Chinese
因为逐渐舍弃的缘故。譬如现在没有慈悲心，后来能够生起慈悲心等等，如果能够转变心意并且能够调伏相续，那么作为弟子是可以依止的。稳固等等六种功德，也是就师徒双方而言的。就此来说，上师必须具足那些功德。弟子如果天生就具足各种功德，那么其余的可以后来进行弥补，摄取那些后来能够生起功德的种类。精通密咒和续部的结合。从这以下是仅仅上师的功德。密咒续部的结合是指密咒和它的实践，也就是事业集合和成就的修持方法的名字。彼性十者是：坛城、禅定、手印和，姿势、步态、坐姿、念诵和，火供、供养用于事业，再次收摄之相是，外之彼性十者也。遣除二者的仪轨和，秘密智慧、般若智慧和，交合分别的仪轨和，食子、金刚念诵和，猛厉修持的结合和，开光和坛城修持，是秘密的彼性十者也。如是所说。讲解密咒者是通达续部者，具有信心的自性是指上师自己具有圆满的信心，不违背佛法中所说的取舍。其他词义容易理解。这些共同的金刚上师的特征是，具有信心和，不破誓言和，通过念诵等使本尊欢喜和，依凭任何法来摄受弟子的，必须精通那个法。首先就应当依止等等方面来说，具有誓言是指，一般获得密咒戒律而不破戒的基础上，对于修持的六种誓言的戒律等，正确行持外义和内义的誓言。如果仅仅是为了世间成就以下的利益，而请求生起次第的诀窍，那么仅仅行持外誓言也可以。如果希求殊胜成就而追求圆满次第的意义，那么也必须安住于内誓言。不被外道和小乘所夺
English
Because of gradually abandoning. For example, even if one does not have compassion now, one can generate compassion later, etc. If one can transform one's mind and subdue one's mindstream, then it is permissible to rely on him as a disciple. The six qualities such as stability are also in terms of both the teacher and the disciple. In this regard, the teacher must possess all those qualities. If the disciple is born with various qualities, then the rest can be compensated later, and those kinds that can generate qualities later are taken. Knowing the combination of mantra and tantra. From this point onwards, it is only the qualities of the teacher. The combination of mantra and tantra refers to the mantra and its practice, which is the name of the method of accomplishing activities and attainments. The ten suchnesses are: Mandala, Samadhi, Mudra, Posture, Gait, Seated posture, Recitation, Homa, Offering applied to activities, The aspect of re-absorption, These are the ten external suchnesses. The ritual of averting the two and, Secret wisdom, Prajna wisdom and, The ritual of distinguishing union and, Torma, Vajra recitation and, The combination of fierce practice and, Consecration and mandala practice, These are the ten secret suchnesses. As it is said. The one who explains the secret mantra is the one who understands the tantra, and the nature of faith means that the teacher himself has complete faith and does not deviate from the acceptance and rejection taught in the Dharma. Other word meanings are easy to understand. The characteristics of these common Vajra masters are that they have faith, do not break their vows, please the deity through recitation, etc., and it is indispensable for those who rely on any Dharma to guide the disciple to be proficient in that Dharma. Firstly, in terms of what should be relied upon, having vows means that in general, on the basis of obtaining and not breaking the mantra vows, one correctly practices the outer and inner vows, such as the six kinds of vows for practice. If one is only requesting the key points of the generation stage for the sake of worldly achievements and below, then it is sufficient to practice only the outer vows. If one desires the supreme achievement and seeks the meaning of the completion stage, then it is necessary to abide in the inner vows as well. Not being taken away by heretics and Hinayana.
Chinese
因此，金刚乘即是佛陀的乘。波罗蜜多是密咒的道路阶梯，因此包含在密咒之中。因为这条道路不依赖于其他，能够自主获得成佛，所以佛陀的乘被称为秘密密咒金刚乘。特别安住于此，是通过信任秘密密咒而不寻求其他道路。那唯一的真实是：修持生起次第和圆满次第，即修持二种次第。垢染即是烦恼：烦恼五毒和浅薄的知识。忍耐的态度是：不顾今生的苦乐，为了自己和他人而修行佛法。进入密咒的道路，并在心中生起相应的道路智慧。具有说法能力，以慈悲和利他之心向弟子们布施或给予道路，即佛法，并且能够夺走他们堕入地狱的恐惧。那唯一的真实是：气息止于中脉，依靠空色的智慧，如果获得不变化的喜乐，那是最好的。如果不是这样，也应具备融乐不变的梵行。对于魔众来说，意思是金刚杵。在《大疏》的直接教导中说：是为了摧毁四魔而说的。虽然其他的功德也能做到这一点，但是唯独通过那唯一的真实而成就梵行，是从成就命勤和执持的次第而来的。正如所说，获得执持，魔和烦恼等都会衰退。因此，稍微摧毁自己相续中的四魔。如果获得不变化的喜乐，那么就能从根本上摧毁它们。因为自己具备这种功德，所以通过先前的方式向弟子们布施道路，也能摧毁他人相续中的四魔。按照直接教导文字的意义，具备这些功德的金刚上师，能够摧毁和调伏那些伤害魔类众生的存在，这与金刚杵相似。虽然与上面所说的摧毁天子魔的内容相同，但解释的方式略有不同。前者是为了从自己和他人的魔的业欲，即平凡的贪欲中解脱出来，而这里则是为了守护和遣除鬼神的伤害。
English
Therefore, Vajrayana is the vehicle of the Buddha. The Paramitas are the steps on the path of mantra, so they are included within mantra. Because this path does not rely on others and can independently attain Buddhahood, the vehicle of the Buddha is called the Secret Mantra Vajrayana. To particularly abide in this is to not seek other paths through trusting in the Secret Mantra. That one and only truth is: to meditate on the generation stage and the completion stage, that is, to meditate on the two stages. Defilement is affliction: the five poisons of affliction and shallow knowledge. The attitude of patience is: regardless of the happiness and suffering of this life, to practice Dharma for the sake of oneself and others. To enter the path of mantra and to generate the corresponding wisdom of the path in one's mind. To have the ability to teach the Dharma, and with compassion and altruism, to bestow or give the path, that is, the Dharma, to the disciples, and also to take away their fear of falling into hell. That one and only truth is: when the breath stops in the central channel, relying on the wisdom of emptiness and form, if one obtains unchanging bliss, that is the best. If not, one should also possess the Brahmacharya of melting bliss and immutability. For the Maras, it means the Vajra Scepter. In the direct teachings of the Great Commentary, it is said: it is spoken to destroy the four Maras. Although other qualities can also do this, it is only through that one and only truth that Brahmacharya is accomplished, which comes from the accomplishment of the stages of life force and holding. As it is said, when holding is obtained, Mara and afflictions, etc., will decline. Therefore, the four Maras in one's own mind stream are slightly subdued. If one obtains unchanging bliss, then they are destroyed from the root. Because one possesses this quality, by previously giving the path to the disciples, one can also destroy the four Maras in the mind streams of others. According to the meaning of the direct teaching text, that Vajra Master who possesses these qualities destroys and tames those who harm the beings of the Mara class, which is similar to the Vajra Scepter. Although it is the same as the above-mentioned destruction of the Mara of the sons of the gods, the explanation is slightly different. The former is to liberate oneself and others from the karmic desires of Mara, that is, ordinary attachment, while here it is to protect and avert the harm of spirits.
Chinese
哦！释论中，恐怕不理解经文的深奥要义，所以才进行解说。字面意思容易理解，所以没有广讲。那位上师是世间广为人知的金刚萨埵的化身。确实有化身，即使不是，也几乎可以肯定是加持的化身。这些是对上师所思之功德的分别安立。具有我慢等等，对于财富、权势、博学的自满，以及那十种行为等等，道路、微细的禅定，以及容貌和种姓等等而产生我慢。然而，如果与上位者相比，就会消除我慢；如果看到比自己低劣的过失，就会产生我慢。凡是我慢心重的人，就不会修习对殊胜功德的信心，并且会轻蔑和贬低与自己相同或不如自己的人。因此，我慢的傲慢被认为是圣者不应有的重大过失行为。同样，难以与总是愤怒的人相处，破坏秘密的誓言，在普通人中炫耀气脉、手印瑜伽、本尊、咒语和事业等等，含糊不清地讲述，享用不应享用的东西，修习不应修习的，并吹嘘这些是深奥的佛法和高深的法门，这就是破坏誓言，即泄露秘密和行于邪道。同样，贪图三宝的财物，以及对其他财物非常执着，没有听闻殊胜的口诀，只把符合自己行为的法视为正法，以此欺骗弟子，不了解殊胜安乐不变的方便，没有灌顶就讲解续部和口诀，对饮食等受用非常贪恋，喜欢因饮酒等而放逸，以及对男女交合的泄乐非常贪恋。这些都是成为上师的障碍。甚深等等的意义是弟子的功德，即对甚深广大的空性和慈悲心怀，喜欢守护上师的教言和誓言，以及不贪执财物而乐于布施。
English
O! In the commentary, it is explained for fear of not understanding the profound meaning of the scriptures. The literal meaning is easy to understand, so there is no extensive explanation. That master is widely known in the world as an incarnation of Vajrasattva. There are indeed incarnations, and even if not, it is almost certainly an incarnation of blessing. These are the distinctions of the qualities contemplated by the master. Having pride, etc., being filled with wealth, power, learning, and those ten actions, etc., the path, subtle samadhi, and appearance and lineage, etc., give rise to pride. However, if compared to superiors, pride will be eliminated; if one sees the faults of those inferior to oneself, pride will arise. Whoever has a strong sense of pride will not cultivate faith in superior qualities, and will despise and belittle those who are equal to or inferior to oneself. Therefore, the arrogance of pride is said to be a major fault of conduct that saints should not have. Similarly, it is difficult to associate with someone who is always angry, breaking secret vows, showing off channels, mudra yoga, deities, mantras, and activities, etc., among ordinary people, speaking vaguely, enjoying what should not be enjoyed, practicing what should not be practiced, and boasting that these are profound Dharma and high vehicles, this is breaking vows, that is, revealing secrets and practicing on the wrong path. Similarly, being greedy for the property of the Three Jewels, and being very attached to other wealth, not having heard the supreme oral instructions, only regarding the Dharma that is in accordance with one's own behavior as the true Dharma, thereby deceiving disciples, not understanding the unchanging means of supreme bliss, explaining tantras and oral instructions without empowerment, being very greedy for food and other enjoyments, liking to be careless due to drinking alcohol, etc., and being very attached to the pleasure of ejaculation from the union of male and female. These are the faults that hinder becoming a master. The meaning of profound, etc., is the qualities of the disciple, that is, having a mind for profound and vast emptiness and compassion, liking to protect the master's instructions and vows, and being happy to give alms without being attached to wealth.
Chinese
具戒者，了知三宝功德且具大信心者，一心专注于解脱果位者，恭敬经中所说应取应舍者，不为世间道和诀窍所动摇者，获得真实诀窍并极度保密隐藏者，乐于食用僧众之物者，不喜与行持十不善等违背佛法之恶友交往者。这些之中不可或缺的是，能够守护誓言和断绝罪恶之友。如果具备这些功德的大部分，则是圆满次第的法器；如果只具备最重要的两个，也是生起次第的法器。如果连这些都不具备却依止上师，那么具备皈依和五学处等少许法器也是可以的。如是粗略地宣说了弟子和上师的特征之后，由于时势的原因，要找到一位断除一切过失、圆满一切功德的上师自己也很困难，即使找到了，如果自己的心不清净，也不会认为具功德者有功德，会认为无过失者有过失，会认为有过失者没有过失，会认为非功德者是功德，会认为无功德且具过失者是殊胜之人，这是因为前世积累了恶业且福报浅薄的缘故。如是说：智者恭敬功德，非是恭敬佛和自在天等，若人恭敬无功德者，此乃愚蠢，从不善业所生。如果没有找到功德圆满者，就必须寻找如上所说具备不可或缺之特征者，在此甚深引导之时，需要佛陀的亲口传承和口耳相传。第二点，观察关联的方式，包括补充说明，也就是师徒之间互相观察关联，必须在没有佛法关系之前进行。无论之前观察与否，一旦获得佛法关系，就必须恭敬依止，不应挑剔过失。即使只听到一句偈颂，如果不如是认为上师，就会转生为狗一百次，并且会转生为麻风病人。因此，后世的许多人声称对密法有誓言。