Chinese
高于莲花和花边金刚杵串，比那个更低，经典里虽然没有说，但只是为了区分。线绳的尺寸是多少呢？是一个小部分的五分之一。黑汝嘎集聚续部里说：粗细是门的二十分之一。隆起的形状是从阶梯状缺口里向外伸出一个小部分的，是小屋檐的形状。这里一些古代的人说：下面的阶梯状缺口有点像上面的走廊，所以上面的阶梯状缺口像鸟的翅膀。下面的隆起在阶梯状缺口的四个方向，像宝座一样，上面的隆起在鸟的翅膀上面，像四个台子一样。这样说。对此，后来的上师学者们说：坛城中央圆形外围被四个方向的神幡隔开，因此四个角出现长短不一的阶梯状缺口，是说这个。下面的阶梯状缺口有点像上面的走廊，没有什么道理。覆盖着上面宫殿顶部的阶梯状缺口更没有道理。下面的隆起如果像宝座一样，那是谁的座位呢？等等。上面的隆起在鸟的翅膀上面，怎么会有台子呢？等等。这里门廊向外突出，宫殿的墙壁和小部分之间有两份的间隔，这很容易理解。这似乎是没有见到观想坛城的过失。等等，做了很多辩论。对于上面的阶梯状缺口和上面的隆起的想法，虽然驳斥是正确的。即使那样，那些学者的说法里，也能看到这些与经典相悖和颠倒的过失。像寂静尊集那样，没有中间走廊，必须从轮子的外围上面竖立起支撑圆形宝瓶突出的柱子。下面从金刚杵串伸出的隆起，以及为了门的出入方便，从四份大的边缘向内去掉两份小部分，必须围绕花边的外围。在短边的走廊里，金色的横梁和圆形横梁几乎要碰到一起。在那上面，圆形横梁口的圆形宝瓶墙壁和两个支柱。
English
Making it lower than the lotus and the lace vajra string, although it is not mentioned in the scriptures, it is just for distinction. What is the size of the thread? It is one-fifth of a small part. In the Heruka Samputa Tantra it says: The thickness is one-twentieth of the door. The shape of the bulge is a small part protruding from the stepped notch, in the shape of a small eave. Here some ancient people say: The lower stepped notch is a little like the upper corridor, so the upper stepped notch is like a bird's wing. The lower bulge is in the four directions of the stepped notch, like a throne, and the upper bulge is on top of the bird's wing, like four platforms. Thus it is said. To this, later masters and scholars say: The four corners of the mandala's central circular perimeter are separated by the banners of the four directions, so the four corners have stepped notches of varying lengths, that is what it means. There is no reason for the lower stepped notch to be a little like the upper corridor. There is even less reason for the stepped notch to cover the top of the upper palace. If the lower bulge is like a throne, whose seat is it? And so on. How can there be a platform on top of the bird's wing for the upper bulge? And so on. Here, it is easy to understand that the porch protrudes outward, and there is a gap of two parts between the wall of the palace and the small part. This seems to be the fault of not seeing the visualized mandala. And so on, many debates were made. Regarding the idea of the upper stepped notch and the upper bulge, although the refutation is correct. Even so, in the words of those scholars, these faults of contradicting the scriptures and being upside down can be seen. Like the Peaceful Ones Collected, there is no middle corridor, and pillars must be erected from the top of the wheel's perimeter to support the protruding round vase. Below, the bulge extending from the vajra string, and for the convenience of entering and exiting the door, two small parts are removed inward from the edge of the four large parts, and the perimeter of the lace must be surrounded. In the short-sided corridor, the golden beam and the round beam are almost touching. On top of that, the round vase wall and two pillars at the mouth of the round beam.
Chinese
因为与地的中心相接，所以顶底的四角是长短不一的截断，而且，《秘密圆满大瑜伽次第》中说：“为了战胜轮回的战场，降伏四魔的象征，在四个截断处竖立胜幢。”因此，胜幢也必须立在里面，否则就太过分了。而且，对方认为像鸟翼一样存在的那个恶劣的过失，汤巴喇嘛已经做了驳斥。像鸟翼上面加盖屋顶这样的事情在这里不会发生，但本来就不是不可能的，因为桑耶寺等寺庙就是那样显现的。特别是，如果下面的截断没有必要像上面的走廊一样稍微高一点，那么《量度经》中说：“门等的次第。”这样说也是不合理的。如果下面的“隆起”以及它像宝座一样存在是不合理的，那么《怖畏金刚》中说：“五眼的隆起很美妙，金刚手是蓝色的。”而且，《小释》中说：“四个隆起上是种姓父母拥抱的姿势。”这样说在隆起上安置四种姓也是不合理的。如果只承认剩下四个门的隆起，那么《集密寂静中品次第》中说：“因为一切都在一个智慧中清净，截断会变成城堡、屋顶、隆起。”而且，《眼释》中说：“因为有四个根本，所以显现为隆起。”这样就与说轮的四个辐条外面有隆起相矛盾。而且，《线量根本》中也说：“隆起小部分是两个门廊。”这样门廊的隆起就只有一个小部分了，因此，与说有两个小部分相矛盾。还有，杰·卓雍二者的注释中说：“根据根本续，有四个没有神的空房间。”但是，《小释》中说有神，而且那是根本续的注释，所以不认为是合理的。因此，对于隆起的意义，大多数前辈只说了一个方面，所以产生了牵强附会。我是这样想的，《心要嬉戏大续》中说：“以殊胜智慧的珍宝，二十五种象征，自己的
English
Because it connects to the center of the earth, the four corners of the top and bottom are truncated with varying lengths, and because in the Guhyasamaja Mahayoga Order it says, "As a symbol of conquering the battlefield of samsara and subduing the four maras, victory banners are erected at the four truncations." Therefore, it would be excessive if the victory banner also had to be erected inside. Moreover, Thangba Lama has already refuted the bad fault that the opponent considers it to be like a bird's wing. Such a thing as putting a roof on top of a bird's wing will not happen here, but it is not impossible in principle, because Samye Monastery and other monasteries appear that way. In particular, if it is not necessary for the lower truncation to be slightly higher like the upper corridor, then it would be unreasonable to say in the Pramanakeli, "The order of doors, etc." And if the lower "protuberance" and its existence like a throne are unreasonable, then it says in the Ngag Glok, "The protuberance of the five eyes is beautiful, Vajrapani is blue." Moreover, it says in the Commentary, "On the four protuberances are the forms of the lineage fathers and mothers embracing." It would also be unreasonable to say that the four lineages are placed on the protuberances. If you only acknowledge the protuberances that remain as the four doors, then it says in the Peaceful Intermediate Stage of the Compendium of Bliss, "Because everything is pure in one wisdom, the truncation will become a castle, roof, and protuberance." Moreover, it says in the Eye Commentary, "Because of the four roots, it appears as a protuberance." This contradicts the statement that there are protuberances outside the four spokes of the wheel. Moreover, the Thiggi Pandita also says, "The protuberance is a small part of the two porticos." Thus, the protuberance of the portico would only have one small part, which contradicts the statement that there are two small parts. Also, in the commentary of Je Drol and Yung, it says, "According to the root tantra, there are four empty rooms without deities." However, the Commentary says that there are deities, and since that is a commentary on the root tantra, it is not considered reasonable. Therefore, regarding the meaning of protuberance, most of the earlier scholars only spoke of one aspect, which led to forced interpretations. This is what I think: In the Heart Essence Great Play Tantra, it says, "With the jewel of supreme wisdom, the twenty-five symbols, one's own"
Chinese
名为《坛城庄严》。《眼疏》中说：第六智慧的自性是慈悲的基础，并且每一个都显现为四个。从广义上讲，宫殿显现为四个五瓣。按照中等简略的方式，因为有四个根本，所以显现为凸起。因此，五个根本智慧是：中央的圆形宝瓶和四个门的四个凸起。每一个也都是具有四个殊胜智慧以及根本的五个，即五五二十五。作为其象征，中央的圆形宝瓶是法界智慧的手印，以及内部的四个凸起。四个门是镜智等，每一个也被分为五个等级的墙壁，因此变为二十五。同样，杰·卓普巴大师的口头传承中说：每一个智慧都具有四个殊胜智慧。在《药注》中也说：每一个智慧都被五个五个地加以区分。另外，在《雷霆崖》中说：四个凸起也是城堡的形式。如果认为“城堡形式”一词仅指外部的凸起，那是不对的。因为内部的凸起也通过先前引用的《集密》的教证而确立为城堡形式，并且其含义是：拉杰·芒卡瓦·森哈扎巴说，像船头一样向外伸出的部分就像城堡的凸起形式一样存在。因此，不一定是真正的城堡。如果必须是真正的城堡，那么就必须建造符合标准的普舒佛塔。真正的屋顶结构是：在狮子座支撑的圆形栋梁上，有七个小尺寸的墙壁高度。其中，宝瓶底座占一个，宝瓶占六个。在其上方，依靠内部的石栏杆，由五个大尺寸和一个小尺寸的柱子支撑的圆形栋梁，以及四个塔拉栋梁的总高度占一个小尺寸。其上方是飞檐和鸟翅，占一个大尺寸。因此，总共变为两个大尺寸和一个小尺寸。正如《秘密圆满的度量根本》中所说，由导师所作：宝瓶底座占一个小尺寸，宝瓶占两个大尺寸。这与此度量相同。如果在宝瓶的四个方向设置宝瓶门，那么内部看起来洁白，外部看起来美丽，如果可以做到，就做。为了防止在圆形栋梁上穿过四个栋梁的间隙，可以在八个栋梁的端头上装饰珍宝或莲花等任何美观的东西。
English
It is called "Adorning the Mandala." The Commentary on the Eye says: The essence of the sixth wisdom is the basis of compassion, and each of them is manifested as four. In the extensive sense, the palace appears as four five-petaled. According to the medium abbreviated way, because there are four roots, it appears as protrusions. Therefore, the five root wisdoms are: the central round vase and the four protrusions of the four doors. Each of them is also five fives, that is, twenty-five, with four additional wisdoms and the root. As a symbol of this, the central round vase is the mudra of the Dharmadhatu wisdom, and the four protrusions inside. The four doors are the mirror wisdom and so on, and each is divided by five levels of walls, so it becomes twenty-five. Similarly, in the oral tradition of Jey Dropukpa Chenpo, it is said: Each wisdom has four additional wisdoms. In the Commentary on Medicine, it is also said: Each wisdom is distinguished by five fives. Also, in Ngamglok it says: The four protrusions are also in the form of a castle. If one thinks that the word "castle form" only refers to the outer protrusions, it is not so. Because the inner protrusions are also established as castle forms by the previously cited proof of the Compendium of Bliss, and its meaning is: Lhaje Mangkarwa Singha Prabha said that the part that protrudes outward like the bow of a ship exists in the form of a castle protrusion. Therefore, it does not have to be a real castle. If it must be a real castle, then the Pushu Stupa must be built to standard. The actual roof structure is: on the round beam supported by the lion seat, there are seven small wall heights. Among them, the vase base occupies one, and the vase occupies six. Above it, relying on the inner stone railing, the round beam supported by five large and one small pillars, and the total height of the four Tala beams occupies one small size. Above it, the eaves and bird wings occupy one large size. Therefore, the total becomes two large sizes and one small size. As it is said in the Secret Completion of the Measurement Root, made by the teacher: The vase base occupies one small size, and the vase occupies two large sizes. This is the same as the measurement. If vase doors are made in the four directions of the vase, the inside will look white and the outside will look beautiful, so if it can be done, do it. In order to prevent the gap between the four beams passing through the round beam, any beautiful thing such as jewels or lotuses can be decorated on the ends of the eight beams.
Chinese
用那样的、没有间断的念珠围绕着，从鸟羽的尖端用珍宝做成网，不做也可以，做了也不冲突。这里，拉杰等，外形做成具有中国式屋顶的王宫也不合理。因为根本续部中说：顶端是十方四时所有佛的坛城，所有这些都不是各自独立的，而是本体唯一的智慧周遍回旋。又，解释续部《灰烬》中说：头顶极其回旋地安住。又，解释续部《智慧心髓》中说：顶端汇聚成一个，具有不可分割之味的明点是圆形的。又，《大海》中说：四方形的头顶显现回旋。等等，所有根本解释都与圆形相违背。那圆形也是瓶子的形状，上师说：形状是瓶子的样子，金刚交杵，多眼，花纹回旋。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：为了名言心识，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：在里面有八根柱子。这是那句话的含义。即使放置圆形横梁在佛陀密续中没有出现，但在《吉祥胜》的注释中说：在八根柱子的上方，用金刚念珠圆形地围绕。像这样，这里也应该用瓶子圆形的要点来做。然而，那不被柱子支撑是特别强调的。其他一些人认为内柱不应该有柱础，但这里柱础应该是一个小部分的瓶子，并且在其上方应该有带拱的柱子，因为《法义》中说：柱础是亲近处八大龙王，柱子是圣道八方护法，柱拱是解脱八大天神，四根横梁是不畏惧四大天王。因为这样说了。追随这个论典，布顿仁波切也在内柱上做了柱础，对此，学者们说：内柱做柱础也不是念珠的含义，因为马厩的柱子位于四方形的台阶和瓶子上。因为用确定的词语将它们分开。这是念珠堪布的教证