English
There are faults, such as practice being in vain and not producing results. Because the faults are great, whatever great or small accomplishments of mantra are attained, it is only through the guru's satisfaction and the entry of blessings that they are accomplished. Therefore, even if one asks for a method to accomplish a small task, if one pleases the guru with offerings, etc., it will be accomplished effortlessly. If one does the opposite, faults will arise, as is extensively stated in scriptures and histories. It is important to gain certainty about this. In particular, realizing the co-emergent meaning that transcends the words and examples of the view of reality can only be introduced through the guru's instructions or through the transference of blessings from the lineage of meaning. Nothing else can accomplish this, because the tantra also says: 'The co-emergent, which cannot be expressed by others, cannot be found anywhere. It is known through the guru's instruction of the time and method, and through one's own merit.' This is repeatedly stated in the words of the Buddha and related commentaries. For example, even if there is a sun, without a magnifying glass to focus the light, there is no way to produce fire from grass. Similarly, even if the Buddhas and Bodhisattvas of the three times are present, without a guru, the blessings of the deities and profound realizations will not enter the disciple's mindstream. Therefore, the guru alone is the root of blessings, the source of accomplishments, and the basis of activities. As in the stories of past accomplished vidyadharas who directly showed the faces of the yidam deities, but ordinary disciples clung too tightly to the yidam, causing the interdependent connection to be broken and not attaining accomplishments, the guru himself is the embodiment of all Buddhas. The wisdom mind of a qualified guru is the essence of all Buddhas. It is said that countless victors reside in the pores of a guru who possesses the blessings of the lineage and bestow blessings. Therefore, one's own guru is equal to all Buddhas in terms of qualities, and in terms of kindness, although many Buddhas and Bodhisattvas reside, because I, a person without merit, cannot see them, he is superior to the Buddhas because he performs the activities of the Buddhas and Bodhisattvas. Therefore, if one makes offerings to the guru who reveals the secret mantra, who is known as the embodiment of all refuges or the fourth refuge, even offering to one pore of his body is superior to offering to the Buddhas of the ten directions.
Chinese
而且，如果轻蔑，比冒犯十方诸佛更严重，经续中对此有广泛的论述，要牢记于心，想要获得密咒的成就，就要依止上师持明者。如持明根本续中所说：“因此，最初的业者，最初就要努力，亲近持明者。” 如是说。上师的加持修法非常重要。邬金大师在《大圆满次第》中说，持明者是应该依止的上师，这非常重要。生起次第时，观想自己所修的本尊，并在其头顶观想上师，生起眷属持明者，并分别迎请等，不要混淆，这样会产生巨大的加持。如是说。修持持明上师的方法有共同和不共两种。首先，共同的是，所有善妙功德的来源，特别是金刚乘道的根本，就是依止具相的上师，以身语意三门极大的恭敬令其欢喜，并 ভালোভাবে 接受成熟解脱的教导，获得上师的意藏，这就是依止。此外，宁玛派金刚顶乘的要诀在于，无论闻思多么广博，积累净化外在形式多么圆满，都不能确定是否掌握了独特的道之宗义。具有大圆满意义传承的上师，能够将心性介绍为法身，能够将口诀传入耳中，像与自己有缘分的人一样示现的伟大善知识，无论在哪里，都要以视其功德与佛无异的难得之想，以三门无有虚伪的恭敬依止，获得其意藏，仅仅这样就能成就金刚心髓的宗义。如诸佛持明传承所再三宣说的那样，寻求密咒心髓之道的人们，应当依止具有四灌顶智慧体验的具相上师，除此之外，任何其他方法都无济于事，这是不可不知的要点。持明者。
English
Moreover, if one shows contempt, it is more serious than displeasing the Buddhas of the ten directions. The scriptures and tantras extensively discuss this, so keep it in mind. If you desire to attain the accomplishments of mantra, you should rely on a Lama who is a Vidyadhara. As stated in the Root Tantra of Vidyadharas: "Therefore, the initial practitioner, should strive from the very beginning, to rely closely on a Vidyadhara." As it is said. The practice of the Lama's blessings is extremely important. The great Orgyen (Padmasambhava) said in the commentary on the Great Perfection of the Gathering of Sugatas, that a Vidyadhara is a Lama who should be relied upon, which is extremely important. During the generation stage, visualize yourself as whichever Yidam you practice, and visualize the Lama on its crown. Generate the retinue of Vidyadharas, and invite them separately, etc., without mixing them up. This will generate great blessings. As it is said. There are two ways to practice the Vidyadhara Lama: common and uncommon. First, the common way is that the source of all goodness and qualities in general, and in particular, the root of the Vajrayana path, is to rely on a qualified Lama. With great respect in body, speech, and mind, please him, and properly receive the instructions for maturation and liberation, and attain the Lama's mind treasury. This is reliance. Furthermore, the key to whether or not one attains the Nyingma Vajra Pinnacle tradition is that, no matter how extensive one's learning and contemplation, and no matter how perfectly one accumulates and purifies external forms, there is no certainty that one has grasped the unique doctrine of the path. A Lama who possesses the transmission of the Great Perfection meaning, who can introduce the nature of mind as the Dharmakaya, who can transmit the oral instructions into the ear, a great spiritual friend who appears in the form of a person who shares the same karma as oneself, wherever such a being is, one should rely on him with the thought that his qualities are no different from the Buddha, and with respect in the three doors, without deceit, and attain his mind treasury. Only in this way can one attain the essence of the Vajra heart. As the victorious Vidyadhara lineage and all others have repeatedly said, those who seek the path of the heart essence of secret mantra should rely on a qualified Lama who has experience of the wisdom of the four empowerments. Apart from this, no other method will help. This is a crucial point that must not be misunderstood. Vidyadhara.
Chinese
因此，对于那些对上述无误之道确认为道本身的人，他们才具备修持密咒心髓的资格。不要仅仅因为念诵的数量多、依靠的上师多就感到满足，而要从具德上师处听闻将自心认知为法身的甚深口诀，并精勤实修，这才是闻法的精髓，修行的果实，寻觅的要义，所以务必不要失去这个关键。之后，如同上师所赐予的教言那样，一心一意地修持生圆次第的甚深意义，获得与上师无二无别的证悟，这就是修行。如此，在证悟了本初自性之后，尽己所能地利益佛法和众生，特别是弘扬大乘心髓的教法，这就是事业。通过这种方式，可以满足历代持明上师的心愿，继承传承，自己获得成就，利益他人，最终自己也能位列持明者的行列。其次，特别要将所有上师视为加持之根本，他们的本体是汇集了所有种姓的九位持明者，以及四位道之持明者，四位金刚阿阇黎，以及勇士空行眷属的坛城，以祈请加持的方式进行念诵和近修。通过与自无别的瑜伽之门，以修持和伟大修持的方式来成就持明上师的果位，或者通过念诵、修持、事业这三种方式来最终完成加持上师的修持。关于这些的详细方法，应按照《持明总集根本续》以及相关的修法等经文和口诀的意旨，以生起次第和圆满次第的方式修持加持上师的共同修法和总集莲花颅鬘的修法。如此，对遍布寂静与忿怒本尊的法界之主，所有成就的近道，具德九尊坛城之修法的意旨进行详细阐述，无论各自的宗派如何解释，其意义的最终归宿都是一切佛
English
Therefore, those who have the certainty of recognizing this unerring path of the former ones as the path itself are the ones who have the fortune to practice the essence of secret mantra. Do not be content with just the number of recitations and the number of gurus you rely on, but listen to the profound instructions of recognizing your own mind as the Dharmakaya from the glorious guru, and diligently practice it as the essence. This alone is the essence of teachings, the fruit of practice, and the meaning of seeking, so it is crucial not to lose this key point. Then, as the guru's instructions are received, practice the profound meaning of the generation and completion stages with one-pointed mind, and attaining the realization that is inseparable from the guru's mind is practice. Thus, having attained the siddhi of realizing one's own innate nature, benefit the teachings and sentient beings as much as possible, and especially propagate the teachings of the essence of the supreme vehicle, which is activity. In this way, one fulfills the wishes of the hearts of the former vidyadharas, upholds the lineage, attains siddhi oneself, benefits others, and eventually one will also be among the ranks of the vidyadharas. Secondly, in particular, all gurus, the root of blessings, whose essence is the nine vidyadharas who have gathered all lineages, the four vidyadharas of the path, the four Vajra Acharyas, and the mandala with the retinue of heroes and dakinis, should be approached and closely approached in the manner of requesting blessings. Through the door of yoga that is inseparable from oneself, one should accomplish the state of vidyadhara guru in the manner of practice and great practice, or one should ultimately complete the practice of the blessing guru through the three ways of approach, practice, and activity. The detailed methods of these are: according to the meaning of the root tantra of the Gathering of Vidyadharas and the scriptures and instructions of the related sadhanas, etc., one should practice the common practice of the blessing guru and the sadhana of the All-Gathering Lotus Garland in the manner of generation and completion according to their respective texts. Thus, the meaning of the mandala of the glorious nine assemblies, the supreme path to all siddhis, the lord of the realms of peace and wrath, is explained in detail. However they are explained according to their respective traditions, the ultimate meaning is all the Buddhas.
Chinese
所有一切的真如智慧，在这种自生智慧的唯一明点中，无有差别地汇集且无有分别，仅此而已。这即是身是文殊不死的意，语是马鸣一声，意是真实修持，功德是甘露清净等等的表达，除此之外别无他法。三世诸佛都平等地处于这具有决定意义的实相之中。如是说：吉祥智慧布谷鸟续部中说，法身一味，利生行持平等，于具信心中，各自显现。于智慧界中，手印皆为一，观想一逝善，即是诸佛之体性。如是说。现在是第二部分，如果将以上所说的伟大成就法噶举派的意涵全部浓缩为实修要点，则可归纳为密宗的十种或六种学处。通过听闻续部而解脱，从一切门径汇集，归纳于一个要点，通过四种精进修学来断除增益。首先，如果没有听闻续部、经文和口诀的深刻含义，就无法区分取舍的目标，因此，听闻续部而解脱，就像解开马驹的束缚一样，是基础。然而，仅仅听闻少量内容无法解脱广大的智慧，因此，要寻找许多听闻的门径，像蜜蜂寻找蜂巢一样，广泛地听闻。即使广泛听闻，如果不能抓住实修的要点，就无法解脱自心，因此，要将最究竟的口诀要点纳入实修，归纳于一个要点，像商人寻求利润一样，抓住要点。这样，通过听闻了解续部的含义，通过经文将续部的含义付诸实践，通过口诀产生信心，从而具备毫无怀疑的把握，通过修学的门径，成为像登上高山之巅一样卓越的智者。这四种是修学密宗的方式。在这四种的基础上，加上从所学对象的角度出发所说的六种学处，合起来就是十种学处。那么，什么是六种学处呢？按次第，以灌顶而行，以根本誓言而持守，以见解而断定，以三摩地而修持，以行为而舍弃，以口诀之