Chinese
仅仅稍微的差别也没有，能够作为胜者的代表的弟子啊！ 誓言圆满的佛母眷属是具有相好的明妃，如《光明经》所说： “柔软正直腰身细长，上下匀称。 肢体纤细柔滑关节圆润， 额头宽阔眼睛细长。 身上具有水、风、樟脑的香味， 瞳孔中央是乌 উৎপল（藏文，梵文天城体，utpala，汉语：青莲花）的颜色。 眼睛的长度和宽度都适中， 能够保守秘密，智慧和行为端庄。” 如是所说。 猛烈的苦行眷属是， 清净没有污秽，并且勇敢威猛。 对于誓言物没有欺骗和虚伪而行持， 说了“度脱”就能度脱， 说了“结合”就能结合。 或者，作为迅速成就现行事业的征兆： 肢体是黑色且粗糙的， 头发是红黄色的， 眼睛是玻璃般的眼睛。 嘴巴像洞穴一样， 行为粗鲁且傲慢自大。 内外传递信息的眷属是， 从外面将物品送到关卡， 从里面在关卡处接受物品等等， 像长跑的信使一样奔波等等。 处所圆满有两种： 与上部事业相关的是，亲近和灌顶的处所； 与下部事业相关的是，修法和事业结合的处所。 第一种有四种： 与经论相符，因此是接近成就的处所； 被圣者足迹所践踏，因此是加持巨大的处所； 获得成就者所居住，因此是吉祥的处所； 令人感到快乐和心仪的处所。 第一种是： 如《意经》所说： “花卉的岛屿和珍宝的山， 如意树和悦耳的鸟鸣声。 各种各样的谷物，土地形状优良， 吉祥的基础良好且长久， 被说是殊胜的处所。” 因此，那个处所是天空的八辐轮， 大地是八瓣莲花。 中间像充满水的容器，或者五种颜色不混合而各自存在。 后面的岩石像金刚童子的身像一样存在。 东南方有岩石或山，像红铜色的母狐狸在奔跑。 西南方像母猪或骑马者的装束。 西北方像事业的使者，三个金刚橛童子穿戴着衣服。 东北方，吉祥天母骑着三条腿的骡子和马，以接受金刚童子教令的姿态存在。 前面有花斑岩石
English
A disciple who can act as the victor's representative with not even the slightest difference! The consort of the mother who fulfills the samaya is a vidyadhari endowed with characteristics, as stated in "Clear Light": "Soft, upright, slender waist, upper and lower halves balanced. Limbs slender and smooth, joints and eyes round. Forehead broad, eyes long. Body with the scent of water, wind, and camphor. The center of the pupils is the color of utpala (藏文，梵文天城体，utpala，Sanskrit: utpala, meaning: blue lotus). Both length and width of the eyes are moderate. Able to keep secrets, wise, and with beautiful conduct." As it is said. The retinue of fierce asceticism is: Pure, with little defilement, and greatly courageous and valiant. They practice without deception or falsehood towards the samaya substances. If they say "liberate," they can liberate; if they say "unite," they can unite. Or, as signs of swiftly accomplishing manifest activities: Limbs are black and rough, hair is reddish-yellow, eyes are glass-like. The mouth is like a cave, conduct is coarse, and they are arrogant and conceited. The retinue for internal and external communication is: From the outside, they deliver goods to the checkpoint; from the inside, they receive goods at the checkpoint, and so on, acting as long-distance messengers, and so on. The place of perfect qualities has two aspects: Related to upper activities, it is the place for approach and empowerment; related to lower activities, it is the place for accomplishment and karmic union. The first has four aspects: Being in accordance with the scriptures, it is a place close to accomplishment; being trodden by the feet of the accomplished ones, it is a place of great blessing; being inhabited by those who have attained accomplishment, it is an auspicious place; and it is a place that is delightful and pleasing to the mind. The first is: As stated in the Gong Gyü: "A flower island and a jewel mountain, A wish-fulfilling tree and sweet bird songs. Various grains, the land's shape is excellent, An auspicious foundation, good and long-lasting, It is said to be a sacred place." Therefore, that place is like a sky wheel with eight spokes, the earth is like an eight-petaled lotus. The space in between is like a vessel filled with water, or the five colors are not mixed but exist separately. The rock behind is like an image of Vajrakumara. In the southeast corner, there is a rock or mountain that looks like a copper-colored vixen running swiftly. In the southwest, it looks like a sow or a horseman's attire. In the northwest corner, it looks like a messenger of action, three kila boys dressed in clothes. In the northeast, Remati rides a three-legged mule and horse, appearing to receive the command of Vajrakumara. In front, there is a mottled rock
Chinese
如果像捏糌粑一样安住，这样修行就符合经论，接近成就。以足迹加持的殊胜之处是：导师现证菩提成佛之处金刚座，或转法轮之处鹫峰山，或示现大神通之处广严城等。像这样修行，由于导师足迹的加持，不会出现障碍。获得成就的吉祥之处是：邬金莲花生大师等往昔的持明者们修行的处所阿修罗，或杨列肖的岩洞，或菩提泉等处修行，那么居住在那里的凶猛鬼神们会按照吩咐，成为所需之助伴，从而获得成就，变得吉祥。令人心旷神怡、赏心悦目的处所是：该处所的东面山势平缓，南面倾斜，西面高耸，北面遮蔽，或者东面的山像白色丝绸的帷幔，南面的山像国王坐在宝座上，西面的山像大臣行礼的姿态，北面的山像王妃穿着孔雀翎衣裳，有许多结果实的树木，许多鸟儿发出悦耳的鸣叫声，山涧流水发出潺潺的声响，布置着各种各样的鲜花，蜜蜂从远处吟唱。像这样令人心旷神怡，想要居住，由于能够忍受久坐，因此具有修行圆满的必要。与降伏事业相关的修行事业之处是：与猛烈事业的显现相符的黑暗粗糙之处，或母鬼居住的尸陀林，或龙居住的水洲，或赞神居住的险峻山谷，或国王居住的破旧神殿，或邪魔居住的破败隐蔽之处，或凶鬼居住的十字路口，或一切事物的三岔路口，或恶魔居住的三角形地基等处。这样做，也因为担心自己制造障碍，所以会变成精进的鞭策，而且它们不喜欢自己久留，所以会帮助迅速获得成就。因此，首先要磨砺真理，中间要压服，最后要投入事业。如《意续》中所说：
English
If one dwells like kneading tsampa, then such practice conforms to the scriptures and is close to accomplishment. The auspicious places blessed by footprints are: the Vajra Throne, where the Teacher attained complete enlightenment and Buddhahood; or Vulture Peak Mountain, where the Wheel of Dharma was turned; or the city of Vaishali, where great miracles were displayed, and so on. Practicing in such places, obstacles will not arise due to the blessings of the Teacher's footprints. The auspicious places for attaining accomplishment are: Asura, where Guru Padmasambhava and other past vidyadharas practiced; or the rock cave of Yangleshö; or Bodhichitta Spring, and so on. If one practices in such places, the fierce gods and demons residing there will, as instructed, become helpful companions, thereby attaining accomplishment and becoming auspicious. Delightful and pleasing places are: places where the mountain to the east is gentle, the mountain to the south is sloping, the mountain to the west is high, and the mountain to the north is sheltering; or where the mountain to the east resembles a white silk curtain, the mountain to the south resembles a king sitting on a throne, the mountain to the west resembles a minister making obeisance, the mountain to the north resembles a queen wearing peacock-feathered garments, there are many fruit-bearing trees, many birds sing sweetly, mountain streams make murmuring sounds, various flowers are arranged, and bees sing from afar. Such places are delightful and desirable to dwell in, and because one can endure sitting for a long time, it is necessary for the completion of practice. Places for practice related to subjugation activities are: dark and rough places that are in accordance with the manifestation of fierce activities, or charnel grounds where matrikas dwell, or water islands where nagas dwell, or steep valleys where tsen spirits dwell, or dilapidated temples where kings dwell, or ruined secluded places where damshri dwell, or crossroads where gongpo dwell, or the confluence of three roads, or triangular ground where demons dwell, and so on. By doing so, one becomes a spur to diligence for fear of creating obstacles for oneself, and because they dislike one staying for a long time, they help to quickly attain accomplishment. Therefore, first, truth must be sharpened; in the middle, it must be subdued; and finally, it must be applied to action. As it says in the Gonggyü:
Chinese
那个地方的主人，真实衡量土地价值。如此说。物质和用具圆满具有四种：生活食物的用具，遣除违缘的药物用具，供养的物质用具，修法的物质用具。第一，生活食物的用具是，未成就时，为了能够积蓄，要带双倍的量。成就时，在盛大的修法期间，要举行勇士的会供。遣除违缘的药物用具是，遣除敌人的违缘，需要五支箭和一张弓，以及金刚的盔甲武器。遣除魔障的违缘，需要古古尔香和动物大脂，白芥子，田地的木杖，驱魔的鞭子等等。遣除疾病的违缘，需要与行为相符的住所，与体质相符的食物，与疾病相符的药物和医生，都要准备好。供养物质的用具有两种：供养的实际物品和坛城的装饰。第一种又分三种：外供是，花朵等等共同享用的五种近用供品。内供是，药、酒、朵玛三种。也就是在特殊的容器班杂（藏文，梵文天城体，bhānḍa，梵文罗马拟音，bhanda，容器）中，具有特殊精华，依次是具有甘露粉末的阇嘎，以及用大肉装饰的朵玛，以及具有牟拉拉嘎达（藏文，梵文天城体，mūlarakta，梵文罗马拟音，mularakta，根本血）的大红，这些都是特殊的混合物，没有被污染，非常干净，令人愉快，要像国王一样，用手和脖子抬着，放在有台阶的地方陈设。秘密供养是，干血的花朵，动物大脂的熏香，动物大脂的酥油灯，大血的阿伽（藏文，梵文天城体，arghaṃ，梵文罗马拟音，argham，水），大肉的食物，头盖骨反扣的鼓，大田地的扇子，骨骼的胜幢，人腿的骨笛等等。坛城的装饰是，四把刀，四面镜子，四支箭，四种颜色的绸缎。此外还有彩线的网，无上尸陀林的物质装饰，大田地的幡，小田地的丝网，大筋的网，瓦苏达（藏文，梵文天城体，vasudhā，梵文罗马拟音，vasudha，地神）的念珠，班杂（藏文，梵文天城体，bhānḍa，梵文罗马拟音，bhanda，容器）干湿的成串，以及吉扎（藏文，梵文天城体，citta，梵文罗马拟音，citta，心）的悬挂等等。修法物质的用具有两种：与上部事业相关联的念诵和灌顶的用具，以及与下部事业相关联的修法事业的用具。
English
For the owner of that place, truly measure the value of the land. Thus it is said. Material and implements are fully endowed with four: implements for sustenance and food, implements for averting obstacles and medicine, implements for offering substances, and implements for practice substances. Firstly, the implements for sustenance and food: if not accomplished, one must carry double the amount in order to be able to accumulate. If accomplished, during a great practice, one should hold a feast of heroes. The implements for averting obstacles and medicine: to avert the obstacles of enemies, one needs five arrows and one bow, along with vajra armor and weapons. To avert the obstacles of obstructing spirits, one needs gugul incense and great animal fat, white mustard seeds, a field staff, a whip for exorcising spirits, and so on. To avert the obstacles of illness, one should prepare a place suitable for conduct, food suitable for the elements, and medicine and a doctor suitable for the illness. The implements for offering substances are of two types: the actual offering substances and the ornaments of the mandala. The first is divided into three: the outer offerings are the five commonly used objects such as flowers. The inner offerings are the three: medicine, alcohol, and torma. That is, in a special vessel, a bhānḍa (Tibetan, Devanagari, bhānḍa, Romanized Sanskrit, bhanda, meaning container), with special essences, in order, a torma adorned with jagat mixed with nectar powder and great meat, and a great red offering with mūlarakta (Tibetan, Devanagari, mūlarakta, Romanized Sanskrit, mularakta, meaning root blood), all of which are special mixtures, not defiled, perfectly pure, pleasing, and arranged like a king, held up by hands and neck, on a platform. The secret offerings are: flowers of dried blood, incense of great animal fat, butter lamps of great tallow, arghaṃ (Tibetan, Devanagari, arghaṃ, Romanized Sanskrit, argham, meaning water) of great blood, food of great meat, a skull cup turned upside down as a drum, a fan of a great field, a banner of bones, a flute of a human leg, and so on. The ornaments of the mandala are: four knives, four mirrors, four arrows, and four kinds of silk. Furthermore, there are nets of colored thread, ornaments of substances from the unsurpassed charnel ground, a banner of a great field, a silk screen of a small field, a net of great sinews, a rosary of Vasudha (Tibetan, Devanagari, vasudhā, Romanized Sanskrit, vasudha, meaning earth goddess), strings of dry and wet bhānḍa (Tibetan, Devanagari, bhānḍa, Romanized Sanskrit, bhanda, meaning container), and hanging citta (Tibetan, Devanagari, citta, Romanized Sanskrit, citta, meaning mind) and so on. The implements for practice substances are of two types: implements for recitation and empowerment related to upper activities, and implements for practice activities related to lower activities.