Chinese
如果像这样，就埋在眼油、腹油、脂肪或肾脏里。另外，山岗的洼地，洼地的山岗，山坡的角落，角落的险峻处，总之，要埋在镇压地脉的地方，埋在土地不平且有纹理的地方。除此之外，猪的鬃毛、牛的脚、人的指甲下都不能埋。守护地敌的缘起是：刺入山尖，如果有蓝色的地敌，就画火的图案；如果山谷的源头断裂或山体崩塌，就画水的图案；如果被指甲抓挠或像死皮一样，就画八吉祥物；如果从上方摇摇欲坠，就建造佛塔；如果像出现征兆一样，就塑造男性生殖器；如果像岩洞一样位于门的正前方，因为地敌强大，所以要多做缘起。另外，如果出现像动物的形状，就塑造其对治物的形状。前面不要挖掘洼地，东方不要建造佛塔。房屋的地敌：北方朝向南方，取出腐朽的栋梁，询问疾病，柱子排列整齐，通风良好，门窗明亮。尖端短促、正面相撞都是地敌，所以在正前方画吉祥的标志和心髓。其中，南方不要让门对着阎罗王的方向，西南方不要在罗刹上面睡觉，西北方不要在风神上面做饭，东南方在火神处建造灶台，东北方在自在天处睡觉。床的地敌是：头朝向山，床头朝向门，栋梁切割床的腰部，滴水线，楼梯口，门槛，垫子口朝向堵塞处，湿皮垫在下面，鞋子放在枕头旁边。这些都是床的地敌，所以不要做。因此，在一拃的地基中，有善行增长与否的关键。因为外在的器世界和内在的有情众生是同一体性的，所以，外在所依的任何缺陷或优点，都存在于所依的内在有情众生的相续中。第二是时间：吉日星宿良辰，上弦月的前后。意思是：初一或初三或初八或十五等是吉祥的日子，星宿中，氐宿、娄宿、翼宿、室宿、奎宿等是吉祥的星宿，星期四等是兴旺的日子，然后是上弦月，时间是前半夜。总之，日期、星宿、星期等一切，都要与经续、教言等一切相符，进入吉祥的状态，一切事情都
English
If it is like this, then bury it in eye oil, abdominal oil, fat, or kidneys. Furthermore, the hollow of a hill, the hill of a hollow, the corner of a slope, the steepness of a corner. In short, bury it where the earth's essence is suppressed, where the earth is uneven and has texture. Other than that, do not bury it under the bristles of a pig, the feet of an ox, or the fingernails of a person. The auspicious connections for protecting against earth enemies are: piercing the tip of a mountain, and if there is a blue earth enemy, draw a fire symbol. If the source of a ravine is broken or a mountain collapses, draw a water symbol. If it is scratched by fingernails or looks like dead skin, draw the eight auspicious symbols. If it is about to fall from above, build a stupa. If it looks like a sign is emerging, create a male symbol. If it is like a rock cave directly in front of the door, because the earth enemy is strong, make many auspicious connections. Furthermore, if it looks like the shape of a sentient being, create the shape of its antidote. Do not dig a hollow in front, and do not build a stupa in the east. For the earth enemies of a house: north facing south, remove rotten beams, inquire about illness, align the pillars, ventilate well, and clear the doorways. Short ends and head-on collisions are all earth enemies, so draw auspicious symbols and essences directly in front. In that case, do not point the door towards Yama in the south, do not make a bed on top of Rakshasa in the southwest, do not cook on top of the wind god in the northwest, build a stove for the fire god in the southeast, and make a bed for Ishvara in the northeast. The earth enemies of a bed are: head pointing towards a mountain, head of the bed pointing towards a door, a beam cutting the waist of the bed, drip line, staircase, door threshold, the opening of the mat pointing towards an obstruction, wet leather underneath the mat, and shoes placed next to the pillow. These are all earth enemies of a bed, so do not do them. Therefore, in a span of land, there is the key to whether or not virtuous activity increases. Because the outer container and the inner contents are of the same nature, whatever defects or qualities exist in the external support also exist in the continuum of the sentient beings who rely on it. The second is time: auspicious dates, stars, planets, and the waxing moon before and after. This means that the first, third, eighth, or fifteenth days, etc., are auspicious. Among the stars, Krittika, Chitra, Jyeshtha, Dhanishta, and Revati, etc., are auspicious stars. Thursday, etc., are prosperous days. Then there is the waxing moon, and the time is the first half of the night. In short, all dates, stars, and planets must be in accordance with all the sutras, agamas, and instructions, and entering into an auspicious state, all things will
Chinese
确实是成就的。兴盛之时，星宿中的昴星团等三个好星宿要珍惜。第三是补特伽罗，具有信心、恭敬、灌顶、誓言、智慧和把握。也就是说，以大信心能进入白法，以大恭敬心视上师为佛，获得四灌顶成为修持密法的法器，以大誓言作为修持的基础，以大智慧能理解真实义，具有见地的把握而没有怯懦和犹豫，具有这六种法。除此之外，没有信心则心不从轮回中返回，没有恭敬则加持不入，没有获得灌顶则不能成为密法的法器，誓言破损则没有修持的基础，没有智慧则不理解真实义，没有见地的把握则会产生障碍，因此不能成为法器。所以，要将密法传给具有相的人，不要传给其他人。是这样的。第四是物质，积聚食物、药物、供品、补缺和修持的物质。也就是说，这有五种：生活的食物要准备双份，没有成就则需要在基础上修持。遣除疾病的药物要准备药物和字，生病时需要诸元素平衡。此外，也要通过见地和目标以及缘起的方式来治疗。供品的物质要准备没有腐烂、没有陈旧、没有滴落、具有光泽的，这样能令一切善逝欢喜。补缺的物质要准备没有错误、没有弯曲、没有损坏、没有陈旧、具有味道的，这样能圆满誓言者的意愿。修持的物质要准备多且量大，与各个本尊相应，并具有颜色、气味和味道，这样加持会如云般降临。以供品的物质令善逝欢喜，以补缺的物质圆满誓言者，以修持的物质积聚加持。是这样的。第五是修持的方法，不散乱，一心一意，竭尽全力完成苦行。也就是说，不散乱心，将觉知集中于一点，树立苦行的基石，以巨大的精进力完成修持。也就是说，如果心散乱于敌友、财物食物、能取所取、贪嗔、烦恼、分别念等方面，就会变得恶劣而不能成就。修持的时候，书写、诵读和受持
English
Indeed, it is accomplishment. In times of prosperity, the three good stars, such as the Pleiades, should be cherished. The third is the individual, who possesses faith, reverence, empowerment, commitment, wisdom, and confidence. That is to say, with great faith, one can enter the white Dharma; with great reverence, one sees the Lama as the Buddha; having received the four empowerments, one is fit to be a vessel for the secret teachings; with great commitment, one establishes the foundation for practice; with great wisdom, one can understand the true meaning; possessing the confidence of view, one is without timidity and hesitation; one possesses these six qualities. Other than that, without faith, the mind does not turn away from samsara; without reverence, blessings do not enter; without receiving empowerment, one is not fit to be a vessel for the secret teachings; if the commitment is broken, there is no foundation for practice; without wisdom, one does not understand the true meaning; without the confidence of view, obstacles arise, so one is not fit to be a vessel. Therefore, give the secret teachings to those who possess the qualities; do not reveal them to others. That is how it is. The fourth is substances, accumulating the substances for food, medicine, offerings, fulfillment, and practice. That is to say, there are five here: the provisions for sustenance, food, should be prepared in double; if it is not accomplished, then one must practice on the basis of accumulation. The provisions for medicine to avert illness should be arranged as medicine and letters; if illness arises, the elements must be balanced. Furthermore, it should also be treated through the view and aim, and through the door of dependent origination. The substances for offerings should be prepared without being rotten, without being old, without dripping, and possessing luster, so that all the Sugatas are pleased. The substances for fulfillment should be prepared without error, without crookedness, without damage, without being old, and possessing taste, so that the commitment-bound ones fulfill their vows. The substances for practice should be prepared in abundance and in large quantities, in accordance with each deity, and possessing color, smell, and taste, so that blessings come like clouds. With the substances of offerings, the Sugatas are pleased; with the substances of fulfillment, the commitment-bound ones are fulfilled; with the accumulation of practice substances, blessings arise. That is how it is. The fifth is the method of practice, not being distracted, with one-pointedness, exerting effort to the utmost. That is to say, without a distracted mind, concentrating awareness on one point, establishing the foundation of asceticism, and completing the practice with great perseverance. That is to say, if the mind is scattered towards enemies and friends, wealth and food, grasping and clinging, attachment and aversion, afflictions, conceptual thoughts, and so on, it becomes corrupted and cannot accomplish the goal. During the time of practice, writing, reading, and holding
Chinese
思考、写作等念头一旦产生，就因心散而无法成就。因此，不要被这些念头分散注意力，而是将意识集中于所要修持的事物上，一心一意地投入。忍受饥饿、寒冷、死亡和中断，保持清晰的觉知。要以“必须完成这个通过在地上竖立石头般的苦行，以极大的毅力来修持”的想法来进行修持。 此外，首先在进入时皈依，发起无上菩提心，并具有本尊的慢心。准备三个朵玛，首先供养上师和三宝，祈请加持；中间供养护法，祈请不要制造障碍，并协助事业；最后供养地神，请求允许居住。然后，将自己、处所和地神三者置于无所执着的状态中。 之后，进行结界。在门前堆砌一个白色的石堆，这是为了防止障碍产生的缘起。在床下用白色的土绘制雍仲符号，这是为了能够安住的缘起。然后，生起忍耐力、毅力、盔甲和愿望，严密地进行结界，这样就不会有障碍产生，并且能够迅速成就。 白天，让显现自然地放松。夜晚，提升觉性，保持清醒和警觉，不要昏沉或迟钝。半夜，将睡眠与法性融合，无分别地入睡。黎明时，清晰地唤醒正念，以本尊的慢心起身。观想身体为本尊，念诵咒语，安住于离戏的境界。学习在短时间内多次发愿。 之后，在生起次第中，通过三种仪轨或瞬间忆念圆满次第，生起为本尊。在念诵之前，念诵“嗡 汝孜ra 玛尼 札 瓦达 那亚 吽 啪 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)”七遍，并用七个缘起心咒加持念珠。念珠不要用手传递，也不要放在地上。 念诵咒语时，不要太大声、太小声、太快、太慢、沙哑、中断或错误。消除这七种过失，并将觉知专注于咒语的光芒、放射和收摄或念珠上进行念诵。 光芒是息增怀诛四种，分别是白色、黄色、红色和黑色。放射和收摄是：向外放射是为了供养诸佛，向内收摄是为了获得成就。念珠就像火轮一样。不要用闲谈来打断，特别是在修持期间，如果中断了
English
When thoughts such as thinking and writing arise, they will not be accomplished because of a scattered mind. Therefore, without being distracted by those two, focus your awareness single-pointedly on what you are practicing. Endure hunger, cold, death, and interruption, maintaining clear awareness. Practice with the thought, "I must complete this practice with great perseverance by erecting hardships like stones on the ground." Furthermore, first, take refuge at the beginning, generate the supreme Bodhicitta, and have the pride of the deity. Arrange three tormas: first, offer to the Lama and the Three Jewels, and make supplications; in the middle, offer to the Dharma protectors, requesting them not to create obstacles and to assist in activities; finally, offer to the local deities, requesting permission to reside. Then, place yourself, the place, and the local deities in a state of non-attachment. After that, establish boundaries. Build a white pile of stones in front of the door, which is an auspicious sign to prevent obstacles from arising. Draw a white earth swastika under the bed, which is an auspicious sign for being able to stay. Then, generate endurance, perseverance, armor, and aspiration, and seal the boundaries tightly, so that obstacles will not arise and you will quickly achieve accomplishment. During the day, let appearances relax naturally. At night, raise awareness, staying awake and alert, without being drowsy or dull. At midnight, blend sleep with the nature of reality, and sleep without conceptualization. At dawn, clearly awaken mindfulness, and rise with the pride of the deity. Meditate on the body as the deity, recite mantras, and rest in the state of non-proliferation. Train to make vows frequently in short periods of time. After that, in the generation stage, generate as the deity through three rituals or instantaneous recollection of the completion stage. Before reciting, recite "Om Rutsi ra Mani Tsa Warte Naya Hum Phet (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)" seven times, and bless the mala with seven interdependent heart mantras. Do not pass the mala from hand to hand, and do not place it on the ground. When reciting the mantra, it should not be too loud, too quiet, too fast, too slow, hoarse, interrupted, or incorrect. Eliminate these seven faults, and recite by focusing awareness on the light of the mantra, the emanation and absorption, or the mala. The lights are the four activities of pacifying, increasing, magnetizing, and wrathful, which are white, yellow, red, and black respectively. Emanation and absorption are: emanating outwards to offer to the Sugatas, and absorbing inwards to attain accomplishments. The mala is like a wheel of fire. Do not interrupt with idle talk, especially during the retreat period, if interrupted