之上，截面更没有道理。下面的隆起如同座台，那是谁的座位呢？如是等等。上面的隆起在鸟翼之上堆砌台子，这可能吗？如是等等。此处门房向外突出，与殿堂墙壁间隔两分，这很容易理解。这是没有见过意生坛城的过失。如是等等，进行了许多辩驳。对此，上面的截面和上面的隆起的观点，虽然驳斥是正确的，但即便如此，智者们的说法中也存在着与经典相悖的极大错误。例如，寂静尊集聚坛城没有中间走廊，必须从轮的外围竖立起支撑圆形宝瓶突出的柱子。下面需要有从金刚鬘突出的隆起，以及为了方便门的出入，从四分之大的边缘向内舍弃两小分，在其中环绕肋纹。因此，在短小的侧面走廊上，金柱和圆柱几乎要相碰。
English
Here, what increases, the order of doors, etc. Thus it is. How much the bulge is higher than the cut-off, and how much the rib garland is lower than that, although it is not mentioned in the scriptures, it is only a distinction. What is the measure of the thread rope? Five parts of one part. In the Heruka Samputa Tantra, it says: The thickness is twenty parts of the door. Thus it is. The shape of the bulge is the shape of a small eave that protrudes one small part from the cut-off. Here, some ancient people say: The lower cut-off is slightly higher, like the upper part of the hall, and the upper cut-off is like a bird's wing. The lower bulge is like a throne in the four directions of the cut-off, and the upper bulge is like four platforms on top of the bird's wing. Thus it is said. To this, later masters and scholars say: The outer edge of the round circle in the center of the mandala is cut off by the four-sided god banners, so the four corners have cut-offs of different lengths. That is what is called a cut-off. There is no reason for the lower cut-off to be slightly higher, like the upper part of the hall. There is even less reason for the cut-off to be on top of the upper palace roof. If the lower bulge is like a throne, who will sit there? Thus, and so on. Is it possible to pile platforms on top of the bird's wing on the upper bulge? Thus, and so on. Here, it is easy to understand that the gatehouse protrudes outward, with a gap of two parts between the wall of the palace. This seems to be the fault of not having seen the mind-created mandala. Thus, and so on, many debates were made. To that, although it is true that the refutation of the upper cut-off and the upper bulge is correct, even so, in the words of the scholars, these faults of contradicting the scriptures are seen. For example, in the peaceful Samputa Mandala, there is no middle corridor, and pillars must be erected from the outer edge of the wheel to support the round vase-like bulge. Below, there must be a bulge protruding from the vajra garland, and in order to facilitate the entry and exit of the door, two small parts are discarded inward from the edge of the four large parts, and the rib circle must be circled within it. Therefore, on the short side corridor, the golden pillar and the round pillar are almost touching.
Chinese
怎么会呢？在那样的基础上，有颈部呈圆柱形的宝瓶，以及两个圆形的墙壁和柱子。因为它们在中间相遇，所以在顶端和底部的四个角上出现了长短不一的缺口。正如《秘密圆满大瑜伽次第》中所说：“为了象征战胜轮回的战场并摧毁四魔，在四个缺口处竖立胜幢。”因此，胜幢也必须插入内部。此外，由于对方认为存在像鸟翼一样的错误，所以汤噶瓦大师已经进行了驳斥。虽然像鸟翼上建造楼阁这样的情况在这里不会发生，但一般来说并非不可能，因为桑耶寺等寺庙看起来就是那样。特别是，如果下面的缺口没有必要像上面的走廊一样稍微高一点，那么《量度经》中说：“门等的次第。”的说法也会变得不合理。如果说下面的凸起，以及它像宝座一样存在是不合理的，那么《怖畏金刚经》中说：“五眼的凸起很美丽，金刚手是蓝色的。”以及《小释》中说：“四个凸起象征着种姓父母的交合。”这样在凸起上安置四种内心的说法也会变得不合理。如果只承认四个门是剩余的凸起，那么《集密寂静中品次第》中说：“因为一切都清净于一个智慧中，缺口会变成城堡和凸起。”以及《眼经释》中说：“因为有四个根本，所以显现为凸起。”这样说轮的四个外侧有凸起就相违背了。此外，《度量经》中也说：“凸起、小部分、门廊二者。”这样门廊的凸起部分就只有一个小部分了，这与有两个小部分的说法相违背。还有，杰·卓永二者的注释中说：“根据根本续，有四个没有神灵的空房间。”虽然这样说了，但在《小释》中却说有神灵，而且因为那是根本续的注释，所以不认为是合理的。因此，对于凸起的意义，大多数古代人都只说了一个方面，所以产生了牵强附会。我是这样想的，心之喜悦。
English
How could it be? On that basis, there is a vase with a cylindrical neck, and two circular walls and pillars. Because they meet in the middle, there are long and short gaps at the four corners of the top and bottom. As it is said in the Guhyasamaja Mahayoga Order, "To symbolize victory over the battlefield of samsara and the destruction of the four maras, victory banners are erected at the four gaps." Therefore, the victory banner must also be inserted inside. Furthermore, since the opponent believes that there is a mistake like a bird's wing, Thangawa Master has already refuted it. Although a situation like building a pavilion on a bird's wing will not happen here, it is not impossible in general, because Samye Monastery and other temples look like that. In particular, if it is not necessary for the lower gap to be slightly higher like the upper corridor, then the statement in the Measurement Sutra, "The order of doors, etc." would also become unreasonable. If it is said that the lower bulge, and its existence like a throne, is unreasonable, then the statement in the Bhairava Vajra Sutra, "The bulges of the five eyes are beautiful, Vajrapani is blue," and the statement in the Small Commentary, "The four bulges symbolize the union of the lineage parents," would also become unreasonable, as it would be unreasonable to place four inner minds on the bulges. If only the four doors are recognized as the remaining bulges, then the statement in the Guhyasamaja Peaceful Middle Order, "Because everything is pure in one wisdom, the gaps will become castles and bulges," and the statement in the Eye Sutra Commentary, "Because there are four roots, they appear as bulges," would contradict the statement that there are bulges on the four outer sides of the wheel. Furthermore, the Measurement Sutra also says, "Bulges, small parts, and porches, the two." Thus, there would be only one small part for the bulge of the porch, which contradicts the statement that there are two small parts. Also, in the commentary of Je Drol and Yung, it is said, "According to the root tantra, there are four empty rooms without deities." Although it is said so, the Small Commentary says that there are deities, and because that is a commentary on the root tantra, it is not considered reasonable. Therefore, regarding the meaning of the bulge, most of the ancient people only spoke of one aspect, so there was a forced interpretation. This is what I think, the joy of the heart.
Chinese
在伟大的续部中说：以二十五种殊胜智慧的象征，来庄严自己的坛城。以及在《眼释》中说：第六智慧是慈悲的自性基础，并且每一个都显现为四个。从广大的角度来看，显现为宫殿的四个方向各有五个。按照中等简略的方式，因为有四个根本，所以显现为凸起。因此，五个根本智慧是：中央的圆形宝瓶和四个门的四个凸起。每一个也都是殊胜智慧的四四，加上根本，就是五五，也就是二十五。作为其象征，中央的圆形宝瓶是法界智慧的手印，以及内部的四个凸起。四个门是镜智等等，每一个也被分为五个等级的墙壁，因此变为二十五。同样，杰·卓普巴大师的口头传承中说：每一个智慧都具有四个殊胜智慧。在《药注》中也说：每一个智慧也都被五个五个所区分。另外，在《雷霆》中说：四个凸起也是城堡的方式。如果认为“城堡的方式”这个词只确定了外部的凸起，那是不对的。因为内部的凸起也以城堡的方式，通过先前引用的《集乐金刚》的教证来证明，并且它的意义是：拉杰·芒卡瓦·僧哈帕拉巴说，像船的末端向外伸出的阳台一样，那就是城堡的凸起方式。所以不一定是真正的城堡。如果一定要是，那么就必须建造符合标准的普舒佛塔。真正的顶棚是：在狮子座支撑的圆形栋梁上，有七个小部分的墙壁高度。宝瓶底座占一份，宝瓶占六份。在其上，依靠内部的石墙，由五个大部分和一个小部分支撑的圆形栋梁，以及四个塔拉栋梁的总高度占一份。其上，飞檐和鸟翼占一份，总共变为两个大部分和一个小部分。因此，在秘密圆满的线度中，由导师所作的，宝瓶底座占一个小部分，宝瓶占两个大部分，与此相同。如果在宝瓶的四个方向做成宝瓶门，那么内部会显得洁白，外部会显得美观，如果能做到就做。在圆形栋梁上，有四个栋梁
English
In the great tantra, it says: "Adorn one's own mandala with the twenty-five symbols of supreme wisdom." And in the commentary on the eye, it says: "The sixth wisdom is the basis of the nature of compassion, and each of them is also manifested as four. From the perspective of expansion, the palace appears with four directions, each with five. According to the medium condensed way, because there are four roots, it appears as protrusions." Therefore, the five root wisdoms are: the central round vase and the four protrusions of the four doors. Each of them is also fourfold supreme wisdom, plus the root, which is fivefold, that is, twenty-five. As a symbol of this, the central round vase is the mudra of the wisdom of the Dharmadhatu, and the four inner protrusions. The four doors are mirror wisdom and so on, and each is also divided by five levels of walls, thus becoming twenty-five. Likewise, in the oral tradition of Je Drophukpa Chenpo, it says: "Each wisdom also possesses four supreme wisdoms." And in the medical commentary, it also says: "Each wisdom is also distinguished by five fives." Also, in "Thunderbolt," it says: "The four protrusions are also like a fortress." If one thinks that the word "fortress-like" only defines the outer protrusions, that is not the case. Because the inner protrusions are also fortress-like, as proven by the quote from the Hevajra Tantra cited earlier, and its meaning is: Lhaje Mangkarwa Singha Prabha said that like a balcony protruding outward at the end of a boat, that is like the protruding way of a fortress. So it does not have to be a real fortress. If it must be, then a standard Pushu stupa must be built. The actual roof is: on the round beam supported by the lion throne, there are seven small parts of the wall height. The vase base occupies one part, and the vase occupies six parts. Above it, relying on the inner stone wall, the round beam supported by five large parts and one small part, and the total height of the four tala beams occupies one part. Above it, the eaves and bird wings occupy one part, totaling two large parts and one small part. Therefore, in the secret completion line, made by the master, the vase base occupies one small part, and the vase occupies two large parts, which is the same as the measurement. If vase doors are made in the four directions of the vase, the inside will appear white and the outside will appear beautiful, do it if possible. On the round beam, there are four beams