English
The implements for sustenance and food, the implements for averting obstacles and medicine, the implements for the substances of practice, and the implements for the substances of offerings. Among these, the implements for sustenance and food are: the food for the time of practice should be prepared in abundance and remain in a state of readiness. The implements for averting obstacles and medicine are: for the four types of disease accumulation, the medicine that benefits each one, and a skilled doctor should also remain in a state of readiness. The implements for the substances of practice are: the support for practicing the deity, the substances for accomplishing siddhis, the substances for empowerment, and the rare samaya substances should be complete. The implements for the substances of offerings are: all the outer and inner offering substances. In another way: the skull for drawing the mandala on the offering cake, the substances for appearance and light, nine butter lamps, the substances for the field of practice, the scripture with a Sanskrit title, and the substances for the implements used. These are the necessary implements. Moreover, for these four perfections, there are also instructions in the oral tradition. The teacher must also have definitely received the three empowerments of outer, inner, and secret, possess the transmission and oral instructions, and should be done by someone with eight qualities. That is, because of receiving the empowerment of abiding in mantra, mudra, and samadhi, one has the qualities of possessing the qualities and activities of body, speech, and mind. Because of obtaining the pure and secret empowerment, one has the quality of not being confused about the result. Because one's vows are pure and one is diligent in practice, one has the quality of the deity and protectors being close. Because one is patient in meditation and practice and possesses power and strength, one has the quality of not being overcome by obstacles. Because one can overcome adverse conditions and the need is profound, one has the quality of not having obstacles arise. Because one has little desire for sleep and alcohol, one has the quality of accomplishing the activity to the end. Because one has great compassion and loves the retinue, one has the quality of being honored and praised by all. Because one's view is vast and one's ears are open, one has the quality of not being overcome by rumors and slander, this is the eighth. One should be done by someone with a good appearance, complete with thirty-two major marks, and great faith. Thirty is ten each for body, speech, and mind, totaling thirty. Or the thirty-two major marks are: as it says, the ten of the body are: complete limbs and no deformities, good shape and beautiful color, soft body, lion's waist and fragrant smell, from the back looking up and from the front looking down, long eyebrows, these are the ten. The ten of speech are: pleasant speech, slow speech, clear words, correct expression, not untrue, not lying.
Chinese
不说挑剔伤人的话，能够保密，念诵真言语句庄重，这是十种语功德。十种意功德是：不贪婪，不怀害心，不邪见，不空想，心怀威严没有疑虑，没有虚伪，没有欺骗，没有偷盗之心，以及他人无法夺走的十种功德。弟子的六种过失是：听闻和行善方面不精进是身体的过失；念诵时说话是语言的过失；思考时心怀嫉妒是意念的过失；不谨慎和健忘是誓言的过失；贪睡和嗜酒是禅定的过失；修法时感到厌倦是信心的过失，这六种过失应当断除。应当具备七种不分离的品质：以证悟与法性不分离；以不违背誓言与本尊不分离；以信心和恭敬与上师不分离；以慈爱与道友不分离；以严谨的行为与誓物不分离；以精进于修持与空行母不分离；以慈悲心与众生不分离。禅定清晰且能忍受修行，与成就果位不分离。修行时能忍耐，心中没有懈怠，坚定不移，与禅定不分离。住在寂静且令人愉悦的地方，不被世俗琐事所扰，自主自在。所需物品有：八个盛满食物的钵，中央画有天相和九宫格的物品；九盏带有光明之相的酥油灯；以美观方式陈设的其他誓物；作为观想所依的，无论是绘画还是雕塑；外、内、密五供：花、香、灯、香水、食物；五甘露：菩提心、大便、红菩提、肉、香水；五种肉：人肉、马肉、牛肉、狗肉、鸟肉；以及殊胜的朵玛；五种原料堆积在一起；有裂蹄的，圆蹄的，带面容的，飞禽；诛杀的血；修行地的物品；五种妙欲：色、声、香、味、触；五种受用物：肉、油、血、酒、食物。将这些都加倍积聚，进入修持，坛城
English
Not speaking harshly or critically, being able to keep secrets, and reciting mantras with dignified speech are the ten virtues of speech. The ten virtues of mind are: not being greedy, not harboring harmful thoughts, not holding wrong views, not engaging in empty thoughts, having a majestic mind without doubts, being without hypocrisy, being without deceit, being without thoughts of stealing, and possessing ten qualities that cannot be taken away by others. The six faults of a disciple that should be abandoned are: little diligence in listening and virtuous actions is a fault of the body; speaking during recitation is a fault of speech; harboring jealousy during contemplation is a fault of mind; being careless and forgetful is a fault of vows; being fond of sleep and alcohol is a fault of samadhi; and being easily discouraged in meditation practice is a fault of faith. One should possess seven inseparable qualities: being inseparable from the nature of reality through realization; being inseparable from the yidam deity through unbroken vows; being inseparable from the guru through faith and service; being inseparable from fellow practitioners through love and compassion; being inseparable from the samaya substances through strict conduct; being inseparable from the dakini through diligence in practice; and being inseparable from sentient beings through great compassion. Being clear in samadhi and patient in meditation leads to inseparability from accomplishment. Being patient in meditation, without mental slackness, and being steadfast leads to inseparability from samadhi. Residing in a secluded and pleasant place, free from worldly distractions, one should be self-reliant and independent. The necessary items include: eight bowls filled with food, items with a sky-face and nine-grid diagram drawn in the center; nine butter lamps with the appearance of light; other samaya substances arranged beautifully; objects for visualization, whether painted or sculpted; the five outer, inner, and secret offerings: flowers, incense, lamps, scented water, and food; the five nectars: bodhicitta, excrement, red rakta, meat, and scented water; the five meats: human meat, horse meat, beef, dog meat, and bird meat; as well as extraordinary tormas; five ingredients piled together; cloven hooves, round hooves, those with faces, winged birds; blood from killing; substances from the practice field; the five desirable qualities: form, sound, smell, taste, and touch; the five consumable items: meat, butter, blood, alcohol, and food. Accumulating all of these in abundance, one enters into practice and the mandala.
Chinese
应当开始息灾的仪轨。正如经中所说：上师与弟子，具备处所和资具后，应当从事修持之事，务必彻底观察。因此，首先观察修行者并选择种子字，寻找作为法器的根基良好的弟子。对此，如果弟子不观察上师，就会成为弟子的魔障。如果不观察弟子，与恶劣的弟子相遇，就会成为上师的魔障。如果不观察明妃，与恶劣的明妃相遇，就会成为修行者的魔障。如果不观察处所，就会成为过于强大的鬼怪或障碍的魔障。因此，非常重要的一点是，要仔细观察和寻找。༈。对此，如果思考如何观察和寻找，正如所说：观察物质和土地。在此，有观察物质和观察土地两种。这里首先提到物质，因此产生了观察和寻找物质的方法。正如经中所说：圆满近修的瑜伽士，如果想要迅速成就悉地，就应当观察并寻找具有殊胜特征的物质，观察并结合四种物质。这是寻找的方法。对此，观察物质有四种意义：吉祥清净的物质，清净天神的物质，修持殊胜的物质，以及度脱田地的物质。其中，吉祥清净的物质是：国王种姓、婆罗门种姓、犹太种姓等高贵种姓，容貌端庄，眉毛修长，眼睛黑白分明，头发像蜜蜂一样乌黑且盘成发髻，牙齿紧密洁白如海螺、如海螺环绕，嘴唇像频婆果一样红润且呈莲花形状，这就是具有特征且吉祥的物质。清净天神的物质是：容貌身体端庄，声音悦耳，言辞清晰，头发棕色，眼睛清澈，牙齿整齐，有余牙，从发际线到鼻尖有七颗痣。这是七世为人的标志，因此被赞誉为吉祥的修持物质。修持殊胜的物质是：年轻勇猛且非常强壮的男子，在战斗中被利器所杀，或者种姓良好且具有特征的女子突然死亡，这也是修持的物质。度脱田地的物质有两种，即度脱田地的解释。
English
The pacification ritual should be commenced. As it is said in the tantra: "Having the teacher and the disciple, endowed with place and equipment, one should engage in the practice, it should be thoroughly examined." Therefore, first examine the practitioner and choose the seed syllable, and seek a disciple who is a good vessel and foundation. Regarding this, if the disciple does not examine the teacher, it will become a demonic obstacle for the disciple. If the disciple is not examined, encountering a bad disciple will become a demonic obstacle for the teacher. If the consort is not examined, encountering a bad consort will become a demonic obstacle for the practitioner. If the place is not examined, it will become a demonic obstacle of overly powerful ghosts or hindrances. Therefore, it is very important to carefully examine and search. ༈. Regarding this, if one wonders how to examine and search, as it is said: "Examine substances and the ground." Here, there are two types: examining substances and examining the ground. Here, the substance is mentioned first, thus the method of examining and searching for substances arises. As it is said in the tantra: "The yogi who has completed the approach, if he wishes to quickly attain siddhis, should examine and search for excellent substances with auspicious signs, examine and combine the four substances." This is the method of searching. Regarding this, examining substances has four meanings: auspicious and pure substances, pure divine substances, supreme practice substances, and substances for liberating the field. Among these, auspicious and pure substances are: noble lineages such as the royal lineage, Brahmin lineage, and Jewish lineage, with a beautiful appearance, long eyebrows, eyes with a mixture of white and red, hair as black as a bee and arranged in a topknot, teeth that are tight and white like a conch shell, like a conch shell surrounding, lips as red as the bimba fruit and in the shape of a lotus, this is a substance with auspicious signs. Pure divine substances are: a beautiful face and body, a pleasant voice, clear speech, brown hair, clear eyes, even teeth, extra teeth, seven moles from the hairline to the tip of the nose. This is a sign of being born as a human for seven lifetimes, therefore it is praised as an auspicious substance for practice. Supreme practice substances are: a young, brave, and very strong man who is killed by sharp weapons in battle, or a woman of good lineage with auspicious signs who dies suddenly, this is also a substance for practice. Substances for liberating the field are of two types, namely the explanation of liberating the field.