Chinese
又，不得、不染、不着、焚烧。如是说以权势空乏，权势不染，权势不着，权势之词句的四种障碍。此外，又如猛电中说：以布匹遮蔽而矫揉造作，不具信心且精进微小，智慧浅薄且心神不定而散乱于计划，对上师同门侍奉微小，此非权势之法器。二者，以自主之因缘所委任之阿阇梨之解说，分为二：阿阇梨之相，如何依止之方式与合理性。初者，分为：总说相，以及别说特殊灌顶者之阿阇梨之相。初者，如《意集经》云：种姓高贵心善良，内心调伏且具威严，庄重威严不入俗，知识功德无止境，无量广大之智慧，能忍受违缘且正直，坦诚且行为无虚伪，远离喧嚣之事，远离谄媚与散乱而依止寂静，此与何者相应即为圣者之器。如是圆满具足自性之功德，且于彼等之上具足修习之功德而超胜者，如《幻化金刚经》云：多闻且智慧广大，定能了悟经文之意，不贪图世俗之财物，能行苦行且少有疲惫，口诀殊胜且解脱于事业，精通种姓且知晓冷暖，具足菩提心且大悲心切，具传承且蒙受加持而精通修持，具足宝藏且圆满如河流，自心解脱且勤奋利他，此乃密咒上师之相。又如《意集经》云：阿阇梨之相之观察，智慧心髓汝谛听，稳重调伏且无虚伪，知晓密咒续部之结合，精通绘制坛城之事，完全知晓彼等十者，且赐予众生无畏，恒常喜悦于大乘，彼即是阿阇梨之宣说。彼等十者，亦如《金刚心要庄严经》云：遣除二者之仪轨，秘密与智慧及本智，以及合和分离之仪轨，朵玛金刚之念诵，以及猛厉修持之仪轨，完全安住。
English
Furthermore, not obtaining, not being stained, not adhering, and burning. Thus, it speaks of being devoid of power, power not being stained, power not adhering, and the four obstacles of the words of power. Moreover, as it says in Fierce Lightning: "Covering with cloth and feigning, lacking faith and small diligence, shallow wisdom and unsteady mind, distracted by plans, small service to the guru and Dharma brothers, this is not a vessel for power." Secondly, the explanation of the Acharya who is entrusted by the cause of the owner is divided into two: the characteristics of the Acharya, and how to rely on him with reason. Firstly, it is divided into: a general explanation of the characteristics, and a separate explanation of the characteristics of the Acharya who specifically bestows empowerment. Firstly, as it says in the Gongdü: "Noble lineage, good heart, subdued mind, and dignified, solemn and majestic, not entering the mundane, knowledge and virtues without end, immeasurable and vast wisdom, able to endure adversity and upright, frank and without hypocrisy in behavior, abandoning noisy affairs, abandoning flattery and distraction and relying on solitude, whoever is in accordance with this is worthy of a noble being." Thus, one who is fully endowed with the virtues of nature, and who surpasses them with the virtues of practice, as it says in the Magical Vajra Sutra: "Learned and of great wisdom, surely able to realize the meaning of the scriptures, not greedy for worldly possessions, able to practice austerities and with little fatigue, profound oral instructions and liberated from activities, proficient in lineage and knowing the temperature, possessing Bodhicitta and great compassion, possessing lineage and receiving blessings and proficient in practice, possessing treasures and complete like a river, one's own mind liberated and diligent in benefiting others, this is the characteristic of the secret mantra guru." Also, as it says in the Gongdü: "The examination of the characteristics of the Acharya, listen to the essence of wisdom, be stable, subdued, and without hypocrisy, know the union of the secret mantra tantras, be proficient in the activities of drawing mandalas, fully know these ten, and bestow fearlessness upon sentient beings, always joyful in the Great Vehicle, he is said to be the Acharya." These ten are also as it says in the Vajra Essence Ornament Sutra: "The rituals of reversing the two, secret and wisdom and primordial wisdom, and the rituals of uniting and separating, the recitation of the Torma Vajra, and the rituals of fierce practice, fully abiding."
Chinese
修持地和坛城。秘密的本性有十种。坛城、禅定、手印，站姿、坐姿、念诵，火供、供养、事业，以及再次收摄的形态，是外在的十种本性。如是内外十种本性，是无上瑜伽和外密部的导师需要了解的。第二是教说二者，首先是，《意集经》中说：同伴们，标准是这样的：导师、先兆、成熟。因此，引导的导师是成为上师的，获得的是见到先兆的，获得灌顶的是果成熟的标准，具有功德。第二是广说，在那样的三种中，首先是，成为引导的导师的上师的标准是，具有五种功德。其中，《意集经》中说：同伴们，什么是导师呢？是这样的：熟悉、智慧、集合、获得、圆满。所说的意义，在注释《预言》中说：熟悉是不迷惑于事业、行为和仪轨。智慧是不错误地了解秘密的意义。集合是具有口诀，并且相处舒适，因此不积累很多。获得是次第获得灌顶，并且具有传承不断的口诀。圆满是获得学处、修持、灌顶和口诀，并且不依赖于其他，没有期望和恐惧，是不勤作的。如是。第二是获得见到先兆的标准是，具有四种功德。同伴们，先兆是这样的：见到、拥有、能力、获得。所说的意义在注释中说：见到是通过观察了解所知的事物。拥有是具有共同和不共同的灌顶的物品和能力。能力是通过加持能够利益。获得是获得三种预言，或者上师给予。如是。第三是果成熟的标准是，具有两种功德。同伴们，成熟是这样的：显现和不退转。所说的意义在注释中说：显现是由于显现获得而出现征兆，即生起见解的体验，加持广大，生起慈悲。不退转是，如是获得灌顶
English
Practicing the ground and the mandala. The secret nature is tenfold. Mandala, meditation, mudra, standing posture, sitting posture, recitation, fire offering, offering, activity, and the form of gathering again, are the ten external natures. Thus, the ten internal and external natures are what the teachers of Anuttarayoga and outer tantras need to know. Second, regarding the two teachings, the first is, from the Gongdü: "Companions, the standard is like this: guide, omen, and maturation." Therefore, the guiding guide is the one who has become a lama, the one who has obtained the omen is the one who sees, and the one who has received empowerment is the standard of fruit maturation, possessing qualities. Second, in the detailed explanation, among those three, first, the standard of the lama who has become the guiding guide is, possessing five qualities. Among them, from the Gongdü: "Companions, what is a guide? It is like this: familiarity, wisdom, gathering, attainment, and perfection." The meaning of what is said, in the commentary Lungten Ma: "Familiarity is not being confused about activities, actions, and rituals." "Wisdom is knowing the meaning of secrets without error." "Gathering is having oral instructions and being comfortable to be with, therefore not accumulating many." "Attainment is having oral instructions with unbroken lineage, having received empowerments in order." "Perfection is having received training, practice, empowerment, and oral instructions, and not relying on others, without hope or fear, it is non-effort." Thus. Second, the standard of seeing the omen of attainment is, possessing four qualities. Companions, the omen is like this: seeing, possessing, ability, and attainment. The meaning of what is said, in the commentary: "Seeing is understanding the meaning of what is to be known through observation." "Possessing is having the substances and abilities of common and uncommon empowerments." "Ability is being able to benefit through blessings." "Attainment is attaining the three prophecies, or the lama giving it." Thus. Third, the standard of fruit maturation is, possessing two qualities. Companions, maturation is like this: manifestation and non-regression. The meaning of what is said, in the commentary: "Manifestation is the appearance of signs due to manifest attainment, that is, the arising of the experience of view, great blessings, and the arising of compassion." "Non-regression is, having received empowerment in that way"
Chinese
如果确定了，以后就不需要再更改了。如是说。第二，如此依止之理及其必要性：得到如此具有功德的上师后，必须以信心、恭敬和圆满的侍奉来依止，因为如理依止与不如理依止所产生的利益和损害非常大。如是《意集经》中说：纵然一切佛法皆不通晓，然对具足殊胜功德之上师，若能恭敬供养殷勤侍奉者，亦能超越轮回之大海。譬如肥沃良田中，播下种子必能生长繁茂。又如《誓言殊胜续》中说：以身语意之力量，尽己所能侍奉上师者，此人将获得神通与能力之聚，加持亦无有阻碍而生起。这是如理依止的利益。又问：不如理依止会有什么过患呢？《意集经》中说：成为弟子后，若以恶心轻蔑上师，此乃轻蔑一切佛，彼等将堕入号叫地狱。若违背教言、舍弃仪轨、令师不悦者，将堕入金刚地狱，感受难忍之痛苦。今生亦将遭受国王之惩罚等一切罪过。又如《黑鲁嘎集续》中说：若人无信心、不恭敬，障碍上师之修行，诽谤秘密之义，则不经中阴阶段，直接转生于金刚炽燃之处。又，若因时势所迫，未能寻得一切功德圆满之上师，则应依止功德较多者。如《真实依止经》中说：末世时代上师功过混杂，不可能找到完全没有罪过的人。因此，应当善加观察，依止功德较多者。如是说。如果上师不具功德，但在未观察之前已经依上师，那么之后也必须如理依止。如《意集经》中说：对上师应极度恭敬，即使并非圣者，亦应如圣者般敬奉。若轻蔑或轻视之，则将如仇敌般看待，并堕入地狱。如是，利益和损害巨大的必要性，也在《秘密真言金刚
English
If it is certain, there is no need to send it later. So it is said. Secondly, the reason for relying on it in this way, along with its justification: Having found a holy lama with such qualities, one must rely on him with faith, respect, and complete service, because the benefits and harms arising from relying on him properly and not relying on him properly are very great. As it is also said in the Gongdü: Even if one does not know or understand all the Dharma, if one greatly honors and serves a lama who has good qualities, one will cross the ocean of samsara. For example, in a very fertile field, if seeds are planted, they will grow and flourish. And as it is said in the Damtsik Chok gi Gyü: Whoever serves the lama with body, speech, and mind, with whatever strength he has, will have a collection of power and abilities, and blessings will arise without obstruction. This is the benefit of relying on him properly. Again, if one does not rely on him properly, what faults will occur? As it is said in the Gongdü: Having become a disciple, whoever despises that holy one with an evil mind, despises all the Buddhas, and they will go to the Howling Hell. If one breaks the command, abandons the custom, and displeases the mind, one will go to the Vajra Hell and experience unbearable suffering. In this life, all punishments such as the king's punishment will befall him. And as it is said in the Heruka Düpa'i Gyü: Whoever is without faith, disrespectful, hinders the lama's practice, and slanders the meaning of the secret, will be born in the place of blazing vajra without the intermediate state. Furthermore, if one cannot find a lama who has all the qualities due to the power of the times, it is said that one should rely on the one who has more qualities. As it is said in the Döndam Nyenpa: Due to the power of the degenerate age, the lama's faults and qualities are mixed. It is impossible to find someone who is completely free from sin. Therefore, one should examine well the superior qualities, and the sons should rely on him. So it is said. If that lama does not have the qualities, but one has taken him as a lama before examining him, then one must rely on him properly thereafter. As it is said in the Gongdü: Having greatly honored the lama, even if he is not a holy one, one should revere him as a holy one. If one despises or belittles him, one will be regarded as an enemy and will be tormented in hell. Thus, the necessity of great benefits and harms is also in the Secret Mantra Vajra.
Chinese
从这个乘，因为说的是，坛城的所有本尊，以追随金刚上师之身的方式，行利益众生之事。因此，如果轻蔑金刚上师，就等于轻蔑坛城的所有本尊。如《妙吉祥口授》中所说：“未来金刚持，任何众生轻蔑彼，彼以轻蔑我之故，我将彼等恒时舍。”又，供养金刚上师就等于供养坛城的所有本尊。其中说道：“我于此之有义者，我乃彼之身而住，修行者接受其他供养，彼喜悦彼即自之续，清净业之障碍。”因此。第三，关于所缘缘的边际分析，包括剩余意义的解说，分为对事物、咒语、三摩地三者何者为主的分析，以及剩余意义中灌顶和融入之处的解说。第一，上师安住于灌顶的三摩地之意最为重要，其助伴咒语和手印也必定重要，因为诸续部中从未说过脱离三摩地的灌顶给予，而且咒语和手印也是不可或缺的条件。事物如果未备，则有允许之时，因为上师和弟子都是具有一切断舍行者，从事物和用具的任何种类到完全断舍之间，都说是可以给予灌顶的。如此，《时轮摄略续》中也说：“无有事物之现前灌顶，胜者之主以教令，对于一切断舍者，是可给予的。”而且，上师月官也说：“即使具有财富，尤其对于具有坚定信仰者，不依赖于事物之中的影像坛城，而仅以三摩地的坛城，也说是可以给予成熟的灌顶。”那么，对于其他情况，又何须多言呢？又，如果上师具有三摩地的意念，但弟子不能如实地执持所缘，那么如何获得灌顶呢？如果弟子相续中有信心和意愿，即使不能执持所缘，也必须通过上师的加持而获得灌顶。例如，依靠所依