Chinese
使有情成熟。那么，殊胜的上师又是谁呢？总的来说，经续中广述其特征：无有慈悲且嗔怒如毒，傲慢自满且贪恋不舍，自赞的上师和弟子，有智慧者不应为之。如是舍弃过失，稳重调柔且具智慧，安忍正直且无谄諂，通晓密咒和续部的结合，具有慈爱且精通论典，完全了知彼等十事，擅长绘制坛城之事业，是宣讲密咒之上师，具有信心且调伏诸根。如是所说的所有特征皆圆满，即使是具足末法时代所有特征者，也因以怀疑和颠倒之心视其具有过失，故若未寻得如是之人，则应取功德较多者。今生欲求殊胜成就者所应依止的上师之特征是，其他有或无皆可，然需亲见自性离戏，获得明点不变之大乐，且善于以乐空之道引导弟子，此上师之特征实为至关重要。若欲于此生证得菩提，无有如是上师则无有成就之因。时轮中亦云：何者之心与口中安住佛陀之面容，彼即为具德上师。如是所说的佛陀之面容或门是，于殊胜真实依止法中云：大贪由大欲所系缚，具足根乐二合之大瑜伽行，虽与手印结合然贪欲不损减，瑜伽善修于日月之道，以瑜伽之力融入智慧之火，贪恋无量安乐之甘露，夺罪金刚持即是上师胜者。如是说示，需获得菩提心不退转之安乐，日月左右运行止息而破除能取所取之迷乱，以及现前二无别之智慧如火。如是不仅安住于心中，亦安住于口中，需为善于教导者。于其他道中，善知识...
English
It causes sentient beings to ripen completely. So, who is the supreme lama? In general, the characteristics are extensively explained in the tantras: one who is without compassion and whose anger is like poison, who is arrogant and attached without restraint, a self-praising lama and disciple should not be followed by those with intelligence. Thus, abandoning such faults, one should be stable, gentle, intelligent, patient, upright, and without deceit. One should know the union of mantra and tantra, be compassionate and skilled in treatises, fully understand those ten qualities, and be skilled in the work of drawing mandalas. The teacher who expounds secret mantras should be faithful and have subdued the senses. As it is said, all these qualities should be complete. Even if one possesses all the qualities of the degenerate age, one might see faults in them with doubt and inverted thinking. Therefore, if one cannot find such a person, one should choose those with more qualities. The qualities of a teacher to be relied upon by those who desire supreme attainment in this life are: whether others are present or not is easy, but one must directly see the nature free from elaboration, attain the great bliss of unchanging bindu, and be skilled in guiding disciples on the path of bliss and emptiness. These qualities of a teacher are definitely important. If one wants to attain enlightenment in this life, it is impossible without such a lama. The Kalachakra also says: "The glorious lama is the one in whose heart and mouth the face of the Buddha dwells." The face or door of the Buddha, as mentioned, is from the glorious, ultimate, and genuine practice: "Great attachment is bound by great desire, possessing the great yoga of the union of the pleasures of the senses. Even when joined with mudras, attachment does not diminish. Yoga is well practiced on the path of the sun and moon. By the power of yoga, one enters the fire of wisdom. Attachment is to the nectar of immeasurable bliss. The Vajradhara who steals sins is the glorious lama." As it is said, one needs to attain the unchanging bliss of bodhicitta, stop the movement of the sun and moon, and destroy the delusion of grasping and being grasped, and manifest the non-dual wisdom like fire. As it is said, it is necessary not only to dwell in the heart but also to dwell in the mouth, and one must be skilled in teaching well. In other paths, a virtuous friend...
Chinese
虽然说依靠上师可以使一切善法增长，并说这很重要。但并未说观修上师，仅仅依靠对上师的虔诚就能证得菩提道。而在此乘中也说了，这是根器敏锐，最为殊胜之人才能修持的。第三，关于所要获得的果位的分类。确定不变的智慧，并将它确定为六道众生的体性。第一，从命根宝珠到梵穴之间保持稳定，从梵穴到宝珠之间保持微尘的界，这样成熟之业耗尽，就转变为金刚身。例如，提取水银的精华，用火和烟等调制的铁变成金子，提取精华的能力依赖于铁。有些人说这仅仅是时轮的观点，按照时轮的观点，如果粗糙的身体不转变，就不能成就风心的身体。密集、乐喜等不以系缚赤白明点而做如此转变的分类。他们说双运身也是风心化为天神，而不是血肉之躯的处所发生转变。这实在是极不考察，是诽谤续部。一般来说，乐喜、密集等所有法类都说依靠系缚明点，才能成就金刚身，所有口诀的观点都一致这样说。所有这些都在帕瓦帕的密集金刚金刚鬘中，说了从五次第中引出的现证菩提的次第，在讲解成就双运的因和成就的方式时说：金刚顶端菩提心，是执持身体的稳固性，以此菩提心，以风的自性善加结合，以智慧向上作用，不老无疑虑。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），诃（藏文：ཧོ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：诃）依次是，执持向上增长，以前所说的五种甘露，这被称为精华的提取，就依靠这个来成就，就像铁变成金子一样，金刚手印大成就，将获得双运。意思是说从金刚顶端，明点向上以风的结合而稳固，执持，向上系缚，是五甘露的精华提取，即系缚精华。
English
Although it is said that relying on the guru can increase all virtuous dharmas, and it is said that this is very important. However, it is not said that meditating on the guru and relying solely on devotion to the guru can attain the path to enlightenment. But in this vehicle, it is also said that this is something that can be practiced by those with sharp faculties and who are most excellent. Third, regarding the classification of the fruits to be obtained. Identify the unchanging wisdom and establish it as the nature of the six realms of beings. First, the support, the essence, remains stable from the jewel to the crown chakra, and the element of dust remains stable from the crown chakra to the jewel, so that the karma of maturation is exhausted and it is transformed into the vajra body. For example, extracting the essence of mercury, iron modified by the combination of fire and smoke, etc., turns into gold, and the ability to extract the essence depends on the iron. Some say that this is only the view of the Kalachakra, and according to the view of the Kalachakra, if the coarse body does not transform, the wind-mind body cannot be accomplished. The classification of union, bliss, and joy, etc., does not make such transformations by binding the white and red essences. They say that the union body is also the wind-mind transforming into a deity, and not the transformation of the place of the flesh and blood body. This is really extremely unexamined and is a slander of the tantras. In general, all the categories of bliss, joy, and union say that by relying on binding the essence, the vajra body can be accomplished, and all the views of the oral instructions agree in this way. All of these are in the Guhyasamaja Vajramala of Phagpa, where it is said that the stages of manifest enlightenment are drawn from the five stages, and when explaining the cause of accomplishing union and the way of accomplishment, it says: The bodhicitta at the vajra peak is the stability of the holding body, with this bodhicitta, well combined with the nature of wind, acting upwards with wisdom, there is no doubt of no aging. Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Ho (藏文：ཧོ，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：诃) in sequence, holding and increasing upwards, the five nectars mentioned before, this is called the extraction of essence, and it is accomplished by relying on this, just like iron turning into gold, the vajra mudra is a great accomplishment, and union will be obtained. It means that from the vajra peak, the essence is stabilized upwards by the combination of wind, holding, and binding upwards, is the essence extraction of the five nectars, that is, binding the essence.
Chinese
因此，有人说，通过达到极致，双运得以实现，因此，必须看到引用五次第的生圆双运，以及所说的二谛双运等等。因此，那是身的法，以及心不变的、具备一切殊胜的乐，无别而双运。显现佛的智慧后，此生获得二身，即身大印，为利他之身或世俗之身；心为自利之身或胜义之身。第二是，自性光明的心，超越了识，即阿赖耶识转依，一切戏论之法虽是它的自性，但它本身未被戏论所染，是不动金刚黑如迦。一切法从原始以来就是不生的空性，不为佛、众生等轮涅的差别所动摇的平等性，虽然远离一切造作，任运成就，但随心所欲地享受，并且与众生的根器相符，无有错过时机地无碍地成办利益，如义成一般，迅速地进入利他之行，所以称为马王，即马之王。从常断中解脱出来，以平等性观看，是不变的，即不颠倒地动摇，是宝生，即金刚日或光荣之王。风不变，一切声音与虚空相同，是阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），即远离一切名言语句的文字的不生之智慧。对于一切有情，在一切刹土中，于一切时，以一切声音，应以何种方式调伏，就以何种方式显现，具有示现声空的自性，是莲花舞自在，即无量光。超越了极微之法的自性，是水中倒影的自性，即与之相似，仅在清净心的显现中显现的刹土，以及身、受用等无量无边且浩瀚，显现为唯一智慧的真实游戏，是常胜者，即毗卢遮那佛。恒常遍及一切的自性，遍及一切且恒常无二，是遍入主，从一切所知中如幻般地观看，是空性的智慧和自性大乐得以显现
English
Therefore, it is said that union is achieved by reaching the ultimate, so one must see the generation-completion union quoted in the five stages, as well as the two truths union and so on. Therefore, that is the dharma of the body, and the unchanging bliss of the mind, endowed with all kinds of excellence, united without separation. After the wisdom of the Buddha is manifested, one obtains two bodies in this life, namely the body of the great seal, which is the body for the benefit of others or the conventional body; the mind is the body for one's own benefit or the ultimate body. The second is, the mind of self-nature luminosity, which transcends consciousness, that is, the transformation of the basis of all, although all phenomena of elaboration are of its nature, but it itself is not tainted by elaboration, it is the immovable Vajra Heruka. All dharmas are emptiness from the beginning, which is not born, the equality that is not shaken by the differences of samsara and nirvana such as Buddhas and sentient beings, although it is free from all actions and spontaneously accomplished, it enjoys whatever it pleases, and in accordance with the capacities of sentient beings, without missing the opportunity, the benefit of beings arises without obstruction, like the accomplishment of meaning, quickly entering the practice of benefiting others, so it is called the supreme horse, that is, the king of horses. Liberated from permanence and annihilation, seeing equality, it is unchanging, that is, not moving in a perverse way, it is Ratnasambhava, that is, Vajra Sun or the King of Glory. The wind does not change, all sounds are the same as the sky, it is the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, Chinese literal meaning: A), that is, the unborn wisdom that is free from all words and letters. For all sentient beings, in all fields, at all times, with all sounds, whatever needs to be tamed, it manifests in that way, having the nature of showing sound and emptiness, it is Padma Garwang, that is, Amitabha. Transcending the nature of the smallest particles, it is the nature of the reflection in the water, that is, similar to it, the field that appears only in the appearance of the pure mind, and the body, resources, etc. are immeasurable and vast, appearing as the real play of the one wisdom, it is the ever-victorious one, that is, Vairochana. The nature of being constantly pervasive, pervasive and constant without duality, is the pervasive lord, seeing all knowable things as illusory, it is the wisdom of emptiness and the great bliss of self-nature is manifested.
Chinese
俱生乐空无二即是胜义菩提心金刚萨埵，此具二净者名果金刚持。彼等之安立若广说则浩瀚无边，然略说随顺有益之广大者，则有不共密咒所说之果位之理，及共同显经亦有明说者。初中有依身之安立，特殊种姓之差别，所依智慧之自性三者，初者已说竟。二者有转变与自性二者，初者有广中略三种差别，初者为：嘿日嘎云：彼等之中亦有十万种姓者，百千种姓其数则无量，其中种姓无数之诸种姓，皆从极喜之种姓所生。如是所说，自性胜义谛之上虽无差别，然观待世俗之分而分故，种姓之差别边际不可胜数，然略示者乃作无上总摄，密集金刚云：总而言之五蕴者，宣说为五佛，金刚生处二者亦，乃菩提萨埵之妙坛城，地即名为眼，水界即是嘛嘛格，亦名白及度母，火与风亦善说。又云：色声等咒师，恒常观为天。如是说故，谓色蕴为毗卢遮那者，乃轮回时显现为色蕴之识，其转变为智慧，即是自显现之毗卢遮那佛身，具足妙相等，及其刹土与受用之庄严无边无际，即转为毗卢遮那之坛城也。对此，昔日之喇嘛们则称色蕴转为毗卢遮那，又称色蕴为毗卢遮那之体性佛也。如是其余诸蕴亦可类推，受为宝生，想为无量光，行为不空成就，识为不动佛，眼为地藏，耳为金刚手，鼻为空藏