Chinese
幻化网无量宫殿之安立，明灯释。达玛师利。
English
Commentary on the Clear Lamp Elucidating the Arrangement of the Illusory Net Immeasurable Palace. Dharma Shri.
Chinese
因为它也适用于容器、盒子和网。这里，“帐篷”是指金刚地基、围墙等一切的总称。例如，“扎玛托”是指它的底部、侧面和盖子的总称。就像没有分别一样。建造金刚围墙的方法是：在下面的地基上铺设金刚地基，在两个小侧面上竖立蓝色的金刚围墙，圆形，与宫殿相同，上面被认为是金刚帐篷。从那些之中，无限地散发出火焰的是火帐篷。即使那样，在解释续部中说：“为了统治一切，被世间大神们围绕。”因此，是否需要方位守护神的唐卡呢？那是从《眼释》中说的：“为了统治一切，世间是指轮回的诸法也显现为自性。在外面，被摩诃提婆等大神们围绕，各自拥有自己的供品、财富和装饰。因此，自性也如此安住，书写也如是。禅修也如此，两种增上都是共同的。”因为增上也被说成是书写在形象上，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，从《吉祥集密坛城仪轨》中说：“方位守护神的白色唐卡，各种莲花，黑色念珠，红色和黄色的火焰念珠。”以及，在《仪轨次第》中说：“首先是世间方位守护神。”因为在莲花地上显现，所以需要绘画。之后，因为莲花花瓣不是独立的，所以难以安置。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边缘覆盖，安置在那里。第二，下面的地基是：在金刚围墙的环境中，有各种莲花花瓣。它的圆形扁平中心的宽度是：从一边到另一边有七十二个小部分。在其上面是轮：从根本续部中说：“从无限智慧的轮显现。”的意思。在广释中说：“无限智慧的轮，不可估量
English
Because it also applies to containers, boxes, and nets. Here, "tent" refers to the general name for everything such as the vajra ground and fence. For example, "Zamatok" refers to the general name for its bottom, sides, and lid. Just like there is no separation. The method of constructing the vajra fence is: on the lower base, spread the vajra ground, and on the two small sides, erect a blue vajra fence, round, the same as the palace, on top of which is considered to be the vajra tent. From those, the flames that radiate infinitely are the fire tent. Even so, in the explanatory tantra it says, "In order to rule over everything, surrounded by the great gods of the world." Therefore, is a thangka of the directional guardians not needed? That is from the 'Eye Commentary' which says, "In order to rule over everything, the 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, wealth, and ornaments. Therefore, self-nature also abides in this way, and writing is also the same. Meditation is also like this, the two enhancements are common." Because enhancement is also said to be written on the image, even if a separate thangka is made, there is no contradiction. However, because it is not mentioned in the context of the vajra activity ritual, it is not done here. Then, from the 'Order of the Mandala of the Blissful Gathering' it says, "The white thangka of the directional guardians, various lotuses, black rosary, red and yellow flame rosary." And, in the 'Ritual Sequence' it says, "First, the worldly directional guardians." Because it appears on the lotus ground, painting is necessary. Afterwards, because the lotus petals are not independent, it is difficult to place. Here below it says, "The interior of the vajra fence." etc., the outer edge of the lotus center is covered by the circumference of the wheel, and it is placed there. Second, the lower base is: in the environment of the vajra fence, there are various lotus petals. The width of its round, flat center is: from one side to the other there are seventy-two small parts. On top of that is the wheel: from the root tantra it says, "From the manifestation of the wheel of limitless wisdom." meaning. In the extensive commentary it says, "The wheel of limitless wisdom, immeasurable
Chinese
冥想一个……。 并且，拉杰索说，在轮上生起嗡（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：嗡）等宫殿。该轮的尺寸是：从卡坚的外边缘和箭杆的外线相交处绕成圆形是中心，并且在其末端绕一个等分的小圆周，以及与莲花中心外边缘相等的外部圆周，也是一个等分的小圆周。 在这两大部分之间画辐条。 颜色是：中心是蓝色。 东方是白色等，按类别区分。 那么，《占星术》第九章说：在无尺寸的轮上，有五个轮，即第六个轮。 如果有人问这是否矛盾，那是不矛盾的。 因为那是考虑到内部的基础座位的轮。 与此相符的是，《光芒次第》中也说：在无量四辐轮上，具有四辐五圆周。 因此，无尺寸的轮也变成两种形式。 一般宫殿的下部基础是：在《解说续：大游戏续》第五章中说：在到处燃烧着火焰的中心，下界等依次降临。 在大轮的地面上，房屋庄严地呈正方形。 并且，为了佛陀秘密的法义，下部基础的形状是无限的，没有间隔，非常清晰。 因为在解释意义符号时，与五种智慧相结合。 因此，将其符号与四辐轮相结合也是相关的。 在《遣除十方黑暗》第一章中也说：在具有四个辐条和中心的，不混合且自发显现的上方。 并且，第九章说，嗡（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：嗡）比湿婆，比湿提，因为伟大的宫殿位于无尺寸的智慧之轮上。 因此，将宫殿作为下部基础，并且先前引用的广释的引文也证实了这一点。 特别是座位的下部基础是：以前的堪布们说，下部基础是转法轮的座位。 也就是宫殿内部的轮。 此外，杰卓玛等大多数人，都与总体的坛城相一致，将下部基础做成各种金刚。 对于它的合理性，一些上师说：在《剩余续》中说：元素依次堆叠，带有平台，金刚十字地面。
English
Meditate on a... And, Lhaje So said that on the wheel, generate the palace of Bhrum (Tibetan: བྷྲཱུྃ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: Om) etc. The size of that wheel is: the circle drawn from the intersection of the outer edge of the ka-gyan and the outer line of the arrow shaft is the center, and at its end, draw an equal small circumference, and the outer circumference equal to the outer edge of the lotus center, also an equal small circumference. Draw spokes in the two large parts between them. The colors are: the center is blue. The east is white etc., distinguished by category. Then, in the ninth chapter of "Astrology," it says: On the wheel of immeasurable size, there are five wheels, that is, the sixth wheel. If someone asks if this is contradictory, it is not contradictory. Because that is considering the wheel of the inner base seat. In accordance with this, it is also said in "Light Order": On the immeasurable four-spoked wheel, it has four spokes and five circumferences. Therefore, the wheel of immeasurable size also becomes two forms. The lower base of the general palace is: In the fifth chapter of the "Explanation Tantra: Great Play Tantra," it says: In the center where flames are burning everywhere, the lower realms etc. descend in order. On the ground of the great wheel, the house is majestically square. And, for the sake of the secret Dharma of the Buddha, the shape of the lower base is infinite, without gaps, very clear. Because when explaining the meaning symbol, it is combined with the five wisdoms. Therefore, combining its symbol with the four-spoked wheel is also relevant. In the first chapter of "Dispelling Darkness in Ten Directions," it also says: On top of the four spokes and the center, which are unmixed and self-manifesting. And, the ninth chapter says, Bhrum (Tibetan: བྷྲཱུྃ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Chinese literal meaning: Om) Vishva Vishuddhe, because the great palace is located on the wheel of immeasurable wisdom. Therefore, making the palace as the lower base, and the previously quoted citation from the Great Commentary also confirms this. Specifically, the lower base of the seat is: The previous Khenpos said that the lower base is the seat for turning the wheel of Dharma. That is, the wheel inside the palace. Furthermore, most of Je Drolma etc. are consistent with the overall mandala, making the lower base various vajras. For its rationality, some lamas say: In the "Remaining Tantra," it says: The elements are stacked in order, with platforms, the vajra cross ground.
Chinese
还有，即使上师说需要各种金刚，说“下面布满金刚交杵和众眼图案”，但我在所见续部的范本中没有见到这种胜乐金刚续部的教证，所以也不能确定它是否存在。即使可能存在，也没有过失。因为在引用尼僧自己的释论的教证中说：“十字杵位于大地和无量轮之间。”因此，即使在有十字杵的情况下，也因为轮辐遮蔽而看不见。上师的教证并非如此，如果那样说，说十字杵就太过分了。又有些人这样认为：阿跋耶说：“莲花和十字杵是方便和智慧，因此有莲花也需要十字杵”，这样说是有妨害的。但那没有过失，因为如前所说，十字杵被认为在轮的下面。即使不那样认为，莲花和轮也成为方便和智慧。就像《集密根本续》的中等生起圆满次第仪轨中说：“其上方便之轮千辐燃，下有智慧莲花千瓣展。”一样，下面地基的莲花和帐篷的轮，二者被说成是方便和智慧。那么，在制作各种金刚的情况下，其做法是怎样的呢？各种金刚的中心是四方形，东西的宽度为十二大分，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。左右的两个角，粗的地方为三小分，顶端逐渐变细。长短方面，中央的角根据马落式门限三等、二等、一等来决定，有四大分、三等分、二等分等，不确定为一。左右的两个角与中央的角长短相同，但弯曲的程度没有到达顶端。第三是墙壁、幔帐、檐板、半网、鸟翼、椽子和普枢这七种。第一种是五线，有从上到下堆叠的方式，也有内外结合的方式。这两种方式并不矛盾。第一种方式是，如《金刚次第》中所说：“智慧珍宝次第堆叠之方式。”大多数前辈都是这样认为的。第二种方式是，在《法义》中。
English
Furthermore, even if the Guru says that various vajras are needed, saying "the lower part is filled with crossed vajras and numerous eyes patterns," I have not seen this Hevajra Tantra's quote in the copies of the tantra that I have seen, so it is not certain whether it exists or not. Even if it might exist, there is no fault. Because in the quote from Nisenga's own commentary, it says: "The crossed vajra is located between the earth and the immeasurable wheel." Therefore, even in the case where there is a crossed vajra, it is not visible because the spokes of the wheel obscure it. The Guru's quote is not like that, because if it were, saying "crossed vajra" would be too much. Also, some people think like this: Abhaya said, "The lotus and the crossed vajra are skillful means and wisdom, therefore if there is a lotus, a crossed vajra is also needed," saying this is harmful. But that is not a fault, because as previously explained, the crossed vajra is considered to be below the wheel. Even if it is not considered that way, the lotus and the wheel become skillful means and wisdom. Just like in the medium generation and completion stage ritual of the Compendium of Bliss it says: "Above it, the wheel of skillful means blazes with a thousand spokes, below it, the lotus of wisdom spreads with a thousand petals." Similarly, the lotus of the lower base and the wheel of the tent are both said to be skillful means and wisdom. So, in the case of making various vajras, how is it done? The center of the various vajras is square, the width from east to west is twelve large parts, and the height is one large part. The horns that protrude from it are: the central horn is thick, one large part, and the tip is two small parts. The two horns on the left and right, the thick part is three small parts, and the tip gradually becomes thinner. In terms of length, the central horn is determined according to the three-level, two-level, and one-level horse-landing door thresholds, etc., with four large parts, three parts, two parts, etc., not fixed as one. The two horns on the left and right are the same length as the central horn, but the degree of curvature does not reach the tip. ༈ The third is the walls, awnings, eaves, half-nets, bird wings, rafters, and pushu, these seven. The first is the five lines, with the method of stacking from top to bottom, and the method of combining inside and outside. These two methods are not contradictory. The first method is, as it says in the Vajra Sequence: "The method of stacking wisdom jewels in sequence." Most of the early practitioners thought this way. The second method is, in the Dharma Meaning.
Chinese
“外面是五宝混合。”并且，上师说一切之外是黑色，以及《胜乐轮根本续》中说：“一切的末端被绿色环绕。”这样说了。蔡擦等一些古代人和卓钦父子等大多数后代人也认为是混合的。因此，在门的地方，因为外面是安乐，所以这里也暂时做了内外混合。五线（梵文：Pañca-rekhā）的颜色顺序是，在《黑汝嘎集密》中说：“蓝色和白色和黄色和红色，一切的末端是绿色。”以及，《胜乐轮根本续》百族成就法中说：“墙壁是种姓的区分。”如是所说，在薄厚小份的一个上，五条线以主要的缘故，从内向外依次是蓝白黄红绿，要做成互相接触而不粘连的样子。另外，其他论典中说五条线中的任何一条都没有接触，对此有些人说：“在一个小份的范围内，从中间留出空隙是不合适的。”但是，小份是主要的库房，一库房，麦子是那一百个吉特的份中的一份，所以没有过失。高度是，根据马降、三门高度和两门高度和一门高度来决定做成大中小三种是合适的，如果只确定一个方向，就没有依据。因此，这里以中等尺寸的缘故，做了十三小份。第二，墙壁上面有的方式和外面边缘有的方式两种中，第一种是，镜子一样的成就法和《胜乐轮根本续》寂静四十二尊的成就法，两者词义一致地说：“从各方面环绕的边缘上，各种乐器如云朵般。”虽然似乎是自认为跟随了这样说而做的，但是，因为那个教证的密意不是那样，所以不合适。理由是，《金刚顶经》中说：“从各方面环绕的外面，具有真实的金刚边缘。”因为把想要的布称为边缘，并且说它在坛城外面，并且其他经典中也把里面的本尊布称为边缘，以及说门与边缘分离等等，出现很多妨害。第二种是，认为在墙壁的外表面以边缘台阶的方式存在，这很好。在《胜乐轮根本续》百族成就法中说：“享用边缘的部分。”以及，在《怖畏金刚》中