English
Those are the coverings of the roof. The eight planets, the light of the sun and moon are endowed. The garland of snakes and skulls. Decorated with nets and half-nets. In order to subdue the malice of inner and outer causes and effects, four stances are explained. Finger garlands and skull garlands, decorated with sensory powers and sun and moon garlands. The wrathful one possesses the five meats and nectar, and the desirable qualities of the charnel ground. The charnel ground's ground is accompanied by blood, beings are clear, and the directions are adorned. Eight oceans of blood swirl with waves. The skull forest is connected to the charnel ground wind. It possesses terrifying sounds and flames. The field banner is endowed with eight directions. On top of the great deity's skull cavity, light radiates from the crest of the citta (Tibetan: ཙིཏྟ, Sanskrit Devanagari: चित्त, Sanskrit Romanization: citta, Chinese literal meaning: mind). The mandala of Heruka, completely draw and meditate upon. Thus it is said, the others are easy to understand. The walls are: the outer layer is made of five kinds of skulls, and the inner layer is made of three kinds: dry, wet, and old. From the courtyard to the chopping block, in the form of a platform, the wall made of dry skulls is raised. The four stances are: distinguished by the four directions, each of which has eight small parts. Among them, inner and outer causes and effects, means the causal stance symbolizing the inner and outer eight vehicles, and the resultant stance that perfects its qualities. Here, since the inner mandala is located on the platform, it is obvious that a staircase to climb it must also be built. Symbolizing in this way, as stated in the Magical Net of the Lama, digging up the mound of earth and making three layers of door walls, or for situations where there are very many door walls like a great assembly, it can also be applied, thus forming a level similar to a multi-storied stupa, which is very beautiful. Also, like the Eight Commands, in situations where one mandala possesses nine palaces, etc., the three parts of the courtyard are covered in the form of square eaves, and the junction of the courtyard and eaves, from the diameter to the edge line of the chopping block, is divided into three parts, and on the outer edge of the inner third, a pillar is erected on each side, and the top is covered with square beams. On top of that, four multi-eyed patterns are drawn and covered. Here, for what is to be meditated upon, since the square below the four beams is similar to a square mirror, it is said that the four corners must have supporting pillars, and such an arrangement must also be built.
Chinese
这样做会变得稳固和美观。正如《秘密圆满大瑜伽的禅修次第》中所说：“内柱四根，外坛四根”。我们也看到嘉赛曼隆巴大师也是这样实践的：在四根栋梁支撑起的多眼图案的中央交汇处，各立一根柱子。建造如此巨大的坛城是绝对有必要的。此外，正如《秘密圆满大瑜伽的禅修次第》中所说：“为了象征法身周遍一切，八方清净，使用带有八个棱角的瓶子和量具。”因此，根据木材堆叠的方式，将八根栋梁分别放置在四个方向和四个角落并支撑起来，制作一个八角八面的瓶子，用来覆盖佛塔的鸟檐，并且将栋梁做成圆形等等，这样在实践中会非常方便。此外，例如马厩的三门结构，墙壁的高度为四大段，门房的墙壁为三大段和半小段。马厩的单门结构，墙壁高度为两大段和三小段，门的高度比这低一小段。中等尺寸如前所述。这样，在墙壁较高的一侧，墙壁本身的内部宽度为一半高度，中等高度的，从金柱以下，较低高度的，从屋顶的厚重部分以下，宽度为一半高度。因此，需要根据具体情况进行计算，如果只固定在一个方向，既没有依据，而且有很多危害。总而言之，外形是佛塔、城堡、王国和帐篷的形状。如《法义》中所说：“外形被认为是佛塔、城堡、王国、山脉和帐篷。”《秘密圆满》中也说：“形状是佛塔、城堡图案，像帐篷和王国。”从这些来看，首先，关于建造佛塔形状的方法，有两种不同的观点。大多数古代上师认为，从坛城主体建筑的基座以下，都应该像佛塔的地基一样，然后在上面建造任何方便的佛塔形状，如菩提塔等。正如《秘密圆满》中所说，娘顿钦波大师实践的方法是：达汝嘎达、阿多南康、宫殿等从外到内
English
Doing so will become stable and beautiful. As it is said in the "Secret Perfection Mahayoga Meditation Sequence": "Four inner pillars and four outer altars." We have also seen that Gyalsé Menlungpa the Great also practiced in this way: at the central intersection of the multi-eyed pattern supported by four pillars, one pillar is erected at each point. It is absolutely necessary to build such a large mandala. Furthermore, as it is said in the "Secret Perfection Mahayoga Meditation Sequence": "To symbolize the Dharmakaya pervading all, with eightfold purity, use a vase with eight facets and a measuring cup." Therefore, according to how the wood is stacked, the eight pillars are placed and supported in four directions and four corners, making an octagonal vase to cover the eaves of the stupa, and making the pillars round, etc., which would be very convenient in practice. In addition, for example, for a three-door structure of a stable, the height of the wall is four major sections, and the wall of the gatehouse is three major sections and half a minor section. For a single-door structure of a stable, the wall height is two major sections and three minor sections, and the height of the door is one minor section lower than that. The medium size is as previously mentioned. Thus, on the side with the higher wall, the internal width of the wall itself is half the height; for the medium height, it is from below the golden pillar; for the lower height, it is from below the thick part of the roof, and the width is half the height. Therefore, it is necessary to calculate according to the specific situation, and there is no basis for fixing on only one direction, and there are many harms. In short, the outer shape is the shape of a stupa, a castle, a kingdom, and a tent. As it is said in the "Doctrine": "The outer shape is considered to be a stupa, a castle, a kingdom, a mountain, and a tent." It is also said in the "Secret Perfection": "The shape is a stupa, a castle pattern, like a tent and a kingdom." From these, firstly, regarding the method of constructing the shape of a stupa, there are two different views. Most ancient masters believed that from below the base of the main building of the mandala, it should be like the foundation of a stupa, and then any convenient stupa shape, such as a Bodhi stupa, etc., should be built on top of it. As it is said in the "Secret Perfection," the method practiced by Nyangtön Chenpo is: Darukada, Adonam Kang, palaces, etc., from the outside to the inside.
Chinese
在依次从一到四的大层级之上，是具有四种圣者层级形态的坛基。做好宝瓶基座、宝瓶、量器等，朝向如同没有地基的大殿般的四个方向。四根柱子也由第三层大柱子支撑。从门上向上做成佛塔的形状。外形被认为是五峰佛塔的形状。第二种是城堡的方法：有些人认为是指四方形的楼房，但这是不合理的。贤者们说，这是摧毁魔军的清净城堡的形状。如是说。虽然没有详细说明做法，但根据合理的推断，可以这样完成：在《文殊手印镇伏》中说：“埃（藏文：ཨེ་，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：埃）之宫殿三弯月，颅骨之城四轮八，铁城十二夹道四，门四马厩八具全，巨坑十六金刚帐，不造任运自然成，不毁本来自性空。”如是说。因此，坛城周围有十六个坑，以及守护这些坑的十六个大守护坑等等。城堡的梵语“दुर्गा（durga）”的意思是难以进入。所以做到这样就可以了。如果还要寻找其他城堡的建造方法，那就太过分了。第三种是王宫的形状：是印度国王宫殿的楼房形状，是按照印度风格建造的楼房。第四种是帐篷的形状：是中央高耸的圆形大帐篷的形状，中央立着圆柱，搭建方法与圆形宝瓶相同。无论外形如何，都必须在顶部安放金刚宝顶。因为无法一一详述，所以暂时说到这里。另外，上下部续部中会出现多种不确定的坛城结构，需要各自的续部注释、修法，以及金刚上师的口诀等等。吉祥王宫令人喜，如来亲口如是说，佛子阐释彼等义，胜者掘藏法王尊，略录彼之语录者，吾乃疯僧法吉祥，达里扎巴吾所作，祈愿智者断诸过。
English
Above the successively ascending great tiers from one to four, is the base with the form of four noble tiers. Having made vase supports, vases, measuring vessels, etc., towards the four directions like a great temple without a foundation. The four pillars are also supported by the third great pillar. From above the door, it is made into the form of a stupa. The outer shape is considered to be in the form of a five-peaked stupa. The second is the method of the castle: Some say that it refers to a square upper room, but it is said that this is not reasonable. The wise ones say that it is the form of a pure castle that destroys the armies of demons. Thus it is said. Although the method is not described in detail, it can be accomplished in this way by reasonable inference. In the "Subjugation by the Mudra of Manjushri," it says: "The palace of E (藏文：ཨེ་，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：埃) with three crescent moons, the skull castle with four wheels and eight, the iron castle with twelve intermediate spaces and four, endowed with four doors and eight stables, sixteen great pits and a vajra tent, spontaneously accomplished without being made, empty in its own nature without being destroyed." Thus it is said. Therefore, there are sixteen pits around the mandala, and sixteen great guardian pits to protect them, etc. The Sanskrit word for castle, "दुर्गा (durga)", means difficult to enter. Therefore, that is all that needs to be done. If one needs to search for other ways to construct a castle, it would be too much. The third is the form of the royal palace: it is the form of the upper story of the palace of the Indian king, a building constructed in accordance with the Indian style. The fourth is the form of the tent: it is the form of a large round tent with a high center, with a round pillar erected in the center, and the method of erecting it is the same as that of a round vase. Whatever the outer shape, it is necessary to place a vajra jewel ornament on the top. Because it is impossible to explain everything in detail, that is all for now. Furthermore, various uncertain mandala arrangements appear in the upper and lower tantras, and their respective tantra commentaries, sadhanas, and the oral instructions of the vajra master, etc., are necessary. The delightful palace of the Victorious Ones, as spoken by the Victorious Ones themselves, the meaning explained by the Sons of the Victorious Ones, those few words recorded from the speech of the supreme treasure-great Dharma Lord, I, the mad monk Dharma Shri, have compiled this at Dari Draba. May the wise ones sever all faults.
Chinese
请宽恕。所有善说之善，愿尊贵上师之足永固，愿虚空遍布之众生，皆同一体，成为金刚萨埵。于此，忿怒年黑月之下半月之初十，在邬金敏珠林寺之法学院手书。善哉！
English
Please forgive. By the virtue of whatever excellent explanations there are, may the feet of the venerable Lama be firm, and may all beings pervading the sky, in a single mass, become Vajrasattva. Thus, it was handwritten in the Dharma school of Orgyen Mindrolling on the tenth day of the waning dark month of the Wrathful Year. Good! Good!