English
Regarding the vase, it is said that it is the path to enlightenment, especially the noble path. If one thinks that this contradicts the statement that four tiers, a vase support, a vase, a measuring container, etc., are built on top of the main mandala to form the shape of a great enlightenment stupa, then that statement is true. However, there is no fault in this, because it says in that very text: The external meaning and symbols of the mandala, such as the eight stupas, are the eight acts shown to liberate from the eight sufferings. Therefore, it is not necessarily only the great enlightenment stupa. Moreover, the power of the word "temporarily" in the previous scripture also serves to exclude it. Therefore, in the tantras, commentaries, explanations, and sadhanas, it is said to be the shape of a vase, but there is no mention of building tiers, so it is not done here. Even so, it does not contradict the Dharma, because it will become a nirvana stupa. Furthermore, in the Fierce Lightning it says: The square is flat and appears beautiful, made of four kinds of precious substances. Also, in the Heruka Galpo it says: A mandala stacked with new and old bhantas, with great qualities and prosperity, is a square, flat shape. Also, in the Guhyasamaja it says: The square is flat and very beautiful. Some say that the meaning of flat is that the top and bottom are square. Even if it is said that the width and height of the top and bottom of the mandala are equal, in the Commentary on the Guhyasamaja, the Lamp Illuminating the Obscure, the meaning of flat is explained as not being round and not being crooked. In the fifth chapter of the Jewel Increasing, it says: The cloth is not torn, the width is wide, it is square, equal, and flat. Therefore, scholars say that the meaning of that scripture is not like that. Here, from the golden spire of the upper and lower parts of the mandala downwards, half of the inner part is the height, and from the ornament at the top downwards, the outer edge of the horse-supported pillar, the width and height are equal. Otherwise, as mentioned before, the height of the walls has three levels: high, medium, and low, and the height is not necessarily uniform. Fifth, regarding the door: In the center of the four walls, according to the drawing, on the left and right sides of the center line, there are two small parts each, totaling one large part, protruding out, that is the actual door. From the corner of the wall at that point, extend one large part forward, that is the door frame. From the end of the door frame, extend two small parts each to the left and right, that is the door sill. From the surface of the door sill, extend two small parts forward, that is the door jamb.
Chinese
三面的墙高与门的高度相等。其尺寸根据墙体高、矮、中三种情况而定，不一定统一。这里按中等尺寸，定为十分之十，以及十分之一的三分之二。这里，在据说由贤哲们所作的《栋哲》仪轨中，做了与侧面隔开的门。其追随者们作为后盾，在诗句中说："鳄鱼口中有燃烧的鳄鱼，马落处是门的三倍。"以及，在《空行海》中说："从柱顶生出尖顶，各种金刚光芒万丈。"注释中明确表示与这两段引文的观点一致。如果是《栋哲》自身的实修口诀传承，则可能没有矛盾。除此之外，在幻化网的续部修法等中，也说："四门带门槛。"因为没有明确说出侧面和墙面的名称，所以如果认为不必这样做而那样做了，那就不合理了。如《维玛拉》中所说，第三圈的宽度应为马落的一半加三分之一。因为与自己的文字中，将金刚定为十分之二等做法相矛盾。并且，《量度论》中说："门槛等同于宫殿的宽度。"这里应将门槛视为侧面。如果这样，侧面的尺寸是多少呢？在显示其为十分之二时，其中说："中心线左右为大份的一半。"因为这段话说了宫殿每一侧的宽度，所以说明了侧面连同尺寸。在忿怒尊的情况下也说："内部所有的门都是十分之二，门槛和墙面各占一份。"对此，如果认为称侧面为门槛是错误的，那么，在其他经典中也有不确定的情况，比如在《集密寂静百族宝藏》的真实范本中说："中央八份是门侧。"将门槛说成是侧面。并且，在《时轮》的释论《无垢光》中，也说了侧面和墙面的术语是颠倒的，所以不一定。但是，如果能找到清晰的《量度论》范本，还应进一步研究。此外，按照索巴和嘉顿的观点，在金刚宝所写的《法义量度》中，也
English
The wall height of the three faces is equal to the height of the door. Its dimensions are determined by the height, shortness, and mediumness of the wall, and are not necessarily uniform. Here, taking the medium size as the basis, it is set to ten tenths and two-thirds of one tenth. Here, in the mandala ritual of Dongtrug, said to be made by wise men, a door separated from the side wall is made. Its followers, as a backing, say in the verse: "In the crocodile's mouth is a burning crocodile, the horse's landing is three times the door." And, in the Ocean of Dakinis, it says: "From the top of the pillar comes a pointed top, various vajras radiate great light." The commentary clearly states that it is in agreement with these two quotations. If it is the actual practice oral transmission of Dongtrug itself, there may be no contradiction. Apart from that, in the tantras and sadhanas of the Net of Illusion, it is also said: "Four doors with thresholds." Because the names of the side and the wall are not explicitly mentioned, it is unreasonable to think that it is not necessary to do so and do it that way. As stated in Vimala, the width of the third circle should be one and a half times the horse's landing. Because it contradicts the practice of setting the vajra to two-tenths in one's own text. And, the Treatise on Measurement says: "The threshold is equal to the width of the palace." Here, the threshold should be regarded as the side. If so, what is the size of the side wall? When showing it as two-tenths, it says: "The center line is half of the large part on the left and right." Because this passage speaks of the width of each side of the palace, it explains the side wall together with the dimensions. In the case of the Wrathful Deities, it is also said: "All the inner doors are two-tenths, the threshold and the wall each occupy one part." In this regard, if it is thought that it is wrong to call the side a threshold, there are also uncertain situations in other scriptures, such as in the authentic manuscript of the Collection of Peaceful Hundred Families, it says: "The central eight parts are the door sides." The threshold is said to be the side. And, in the commentary on Kalachakra, the Stainless Light, it is also said that the terms side and wall are reversed, so it is not certain. However, if a clear copy of the Treatise on Measurement can be found, it should be further studied. In addition, according to the views of Sumpa and Gyaton, in the Dharma Meaning Measurement written by Vajra Jewel, also
Chinese
哦是坛城的八分之一。它的一半是门边。像这样，以前的成就自在上师们所造的仪轨中，也有门边。在《药注》中也说：门框是指面、侧面、门边、门楣等等。因此，门边是成立的。这样看来，这个体系中，门房总的名称似乎叫做门框。全知大士也说：每个门框都用三重门来装饰。这也是指用支撑门楣的柱子，使其变成三重形式。此外，按照你的说法，八教寂静坛城也不需要做门边了。因为《集密寂静四十二尊修法》中没有说：四解脱的门框。这是不可能的。在百尊修法中说：根本中央二分，舍弃两端，做带门饰的，中央八分做门边和门楣侧面及门框花纹，用五种颜色来环绕。在仪轨中也说：二分是门，第三是框，第四是边，第五是侧面，第六是虚空，第七和第八是柱子。这和上面所说相违背。因此，念珠和空行海的教证也不能成立。这两个教证是说侧面和柱子之间没有黑暗，而不是说不要门边。以前的智者成就者们已经确定了这一点，所以不再多说了。门侧墙壁的内部，从墙内进去小分之二的地方，要竖立支撑门楣的柱子，柱子的宽度是小分的一半，高度是半个和一个八度。门框墙壁的内侧要笔直。在其上面，要覆盖一个高度为小分一半的梁，在门侧墙壁上凿出梁孔来安装。下柱的柱顶柱座的短柱是小分的一半的两倍，梁的一半。短柱之间，要用竖立的十一金刚的网格，梁的上面，要有门楣的墙壁高度，即小分的三分之二，这样就环绕一周了。这里有些人认为门楣的上面不应该有墙壁环绕。
English
O is one-eighth of the mandala. Half of it is the doorjamb. Like this, in the ritual procedures composed by the previous accomplished masters, there are also doorjambs. In the 'Medicine Commentary' it is also said: 'Door frame' refers to the face, side, jamb, lintel, and so on. Therefore, the existence of doorjambs is established. Thus, in this system, the general name for the door room seems to be called 'door frame'. The Omniscient Great One also said: 'Each door frame is decorated with a triple door.' This also refers to the pillars supporting the lintel, making it a triple form. Furthermore, according to your view, the Peaceful Mandala of the Eight Teachings would also not need doorjambs. Because the 'Sadhana of the Forty-Two Peaceful Deities of the Gathering of Bliss' does not say: 'The door frame of the four liberations.' This is not possible. In the Sadhana of the Hundred Families, it says: 'The root is two parts in the center, discarding the two ends, make it with door ornaments, the eight parts in the center are for the doorjamb and the lintel side and the door frame patterns, surround it with five colors.' In the ritual procedure it also says: 'Two parts are the door, the third is the frame, the fourth is the jamb, the fifth is the side, the sixth is empty space, the seventh and eighth are the pillars.' This contradicts what was said above. Therefore, the scriptural authority of the Rosary and the Ocean of Dakinis cannot be established either. These two scriptural authorities say that there is no darkness between the side and the pillar, but they do not say that doorjambs are not needed. The previous wise and accomplished ones have already determined this, so I will not elaborate further. Inside the door side wall, at the place where two small parts go inside from the wall, a pillar supporting the lintel should be erected, the width of the pillar is half of a small part, and the height is half and an eighth. The inner side of the door frame wall should be straight. On top of it, a beam with a height of half a small part should be covered, and beam holes should be dug in the door side wall to install it. The short pillars of the pillar top and pillar base of the lower pillar are twice half of a small part, and half of the beam. Between the short pillars, there should be a grid of eleven upright vajras, and on top of the beam, there should be the wall height of the lintel, which is two-thirds of a small part, so it goes around once. Here, some people think that there should be no wall surrounding the top of the lintel.
Chinese
于之时中，檐壁和门框以五种颜色装饰。经中说“环绕”，因此这样环绕是很好的。建造十一金刚网眼的理由是，在《法义》中说：门房是守护的房屋，从上方的无明黑暗中，为了开启智慧的观视之所，所以建造十一金刚网眼。其尺寸也在《秘密圆满》中说：十一金刚的一个小部分。如是说，上下两端金刚的支撑处，从栋梁向内略微收缩，其间的金刚高度为一个部分。拉杰芒喀巴等人将此与马腿的毡制金刚视为同一意义，然后确定十一金刚的数量等，我认为是不合理的。因为莲花生大师所著的《秘密圆满大瑜伽士的修法次第》中说：四个门房以深蓝色装饰，凉爽宜人，上面的十一金刚使天空清晰可见。这与上述说法相矛盾。关于门扇的安装位置，有些人认为安装在门框内，有些人认为安装在门框边缘，还有些人认为安装在内外两侧。在这三种方式中，我认为安装在门框内是宗喀巴大师的意图，是最好的。如果这样，布敦仁波切在《彼论略释》中说：所有的门内，都应安放守护者。如果这样说，那么在门框外也需要安装门扇，这是否会有冲突呢？不会有冲突，即使守护者之外有门，也不一定需要门扇。如果一定需要，那么导师持戒（ཚུལ་ཁྲིམས་བསྐྱང་）也说过，马厩也应像第一个门一样。而且在《法义》中也说：门有上下之分，下方的门有门房，上方是楼梯和牛背等，应以美观的方式建造。既然牛背也被称为门，那么如果马厩和牛背等也需要安装门扇，那就太过分了。第六，马厩是：在《金刚镜》中说：通过次第行走的八道，圆满果位的功德，因此马厩显示了十六种因果。因此，将解脱的八乘修习证悟的标志，作为因的马