English
The offering ground exceeding the amount of the past is encircled in a round shape. In terms of drawing, this needs to be drawn from the upper part of the diameter's end, the Drunk Protector. Outside of that, the width of the earth's environment is half a gate width. Water, fire, and wind each have one gate width. The sky's environment is also half a gate width. In reality, a small portion in the center is a vajra fence. To represent the sky within the fence, there is a small portion inside, and to represent the sky outside, there is also a small portion of the sky environment outside. The environment of light rays is: extending from the center of the lower side of the lower base vajra ground to the left and right. Blazing upwards from the edge of the ground, crossing over the top of the sky environment. Since it blazes on all the walls and tents, going far away to the outside, in terms of drawing, one does not do more than what is appropriate, such as a gate width or half a gate width, but in terms of meditation, it is necessary to go far away, but there is no definite measure. The determination of the measure of the environment is also mainly based on the needs of drawing, and the inner and outer purification are combined. For the meaning of meditation, although it can be definite, it also appears to be completely indefinite. This is because it is necessary to accommodate the implements of the charnel ground and the place where the assemblies of accomplished beings and spirits gather, and there is also no necessity for the tents and palaces to be very close. Within the walls of the three mandalas, each of the three mandalas has a small portion that is low in height. Within these, the body mandala has half of its own gate width. The speech mandala has one-third of its own gate. The mind mandala has silks with a width of two-thirds of its own gate, and within each of them, up to the vajra seat of the inner mandala, it is called the symbolic ground, although others call it "empty ground," but because the term "empty" is not obtained, it is not good. In terms of drawing, up to the place where there is an inner Kramaśīrṣa (Sanskrit, Kramaśīrṣa, Kramaśīrṣa, sequential top), the speech and mind mandalas are the width of the platform, so on the outside of the desired silk, it is one and a quarter gate widths. One-third of the center in each direction needs to have a bulge that protrudes directly about half a gate width, {this is for the meaning of needing to establish land, establish pillars for horses to alight, and enter paths for circumambulation, and
Chinese
是为了与外面的圣物相协调而美观。对于大乐轮来说，不需要其他那些做法，但为了楼梯的缘故，要做稍微的凸起。第三，关于高度：一般来说，坛城的高度没有绝对的规定，但如果不依靠避免了不良制作的良好尺寸的命脉木，就会变得非常过分。暂时来说，一切胜者的主宰，全知多波巴的观点是：佛像坛城墙内的宽度是八个门的高度。将其一半作为高度。而且，这也不仅仅是只计算上下，如果做屋檐，就计算到屋顶的底部，不做的话，就计算到卡玛希尔沙的顶部。那么，在内部做宽度尺寸的时候，高度是计算到上下的肋部，高度是计算到顶端，那么宽度也必须做到外边缘吗？以及，做屋檐和不做屋檐的区别，如果从箭杆以下做高低，那么墙的高度就会变得高低不定吗？为了避免不良制作，因为需要的缘故才确定高度，但并非绝对地确定高度，理解这一个就能消除所有这些或类似的疑惑。因此，墙的高度是三个门的高度，加上帕古、半网、屋顶底部、卡玛希尔沙加起来是一个门的高度，总共四个也可以。或者，墙的高度是两个门的高度和三分之一，帕古占四分之一，半网的地方占半个门，屋檐的上下各占半个门，夏布和箭杆不单独计算，箭杆属于屋檐的高度，夏布也与屋顶的位置和半网的高度相连。同样的，对于内部的两个坛城，也用各自的门的高度来测量，没有区别。佛像墙内的小高度与门房没有高低之分。而是以拉南地台的方式建造在下层地基之上，高度大约是门的十二分之一或八分之一。然后，标记处与落地的地基小高度齐平。做不做屋檐都可以，在拉南的内边缘立柱子，与外部的金柱对齐，在悬挑的上方建造屋顶，而且，还要做压住拉南的环绕飞檐。
English
It is for the sake of being beautiful in harmony with the sacred objects outside. For the great bliss wheel, those other practices are not necessary, but for the sake of the stairs, a slight bulge should be made. Third, regarding the height: In general, there is no absolute determination for the height of the mandala, but if one does not rely on the life-force wood of a good size that avoids bad workmanship, it will become too excessive. For the time being, the view of the all-knowing Dolpopa, the master of all victors, is: the width inside the wall of the deity mandala is eight door heights. Half of that should be taken as the height. Moreover, this is not only calculated for the top and bottom alone, but if an eave is made, it is calculated to the bottom of the roof, or if it is not made, it is calculated to the top of the Kamashirsha. So, when making the width measurement inside, the height is calculated to the ribs at the top and bottom, and if the height is calculated to the top, then must the width also be made to the outer edge? And, with the distinction of making an eave and not making an eave, if the height is made high and low from the arrow shaft downwards, then will the height of the wall become uncertainly high and low? In order to prevent bad workmanship, the determination of height is made because of necessity, but there is no absolute determination of height, understanding this one thing will eliminate all these or similar doubts. Therefore, the height of the wall is three door heights, plus one door height for the combined Pagu, half-net, roof bottom, and Kamashirsha, making a total of four. Alternatively, the height of the wall is two door heights and one-third, Pagu occupies one-quarter, the place of the half-net occupies half a door, the top and bottom of the eave each occupy half a door, Sharbu and the arrow shaft are not counted separately, the arrow shaft belongs to the height of the eave, and Sharbu is also connected to the position of the roof and the height of the half-net. Similarly, for the two inner mandalas, there is no difference in measuring with their respective door heights. The small height inside the deity wall has no height difference with the gatehouse. Rather, it is built on top of the lower foundation in the manner of a Lhanam platform, and the height is about one-twelfth or one-eighth of the door. Then, the marking point is level with the small height of the foundation that falls to the bottom. It is the same whether or not to make an eave, pillars are erected on the inner edge of the Lhanam, aligned with the outer golden pillars, and the roof is built above the overhang, and also, a surrounding cornice is made to press down on the Lhanam.
Chinese
纵然制作成汉式屋顶的样式，如果在拉萨布料（ལྷ་སྣམ་）的上方，做成能产生高处的半汉式屋顶的样式，那么水会流到外面，里面也会显得美观。然而，大多数实践者似乎都倾向于内外兼顾。虽然如此，除了主要的位置之外，其他地方如果只是做成楼层堆叠的形式，既符合印度风格，又能达成目的，而且省力，我认为这样很好，这只是我个人的想法。由于没有展示场所的地面，所以就像一个空间一样。在那中央，是方形的珍宝装饰，金刚座，其大小如前所述，高度是身坛城的四扇门的高度，与身坛城箭杆的顶端，或汉式屋顶的顶底一样高。在那之上，如前一样安放语坛城。高度是语坛城自身的四扇门的高度，也是身坛城的两扇门的高度，因此要加上一百万踰缮那的清净。在语坛城的展示场所的中央，是心坛城的地基，与语坛城的箭杆顶端高度相同。在那之上建造心坛城，高度是心坛城自身的四扇门的高度，也是身坛城的一扇门的高度，因此代表五十万踰缮那。其他与之前相同。在心的展示场所的中央，是安乐轮的地基，金刚座的高度与心坛城的顶端高度相同。在那之上，四个方向各竖立四根柱子，就像四个角落用梁等切割连接一样。那些柱子的上方安放着绿色的梁，在修持意义上，是由一颗珍宝构成。建造简易的劝请布置等，那样就足够了，没有困难之处。但是，在布置的殿堂中，那样无法容纳内部的人，因此四个角落的梁端交错的坚固墙壁，左右各需要一小部分。然后，在那里面，心坛城自身的二分之一大的地方，完全被善逝增量所围绕。中央是比心坛城的门的高度略高的方形台座。虽然没有明确说明那个的高度，但大约是心坛城门的四分之一。
English
Even if made in the style of a Chinese roof, if above the Lhasa cloth (ལྷ་སྣམ་), it is made in the style of a half-Chinese roof that can create a high place, then the water will flow outside, and the inside will also appear beautiful. However, most practitioners seem to tend to focus on both inside and outside. Even so, except for the main position, if the others are just made in the form of stacked floors, it is in accordance with the Indian style, and it can achieve the purpose, and it is less laborious, I think it is good, this is just my personal thought. Since there is no ground for the display place, it is like a space. In the center of that, there is a square jewel decoration, a vajra seat, the size of which is as mentioned above, and the height is the height of the four doors of the body mandala, which is the same height as the top of the arrow shaft of the body mandala, or the top and bottom of the Chinese roof. Above that, place the speech mandala as before. The height is the height of the four doors of the speech mandala itself, which is also the height of the two doors of the body mandala, so add one hundred thousand yojanas of purity. In the center of the display place of the speech mandala, there is the foundation of the mind mandala, which is the same height as the top of the arrow shaft of the speech mandala. Above that, build the mind mandala, the height of which is the height of the four doors of the mind mandala itself, which is also the height of one door of the body mandala, so it represents five hundred thousand yojanas. The rest is the same as before. In the center of the display place of the mind, there is the foundation of the great bliss wheel, the vajra seat, the height of which is the same as the top height of the mind mandala. Above that, erect four pillars in each of the four directions, just like the four corners are connected by cutting beams, etc. Above those pillars are placed green beams, which in the context of practice, are made of one jewel. Building a simple arrangement for invitation, etc., is enough, and there is no difficulty. However, in the arrangement of the palace, that cannot accommodate the people inside, so the solid walls with the ends of the beams intersecting in the four corners, each needs a small part on the left and right. Then, inside that, in the place that is two large parts of the mind mandala itself, it is completely surrounded by the Sugata increment. In the center is a square platform slightly higher than the height of the door of the mind mandala. Although the height of that is not clearly stated, it is about a quarter of the door of the mind mandala.
Chinese
萨那列巴说，像那样广大高深的外面边缘，接触而竖立的四面，每面有两根柱子，四个角各有一根，共十二根柱子上架设黑色或蓝色的栋梁。在那上面和绿色栋梁上铺设椽子，盖上屋顶。东西柱头和南北檐枋似乎也需要在这绿色栋梁的外侧。四面都有像四方形的垂幔。善逝增上的屋顶高度是心间（指坛城中心）门高的两倍，准确地说是两万五千由旬。围绕主尊位置的十二根柱子上，有柱头和柱座的十二根短柱，其上架设栋梁和短柱等，中央形成伞盖哈尔米的形状。从善逝增上的屋顶底部，到主尊位置的屋顶伞盖顶端金刚宝顶的顶端，高度与善逝增上的屋顶高度相同，准确地说是两万五千由旬。这样，主尊位置的屋顶高度是两万五千由旬，善逝增上也是两万五千由旬，心间是五万由旬，语间是十万由旬，身间是二十万由旬，总共四十万由旬，因此身间的基线直到（坛城）宽度和高度相等。三种欲供（指外供）都堆积在各自墙壁外侧的基部方向，所以不单独计算坛城的高度，但它们的高度可以是门高的四分之一或一半，这两种说法并不矛盾，但最好是四分之一。直到欲供，神殿的地基和外部供养地面的高低没有明确说明，但稍微使内部高一些比较好，所以可以按照门高的四分之一等适当的方式进行。因为没有明确说明，所以不这样做也可以。其外侧土地环绕之间的界线属于供养地本身，其他各部分的边缘线也属于各自的内部环绕。现在在绘制切割线的地方，各自的围墙都要比各自的地基稍微高出一点。其他供养地和四个环绕都