English
Although records of types appear, most are recorded here. Also, Lhaje and others say that in the "Garland of Light": "With the final petals completely covering, The wisdom stack is adorned with lion heads, From the fearless mouth emerges a pearl garland, Possessing the splendorous light of pha gu, The net and half-net neck rings blaze." The pearl garland here, and the net and half-net of the last verse, have the same meaning. Because in the "Pandita of Lines" it says: "For the sake of adornment, the net neck ring blazes." Therefore, nets and half-nets are hung on the pha gu (Tibetan architectural decoration), and it is said that blue and white shar bu (a type of decoration) made of silk are hung on the cloth used for measuring. However, Vimala (Vimalamitra) said: "For the sake of adornment, the net neck ring blazes." This statement does not refer to the net and half-net, so it is unreasonable. So what is it? The pearl net that hangs from the pha gu for the sake of adornment, the pha gu that exists in the form of the splendor of the yatana (a type of decoration) of the adornment, its facial form itself is considered to be in the form of a neck ring. This is what the "Garland of Light" says: "The wisdom wall is adorned with lion heads, From the fearless mouth emerges a pearl garland, Possessing the splendorous light of pha gu." This is the meaning of these three lines. "The net and half-net neck rings blaze." refers to being connected to "With the final petals completely covering." The final petals are bird petals. Underneath it completely covered, from bottom to top, the strings of beads hanging from the walls and lion heads, and on top of the pha gu stacked in order, the nets and half-nets are the meaning of the bird petals existing in the form of a neck ring. Considering this meaning, it is also said in the oral transmission from Je Drophuk: "Under the bird petals above, In between the sixteen pillars, In the gaps of the net and half-net." The short pillars and the net and half-net are placed in the same place. Therefore, as it is said in the Treatise on Reasoning: "In general, treatises are definite, the specific possesses power." Like this, if we distinguish between general and specific, then by virtue of the specific power, in most mandalas, it is common to hang nets and half-nets on the pha gu or the cloth used for measuring, but in reality, the custom of hanging both exists. But specifically, the quote from the "Garland of Light" mentioned earlier, as well as
Chinese
巴本嘉瓦桑波贝的幻化光之事业，如狮子口中出珍珠串，以及帕古网和半网等。因为在此等大多数不共诀窍中，都清楚地记载着念珠和网、半网二者是不同的。而且，用丝绸制成的夏布也是不合适的，因为在根本续部中说：智慧宝珠之念珠，以及垂饰和夏布之装饰等，说明了夏布的材料是宝贵的。第五，鸟翅：在走廊的檐板上，以一个小尺寸的高度下降，或者被称为“比孜”，其上放置鸟翅，比走廊还要向外延伸大约二又二分之一的小尺寸，或者像说的那样，可以根据需要裁剪。即使稍微长一点也没有关系，因为布置水滴从水滴板上滴落是很好的。鸟翅的形状与金瓦、玉瓦等相似，根据瓦片的凹面朝下或朝上的区别，分别被称为阳瓦和阴瓦。古代的人认为，阳瓦的末端做成琼鸟头是鸟，阴瓦的末端做成莲花半瓣的样子，所以被称为翅膀。后来的译师们，看到印度学者的传统，认为用珍宝装饰檐板和比孜的外表面，就是鸟翅的上下。第六，夏布：从鸟翅的内侧开始，用白色夏布念珠环绕，就像将公用容器的头朝下一样，顶端到达檐板的最下端。有些经典中认为，也有像将三眼宝珠头朝下排列的情况。第七，布秀：一切智者说：为了压住栋梁的端头，用珍宝布秀堆砌成佛塔。就像说的那样，从墙壁的垂直方向，从底部到顶部，用同样大小的白色珍宝板垂直排列，左右各有四层高低错落的虎牙图案。从远处看，像佛塔一样，被称为布秀佛塔堆砌。所说的半莲花也不是指独立的莲花瓣，而是指将八瓣莲花画上中线后切开的
English
The activities of illusionary light of Bawo Gyalwa Zangpo Palbe, such as strings of pearls emerging from the mouth of a lion, and Phagu nets and half-nets, etc. Because in most of these uncommon instructions, it is clearly stated that rosaries and nets, and half-nets are different. Moreover, a sharbu made of silk is also inappropriate, because in the root tantra it says: a rosary of wisdom jewels, and pendants, and ornaments of sharbu, etc., which explains that the material of sharbu is precious. Fifth, bird wings: On the eaves of the corridor, descending at a height of one small measure, or known as "bizi," and placing bird wings on top of it, extending outward from the corridor by about two and a half small measures, or as it is said, it can be cut as needed. Even if it is slightly longer, it doesn't matter, because it is good to arrange the water droplets to fall from the dripstone. The shape of the bird wings is similar to gold tiles, jade tiles, etc. According to the difference between the concave surface of the tile facing down or up, they are called male tiles and female tiles respectively. Ancient people believed that the end of the male tile was made into a garuda head as a bird, and the end of the female tile was made into the shape of a half lotus petal, so it was called a wing. Later translators, seeing the tradition of Indian scholars, believed that decorating the eaves and the outer surface of the bizi with jewels was the upper and lower bird wings. Sixth, Sharbu: Starting from the inside of the bird wings, surround the entire area with white sharbu rosaries, like turning the head of a common container downwards, with the tip reaching just to the very bottom of the eaves. In some texts, it is believed that there are also cases where three-eyed jewels are arranged with their heads facing down. Seventh, Bushu: The Omniscient Great One said: In order to press down on the ends of the beams, stack precious Bushu stupas. As it says, from the vertical direction of the wall, from the bottom to the top, arrange white precious panels of the same size vertically, with four layers of staggered tiger tooth patterns on the left and right. From a distance, it looks like a stupa, and is called a stacked Bushu stupa. The half lotus mentioned is not an independent lotus petal, but refers to cutting an eight-petaled lotus after drawing a center line on it.
Chinese
就像以适当的方式展示和安排一样，据说这与建造佛塔的关键相同。在一些文本中，似乎也认为珍贵的网眼是用各种颜色的狮子装饰的。第四，关于建造楼层，有建造三层的合理性以及如何建造的方法两种。第一种是，在《法义》中说：“在里面，八根柱子，从四大栋梁的顶端抬起，四大栋梁的网眼，也被二十八根横梁覆盖，同样，根据等级排列。”所说之义，中间的一些学者说，金塔的四大栋梁被做成多眼图案，外面的八个网眼被做成凸起的网眼，因此确定只有两层楼，这并非该经的本意。如果真是这样，那么该经中也说“外形要做成佛塔”，因此，除了在楼顶上放置一座雄伟的佛塔，或者在底部放置一座小佛塔之外，很难做到。像八大法行那样，将四大栋梁做成多眼图案，在各自的内部空间中建造九聚落的宫殿时，就没有地方建造自在母的走廊了。特别是，幻术师们必须接受光阶的经文，如果是这样，那么在同一经文中说：“又楼层有高低之分。”其中“又楼层”的意思是，就像世间所说的下层、上层、又一层一样。如果上层需要有高低之分，那么这样做也是不行的。还有一些人对光阶的经文意义说：“为了表达世俗的意义，一个宝瓶，像孔雀的羽毛一样显现，高低无限，有鸟的翅膀，因为慈悲普遍平等。”“又楼层有高低之分，最后的翅膀全部覆盖。”意思是说，中央圆形宝瓶的鸟翅，以及最上面的上下楼层的鸟翅，考虑到这两者，所以说“又楼层有高低之分”等等，所以说是两层楼。如果是这样，那么单层房屋也会变成有上层的房屋，所以是不合理的。那么是什么呢？中央圆形宝瓶，显现出各种颜色，高低无法衡量，这也是慈悲普遍平等的象征，所以有鸟的翅膀。
English
It is said that showing and arranging in an appropriate manner is the same as the key to building a stupa. In some texts, it also seems that the precious mesh is considered to be decorated with lions of various colors. Fourth, regarding the construction of floors, there are two aspects: the justification for building three floors and the method of how to build them. The first is, in the 'Meaning of Dharma,' it says, 'Inside, eight pillars, raised from the top of the four great beams, the mesh of the four great beams, also covered by twenty-eight crossbeams, likewise, arranged according to rank.' The meaning of what is said is that some scholars in the middle say that the four great beams of the golden stupa are made into multi-eyed patterns, and the outer eight meshes are made into raised meshes, so it is determined that there are only two floors, which is not the intention of that scripture. If that were the case, then the scripture also says, 'The outer shape should be made into a stupa,' therefore, it is difficult to do anything other than placing a magnificent stupa on the top floor, or placing a small stupa at the bottom. Like the Eight Great Practices, when the four great beams are made into multi-eyed patterns, and nine-gathering palaces are built in their respective internal spaces, there is no place to build the corridor of the Independent Mother. In particular, illusionists must accept the scriptures of the light ladder, and if so, then in the same scripture it says, 'Also, the floors have high and low levels.' The meaning of 'also floors' is like the lower floor, upper floor, and another floor that are commonly spoken of in the world. If the upper floor needs to have high and low levels, then it is not possible to do so. Also, some people say about the meaning of the light ladder scripture: 'To express the worldly meaning, a vase, appearing like the feathers of a peacock, infinitely high and low, with the wings of a bird, because compassion is universally equal.' 'Also, the floors have high and low levels, the last wings completely cover.' It means that the bird wings of the central round vase, and the bird wings of the top and bottom floors, considering these two, it is said that 'also the floors have high and low levels' and so on, so it is said to be two floors. If that is the case, then single-story houses will also become houses with upper floors, so it is unreasonable. So what is it? The central round vase, appearing in various colors, with immeasurable height and depth, is also a symbol of compassion being universally equal, so it has bird wings.
Chinese
在象征一捧的方形物之上，又安放鸟翼时，各层高低依次排列。如是说，并且《广大释》中所说的外形是佛塔的经文意义也成立了。因此，鸟翼从下往上越来越小。从外面看，上一层比下一层更靠外，因此下层的鸟翼被称为末端翼。还有一些中间的边角样式，认为中央圆形宝瓶是帐篷的形状，似乎也会受到光芒次第经文的妨碍。第二，如何建造，分为三层，第一层是下层，这里经典中没有明确说明支撑的柱子，因此从墙内伸出从角上长的，从面上短的木结构，按照怎样合理的方式抬起圆柱，然后覆盖屋顶，就容易理解了。第二层是中间层。此处的柱子必须从轮子的辐条上方的金刚鬘上竖立，所以首先要进行内部的说明：门框的上部四方形叫做门内，旁边外门两侧之间叫做门楣。这两个的总称是门房。这里因为要建造内外楼梯的关键，所以门楣比门内高一个部分，而且比门内高一个庭院部分。因为内部的庭院和外部的欲界天的高度相同，所以墙的高度就像从一个四方形台阶上抬高十一个部分一样。庭院的宽度做成三个部分等容易理解。但是，对于诸神喜欢装饰的方面，从庭院的三个部分中向外舍弃一个部分，做成两个部分的装饰。据说，如果对那个也稍作高低区分会更好。这里门比庭院宽，庭院比角落宽，角落比辐条外侧的圆环金刚鬘宽，金刚鬘比辐条宽，辐条比中心宽，这些都是每个部分增加一个部分，这是因为比其他乘增加的意义。如《增加经》所说：比其他道路增加的，门等等的次第。如是说。凸出的角落比线条宽多少呢？
English
When bird wings are placed on top of a square object symbolizing a handful, the layers are arranged in descending order of height. It is said, and the meaning of the scripture that the outer shape is a stupa, as stated in the "Extensive Commentary," is also established. Therefore, the bird wings become smaller and smaller from bottom to top. When viewed from the outside, the upper layer is more outward than the lower layer, so the lower bird wings are called the final wings. Some intermediate corner styles consider the central round vase to be in the shape of a tent, which seems to be hindered by the scripture of the "Sequence of Light." Secondly, how to build it is divided into three layers. The first layer is the lower layer. Here, the supporting pillars are not clearly stated in the scriptures, so the wooden structure extending from the wall, long from the corner and short from the surface, is arranged in a way that is reasonable to raise the round pillars and then cover the roof, which is easy to understand. The second layer is the middle layer. The pillars here must be erected from the top of the wheel spokes above the Vajra Garland, so first, the internal explanation must be done: the upper square part 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 gatehouse. Here, because of the key to building the inner and outer stairs, the lintel must be one part higher than the inner door, and the courtyard must be one part higher than that. Because the height of the inner courtyard and the outer Desire Realm are the same, the height of the wall is like raising eleven parts from a square platform. It is easy to understand that the width of the courtyard should be made into three parts. However, for the aspect that the gods like to decorate, one part is discarded outward from the three parts of the courtyard, and the decoration is made into two parts. It is said that it would be better if that was also slightly differentiated in height. Here, the door is wider than the courtyard, the courtyard is wider than the corner, the corner is wider than the outer ring Vajra Garland of the spokes, the Vajra Garland is wider than the spokes, and the spokes are wider than the center. These are all increased by one part each, which is because of the meaning of increasing compared to other vehicles. As stated in the "Increasing Sutra": What is increased compared to other paths is the order of doors, etc. It is said. How much wider is the protruding corner than the line?