Chinese
说：佛陀、正法与僧伽，上师是第四宝。如是说。平等恭敬者，《密集金刚》中说：上师与一切佛陀平等。又《上师五十法》中说：上师与金刚持，不应视为有差别。如是说。上师比佛陀更应恭敬者，《意集经》中说：百千劫的佛陀，应知上师更为重要。如是说。那么这些没有相违吗？没有相违。佛陀住世之时，上师是第四个皈依境，因为没有上师，祈请佛陀即可。佛陀涅槃后，阿罗汉住世之时，上师应与佛陀平等看待，因为没有上师，祈请阿罗汉即可。现在上师比佛陀更重要，因为没有上师，就没有获得解脱的方法。考察、责骂、呵斥应做作，意思是：为了考察上师弟子的法器，应做身语意三门的行为。身体的行为是役使工作，不讲经说法，鞭打和弄脏等等。语言的行为是：没完没了地辩论，说粗暴的话语，说不给你讲经说法等等。意识的行为是：愤怒和恼火等等。这些弟子都应忍受。如何忍受呢？不应视为痛苦的重担，意思是：当见到这样修行的时候，不应视为痛苦的重担，而应不断地对上师保持虔诚恭敬。为什么呢？所有这些都为了长远的利益而忍受。意思是：责骂的痛苦是微小的，依靠它而获得菩提，所以应该忍受。依靠困难等等很容易理解。因此，具足金刚事业者，通过依靠实修的窍诀而获得果位，因此具足金刚上师的事业。让他放弃世间法，而进入解脱道。具足什么样的事业，是具足考察弟子法器的事业。从远处、近处、梦兆、空行母，通过五种方法考察。从远处考察是：种姓好坏，心性柔和粗暴，信心和布施大小。
English
It is said: Buddha, Dharma, and Sangha, the Guru is the fourth. Thus it is said. Regarding equal reverence, the Guhyasamaja states: The Guru is equal to all Buddhas. Also, the Guru Fifty Stanzas states: The Guru and the Vajradhara, should not be seen as different. Thus it is said. Regarding the Guru being more revered than the Buddha, the Gongdu states: One should know the Guru to be more important than the Buddhas of hundreds of thousands of kalpas. Thus it is said. Then, are these not contradictory? They are not contradictory. When the Buddha was alive, the Guru was the fourth refuge, because even without a Guru, it was sufficient to ask the Buddha. After the Buddha's passing, when the Arhats were alive, the Guru should be regarded as equal to the Buddha, because even without a Guru, it was sufficient to ask the Arhats. Now, the Guru is more important than the Buddha, because without a Guru, there is no way to attain liberation. Examination, scolding, and rebuke should be done, meaning: In order to examine the vessel of the Guru's disciple, one should engage in actions of body, speech, and mind. Actions of the body include employing in work, not teaching Dharma, whipping, and making dirty, etc. Actions of speech include: arguing endlessly, speaking harsh words, saying 'I will not teach you Dharma,' etc. Actions of mind include: anger, irritation, etc. All these should be endured by the disciple. How should one endure? One should not regard it as a burden of suffering, meaning: When seeing such practice being done, one should not regard it as a burden of suffering, but should continuously maintain devotion and respect for the Guru. Why is that? All these are endured for the sake of long-term benefit, meaning: The suffering of scolding is small, and by relying on it, one should attain enlightenment, so one should endure. 'Relying on difficulties,' etc., is easy to understand. Therefore, one who possesses the Vajra commitment, by relying on the essential instructions of practice, attains the result, therefore, one who possesses the commitment of the Vajra Guru. He causes one to abandon worldly activities and enters the path of liberation. What kind of commitment does he possess? He possesses the commitment to examine the vessel of the disciple. From afar, near, dreams, Dakinis, one examines through five methods. Examining from afar is: good or bad lineage, gentle or harsh nature, faith and generosity, great or small.
Chinese
询问年幼者或其他人。从亲属处进行考察，考察其临时的行为和家族的善恶。例如，用占卜进行考察，也用抛卦和占卜之类的方法进行考察。用空行母进行考察，向空行母和护法神祈祷，询问这个人是否可以传授密咒，这样会在梦中显示。用诅咒进行考察，之前已经讲过了。不退转稳固地确定，这是说不退转且稳固，是从种姓决定中产生的。自性的种姓决定，意义显现的种姓决定，利益损失和执着的种姓决定，这三种。第一种是，根器敏锐，确定是密咒的种姓。第二种是，在领悟见解的时候，不能被他人转变。这是最后一种。八地的空行母聚集，这是说，八大尸陀林，在印度是寒林，在悉达之地是身圆满，在索萨之地是大黑天舞蹈，在布达拉之地是秘密大乐，在尼泊尔是自然堆积，在邬金之地是莲花堆积，在扎霍尔之地是自然堆积，在李之地是世间堆积。八大空行母是：食颅魔女、射箭女、执持女、贝塔女、内脏牵引女、极怖女、断命女、剜心女。像这样，不悦意的空行母们聚集，今生夺取性命，吃肉，来世堕入恶趣。自性智慧安住，这是说，那玛是窍诀的简要指示，自性是没有造作，即不是临时所为。智慧是三种真谛。也就是不寻找，而是按照密咒的规矩，认为在自身上以方便而安住，这是第一品。见到它，就是依靠理证见到安住在自身上的三种真谛，这是第二品。像这样，进入四种瑜伽是为了将见到的意义的真谛分开来修习，即大空性，如幻，大手印，和戏论。无间断地修习成熟，这是说，在无间断的道上修习积聚，以及小根器者连同剩余的身体一起成熟的身体。
English
Ask the young or others. Investigate from relatives, examining their temporary behavior and the goodness or badness of their family lineage. For example, investigate with divination, also using methods like casting lots and divination. Investigate with dakinis, praying to dakinis and Dharma protectors, asking if this person can be taught secret mantras, and this will be shown in dreams. Investigation by cursing has been explained before. Non-reversing, firmly established, this means non-reversing and firm, arising from the determination of lineage. The determination of lineage by nature, the determination of lineage by seeing meaning, and the determination of lineage by profit, loss, and attachment, these three. The first is, sharp faculties, determined to be of the lineage of secret mantra. The second is, at the time of realizing the view, it cannot be transformed by others. This is the last one. The eight dakinis of the eight places gather, which means the eight great charnel grounds: in India, it is the Cool Grove; in the land of Siddha, it is Body Perfection; in the land of Sosa, it is the Great Black One Dancing; in the land of Bhadra, it is Great Secret Bliss; in Nepal, it is Spontaneously Built; in Oddiyana, it is Lotus Heap; in Zahor, it is Spontaneously Built; in Li, it is World Heap. The eight dakinis are: Skull-Drinking Demoness, Arrow-Throwing Woman, Holding Woman, Beta Woman, Intestine-Pulling Woman, Extremely Terrifying Woman, Life-Cutting Woman, Heart-Extracting Woman. Like this, the unpleasant dakinis gather, taking life and eating flesh in this life, and falling into the lower realms in the next. The self-existing wisdom abides, which means that Na Ma is a brief instruction of the key points, self-existing is without action, that is, not temporarily made. Wisdom is the three truths. That is, without searching, but according to the rules of secret mantra, it is believed to abide in one's own body with skillful means, this is the first chapter. Seeing it is seeing the three truths abiding in oneself based on reasoning, this is the second chapter. Like this, entering the four yogas is for separating and practicing the truth of the meaning seen, namely, great emptiness, like illusion, great seal, and elaboration. Uninterruptedly practicing to ripen, this means practicing accumulation on the uninterrupted path, and the body of those with small faculties ripening together with the remaining body.
Chinese
且执持。 权势手印任运道。 所谓权势，即是于寿命自在，是见道。 手印，是本尊之身如手印般真实显现，是修道。 任运，是远离道之勤作，成为果位自如者，是究竟道。 显现之后次第宣说。 所谓如是，如实显现基之义，直至究竟是真实果位。 无作四时皆平等。 所谓此处，轮回有始末否？ 若有，则与此论相违。 若无，则行道变得无意义，若问。 有些人认为有终结，因为减少有，而增加无。 如同榨油的芝麻一般。 此不合理，因为数量没有尽头。 犹如寻找东方之虚空。 有些人说三界总体上并不存在，仅仅存在个体之人。 如此，总体遍及个体，还是不遍及？ 若不遍及，则成为非总体。 若遍及，则个体无法成立。 那么应该如何理解呢？ 集合总体遍及，但种类总体不遍及，因此修道不会与终结的出现相违背。 于此安立三种状态。 此为简要指示。 五字安住之大方便。 所谓如是，显示在玛尔（酥油）中，自性安住，世俗安住。 如何安住于五字？ 嗡（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）安住于脐间，是空性之智慧。 嗡（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）安住于喉间，是各别自证智。 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）安住于心间，如明镜般。 梭哈（藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭哈）安住于右侧，是平等性。 诃（藏文：ཧ་，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：诃）安住于头顶，是成所作智。 如此五字本身就是五种智慧不间断，因此是大方便。 一切有情皆具自性。 所谓如是，欲界之人真实安住，其他有情以习气的方式安住，这是所诠释之义的指示。 四轮和三命脉。 所谓四轮是：头部是大乐轮。 喉部是受用轮。 心间是法轮。 脐间是化身轮。 三命脉是：中脉阿瓦都帝。 右脉惹将玛。 左脉若玛。 安住则具卡丽之音声。 所谓如是，在四轮的各个位置上，有卡丽三十二字母，以及阿丽
English
And hold on. The path of spontaneous accomplishment of empowerment mudra. That is, empowerment is to have power over life, which is the path of seeing. Mudra is the deity's body appearing vividly as a mudra, which is the path of meditation. Spontaneous accomplishment is being free from the effort of the path and becoming an independent fruit, which is the ultimate path. Manifest and then speak in order. That is, to manifest the meaning of the ground as it is, and to reach the end is the true fruit. The four times without effort are all equal. That is, in this case, does samsara have a beginning and an end? If it does, it contradicts this text. If it doesn't, then walking the path becomes meaningless, if asked. Some believe that there is an end, because there is decrease and no increase. Like sesame seeds being pressed for oil. This is not reasonable, because numbers have no end. Like searching for the eastern sky. Some say that the three realms do not exist in general, but only as individual persons. In this way, does the general pervade the individual, or not? If it doesn't pervade, then it becomes non-general. If it pervades, then the individual cannot be established. So how should it be understood? The collective general pervades, but the general of types does not pervade, so taking the path does not contradict the appearance of an end. Establish the state of the three aspects here. This is a brief instruction. The great method of abiding in the five syllables. That is, it shows that in mar (butter), self-nature abides, and conventional truth abides. How does it abide in the five syllables? Om (藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) abides in the navel, which is the wisdom of emptiness. Om (藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) abides in the throat, which is the wisdom of individual self-awareness. Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) abides in the heart, like a mirror. Svaha (藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭哈) abides on the right side, which is equality. Ha (藏文：ཧ་，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：诃) abides on the crown of the head, which is accomplishing activity. Thus, the five syllables themselves are the uninterrupted five wisdoms, therefore it is a great method. All sentient beings possess self-nature. That is, it truly abides in the people of the desire realm, and other sentient beings abide in the manner of habitual tendencies, which is the indication of the meaning to be explained. The four wheels and three vital channels. The four wheels are: the head is the wheel of great bliss. The throat is the enjoyment wheel. The heart is the dharma wheel. The navel is the emanation wheel. The three vital channels are: the central channel Avadhuti. The right channel Rasana. The left channel Roma. Abiding, it possesses the sound of Kali. That is, in each of the four wheels, there are the thirty-two letters of Kali, and the Ali.
Chinese
十六元音字母自然存在是能指词的指示者。也就是，头部大乐轮的三十二维脉瓣上存在三十二个明点。喉部受用轮的十六脉瓣上存在十六个元音字母。心部法轮的八脉瓣上存在八个非男非女的字母，即：阿、嘎、匝、扎、达、巴、夏、亚。脐部化身轮的六十四脉瓣上，元音字母和辅音字母以顺时针和逆时针方向自然存在。自身所处的处所是：额、榜、玛、亚、空行母。等等。其中有两种：上门、下门。空行母和秘密处具有三圆满的道理是，在灰烬续中说：这被称为近处所指，额等四种形状存在，被称为语音辅音之名，榜的形状带有明点。玛和玛努是意之总集，有为的识蕴于其中，清楚地理解而想解说，萨声是确定究竟的续，亚那大乘就是这个，时间是不可思议之时，那玛不是那个。如是说，额所象征的处所是佛母的虚空半月，门是四方形，庭院是三角形，各种聚集的圆形是处所圆满。榜所象征的是，佛父的金刚顶端，聚集了十三万条脉的精华，以明点榜的形状存在是指示者。玛、玛努、那是意的识蕴等等的八识聚是轮。玛所象征的教法是，至尊义是甚深义，俱生智是教法圆满。心要气功处存在是指，上门即心法轮具有五圆满，如海中所说，དྷརྨཱ་ཱཙཀྲ་（藏文，梵文天城体，dharma cakra，法轮处），四光额等形状存在，不坏明点榜字，自身乐是明点，玛努的意聚四识蕴，是简略宣说的智慧体验。如是说，心法轮的右边是智慧脉，左边是功德脉，后面是自续脉，前面是法性脉，四脉以四事业的形状体验是处所圆满。四脉的中央。