Chinese
虽然仪轨不尽相同，但这里以中等程度而言，分为十分之十和十分之一的三分之二。据说这里是贤哲们所作的金刚橛仪轨中，做了远离边缘的门，其追随者们作为后盾，在花鬘中写道：海怪口中海怪燃，马落门为三倍。以及，从空行海中说：从柱顶生出顶端，各种金刚光芒万丈。注释中明确说明与这两个引证的观点一致。如果是金刚橛自身的实修口诀传承，或许没有矛盾。除此之外，在幻化网的续部修法中，也说：四门具门环。因为没有明确说出边缘和侧面的名称，所以想是否不需要做，如果这样想就不合理。如无垢友所说：第三圈的宽度应为马落的一半加三分之一。因为与自己的文字中也做金刚二分之一等相矛盾。并且，在度量经中说：环等同于宫殿的宽度。因此，这里环应视为边缘。如果这样，边缘和侧面的度量是什么呢？在显示其为二分之一时，从那里说：中心线左右各占大份的一半。因为这说明了宫殿每一侧的宽度，所以说明了边缘和侧面的度量。并且，在忿怒尊的情况下也说：内部的所有门都是二分之一，环和侧面各占一份。对此，如果认为把边缘的名字叫做环是错误的，那么，从其他的教典来源中也出现这样不确定的情况。在极乐寂静百族宝藏的真实范本中说：中央八分之一是门边缘。这样把环说成是边缘。并且，在时轮的释论大疏无垢光中，也说了边缘和侧面的术语是颠倒的，所以不是绝对确定的。然而，如果出现清净的度量经范本，还应进一步研究。不仅如此，按照松巴和嘉顿的传承，在金刚宝所写的法义度量仪轨中也说：门是坛城的八分之一，其一半是门边缘。等等，以前的学
English
Although the rituals are not exactly the same, here, in terms of the medium level, it is divided into ten tenths and two-thirds of one tenth. Here, in the Vajrakila ritual said to be made by the wise, a door separated from the edge is made, and its followers, as a support, write in the garland: Sea monster burns in the mouth of the sea monster, the horse-fallen door is tripled. And, from the Ocean of Dakinis it says: The top emerges from the top of the pillar, various vajra rays of great light. The commentary clearly states that it is in accordance with the views of these two citations. If it is the actual practice oral transmission of Vajrakila itself, there may be no contradiction. Apart from that, in the tantras of the Magical Net sadhana methods, it also says: Four doors with door rings. Because the names of the edge and side are not explicitly stated, it is thought whether it is not necessary to do so, and if it is thought in this way, it is not reasonable. As Vimalamitra said: The width of the third circle should be half plus one-third of a horse-fall. Because it contradicts doing vajra one-half etc. in one's own text. And, in the measurement scripture it says: The ring is equal to the width of the palace. Therefore, here the ring should be regarded as the edge. If so, what is the measurement of the edge and side? When showing it as one-half, it says from there: The center line occupies half of the large part on the left and right. Because this explains the width of each side of the palace, it explains the measurement of the edge and side. And, in the case of the Wrathful One, it also says: All the inner doors are one-half, the ring and the side each occupy one part. In this regard, if it is thought that it is wrong to call the name of the edge a ring, then such uncertain situations also occur from other scriptural sources. In the actual treasure model of the Peaceful Hundred Families of Bliss Gathering it says: The central eighth is the door edge. In this way, the ring is said to be the edge. And, in the great commentary Stainless Light of Kalachakra, it is also said that the terms edge and side are reversed, so it is not absolutely certain. However, if a pure measurement scripture model appears, it should be further studied. Moreover, according to the tradition of Sumpa and Gyaton, in the Dharma meaning measurement ritual written by Vajra Jewel it also says: The door is one-eighth of the mandala, half of which is the door edge. And so on, the previous scho
Chinese
而且，成就自在者们所造的仪轨中也做了有边侧。在药方集中也说：所谓的门框是指面、侧、边、楣等等。因此，成立了有边侧。这样看来，这个法系中，似乎将门房总的名称称为门框。全知大士也说：每个门框都用三重门来装饰。这也是指用支撑门楣的柱子变成三重形状。此外，如果按照您的观点，八大法行寂静坛城也不需要做边侧了。因为《密集寂静四十二尊》的修法中，没有说到“四解脱之门框”。不能这样认为，因为在《百法修法》中说：根本中央二分，即舍弃两端，做带门饰的，中央八分做门边，以及楣、侧、门框、装饰，用五种颜色来环绕。而且，在仪轨中也说：二分是门，第三是框，第四是边，第五是侧，第六是虚空，第七和第八是柱子。这与上述说法相违背。因此，《鬘论》和《空行海》的教证也不能成立。因为这两个教证是认为侧和柱子之间没有黑暗的教证，而不是不承认边侧的教证，正如以前的智者成就者们已经确定的一样，所以不再赘述。门侧的墙壁内部，从分成小分的二分之一进入内部的地方，要竖立起支撑门楣的柱子，其宽度为小分的一半，高度为一半和八。门框的墙壁内部边缘要笔直。在其上方，要挖出门侧墙壁的梁孔，插入高度为小分一半的梁来覆盖。下方的柱子的柱顶柱座的短柱为小分的一半的两倍，梁也要做一半。短柱之间要竖立起十一金刚的网格，梁的上方要有门楣的墙壁高度，为小分的三分之二，这样就环绕一周了。这里有些人认为门楣的上方不环绕墙壁，但是《密集》中说：用门楣、侧、门框、装饰，用五种颜色来环绕。因此，这个教证说明了环绕
English
Moreover, even in the rituals composed by the accomplished masters, side edges are made. In the medical commentary, it is also said: The so-called "door frame" refers to the face, side, edge, lintel, and so on. Therefore, it is established that there are side edges. Thus, in this tradition, it seems that the general name for a doorway is called a "door frame." The Omniscient Great One also said: Each door frame is adorned with a triple door. This refers to the pillars supporting the lintel being transformed into a triple shape. Furthermore, according to your view, even the Eight Heruka Peaceful Mandala would not need to have side edges. Because in the sadhana of the Forty-Two Peaceful Deities of the Compendium of the Blissful, it is not mentioned, "The door frame of the four liberations." It cannot be asserted, because in the sadhana of the Hundred Families, it says: The root is divided into two central parts, that is, abandoning the two ends, make it with door ornaments, and the eight central parts are the door edges, as well as the lintel, sides, door frame, decorations, surrounded by five colors. Also, in the ritual, it says: Two parts are the door, the third is the frame, the fourth is the edge, the fifth is the side, the sixth is empty space, the seventh and eighth are the pillars. This contradicts the above statement. Therefore, the statements of the Garland and Ocean of Dakinis also cannot be established. Because these two statements are statements that believe there is no darkness between the side and the pillar, not statements that do not acknowledge the side edge, as the wise and accomplished ones of the past have already determined, so I will not elaborate further. Inside the wall of the door side, where half of the small part goes inside, a pillar supporting the lintel should be erected, with a width of half of the small part and a height of half and eight. The inner edge of the wall of the door frame should be straight. On top of that, a beam with a height of half of the small part should be inserted into the beam hole dug in the wall of the door side to cover it. The short pillars of the pillar top and pillar base of the lower pillar are twice half of the small part, and the beam should also be halved. Between the short pillars, a grid of eleven upright vajras should be erected, and on top of the beam, there should be a wall height of the lintel, which is two-thirds of the small part, so it goes around once. Here, some people think that the wall does not go around above the lintel, but the Compendium of the Blissful says: With the lintel, side, door frame, decorations, surrounded by five colors. Therefore, this statement explains that it goes around.
Chinese
好的。建造十一金刚网眼的理由是，在《法义》中说：门房、门卫房，是为从上方的无明黑暗中，开启智慧之眼而建造十一金刚网眼。其尺寸也在《秘密圆满》中说：十一金刚的一个小部分。如是等等，中间上半部分是两个半小部分，金刚的支撑处上下两端，从栋梁向内略微收缩，其间的金刚高度为一个小部分。拉杰芒喀瓦等人将此与马蹄形的布金刚视为同一意义，然后确定十一金刚的数量等，我认为是不合理的。因为莲花生大师所著的《秘密圆满大瑜伽次第》中说：四门房以深蓝色阴影装饰，上方以十一金刚使天空清晰可见。这与上述说法相矛盾。关于门扇的安装位置，有些人认为在门框内，有些人认为在门框边缘，还有些人认为安装在内外两侧，共有三种方式。在此，在门框内安装是宗喀巴大师的意旨，非常好。如此，布顿仁波切在《彼论略释》中说：所有门的内部，都应安置门卫。如果有人问，这是否与门框外也需要安装门扇的说法相悖？答：不相悖。即使门卫之外有门，也不一定需要门扇。如果一定需要，那么导师持戒（戒护）也说过，马厩也应从第一道门开始算起。而且《法义》中也说：门有上下之分，下为门和门房，上为楼梯和牛背等，应以美观的方式建造。既然牛背也被称为门，那么如果马厩和牛背等也需要安装门扇，那就太过分了。第六，马厩是，《金刚镜》中说：通过次第行进八道，圆满一切果位功德，马厩显示了十六种因果。因此，修习八解脱道，证悟的标志是因之马厩，圆满八乘宗义功德的标志是果之马厩。
English
Okay. The reason for making the eleven-vajra lattice is, as stated in the 'Meaning of Dharma': The gatehouse, the guardhouse, are for opening the eye of wisdom from the darkness of ignorance above, hence the eleven-vajra lattice is made. Its dimensions are also stated in the 'Secret Perfection': One small part of the eleven vajras. Thus, etc., the middle upper part is two and a half small parts, and the vajra's support at both the upper and lower ends, slightly contracted inward from the beam, the height of the vajra in between should be one small part each. Lhaje Mangkarwa and others consider this to be the same meaning as the horse-hoof-shaped cloth vajra, and then determine the number of eleven vajras, etc., which I do not find reasonable. Because in the 'Secret Perfection Mahayoga Stages' composed by Master Padmasambhava, it says: The four gatehouses are decorated with dark blue shadows, and the sky is clearly visible with eleven vajras above. This contradicts the above statement. Regarding the installation location of the door leaves, some think it is inside the door frame, some think it is at the edge of the frame, and some think it is installed on both the inside and outside, there are three ways. Here, installing it inside the door frame is the intention of Je Tsongkhapa, which is very good. Thus, Buton Rinchen in the 'Condensed Treatise' says: Inside all the doors, the gatekeepers should be placed. If someone asks, does this contradict the statement that door leaves should also be installed outside the door frame? Answer: It does not contradict. Even if there is a door outside the gatekeeper, it is not necessarily necessary to have door leaves. If it is necessary, then Instructor Tshultrim Kyang also said that the stable should also be counted from the first door. And in the 'Meaning of Dharma' it also says: Doors have upper and lower parts, the lower is the door and the gatehouse, the upper is the ladder and the ox-back, etc., which should be built in a beautiful way. Since the ox-back is also called a door, it would be too much if stables and ox-backs, etc., also need to have door leaves installed. Sixth, the stable is, as stated in the 'Vajra Mirror': By proceeding through the eight paths in sequence, perfecting all the qualities of the fruition, the stable shows the sixteen causes and effects. Therefore, the sign of realizing the practice of the eight vehicles of liberation is the stable of cause, and the sign of perfecting the qualities of the eight tenets is the stable of fruit.
Chinese
那是十六。 如此，《幻化差别教》中说：八乘之决定生起，或因果之内外分，显现为八级阶梯。 这是关于因之马步的教导。 接着说：为了那圆满成就的八种功德，有马蹬，莲花座，扎拉网，悬垂饰，束腰带，箭，以及以琼鸟头装饰而依次排列。 这是关于果之马步的教导。 如此二者中，首先是因之马步： 《广大经》、《支分经》和《金刚秘密心髓续》等经文，词义一致地这样说：空愿无相光明入，因此智慧四门现，其中有通往道路的八个台阶，化为八个马步。 以及《光次第》中说：具备四门环绕和马步，为了住所道路的行进。 对此，古代的上师们大多说，因为门比门房和走廊稍微高一点，所以阶梯内四外四，共八个。 杰色敦钦波说：在四个方向，从骑乘马步的地方到进入门之间，各有两级阶梯，共八个。 这两种说法都不合理，因为在禅房的阶梯上，从内外设置阶梯的位置非常不方便，而且如果每个方向有两级阶梯，总共就变成了八个马步，那么也应该与装饰的马步相同。 还有，如果后一种说法是解释《日狮释》中每一扇门都有两级阶梯的含义，那是不对的，因为《释》的含义是指每一扇门都有内外两级阶梯。 那么是什么呢？ 是古代的大成就者们所说的，阶梯外四内四的意思是，在门扇和门楣之间设置外面的四级阶梯，在门楣和走廊之间设置里面的四级阶梯。 在这里，后来的学者们说，新派的绒巴曲贡和旧派的若协饶沃等认为，因为门外有骑乘马步的形式，所以认为是马步是非常错误的，布敦和达仓洛扎瓦等人的禁止是正确的，并对此表示赞同。 有些学者认为马步