English
It is surrounded by such a continuous rosary, and a precious net can be made from the tips of bird feathers, it is okay not to make it, and it does not conflict to make it. Here, Lhaje etc., it is not reasonable to make the outer shape a palace with a Chinese-style roof. Because the root tantra says: The apex is the mandala of all the Buddhas of the ten directions and four times, all of which are not separate but the essence of one wisdom swirling everywhere. Also, the explanatory tantra *Ashes* says: The crown of the head abides in a very swirling manner. Also, the explanatory tantra *Essence of Wisdom* says: The apex is gathered into one, possessing the indivisible taste, the bindu is round. Also, *Ocean* says: The square crown of the head appears swirling. Etc., all the root explanations contradict the round shape. That round shape is also in the form of a vase, the Lama says: The shape is in the form of a vase, vajra crossed, many eyes, swirling patterns. Also, *Fearsome Lightning* says: The top of the vase is the crest of Dharma, as bright as the luster of a peacock's feathers. Also, *Light Strands* says: For the sake of conventional mind, one vase. Etc., because in many ways it is said that the shape is a vase. The way to place the pillars and the four beams here is: In the interior, there are eight pillars. This is the meaning of that statement. Even though placing round beams does not appear in the secret teachings of the Buddha, in the commentary on *Glorious Supreme* it says: On top of the eight pillars, it is completely surrounded by a round vajra rosary. Like this, here too, it should be done with the key point of the round vase. However, the fact that it is not supported by the pillars is particularly emphasized. Others think that the inner pillars should not have pillar bases, but here the pillar base should be a small part of a vase, and above it there should be pillars with arches, because *Dharma Meaning* says: The pillar bases are the eight great nagas of the place of approach, the pillars are the eight protectors of the noble path, the pillar arches are the eight great gods of liberation, the four beams are the four fearless great kings. Because it is said like that. Following this treatise, Buton Rinpoche also made pillar bases for the inner pillars, to which scholars say: Making pillar bases for the inner pillars is not the meaning of the rosary, because the pillars of the stable are located on square platforms and vases. Because they are separated by words that are definitely held by the term. This is the authority of the Rosary Abbot.
Chinese
虽然他们施加危害，但那是因为他们追随一位班智达，而对另一位施加不一致的危害。这实在看不出道理。为什么呢？因为我们可以反驳说，没有内嘎拉嘎座垫也不是桑结桑瓦（梵文：Buddha Guhya，意为佛密）的密意，因为经中说：“嘎座垫、近住、八大龙王。”这样说也是一样的。阿巴亚和桑结桑瓦都是班智达，但桑结桑瓦是无可匹敌的。此外，你会让哪个有判断力的人感到高兴呢？其他学者也说，那个教证似乎是伪造的桑结桑瓦的。这些说法都只是权威而已，并没有提出伪造教证的理由。还有一些学者说，桑结桑瓦所著的法义，如息康、怒康、八大天柱等，因为有很多“任达”（藏文：rnam dag，意为清净），所以学者们认为那是宁玛派所作。这种说法也是片面的。如果说了息康和怒康就成了藏族，那么息怒诸神也成了藏族。如果因为有很多“任达”就成了藏族，那么时轮金刚坛城内外有很多清净的结合，那些也成了藏族。学者们认为那是藏族所作，这种说法也没有意义，因为布顿等早期的大成就者们认为那是清净的，查看他们各自的著作就知道了。因此，仅仅因为与自己的意愿不符就认为是藏族所作，要知道这些说法是没有意义的。此外，在《金刚事业次第》中说：“金刚宝庄严，柱子结合于四手印之梁。”这里说的是以金刚命名的宝柱，八根具有不同颜色的柱子，结合于象征四手印的四根塔梁上。在《集密寂静根本续》中说：“以金刚柱庄严。”《龙之意》中也说：“以金刚命名且善妙的八根柱子，画在内部。”因此，第三个是顶层，中央是圆形宝瓶的表格中央。
English
Although they inflict harm, it is because they follow one Paṇḍita and inflict inconsistent harm on another. This is truly unreasonable. Why? Because we can retort that the absence of an inner Kālacakra seat is not the intention of Saṃghabuddha (Sanskrit: Buddha Guhya, meaning Secret Buddha), because it is said in the scriptures: "Kālacakra seat, close dwelling, eight great nāgas." Saying this is the same. Abhaya and Saṃghabuddha are both Paṇḍitas, but Saṃghabuddha is proven to be unmatched. Furthermore, which discerning person would you please? Other scholars also say that the quote appears to be a forgery of Saṃghabuddha. These statements are merely authoritative, and no reason has been given to explain why the quote is a forgery. Some scholars also say that the Dharma teachings said to be composed by Saṃghabuddha, such as the Śī-khang, Krodha-khang, and the pillars of the eight great gods, are considered by scholars to have been made by the Nyingma school of Tibet because they have many "rnam dag" (Tibetan: rnam dag, meaning pure). This statement is also one-sided. If speaking of Śī-khang and Krodha-khang makes it Tibetan, then the peaceful and wrathful deities also become Tibetan. If having many "rnam dag" makes it Tibetan, then the Kalachakra mandala, which describes many pure combinations inside and out, also becomes Tibetan. Saying that scholars consider it to be made by Tibetans is also meaningless, because great accomplished masters of the past, such as Buton, considered it to be pure, as can be seen by looking at their respective writings. Therefore, one should know that it is meaningless to consider something to be Tibetan simply because it does not conform to one's own wishes. Furthermore, in the Vajra Karmakrama it says: "Adorned with vajra jewels, the pillars are joined to the four mudrā beams." Here it says that the jewel pillars named after vajras, the eight pillars with different colors, are joined to the four tāl beams that symbolize the four mudrās. In the root tantra of the peaceful Samputa it says: "Adorned with vajra pillars." The Mind of the Nāga also says: "The eight pillars named after vajras and well-made, draw them inside." Therefore, the third is the top floor, the center is the center of the round vase table.
Chinese
在未覆盖的基座上，建造一个象征着房屋的方形上层建筑。其方式是在可见的四个角上竖立四根半柱，弓和梁各占一半。在其上覆盖一个占一份的屋顶。这个和圆瓶的鸟翼根部所压的栏杆不一定是统一的，但大于一份是不好的。在屋顶下悬挂帷幔。在顶部的中央，在莲花上安放一个十三层的轮，轮上装饰着宝伞和顶饰。正如《金刚镜》中所说：转法轮，消除烦恼的痛苦，示现慈悲伞之轮，一切汇聚为一，顶饰千光闪耀。又如《法义》中所说：顶饰是纯净的佛塔，生命树象征身语意，轮是土地的特征，伞是大慈悲，幡是供养天女，铃是空性的声音，月牙是方便和智慧，顶饰是不朽的胜幢。如是所说的幡和铃悬挂在伞下，月牙是铃的摇动。金刚宝顶饰，有些人认为是由珍宝制成的金刚顶饰。有些人认为是由珍宝制成的五股金刚杵的形状。大多数人认为需要珍宝和金刚两种形状。有些人认为，瓶子和顶饰的形状就是所谓的嘎地拉。如果需要金刚的形状，那么花环本身就是金刚的角，仅此而已，不需要清晰的法器金刚形状。在这些之中，这里在《大乐心髓续》中说：顶端是燃烧的珍宝，以种姓的标志作为装饰。如是所说的经文意义，第三种方式最为明显。如此这般，对于外部形状做成佛塔的方式，有些人这样认为，如《法义》中所说：暂时从大菩提中，忆念和正确的神通自在，被认为是四个阶梯的意义。瓶座是力量，瓶子是菩提道，特别是，应知是圣道。因此是宫殿。
English
On the uncovered base, construct a square upper structure symbolizing a house. The method is to erect four half-pillars at the four visible corners, with the arch and beam each taking up half a part. Cover it with a roof that takes up one part. This and the railing that presses down on the base of the bird's wings of the round vase are not necessarily uniform, but it is not good to be larger than one part. Hang a curtain under the roof. In the center of the top, place a thirteen-tiered wheel on a lotus, adorned with a jeweled umbrella and finial. As it is said in the Vajra Mirror: 'Turn the wheel of Dharma, eliminate the suffering of afflictions, show the wheel of the umbrella of compassion, all gathered into one, the finial shines with a thousand lights.' And as it is said in the Dharma Meaning: 'The finial is a pure stupa, the life-tree symbolizes body, speech, and mind, the wheel is the characteristic of the earth, the umbrella is great compassion, the banner is the offering goddess, the bell is the sound of emptiness, the crescent moon is skillful means and wisdom, the finial is the indestructible victory banner.' As it is said, the banner and bell hang from the umbrella, and the crescent moon is the swaying of the bell. The Vajra Jewel Finial, some believe it is a Vajra finial made of precious jewels. Some believe it is in the shape of a five-pronged vajra scepter made of jewels. Most believe that both jewel and vajra shapes are needed. Some believe that the shape of the vase and finial is what is known as Gadira. If the shape of the vajra is needed, then the garland itself is the shape of the vajra's horns, and that is all that is needed; a clear image of the vajra as a hand implement is not necessary. Among these, here in the Great Essence of Play Tantra, it says: 'The top is a burning jewel, adorned with the marks of the lineage.' The meaning of the scripture as it is said, the third way is most evident. Thus, regarding the way of making the external shape into a stupa, some think like this, as it is said in the Dharma Meaning: 'For a while, from the Great Bodhi, mindfulness and correct miraculous power, are considered the meaning of the four steps. The vase base is strength, the vase is the path to enlightenment, especially, it should be known as the noble path.' Therefore, it is a palace.
Chinese
如果有人认为，正行中，四层台阶、宝瓶座、宝瓶、斗等都做成大菩提塔的形状，这与经典相违背。虽然那样说确实没错，但是，这里没有那样的过失。因为在那部经典中说：“外围坛城的意义象征，如八大佛塔等所示现，是为了救度八种痛苦而作的八种事业。”因此，不一定非要是大菩提塔。而且，前面引用的经文，也因为“暂时”一词的作用而可以避免这种过失。因此，经典、注释、仪轨等都说是宝瓶的形状，因为没有说要做成台阶，所以这里就没有做。即使那样，也与佛法意义不相违背，因为会变成涅槃塔。另外，《怖畏金刚经》中说：“四方形平坦，显得很美观，由四种珍宝的材料构成。”《黑汝嘎续》中说：“新旧宝瓶堆砌的宫殿，功德广大，是四方形平坦的形状。”《密集金刚经》中说：“四方形平坦，非常美观。”所说的平坦的意义，有些人认为是上下都是四方形，所以即使说坛城的下面和上面都是宽窄一样，但在《密集金刚经释·明灯论》中，平坦的意义解释为不是圆形，也没有弯曲。《宝生部第五品》中说：“布的边没有破损，宽度很大，是正方形平坦的。”因此，有学者说，那部经的意义不是那样。这里，坛城下面和上面的金刚墙以下，内部的宽度是高度的一半。顶端的宝顶以下，与马头明王的柱子的外围和宽度高度相等。否则，如前所说，墙壁的高度有高、中、低三种，高度不一定都是一样的。第五，门：在四面墙壁的中央，按照图纸上的样子，以中心线左右各两个小份，总共一个大份的宽度突出，那就是真正的门。从那个位置的墙角向前延伸一个大份，那是门框。从门框的末端向左右各延伸两个小份作为门槛。从门槛的侧面，向前延伸两个小份，那就是门扇。门框、门槛、门扇三者的墙壁高度与门的宽度相等。那个尺寸是根据墙壁的高、中、低三种来确定的。
English
If someone thinks that, in the main practice, the four-tiered steps, vase support, vase, bushel, etc., are all made in the shape of a great Bodhi stupa, this contradicts the scriptures. Although it is true that it is said that way, there is no such fault here. Because in that scripture it says: "The meaning symbols of the outer mandala, such as the eight great stupas, are shown to perform the eight deeds that liberate from the eight sufferings." Therefore, it is not necessarily a great Bodhi stupa. Moreover, the previously quoted scripture can also avoid this fault due to the effect of the word "temporarily." Therefore, the scriptures, commentaries, and sadhanas all say that it is the shape of a vase, and because it is not said to be made into steps, it is not done here. Even so, it is not contradictory to the meaning of the Dharma, because it will become a Nirvana stupa. Furthermore, the "Fearsome Thunderbolt Sutra" says: "Square and flat, it appears beautiful, made of four kinds of precious materials." The "Heruka Galpo Tantra" says: "The palace stacked with new and old vases, with great merit, is a square and flat shape." The "Guhyasamaja Tantra" says: "Square and flat, very beautiful." Some people think that the meaning of flat is that the top and bottom are square, so even if it is said that the bottom and top of the mandala are the same width, in the "Guhyasamaja Tantra Commentary: Lamp Illuminating," the meaning of flat is explained as not being round and not being crooked. In the "Fifth Chapter of the Jewel Increase," it says: "The edge of the cloth is not broken, the width is very large, it is square and flat." Therefore, some scholars say that the meaning of that scripture is not like that. Here, below the golden wall of the bottom and top of the mandala, the internal width is half the height. Below the jewel at the top, the outer circumference and width of the pillars of Hayagriva are equal to the height. Otherwise, as previously stated, the height of the walls has three types: high, medium, and low, and the height is not necessarily the same. Fifth, the door: In the center of the four walls, according to the appearance on the drawing, with two small parts on the left and right of the center line, totaling one large part of the width protruding, that is the real door. Extending one large part forward from the corner of that position, that is the door frame. Extending two small parts to the left and right from the end of the door frame as the door sill. Extending two small parts forward from the side of the door sill, that is the door leaf. The wall height of the door frame, door sill, and door leaf are all equal to the width of the door. That size is determined according to the high, medium, and low types of walls.