Chinese
为了驳斥运行的间隙，在八种栋梁上雕刻如珍宝或莲花般美丽的图案，并用与此连续不断的念珠环绕。鸟翼的末端，即使不做珍宝网或半网也可以，做了也不矛盾。这里，拉杰等。即使外部形状做成具有中国式屋顶的国家形状，也不认为是合理的。因为根本续中说：“顶端是十方四时诸佛的坛城，所有这些都是各自不异，本体唯一的智慧周遍回旋。”又，释续《灰烬》中说：“头顶极其回旋而住。”又，释续《智慧心髓》中说：“顶端聚集为一，具有无别的味道，所以是圆形的明点。”又，《大海》中说：“四方形的头顶显现回旋。”等等，所有根本和注释都说圆形，这与此相违背。那个圆形也是瓶子的形状，上师说：“瓶子的形状，形状是金刚交杵，多眼回旋。”又，《怖畏电光》中说：“瓶子的顶端是法的顶饰，像孔雀的羽毛一样鲜艳。”又，《光明次第》中说：“为了名言心，一个瓶子。”等等，因为在多种情况下都说形状是瓶子。这里的柱子和四根横梁的放置方式是：“洞穴里有八根柱子。”这是它的含义。即使没有从这个佛陀秘密的经典中出现放置圆形栋梁，但在《吉祥胜》的注释中说：“在八根柱子的上方，用圆形的金刚念珠完全环绕。”像这样，这里也必须用圆形瓶子的要点来做。然而，柱子不支撑它，这是特别强调的。其他人认为内柱不应该有柱基，但在这里，柱基必须做一个小部分的瓶子，并在其上做一个带拱的柱子。因为《法义》中说：“柱基是亲近处八大龙王，柱子是圣道八方护法，柱拱是解脱八大天神，四根栋梁是不畏惧的四大天王。”因为这样说了。追随这个经典，布敦仁波切也在内柱上做了柱基，对此，学者们说：在内柱上做柱基也不是念珠的含义，马厩的柱子位于四方形的台座和瓶子上。”, "english_translation": "In order to refute the intervening gaps, carve beautiful patterns like jewels or lotuses on the eight kinds of beams, and surround them with a continuous rosary like that. At the ends of the bird's wings, it is permissible not to make a jewel net or a half net, and it does not contradict if it is made. Here, Lhaje etc. Even if the external shape is made into a national shape with a Chinese-style roof, it is not considered reasonable. Because the root tantra says, "The top is the mandala of the Buddhas of the ten directions and four times, all of which are not separate, the essence of one wisdom is completely swirling." Also, the explanatory tantra "Ashes" says, "The crown of the head dwells in a very swirling manner." Also, the explanatory tantra "Essence of Wisdom" says, "The top is gathered into one, possessing the taste of non-duality, therefore it is a round bindu." Also, "The Ocean" says, "The square crown of the head appears swirling." And so on, all the root and commentaries say round, which contradicts this. That round shape is also in the form of a vase, the lama says, "The shape of the vase, the shape is a vajra cross, multi-eyed swirling." Also, "Fearsome Lightning" says, "The top of the vase is the crest of the Dharma, as bright as a peacock's feathers." Also, "Stages of Light" says, "For the sake of conventional mind, one vase." And so on, because in many ways it is said that the shape is a vase. The way to place the pillars and the four beams here is: "In the cave, there are eight pillars." This is its meaning. Even though placing round beams does not appear in this secret scripture of the Buddha, in the commentary on "Glorious Supreme" it says, "On top of the eight pillars, it is completely surrounded by a round vajra rosary." Like this, here too it must be done with the key point of a round vase. However, the pillars do not support it, this is particularly emphasized. Others think that the inner pillars should not have pillar bases, but here, the pillar base must be made of a small part of the vase, and on top of it a pillar with an arch must be made. Because "Meaning of Dharma" says, "The pillar base is the eight great nagas of the place of approach, the pillar is the noble path, the eight guardians of the directions, the pillar arch is the eight great gods of liberation, the four beams are the four great kings who are fearless." Because it is said like this. Following this scripture, Buton Rinpoche also made pillar bases on the inner pillars, to which scholars say: Making pillar bases on the inner pillars is not the meaning of the rosary, the pillars of the stable are located on square platforms and vases.
English
In order to refute the intervening gaps, carve beautiful patterns like jewels or lotuses on the eight kinds of beams, and surround them with a continuous rosary like that. At the ends of the bird's wings, it is permissible not to make a jewel net or a half net, and it does not contradict if it is made. Here, Lhaje etc. Even if the external shape is made into a national shape with a Chinese-style roof, it is not considered reasonable. Because the root tantra says, "The top is the mandala of the Buddhas of the ten directions and four times, all of which are not separate, the essence of one wisdom is completely swirling." Also, the explanatory tantra "Ashes" says, "The crown of the head dwells in a very swirling manner." Also, the explanatory tantra "Essence of Wisdom" says, "The top is gathered into one, possessing the taste of non-duality, therefore it is a round bindu." Also, "The Ocean" says, "The square crown of the head appears swirling." And so on, all the root and commentaries say round, which contradicts this. That round shape is also in the form of a vase, the lama says, "The shape of the vase, the shape is a vajra cross, multi-eyed swirling." Also, "Fearsome Lightning" says, "The top of the vase is the crest of the Dharma, as bright as a peacock's feathers." Also, "Stages of Light" says, "For the sake of conventional mind, one vase." And so on, because in many ways it is said that the shape is a vase. The way to place the pillars and the four beams here is: "In the cave, there are eight pillars." This is its meaning. Even though placing round beams does not appear in this secret scripture of the Buddha, in the commentary on "Glorious Supreme" it says, "On top of the eight pillars, it is completely surrounded by a round vajra rosary." Like this, here too it must be done with the key point of a round vase. However, the pillars do not support it, this is particularly emphasized. Others think that the inner pillars should not have pillar bases, but here, the pillar base must be made of a small part of the vase, and on top of it a pillar with an arch must be made. Because "Meaning of Dharma" says, "The pillar base is the eight great nagas of the place of approach, the pillar is the noble path, the eight guardians of the directions, the pillar arch is the eight great gods of liberation, the four beams are the four great kings who are fearless." Because it is said like this. Following this scripture, Buton Rinpoche also made pillar bases on the inner pillars, to which scholars say: Making pillar bases on the inner pillars is not the meaning of the rosary, the pillars of the stable are located on square platforms and vases.
Chinese
因为用表示肯定的词语来单独分开。如是，以《念珠》堪布的教证来施加损害，但这仅仅是因为随顺一位班智达，而对另一位施加不相符的损害。 实在看不出有什么道理。为什么呢？因为我们可以反驳说：没有内咖啦咖座垫也不是佛陀密意的想法，因为经中说："座垫、近住、八大龙王"。如果这样说，也是一样的。阿跋耶和佛陀密意都是班智达，而且佛陀密意是无可比拟的。此外，你会让哪个具有智慧的人感到高兴呢？其他学者也说这个教证似乎是伪造的佛陀密意的。这些说法都只是逞威风而已，因为并没有提出伪造教证的理由。还有一些学者说：所谓的佛陀密意所著的法义，如息宫、忿宫、八大天柱等，因为有很多清净的部分，所以学者们认为是由西藏宁玛派所作。这种说法也是片面的，如果说了息宫和忿宫就是西藏的，那么息怒诸神也成了西藏的了。如果因为清净的部分多就是西藏的，那么时轮金刚坛城等内外清净结合非常多的那些也成了西藏的了。学者们认为是由西藏所作，这种说法也没有意义，因为布顿等古代的大成就者们都认为是清净的，查看各自的著作就可以知道。因此，仅仅因为不符合自己的意愿就认为是西藏的，这些想法应该知道是没有意义的。又，在《金刚事业次第》中说："金刚宝庄严，柱子结合手印四柱。"这里是指用金刚标志的宝珠珍宝的八根具有方位的柱子，结合象征四种手印的四根台柱。吉祥集密寂静根本续中说："以金刚柱装饰。"龙的智慧也说："以金刚标志且善妙的八根柱子在内"
English
Because it is separated by words that definitely hold the sound of affirmation. Thus, harm is inflicted by the authority of the Khenpo of the Garland, but this is only because following one Paṇḍita, harm is inflicted that is inconsistent with the other. It is very unreasonable. Why? Because we can retort: the absence of an inner kālaka seat is not the intention of Buddha-guhya, because it is said: "Seat, close dwelling, eight great nāgas." If said like that, it is the same. Abhaya and Buddha-guhya are both Paṇḍitas, and Buddha-guhya is proven to be incomparable. Furthermore, which wise person would be pleased by you? Other scholars also say that this scripture seems to be a forgery of Buddha-guhya. All these statements are merely displays of power, because no reason has been given to explain why it is a false scripture. Also, some scholars say: the Dharma matters said to be composed by Buddha-guhya, such as the Peaceful Palace, Wrathful Palace, and the pillars of the eight great gods, etc., because there are many pure aspects, scholars consider them to be made by the Tibetan Nyingma. This statement is also biased. If saying Peaceful Palace and Wrathful Palace makes it Tibetan, then the peaceful and wrathful deities also become Tibetan. If because there are many pure aspects it becomes Tibetan, then those that explain the Kalacakra mandala, which has very many pure combinations inside and out, also become Tibetan. Saying that scholars consider it to be made by Tibetans is also meaningless, because great accomplished masters of the past such as Buton consider them to be pure, as can be known by looking at their respective scriptures. Therefore, it should be known that those who consider it to be Tibetan simply because it does not conform to their own wishes are meaningless. Also, in the Vajra Karmakrama it says: "Adorned with vajra jewels, the pillars are joined to the four pillars of mudra." Here, the eight directional pillars of precious jewels marked with vajras are joined to the four platform pillars representing the four mudras. In the root tantra of the peaceful Guhyasamaja it says: "Decorated with vajra pillars." The wisdom of the nāgas also says: "The eight pillars marked with vajras and well-made are inside"
Chinese
关于宝瓶，经中说，是菩提道，特别是圣道。如果有人认为，这与在坛城主体上建造四层台阶、宝瓶座、宝瓶、量器等，形成大菩提塔的形状相矛盾，那么，那样的说法是真实的。然而，这里没有那样的过失。因为在那部经中说：坛城外在的意义和象征，如八大佛塔等，是为了救度八种痛苦而示现的八种行为。因此，不一定是只有大菩提塔。而且，前面引用的经文中的“暂时”一词也具有排除的作用。因此，在续部、注释、仪轨等中，都说是宝瓶的形状，而没有说是建造台阶，所以这里没有这样做。即使这样，也与佛法不矛盾，因为会变成涅槃塔。另外，《怖畏金刚经》中说：四方形平坦，显得美丽，由四种珍宝构成。还有，《黑鲁嘎续》中说：用新旧宝瓶堆砌的坛城，功德广大，是四方形平坦的形状。还有，《密集金刚经》中说：四方形平坦，非常美丽。所说的平坦的意义，有些人认为是上下都是四方形。即使说坛城的上下以及以下的部分，宽度和高度相等，但在《密集金刚经释·明灯论》中，平坦的意义解释为不是圆形，也没有弯曲。在《宝生部·第五品》中说：布没有破损，宽度宽阔，是正方形平坦的。因此，有学者说，那部经的意义不是那样。这里，坛城上下部分的金幢以下，内部的一半是高度，从顶端的饰物以下，到马座的柱子的外缘，宽度和高度相等。否则，就像之前说的那样，墙壁的高度有高、中、低三种，高度不一定是统一的。第五，关于门：在四面墙壁的中央，按照图纸上的样子，在中心线的左右两侧，各有两小份，总共加起来是一大份，突出出来，那就是真正的门。从那个位置的墙角开始，向前方延伸一份，那是门框。从门框的末端，向左右两侧各延伸两小份，那是门槛。从门槛的表面，向前方延伸两小份，那是门墙。