English
Some lamas say that in the *Collection of Tantras*, it says, "The steps of the arising sequence, along with the vajra cross covering the earth." And lamas also say, "Below, the vajra cross is filled with many-eyed patterns." Although it is said that various vajras are needed, I have not found this quote from the *Collection of Tantras* in the versions of the tantras that I have seen, so it is uncertain whether it exists or not. Even if it exists, there is no harm, because in the quote from Nyiseng, in his own commentary, he says, "The cross is located between the earth and the immeasurable wheel." Therefore, even if there is a cross, it will be obscured by the spokes of the wheel and not visible. The lama's quote is not like that, because if it were, mentioning the cross would be too much. And some think like this: Abhaya says, "The lotus and the cross are skillful means and wisdom, so if there is a lotus, there must also be a cross." Saying this is harmful. But there is no fault in saying this, as previously explained, the cross is considered to be located below the wheel, and even if it is not considered that way, the lotus and the wheel will become skillful means and wisdom. Just as it is said in the ritual of the *Middle Chapter of the Blissful Union Generation and Completion*, "Above it, the wheel of skillful means burns with a thousand spokes, below it, the lotus of wisdom spreads with a thousand petals." Just like the lotus of the lower base and the wheel of the tent, both are said to be skillful means and wisdom. So, what is the method of making various vajras? The center of 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 are three small parts thick, and the tip gradually becomes thinner. In terms of length, the central horn depends on the horse landing, three doors, two doors, one door, etc., and there are four large parts, three, two, etc., which are not fixed to 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. Third, in terms of walls, there are seven types: walls, desire curtains, father pillars, half nets, bird wings, crossbeams, and pillar heads. The first type, five lines, has two styles: stacking from bottom to top, and combining inside and outside. There is no conflict between these two. The first is, in the *Vajra Sequence*, wisdom
English
As stated in the "Arrangement of Jewels in Layers," most ancient people believed this. The second view is that in the 'Meaning of Dharma,' it says, 'The outside is combined with five jewels.' And the Lama says that everything outside is black. In the Bliss Gathering, it says, 'The end of everything is surrounded by green.' Some ancient people like Tsaktsa, and most later people like Drolchen and his sons, also believe it is combined. Therefore, since the outer is better at the door, here too, for the time being, the inner and outer are combined. The order of colors of the five lines (Pañcarekhā) is, in the Heruka Assembly, it says, 'Blue and white and yellow and red, the end of everything is green.' And in the Bliss Gathering, the method of accomplishing the hundred families says, 'The wall is the distinction of the families.' Therefore, on one small part that is thin and thick, the five lines, mainly according to the power of the main body, are in order from the inside out, blue, white, yellow, red, and green, and should be done in such a way that they touch each other but do not stick together. Also, in other texts, it says that none of the five lines should touch, to which some say, 'It is not appropriate to leave a gap in the middle of a small part.' However, the small part is one cubit of the main body, and 'nas' is one hundredth of it, so there is no problem. As for the height, it is appropriate to make it into three sizes, large, medium, and small, depending on the size of the horse landing, the three doors, and the one door. There is no basis for defining only one direction. Therefore, here, according to the medium size, it is made into thirteen small parts. Secondly, there are two ways: on top of the wall and on the outer edge. The first is like the method of accomplishment like a mirror, and the method of accomplishment of the forty-two peaceful deities of the Bliss Gathering, both of which agree in word and meaning, saying, 'On the completely surrounding edge, various musical instruments are like clouds.' Although it seems to have been done in imitation of this statement, the meaning of that scripture is not like that, so it is not appropriate. The reason is that in the Vajra Peak Sutra, it says, 'Outside the completely surrounding, there is a true vajra edge.' Saying that 'dod snam' is the edge, and saying that it is outside the mandala. Furthermore, the inner deity 'dod snam' is also said to be the edge, and it is also said that the door is separated from the edge, and so on, there are many such statements, so it is harmful. The second is the view that it exists on the outer surface of the wall in the manner of an edge platform.
Chinese
之后，在《集密百法》的修法中说：“享用边的部分。”在《诛杀者青年嬉戏》的禅定引导中也说：“以外欲红色环绕边沿。”据说即使从“বেদিকা”这个词中引申出来，也有口缘、口轮、持物和台阶等含义。做一个小高度没有依据。在《上师意集》中说：“高度为两肘。”如所说，通过马的降落也能估计柱子等的高度。因此，这里做了两个小部分。此外，《解说续·明镜》中说：“半月金刚欲妙。”以及《大乐心髓续》中说：“半月金刚无畏力，欲妙天女四方聚。”在欲幡的门环的交界处，以及东西南北等方位，安放半月金刚，以及四方的色等天女。其方式是：白色拉西亚玛是镜子，红色嘎玛是琵琶，蓝色德玛是香的法螺，黄色若玛是盛满食物的盘子，白色热嘉玛是手持天衣班杂里嘎。续部中没有提到这五位以外的天女。在《金刚次第》中也说：“色等五种供品。”因此，仅此而已。在其他地方，《法义》中说：“享用欲妙幡，美色妙音香胜妙，美味悦意诸法之，天女们欢喜嬉戏。”如所说，法界母是执持法生的，这些在观修时则聚集在各个方向。如《光明次第》中说：“色等天女所聚集，各种供养乐器声，虚空界皆如云聚。”第三，帕固，有些人说它在欲幡之外，呈小铁的形式。但在此，《法义》中说：“在共同的顶端放置帕固。”以及《光明次第》中说：“智慧堆上狮子头，无畏口中珍珠串，帕固具有美丽的装饰。”如所说，在墙壁上，帕固的底座是黄色的，用珍宝装饰成美丽的装饰形式。狮子头是抬
English
After that, in the practice method of "Compendium of a Hundred Families," it says, "The part of the enjoyment edge." In the meditation guidance of "Killer Youth's Play," it also says, "The outer desire red surrounds the edge." It is said that even if it is derived from the word "বেদিকা," it has the meanings of mouth edge, mouth wheel, holder, and steps. There is no basis for making a small height. In the "Guru's Mind Assembly," it says, "The height is two cubits." As said, the height of pillars etc. can also be estimated by the landing of horses. Therefore, two small parts are made here. In addition, the "Explanation Tantra Mirror" says, "Half-moon Vajra desire." And the "Great Bliss Heart Essence Tantra" says, "Half-moon Vajra fearless power, desire goddess gather in four directions." At the junction of the door ring of the desire banner, and in the directions such as east, west, south, etc., place the half-moon Vajra, and the goddesses of color etc. in the four directions. The way is: White Lasyama is a mirror, red Gama is a lute, blue Dema is a conch shell of incense, yellow Roma is a plate filled with food, white Rejama is holding a heavenly garment, Pañcalika. The tantra does not mention goddesses other than these five. In the "Vajra Sequence" it also says, "Five offerings such as color." Therefore, that's all. Elsewhere, in "Dharma Meaning" it says, "Enjoy the desire banner, beautiful color, wonderful sound, supreme fragrance, delicious and pleasing dharmas, the goddesses rejoice and play." As said, the Dharmadhatu Mother is the holder of Dharma-born, and these gather in all directions during meditation. As the "Light Sequence" says, "Goddesses of color etc. gather, various offerings and musical instruments, the entire space realm is like a cloud gathering." Third, Pagu, some say that it is outside the desire banner, in the form of a small iron. But here, in "Dharma Meaning" it says, "Place Pagu on the common top." And the "Light Sequence" says, "Lion's head on the wisdom stack, pearl string from the fearless mouth, Pagu has beautiful decorations." As said, on the wall, the base of Pagu is yellow, decorated with jewels into a beautiful decoration form. The lion's head is lifting
Chinese
被雕刻成莲花花药形状。那么，对于不希望将五层墙壁层层堆叠的流派来说，有些流派说其布料的底色是红色的；对于希望堆叠五层的流派来说，则说第一层堆叠的颜色是花环。这里做成黄色是什么原因呢？在黑汝嘎重要论的第七个检验中说：欲望是红色的，而装饰是黄色的。并且，在集密百族成就法中也说：欲望的走廊是红色的，珍宝的装饰是黄色的。据说夏拉达的论典中也是这样出现的。从狮子头的口中发出哈（ཧཿ）的声音。哈（ཧཿ）表示项链和花环，所以是垂下来的珍珠花环。这里即使不做成半个项链也可以，因为没有出现阿尔达哈拉（ཨརྔྷ་ཧ་ར་）这个词。第四，网和半网的位置是：装饰的上方是短柱或矮柱，以及其支撑的金柱是容易理解的。每个矮柱对应的弓和梁的微小部分向外突出，钉上四个铆钉，缠绕金线，互相从一个连接到另一个，这被称为四个金腰带。关于网和半网，其他人认为从前两个腰带上垂下的是摩羯鱼的头。但这里《法义》中说：墙壁装饰走廊顶端是吉巴扎（ཙི་པ་ཏྲ）的。口中伸出珍贵的花环，变成网和半网。因此，在金柱的上方，将外侧的横木抬起微小的一半高度，使其与金腰带齐平，然后在横木的末端布置吉巴扎（ཙི་པ་ཏྲ），从吉巴扎（ཙི་པ་ཏྲ）的口中伸出网和半网，金线外侧较长的部分垂下，几乎要碰到装饰。其中，网是用珍宝花环从吉巴扎（ཙི་པ་ཏྲ）的一个口连接到另一个口并悬挂的钩状物。半网就像念珠的十位标记一样，从口的中央垂到末端，顶端有一个大宝石。此外，还要根据情况制作带宝石柄的拂尘，以及铃铛末端带有日月和拂尘的风动装置等。《威猛电光》中说：那座宫殿的顶级装饰，日月珍宝光芒四射，幡旗胜幢衣物伞盖，丝绸和项链珍珠花环，铃铛等。
English
It is carved in the shape of a lotus flower stamen. Now, for the school that does not want to stack five walls on top of each other, some say that the base color of the cloth is red; for the school that wants to stack five layers, it is said that the color of the first layer is a garland. Why is it made yellow here? In the seventh examination of the important Heruka, it says: Desire is red, and decoration is yellow. Also, in the accomplishment method of the hundred families of Dechok, it says: The corridor of desire is red, and the precious decoration is yellow. It is said that it appears that way in the Shradha's treatise as well. From the mouth of the lion's head comes the sound of "Har" (ཧཿ). "Har" (ཧཿ) means necklace and garland, so it is a hanging pearl garland. Here, it is okay even if it is not made into a half necklace, because the word "Argha Hara" (ཨརྔྷ་ཧ་ར་) does not appear. Fourth, the position of the net and half-net is: above the decoration are short pillars or dwarf pillars, and the gold pillars that support them are easy to understand. The small part of the bow and beam corresponding to each dwarf pillar protrudes outward, and four rivets are nailed, wrapped with gold thread, and connected to each other from one to the other, which is called four gold belts. Regarding the net and half-net, others think that what hangs from the first two belts is the head of a makara fish. But here, the Dharma meaning says: The wall decoration at the top of the corridor is Cipatra's (ཙི་པ་ཏྲ). From the mouth extends a precious garland, which becomes a net and a half-net. Therefore, above the gold pillars, the outer transom is raised by a small half height, making it flush with the gold belt, and then Cipatra (ཙི་པ་ཏྲ) is arranged at the ends of the transom, and the net and half-net extend from the mouth of Cipatra (ཙི་པ་ཏྲ), with the longer parts on the outside of the gold thread hanging down, almost touching the decoration. Among them, the net is a hook-like object that is connected from one mouth of Cipatra (ཙི་པ་ཏྲ) to another with a jewel garland and hung. The half-net is like the ten-digit marker of a rosary, hanging from the center of the mouth to the end, with a large gem at the top. In addition, a fly whisk with a jewel handle, and a wind-powered device with sun, moon, and fly whisk at the end of the bell should also be made as appropriate. The "Fierce Lightning" says: The top decoration of that palace, the sun, moon, and jewels shine brightly, banners, victory banners, clothing, parasols, silk and necklaces, pearl garlands, bells, etc.