English
"The outside is mixed with five jewels." And, the Lama said that outside of everything is black, and in the Hevajra Tantra it says, "The end of everything is surrounded by green." Thus it is said. Some ancient people like Tsaktsha and most later people like Drolchen father and son also consider it mixed. Therefore, at the place of the door, because the outside is bliss, here also it is temporarily made mixed inside and outside. The order of colors of the Pañca-rekhā is, in the Heruka Abhisamaya it says, "Blue and white and yellow and red, the end of everything is green." And, in the Hevajra Tantra Hundred Families Sadhana it says, "The wall is the distinction of the lineage." As it is said, on one small part of thinness and thickness, the five lines, due to the main reason, are blue, white, yellow, red, and green in order from the inside, and should be made in such a way that they touch each other but do not stick together. Also, in other texts it is said that none of the five lines touch, to which some say, "It is not appropriate to leave a gap from the middle in the area of one small part." However, the small part is the main cubit, and the barley is one part of that hundred gyads, so there is no fault. The height is, it is appropriate to make it into three sizes, large, medium, and small, depending on the horse landing, three-door height, two-door height, and one-door height, but if only one direction is determined, there is no basis. Therefore, here, due to the medium size, thirteen small parts have been made. Secondly, of the two ways of being on top of the wall and being on the outer edge, the first is, the mirror-like sadhana and the Hevajra Tantra Peaceful Forty-Two Deities sadhana, both say with the same meaning, "On the edge surrounded from all sides, various musical instruments are like clouds." Although it seems that it was done presuming to follow what was said, it is not appropriate because the intention of that scripture is not like that. The reason is, in the Vajra Peak Sutra it says, "Outside surrounded from all sides, there is a true vajra edge." Because the desired cloth is called the edge and it is said to be outside the mandala, and other scriptures also call the inner deity cloth the edge, and say that the door is separated from the edge, etc., there are many obstacles. The second is, it is good to think that it exists on the outer surface of the wall in the form of an edge platform. In the Hevajra Tantra Hundred Families Sadhana it says, "The part of enjoying the edge." And, in the Yamāntaka
Chinese
而且，在《嬉戏童子的禅定修法》中也说：“外围的红色欲界围绕着台阶。”即使是从“বেদিকা (藏文，梵文天城体，vedika，梵文罗马拟音，台阶)”这个词演变而来，也有着城市、边缘、陀罗尼和台阶等含义。建造一个小的台阶没有特别的意义。在《上师意集》中说：“高度是两箭。”正如所说的那样，根据解释，马厩也可以用来衡量柱子等。因此，这里建造了两个小台阶。此外，在《解说续·明镜》中说：“半月金刚欲界。”以及在《大乐心髓续》中说：“半月金刚无畏力，欲界天女四方聚。”在欲幡的门框和东南等方位，安放半月金刚，并在四方安放色等天女。其形式是：白色拉西亚玛持镜，红色嘎玛持琵琶，蓝色德玛持香炉，黄色若玛持盛满食物的容器，白色热嘉玛持天衣班杂里嘎。续部中只说了这五位天女。在《金刚次第》中也说：“色等五供。”因此，仅此而已。在其他地方，《法义》中说：“受用欲幡上，有美色、妙音、妙香和美味、悦意之法，天女们欢喜嬉戏。”按照所说的法天女，法界母持有法生。这些在禅定灌顶中遍布四方。正如《光鬘》中所说：“色等天女遍布，以各种供品和乐器，虚空界充满如云。”第三个帕古，有些人说它像小铁一样位于欲幡之外。但在这里，《法义》中说：“在顶端安放帕古。”以及《光鬘》中说：“智慧堆上狮子头，无畏口中珍珠串，帕古具有美丽的装饰。”正如所说的那样，在墙壁上，帕古底座是黄色的，并用珍宝装饰成美丽的装饰。狮子头是以莲花座的形式雕刻在末端。那么，五层墙壁从下往上堆叠
English
Moreover, it is said in the "Practice of the Meditative Absorption of the Youthful Play" that "the red desire realm surrounds the steps on the outside." Even if it is derived from the word "বেদিকা (藏文，梵文天城体，vedika，梵文罗马拟音，step)," it has the meanings of city, edge, dharani, and steps. There is no special meaning in building a small step. In the "Collection of the Guru's Intentions," it says, "The height is two cubits." As it is said, according to the explanation, the stable can also be used to measure pillars, etc. Therefore, two small steps are built here. Furthermore, in the "Explanatory Tantra Mirror," it says, "Half-moon Vajra desire realm." And in the "Essence of Great Bliss Tantra," it says, "Half-moon Vajra fearless power, desire realm goddesses gather in the four directions." In the doorway of the desire banner and in the southeast and other directions, half-moon Vajras are placed, and goddesses of form, etc., are placed in the four directions. The form is: white Lasya Ma holding a mirror, red Ga Ma holding a lute, blue Dhri Ma holding an incense burner, yellow Ro Ma holding a container filled with food, white Regja Ma holding a celestial garment Pañcalika. The tantra only speaks of these five goddesses. In the "Vajra Sequence," it also says, "Form, etc., are the five offerings." Therefore, that is all. Elsewhere, in the "Dharma Meaning," it says, "On the enjoyment desire banner, there are beautiful forms, melodious sounds, excellent fragrances, and delicious, pleasing dharmas, the goddesses joyfully play." According to what is said about the Dharma Goddess, the Dharmadhatu Mother holds the Dharma origin. These are spread in all directions in the meditation empowerment. As it is said in the "Garland of Light," "Goddesses of form, etc., are spread, with various offerings and musical instruments, the space realm is filled like clouds." The third Pagu, some say that it is like a small iron located outside the desire banner. But here, in the "Dharma Meaning," it says, "Place the Pagu on the top." And in the "Garland of Light," it says, "Lion's head on the wisdom heap, pearl string from the fearless mouth, the Pagu has beautiful decorations." As it is said, on the wall, the Pagu base is yellow and decorated with jewels as a beautiful decoration. The lion's head is carved at the end in the form of a lotus seat. So, the five layers of walls are stacked from bottom to top.
Chinese
关于不希望有[父古]（藏文）的流派，有的说它的丝绸底色是红色的；关于希望有五层[父古]（藏文）的流派，有的说是第一层的颜色是花环。这里做成黄色是什么原因呢？在《黑汝嘎重要续》第七品中说：“欲妙红色[父古]（藏文）黄色。”而且，在《乐集百族成就法》中也说：“欲妙庭院红色，珍宝[父古]（藏文）黄色。”据说夏瓦达的论典中也是这样说的。从狮子头的口中发出哈（藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）的声音，哈（藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）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“阿尔哈哈拉”的说法。第四，关于网和半网的位置：[父古]（藏文）上面有矮柱或短柱，以及它们支撑的金柱，这些都很容易理解。每个短柱正对着的弓和栋梁的小部分向外突出，钉上四个铆钉，缠上金线，互相从一边拉到另一边相交，这被称为四条金腰带。关于网和半网，其他人认为从前两条腰带上垂下摩羯鱼的头。但这里在《法义》中说：“墙饰庭院头饰，口中花环珍宝，变成网和半网。”因此，在金柱的上方，将外侧的[ཕྱམ]（藏文）抬起一半的高度，使其与金腰带齐平，然后在[ཕྱམ]（藏文）的末端布置[ཙི་པ་ཏྲ]（藏文），从[ཙི་པ་ཏྲ]（藏文）的口中垂下网和半网，金线的外侧较长的部分几乎接触到[父古]（藏文）。其中，网是用珍宝花环将[ཙི་པ་ཏྲ]（藏文）的一个口连接到另一个口而悬挂的弯曲物；半网就像念珠的十位计数器一样，从口的中央垂到边缘，顶端有一个大宝石。此外，拂尘要有宝石手柄，铃的末端要有日月和拂尘的风动装置等等，也要根据情况制作。在《怖畏金刚》中说：“那座宫殿的殊胜装饰，日月珍宝光芒闪耀，幡幢胜幢衣服伞，丝绸项链珍珠串，铃和拂尘等，各种乐器装饰。”经文中说的这些装饰品在其他地方也...
English
Regarding the school that does not desire [Phagu] (Tibetan), some say that its silk background is red; regarding the school that desires five layers of [Phagu] (Tibetan), some say that the color of the first layer is a garland. Why is it made yellow here? In the seventh chapter of the "Important Heruka Tantra," it says, "Desire realm red, [Phagu] (Tibetan) yellow." Moreover, in the "Sadhana of the Collection of a Hundred Families," it also says, "Desire realm courtyard red, precious [Phagu] (Tibetan) yellow." It is said that the treatise of Sharadha also says the same. From the mouth of the lion's head comes the sound of Ha (Tibetan, Devanagari: ह, Romanized Sanskrit: ha, literal meaning: Ha), Ha (Tibetan, Devanagari: ह, Romanized Sanskrit: ha, literal meaning: Ha) means necklace and garland, so it is a hanging pearl garland. Here, it is permissible not to make it a half necklace, because the term "Argha Hara" does not appear. Fourth, regarding the position of the net and half net: Above the [Phagu] (Tibetan) are short pillars or columns, and the golden pillars supported by them are easy to understand. The small part of the bow and beam directly above each short pillar protrudes outward, and four rivets are nailed on, wrapped with gold thread, and pulled from one side to the other to intersect, which is called four golden belts. Regarding the net and half net, others believe that the heads of Makara fish hang down from the first two belts. But here, in the "Meaning of Dharma," it says, "Wall decoration courtyard head ornament, from the mouth a garland of jewels, becomes a net and half net." Therefore, above the golden pillars, the outer [Phyam] (Tibetan) is raised by half the height, so that it is level with the golden belt, and then [Tsipa Tra] (Tibetan) is arranged at the ends of the [Phyam] (Tibetan) that are fitted in. From the mouth of the [Tsipa Tra] (Tibetan), the net and half net hang down, with the longer part of the outer side of the gold thread almost touching the [Phagu] (Tibetan). Among them, the net is a curved object hanging down with a garland of jewels connecting one mouth of the [Tsipa Tra] (Tibetan) to another; the half net is like the tens counter of a rosary, hanging down from the center of the mouth to the edge, with a large gem at the tip. In addition, the whisk should have a jewel handle, and the end of the bell should have a sun, moon, and wind-powered device for the whisk, etc., which should also be made according to the situation. In the "Fearsome Lightning," it says, "The supreme decoration of that palace, the sun, moon, and jewels shine brightly, banners, victory banners, clothes, umbrellas, silk necklaces, pearl strings, bells, and whisks, etc., decorated with various musical instruments." These decorations mentioned in the scriptures are also in other places...
Chinese
虽然出现记载种类，但大多记载于此。又拉杰等说，在《光鬘》中说： “以最后的莲瓣遍覆盖，智慧堆上狮子头装饰，从无畏口中出珍珠鬘，具有华丽光芒之光，网和半网颈环闪耀。” 这里的珍珠鬘，和最后一段的网和半网，意义相同。因为在《线之班智达》中说：“为了装饰，网颈环闪耀。”因此，在pha gu（藏式建筑装饰）上悬挂网和半网，据说在量布的布料上悬挂丝绸制成的蓝色和白色shar bu（一种装饰）。但是，Vimala（无垢友）说：“为了装饰，网颈环闪耀。” 这句话不是指网和半网，所以不合理。那么是什么呢？从pha gu上为了装饰而悬挂的珍珠网，以装饰的亚塔纳（一种装饰）的光芒形式存在的pha gu，其面部形式本身被认为是颈环的形式。这就是《光鬘》所说的：“智慧墙上狮子头装饰，从无畏口中出珍珠鬘，具有华丽光芒之光。”这三句的意义。 “网和半网颈环闪耀。”是指与“以最后的莲瓣遍覆盖”相连。最后的莲瓣是鸟瓣。在它完全覆盖的下面，从下往上，从墙壁和狮子头悬挂下来的珠串，以及pha gu依次堆叠的上面，网和半网是鸟瓣以颈环的形式存在的意义。考虑到这个意义，从杰·卓普的口述传承中也说：“上面的鸟瓣下面，十六根柱子的中间，网和半网的缝隙。”将短柱和网半网放在同一个地方。因此，如理智论典中所说：“一般来说，论典是确定的，特殊具有力量。” 就像这样，如果区分一般和特殊，那么凭借特殊的力量，在大多数坛城中，通常是将网和半网悬挂在pha gu或量布的布料上，但实际上两者都悬挂的习俗是存在的。但特别的是，如前所述的《光鬘》的教证，以及