English
There is actually no contradiction. This is because only when the four elements of earth, water, fire, and wind, along with Mount Meru, are present can it be referred to as a world. Some say that if the lotus, sun, and moon are the main deity's seat, and the main deity's seat is generated from the syllable (藏文：ཨོཾ，梵文天城體：ओ，梵文羅馬擬音：oṃ，漢語字面意思：Om), then the ten aspects of power will not be complete. This statement is due to forgetting how the previous generation sequence was performed and not understanding that the later ten aspects of power are completely integrated, thereby generating the four elements and Mount Meru. This is complete nonsense. However, using the lotus, sun, moon, Rahu, etc., as the seat of the palace tent, or making a tent on top of the four elements and Mount Meru, and then using the lotus, etc., as the main deity's seat, both methods are acceptable and should not negate each other. Even if the lotus, etc., are the seat of the vajra tent, it can sometimes be said to be the vajra ground on top of Mount Meru, which is not contradictory. This is because they are pressed down by the huge vajra ground, and except for the central part where the lotus, etc., are located, all the vajra ground is connected to Mount Meru, and the lotus, etc., are hidden. \\ \\ Second, regarding the description of the dwelling, the immeasurable palace, it includes: the description of the vajra tent, the description of the dimensions of the mandala, the description of the height, the description of the decorations, and the description of the colors, totaling five aspects. First is: one should visualize the vajra tent on top of Mount Meru, generated from the syllable (藏文：ཧཱུཾ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：Hūṃ). As stated in the "Glorious Stainless Light Sutra": "Similarly, the houses built on top of it all emit stainless light, or are born from the vajra, that is, the vajra tent born from the syllable (藏文：ཧཱུཾ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：Hūṃ), know that it is the womb, the lotus accompanied by the vajra." The scripture also says: "Or, it is the tent of the vajra nature." This illustrates that the purpose is the same, but the forms are different, and one can choose one of them. For the sake of protection, one can visualize the vajra house, that is, a spacious and magnificent closed mansion. At this time, the base of the house is the vajra ground, and the walls and roof serve as the tent. Or, one can directly visualize the vajra tent itself. The Sanskrit word for tent is "pañjara," which also refers to nets, boxes, and containers such as food boxes. This saying is also popular among ordinary people in India. Therefore, the vajra ground becomes the foundation of the immeasurable palace.
Chinese
，也有金刚的围墙。此时都用帐篷的声音来表达，例如“攒ματοก”这个词是总称，就像它的底部、侧面和盖子没有分别一样。因此，与坛城总体相符，在触及须弥山顶端的地方，是唯有金刚相连的自性地基，而且直接就是以墙壁的形式向上竖立的形态，顶端向内弯曲，向上聚集并融为一体的顶层，也就是其他续部的修法中所说的帐篷。颜色可以是纯绿色，也可以是纯蓝色，或者下面是蓝色，周围和上面是绿色。后来在圆满宫殿时，才知道这围墙本身就是金刚链。如果帐篷内有阻碍的金刚围墙，那么不应该从中发出无尽的火焰。金刚帐篷燃烧火焰，是因为显现为所有坛城的共同规律。因此，当理解帐篷这个词是对上、下、直三个方向的总称时，{因此有些人说没有明确说明帐篷以外的地基和围墙，也有人说地基实际上已经得到了，也有人说没有其他的金刚地基，那就是须弥山顶上的地基，并且说其原因是风轮到须弥山之间都被加持为金刚等等，还有人说金刚地基是莲花，帐篷是金刚等等，这些不确定的、随意的错误都会毫无根据地消失。堆叠房屋的情况在一些其他的旧译本中，就像是说宫殿本身一样。解释它的含义时，以前的藏族人也解释为要么观修没有守护轮金刚帐篷的宫殿，要么在观修帐篷时，它就像是方便的金刚一样清净，如果不观修帐篷，那么宫殿就是金刚清净的。另一种方式，那也似乎可以作为研究的基础，但暂时放弃研究。然而，在修行的传承中，不这样做，也不选择之前的房屋，而是只选择帐篷，金刚网和箭网等是这种方式。
English
, and there is also a vajra fence. At this time, everything is expressed by the sound of a tent. For example, the word "zamátok" is a general term, just as there is no distinction between its bottom, sides, and cover. Therefore, in accordance with the general mandala, at the point where it touches the summit of Mount Meru, it is the naturally arising ground connected only by vajra, and directly it is also the form of standing upright in the manner of a wall, with the top bent inward, gathering upwards and merging into one, the upper floor, which is also known as a tent in the practice methods of other tantras. The color can be pure green, or pure blue, or the bottom can be blue and the surroundings and top green. Later, when the immeasurable palace is completed, it is known that this fence itself is a vajra chain. If there is an obstructing vajra fence inside the tent, then endless flames should not emanate from it. The burning of flames in the vajra tent is because it appears as the common rule of all mandalas. Therefore, when it is understood that the word tent is a general term for the three directions of up, down, and straight, {therefore some say that there is no clear explanation of the base and fence other than the tent, and some say that the base is actually obtained, and some say that there is no other vajra base, that is the base on top of Mount Meru, and say that the reason for this is that the space between the wind mandala and Mount Meru is blessed as vajra, and some say that the vajra base is a lotus, and the tent is vajra, etc. These uncertain and arbitrary errors will disappear without basis. The situation of stacking houses is like saying that the palace itself is mentioned in some other old translations. When explaining its meaning, the earlier Tibetans also explained it as either meditating on the immeasurable palace without the protective wheel vajra tent, or when meditating on the tent, it is as pure as the skillful vajra, and if one does not meditate on the tent, then the palace is vajra pure. In another way, that also seems to be a basis for research, but for now, the research is abandoned. However, in the lineage of practice, this is not done, and the previous house is not chosen either, but only the tent is chosen, and the vajra net and arrow net, etc., are this way.
Chinese
对此没有说明，所以不需要。有些人认为，房屋建筑是语和意坛城的基础，是空心的金刚座，这种观点也不好，因为那是宫殿本身的一部分。以后必须和宫殿本身一起建造，这里不建造。 第二，讲述宫殿的尺寸：搭好帐篷后，必须从嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）和班（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：班）中生起宫殿。这两个字是可选的。外面的房屋建筑和帐篷的区别没有必要结合。供养的土地的测量和周围等也是宫殿的组成部分，所以是从一个种子中产生的。其中，身坛城的墙壁内侧有四十万由旬。它的一半是语坛城，有二十万由旬。它的一半是意坛城，有十万由旬。它的一半是大乐轮，按照书写来说，直到绿色的金刚链。按照修行的意义来说，必须放在和它完全相同的下部基础上，也就是五十万由旬。它的中央是主尊莲花的位置，是四方形的。和黑色金刚链的内侧尺寸相同，那是之前的又一半，两万五千由旬。主尊的莲花是在它的上面圆形环绕，四个方向的土地和莲花大小相同。四个角上以截角的方式，土地向外突出。 这样讲述由旬的尺寸，是为了和外面的世界的一个清净方向相一致，以及为了理解各自的确定尺寸而讲述的，不是必须按照那个尺寸来修，后面会讲到。其中，身坛城的墙壁内有身坛城自己的八个大分或门宽。墙壁上有四分之一个门宽，也就是二分之一的小分。它的外面，垫子上是二分之一个门宽，也就是三个小分。它的外面，供养的土地上，从门的墙面和房屋尺寸的直径的位置向外是两个门宽的距离，从里面的门槛安装的位置开始超过四个门宽的距离。而且，因为垫子等是四方形的，外面是圆形。其他的间距会变得不确定，但是从垫子的角尖开始是门宽的
English
There is no need to explain this, so it is not necessary. Some people think that the building is the foundation of the speech and mind mandala, and it is a hollow vajra seat, but this view is not good, because it is part of the palace itself. Later, it must be built together with the palace itself, but it is not built here. Secondly, to describe the size of the palace: after setting up the tent, the palace must be generated from Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) and Bhrūṃ (藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：班). These two letters are optional. There is no need to combine the difference between the outer building and the tent. The measurement of the offering land and the surroundings are also part of the palace, so they are generated from one seed. Among them, the inner side of the wall of the body mandala is 400,000 yojanas. Half of it is the speech mandala, which is 200,000 yojanas. Half of it is the mind mandala, which is 100,000 yojanas. Half of it is the great bliss wheel, according to the writing, it is up to the green vajra chain. According to the meaning of practice, it must be placed on the lower foundation that is exactly the same as it, which is 500,000 yojanas. Its center is the position of the main lotus, which is square. The size is the same as the inner side of the black vajra chain, which is half of the previous one, 25,000 yojanas. The lotus of the main deity is surrounded in a circle on top of it, and the land and lotus in the four directions are the same size. At the four corners, the land protrudes outward in a truncated manner. The reason for describing the size of the yojana in this way is to be consistent with one pure direction of the outer world, and to understand the definite size of each, but it is not necessary to practice according to that size, which will be explained later. Among them, the wall of the body mandala has eight large parts or door widths of the body mandala itself. The wall has a quarter of a door width, which is half of a small part. Outside of it, the cushion has half a door width, which is three small parts. Outside of it, on the offering land, the distance from the wall of the door and the diameter of the house size is two door widths outward, and the distance from the inside of the door sill installation position exceeds four door widths. Moreover, because the cushions are square and the outside is round. The other spacing will become uncertain, but from the corner tip of the cushion is the door width.
Chinese
超过逝去之量的供养之地环绕成圆形。这在绘画方面，需要从直径的尽头、醉护之上进行绘制。其外围是地的环境的宽度的一半门限。水、火、风三者各一个门限。天空的环境也是一半门限。实际上，中央有一小部分是金刚墙。为了象征墙内的天空，内部有一小部分，为了象征外部的天空，外部也有一小部分的天空环境。光芒的环境是：从下方地基金刚地基的下方中央向左右延伸。从地基的边缘向上燃烧，从天空环境的上方穿过。燃烧着所有的墙和帐篷，向外遥远的地方延伸。因此，在绘画方面，门限或一半门限等，根据适当的情况进行，但在观修方面，需要延伸到遥远的地方，但没有确定的量。环境的量的确定，也主要是根据绘画的需要，进行内外的净化结合。对于观修的意义来说，虽然可以是确定的，但也有显现为完全不确定的情况。因为需要容纳坟场的用具和成就者、生灵的集合的地方，而且帐篷和宫殿也并非必须非常靠近。三界坛城的墙壁内，三个坛城各自都有一小部分高度较低。在这些坛城内，身坛城有自身门限的一半。语坛城有自身门的三分之一。意坛城有自身门的三分之二的宽度大小的绸缎，并且在各自的内部，直到内部坛城的金刚座之间，被称为象征地，虽然其他人称之为“空旷地”，但是因为没有获得“空旷”的词语，所以不好。在绘画方面，直到内部有克惹玛希日洒（梵文，Kramaśīrṣa，Kramaśīrṣa，次第顶）的地方为止，语坛城和意坛城是台阶的宽度，因此在如意绸缎的外侧，是一个又四分之一的门限。每个方向的中央的三分之一，都需要直接凸起大约一半门限的凸起，{这是为了需要建立土地，建立马匹停靠的柱子，以及进入环绕等道路的意义，并且