English
Etc., should be abandoned. In short, bathing and cleanliness, white offerings, fasting, etc., are very important. Afterwards, when breaking the retreat, offer abundant offerings to the mandala. Likewise, recite the hundred-syllable mantra of the Tathagata many times to make up for any deficiencies. Recite the Heart Sutra and other sutras, and the extensive aspirations such as the Samantabhadra's Prayer, along with auspicious celebrations. On the eve of an auspicious day, give thanks to the deity of the retreat and request them to depart, thus breaking the retreat. A concise method for the practice of the Immaculate Uṣṇīṣa: The individual who has received this empowerment and abides by the vows, in a secluded and pleasant place, on an auspicious day of the waxing moon, should clean the room. Arrange five beautifully decorated mandala sets in front, and in front of oneself, place the vajra, bell, incense, water sprinkler, etc. Starting from one's left, arrange beautiful offerings such as water, double offerings, etc. Offer a torma to the obstructing forces, then demarcate the boundary and set up a post. Mix clean water with fragrant water, and visualize bathing the lords of the four goddesses, such as the eye goddess. While reciting the short dhāraṇī, bathe. Visualize oneself wearing new clothes blessed by the vows, dependent origination, and essence. Recite "Oṃ amogha pariśuddhe śodhaya samanta nirdhāri nirdhāri śuddhe śodhaya mahāpadma svāhā" and visualize driving stakes into the room. Visualize that all faults of food, clothing, and utensils are eliminated by offering a torma. Recite "Oṃ śrī mahākaruṇa padma amogha apratihata vajra adhiṣṭhāna bhuru bhanam dhiri svāhā," and visualize sprinkling water with fragrant water, considering it as a stick. Recollect the Three Jewels. From refuge, bodhicitta, offerings, and blessings, slowly recite the words, remembering their meaning. During the recitation, visualize that in the heart of each deity, there is a moon upon which their respective seed syllables and mantras are circling. From there, light radiates, purifying the sins and obscurations of all sentient beings. All Buddhas and Bodhisattvas come in the form of light, and all the nectar of the world's containers and contents are gathered and dissolve into each of the deities. Repeatedly and clearly establish this visualization, the long dhāraṇī (reciting the short one) is common. The uncommon one is: desiring to increase merit, visualize a precious white umbrella above the crown of the head, surrounded by a garland of mantras, and then recite.
English
Explanation of the Mandala Measurement. Explanation of general necessities such as purification, bathing, and consecration. Explanation of the rituals for accomplishing vase treasures, etc., in four parts. First, the earth ritual includes both requesting the land and purifying it. Requesting the land is divided into requesting from visible beings and requesting from invisible non-beings. The first is to compensate the owner of the land with words or wealth; although it is not necessary, doing so makes it more complete. The second is requesting from invisible beings, which requires first completing the recitation of the two immaculate deities and abiding by vows and commitments. Initially, on an auspicious astrological day, after completing the recitation of the Great Translator's ritual, take the Uposatha vows in the morning. In the place where the activity is to be performed, arrange a good torma offering to the local obstructing spirits, and offer as much of the extensive or concise Tsok offerings as possible, reciting words of truth. Kunga Nyingpo said: "Gods and nagas who move on the earth, and whatever relies on the earth, for the benefit of all sentient beings, please grant permission with a loving heart." Recite this three times to request the land. Others may read sutras, sprinkle water, perform pacifying rituals, offer sang and incense, offer to samsara and nirvana, offer golden libations, and perform exorcisms, as much as possible. Even if it is very minimal, at least the Eight Classes Sang offering and as many golden libations as possible should be done. It is impossible not to do at least three portions. The Vajra Master speaks from the beginning of the earth ritual of "Immaculate Light Rays" up to the designation of the land. The second part is purifying the land, which includes purifying with labor and actions, and purifying with mantras and samadhi. The first is the sequence of examining the fertility of the land. Although I have seen about five different texts of old and new methods for examining the fertility of the land, the one with complete content and stipulations is the easy-to-use version composed by Drigung Chokyi Drakpa, which is as follows: The land where the activity is to be performed should be as smooth as a mirror. Then draw an east-west axis on it. After determining the center point, make a mark on each side in the east and west directions. From above the two marks, draw crow's footprints in the north-south direction. Above the cross, draw two north-south axes. In the north-south direction, make marks according to the previous measurements. Above the four marks, draw fire, rakshasa, wind, Ishvara, tooth, and vein in order. After drawing the crow's footprints, draw the diagonal lines. Depending on the width and opportunity of the land, make measurement marks on the east-west axis. Measure from the center of the measurement and make marks on the diagonal lines.
Chinese
不写。 将这些连接起来是正文的线。 经文中，龙王的身量高十的意思是： 大分是数字，不是实际的高度。 因此，从梵天处向左右， 做五个对称的标志。 分别画线，每一面上， 出现十分，再次大分， 每一分也分为九小分。 因此，所有格子加起来， 出现八千一百个。 外面的每一面上，格子是： 九十乘以九十出现， 是三百六十天。 这也是粗略的规律。 冬三月头朝东，面朝南看。 春三月头朝南，面朝西看。 夏三月头朝西，面朝北看。 秋三月头朝北，面朝东看。 有些人说冬三月头朝南， 春三月头朝西，夏三月， 头朝北，秋三月头朝东。 还有春季等， 确定时间的轮， 以及中国的新旧历等， 多种不同的方式是疲劳的根源。 如果是宁玛派的阿阇黎， 那么霍尔历十二月， 春季是虎，阿阇黎是。 如果喜欢后译密咒， 春季是氐宿月占据星宫。 其他方式如水上的雨点， 观察方向，自己的方式是纯正的： 春三月头朝西，面朝北。 夏三月头朝北，面朝东看。 秋三月头朝东，面朝南看。 冬三月头朝南，面朝西看。 其中，春季头朝西， 末端向所有东方延伸。 四个小节的空日， 以及四个拉瓦的初一， 角线左右的小分上， 四个中节的十五、十六， 四条梵天线的左右， 小分上依次安住， 每天使用一个格子， 并向右旋转。 这样安住的身量， 以及不了解成就之处的关键， 随便胡乱做的话， 这是非常严重的， 看到、触摸、想到，口中的气息消失。 具有五毒，龙、地主， 一切的国王、天和恶鬼， 星曜和八部众完全围绕。 这个的头、背、末端， 手、脸和臀部等， 如果针对战争，会杀死将领， 如果绘制坛城，会杀死阿阇黎， 如果结婚，女子会死， 如果针对替身，咒师会衰败， 如果埋葬尸体，会
English
Do not write. Connecting these are the lines of the main body. In the text, the meaning of the Naga king's height being ten is: The large divisions are numbers, not actual height. Therefore, from Brahma to the left and right, Make five symmetrical marks. Draw lines separately, on each side, Ten large divisions appear, again large divisions, Each division is also divided into nine small divisions. Therefore, the total number of grids added up, Eight thousand one hundred appear. On each outer side, the grids are: Ninety multiplied by ninety appears, Which is three hundred and sixty days. This is also a rough rule. In the three winter months, the head faces east, looking south. In the three spring months, the head faces south, looking west. In the three summer months, the head faces west, looking north. In the three autumn months, the head faces north, looking east. Some say that in the three winter months, the head faces south, In the three spring months, the head faces west, in the three summer months, The head faces north, in the three autumn months, the head faces east. Also, spring etc., Determining the wheel of time, And the Chinese new and old calendars etc., Many different ways are the cause of fatigue. If it is a Nyingma Acharya, Then the twelfth month of the Hor calendar, Spring is the Tiger, the Acharya is. If one prefers the later translated Mantras, Spring is when the lunar mansion occupies the zodiac. Other methods are like raindrops on water, Observing the direction, one's own method is pure: In the three spring months, the head faces west, facing north. In the three summer months, the head faces north, looking east. In the three autumn months, the head faces east, facing south. In the three winter months, the head faces south, facing west. Among them, in spring, the head faces west, The end extends to all directions of the east. The empty days of the four small sections, And the first day of the four ravas, On the small divisions to the left and right of the diagonal lines, On the fifteenth and sixteenth of the four middle sections, To the left and right of the four Brahma lines, Reside in order on the small divisions, Using one grid per day, And rotating to the right. Without knowing the body measurement of such residence, And the key to the place of accomplishment, If one does whatever comes to mind haphazardly, This is very serious, Seeing, touching, thinking, the breath in the mouth disappears. Possessing the five poisons, the Nagas, the lords of the earth, The king of all, gods and evil spirits, The planets and the eight classes completely surround. This one's head, back, end, Hands, face, and buttocks etc., If directed at war, it will kill the general, If a mandala is drawn, it will kill the Acharya, If married, the woman will die, If directed at a ransom, the mantra practitioner will decline, If a burial site is established, it will
Chinese
算命师会死。举办宴会会引发瘟疫。看戏对大家都不好。把病人的头朝向枕头会夺走性命。建造新房会变成坟墓。如果在这里做了什么事，据说做事的人会被疾病缠身。如果建造法座，讲法会衰退。如果进行放血和艾灸，错误的治疗会导致丧命。因此，要小心谨慎对待这件事。现在为了了解身体和轮回，以及具备五蕴的处所，确定是哪个月，面向哪个方向。在那里的日期落在哪个方格上，从那个方格到蛇尾的末端，所处的位置是身体的中心。因此，要画出身的直径线。它会穿过前面或后面。如果测量九个小部分，身体的中心尺寸就是那个小部分。早上在前面，下午在后面，是数九个小部分的开始。两个大段分别是身体的前面和后面的线，所以要轻轻地画。日期落在哪个方格上，蛇头就在那个方格的中心位置。蛇尾的末端也朝向那个方格。从脖子到下巴是一个大段。同样，从下巴到心脏是一个大段。从心脏到肚脐是一个大段。从肚脐到生殖器，也是一个大段，总共有五个大段，也就是四十五个小段，是身体的长度。从生殖器到蛇尾出来，到蛇尾的末端有五个大段。然后，直径的交叉点，在生殖器和蛇尾的交界处，发生的时间永远不会改变。左腿放在下面，右腿在上面。左手放在左耳上。右手放在右上方的角落里。顶着光芒四射的如意宝珠。颜色像莲花的根。从下面的装饰等念诵中，按照出现的方式用粉末来描绘。好好地书写成就的方位。从身体中心线的上方到下方，放弃测量二十七个小段。然后，从下方测量十八个小段的中间，从中间向前计算九个小段，据说中间是方位。或者从上方放弃二十七个小段后，向下九个小段，以及与此对应的，从后面放弃十四个半小段，然后向前计算五个半小段的中间。据说那是成就之地的眼睛。这样，关于方位的两种方法中，我个人认为后一种更合理。有理由。