Chinese
之处引导。由谁引导呢？由具德上师引导。其中，经续中对于上师的功德虽然宣说了无边无际，但是，生起圆满次第之智慧的根本因是，经续之王中说：“何者的心和口中安住着佛陀的面容，他就是具德上师。”这在任何情况下都是必不可少的。其他的功德如果具足当然很好，但是即使不圆满，这个也是一定要具足的。其中的含义是，佛陀的面容是指佛陀生起之门，也就是金刚瑜伽双运之道。如此在心中生起，因此安住在心续中。安住在口中，是为了将此甚深之法安置于弟子的心续中，所以善于说法。如此，通达六支诀窍的所有口诀，并且具有摄受弟子的特殊慈爱，以及修持此道之无谬的证悟这二者必须具备。证悟方面，如果能够完全获得六个次第，那自然不必说，但是现在很难找到。中等也要首先具有圆满的善妙证悟，中间具有与善妙证悟相顺应的证悟。小等的也要获得不颠倒的收摄次第，并且具有各种禅定的经验，如此，此道的根本才算稳固，仅仅如此也可以。 引导的方式是，以具有三种信心的不分别之殊胜三摩地的方式引导。吉祥无垢光中说：“此密咒乘具有三种信心，是薄伽梵所宣说的。首先暂时对经续产生信心，然后对上师产生信心，然后对自己产生信心。以这三种信心，将完全成为圆满正等觉之道。另一种方式是，如果没有三种信心，那么上师所开示给弟子的任何道，都不会成为给予圆满正等觉果位者，因为弟子只是愚昧的信仰，以世俗谛将成为世间果。”如此宣说了。其中的含义是，具有三种信
English
to that place. Who leads? The venerable lama leads. Although the tantras explain the infinite qualities of the lama, the main cause for generating the wisdom of the completion stage is: From the King of Tantras: "Whoever's heart and mouth abide the face of the Buddha, that is the glorious lama." This is indispensable in every way. It is good if other qualities are gathered, but even if they are not complete, this is definitely necessary. The meaning of this is that the face of the Buddha is the door through which the Buddha arises, that is, the path of Vajra Yoga union. Such is born in the heart, so it abides in the heart stream. Abiding in the mouth means that in order to place this profound Dharma in the mind stream of the disciple, he is skilled in teaching the Dharma. In this way, he is proficient in all the instructions of the six branches, and has a special love for accepting disciples, and the two, the experience and realization of cultivating this path without error, must be combined. As for realization, it goes without saying that if all six stages can be obtained, but it is difficult to find now. In the middle, one must first have a complete and virtuous realization, and in the middle, one must have a realization that is in accordance with the virtuous realization. Even the smallest one must obtain the non-inverted retraction stage, and have various experiences of meditation. In this way, the root of this path is established, so it is enough to just do that. The way to guide is to guide with the three kinds of faith and the special samadhi of non-discrimination. The Glorious Stainless Light says: "This mantra vehicle has three kinds of faith, which were spoken by the Bhagavan. First, have faith in the tantra for a while, then have faith in the lama, and then have faith in yourself. With these three kinds of faith, the path of perfect and complete enlightenment will become completely pure. Another way is that without the three kinds of faith, any path that the lama shows to the disciple will not become the giver of the fruit of perfect and complete enlightenment, because the disciple is only foolish faith, and with relative truth, it will become a worldly fruit." So it is said. The meaning of this is that with three kinds of faith
Chinese
如果遇到具德的上师之道，有缘分的人就能在一生一世之身获得佛的果位。即使仅仅是对续部有信心，如果对上师没有信心，那么在未来经历漫长的时间后，在其他的转世中才能获得成佛的因，虽然如此，但因为不会立即产生体验，所以此生无法获得殊胜成就。如果对续部没有信心，那么对上师的信心也不会具备应有的特征。即使对那位上师有相似的信心，并且通过暂时的体验获得了一些成就，但那也不是对真正道路产生信心的标志。即使会产生一些暂时的事业成就和看似圆满次第的体验，也不会转变为真正的道路。这就是所说的。有些人缺乏这三种信心，他们只是愚蠢自大者的虚假佛法和诡辩家自诩聪明的虚构之物，因此毫无用处。还有些人比这更糟糕，他们受到某些黑暗势力的鬼神的影响，被暂时的加持所迷惑，那些福报浅薄的人如果对他们产生信心，今生将不吉利，来世将被引向恶道。还有些情况，即使是佛陀所说的纯净佛法，但由于中间加持的传承中断，现在也无法立即产生体验。如果传承完全断绝，那么接受密咒本身就被认为是堕入地狱的原因。即使只剩下言语解释和实践安排的灌顶仪式，但修行的传承已经中断，加持也已消失，这些都只是空有其表。还有些情况，虽然总体上佛法是纯净的，加持也没有中断，但将生起次第本身，或者将微细脉（藏文：ཕྲ་ཐིག）称为圆满次第，或者将仅仅修习空性称为圆满次第，这些都不会立即产生信心的标志。即使是根器敏锐的人修习，此生也无法获得殊胜成就，因为成佛的道路不完整。然而，在这些情况中，获得世间成就的可能性是存在的。如果具备这三种信心，那么道路将变得完全清净，这就是成佛的道路。
English
If you encounter the path of a virtuous guru, a fortunate individual will attain the state of Buddhahood in one lifetime and one body. Even if there is only faith in the tantras, if there is no faith in the guru, then after a long time in the future, in another rebirth, there will only be the cause to attain Buddhahood. However, because experience does not arise immediately, it is not possible to attain supreme accomplishment in this life. If there is no faith in the tantras, then faith in the guru will not have the proper characteristics. Even if there is a semblance of faith in that teacher, and some temporary accomplishments are achieved through temporary experience, it is not a sign of faith in the true path. Even if some temporary activities and experiences that appear to be the completion stage arise, they will not turn into the true path. That is what is said. Some who lack these three faiths are merely the false Dharma of foolish, self-admiring people and the fabrications of sophists who claim to be wise, and therefore are devoid of all benefit. There are others who are even worse, influenced by certain dark forces of demons, and deceived by temporary blessings. If those with little merit develop faith in them, this life will be inauspicious, and the next life will be led to the lower realms. In other cases, even if it is the pure Dharma spoken by the Buddha, the lineage of blessings has been interrupted in the meantime, so it is not possible to generate immediate experience now. If the lineage is completely absent, then taking the secret mantra itself is said to be a cause for hell. Even if there are only empowerment rituals with verbal explanations and practical arrangements, the lineage of practice has been interrupted and the blessings have disappeared, these are only empty forms. In other cases, although the Dharma is generally pure and the blessings have not been interrupted, naming the generation stage itself, or the subtle channels (Tibetan: ཕྲ་ཐིག) as the completion stage, or naming the mere practice of emptiness as the completion stage, these do not immediately produce signs of faith. Even if those with sharp faculties practice, they will not attain supreme accomplishment in this life, because the path to attain Buddhahood is incomplete. However, within these situations, there is a possibility of attaining worldly siddhis. If you possess these three faiths, then the path will become completely pure, this is the path to attain Buddhahood.
Tibetan
ཆ་ཚང་ལ་མ་ནོར་བ་ཡིན་པའི་དོན་ནོ། །དེ་ལས་རྒྱུད་ལ་ཡིད་ཆེས་པ་ནི། ཆོས་དེ་སངས་རྒྱས་ཀྱིས་རྒྱུད་ལས་གསལ་བར་གསུངས་པ་ཞིག་དགོས་པ་ཡིན་ན། རྡོ་རྗེའི་ རྣལ་འབྱོར་འདི་ནི། གསང་བ་འདུས་པའི་རྒྱུད་ཕྱི་མ་ལས་ཚང་ཞིང་གསལ་བར་གསུངས་པ་ དང་། འཁོར་ལོ་སྡོམ་པ་རྩ་རྒྱུད་ལས། སྔགས་བཟླས་པ་དང་བསམ་གཏན་དང་། །བདེ་བས་ ཀྱང་ནི་འགྲུབ་པར་འགྱུར། །ཞེས་བསམ་གཏན་འཛིན་པ་ཏིང་འཛིན་ཏེ་འབྲས་བུའི་ཡན་ལག་ གསུམ་གསལ་བར་གསུངས་{པ་སྟེ[པས]། རྒྱུའི་ཡན་ལག་གསུམ་ཤུགས་ལ་གོ་བ་དང་། དགྱེས་རྡོར་རྩ་རྒྱུད་ལས། སོ་སོའི་མཚན་ཉིད་བརྡའི་ཐབས་ཀྱིས་གསུངས་ནས། ཡན་ལག་ དྲུག་བསྒོམ་རྣལ་འབྱོར་པས། །ཞེས་སོགས་སྦྱོར་དྲུག་ཡིན་པར་གསུངས་པ་དང་། དེ་བཞིན་ དུ་མཁའ་འགྲོ་རྒྱ་མཚོ་ལས་ཀྱང་། སོ་སོར་སྡུད་དང་དེ་བཞིན་དུ། །བསམ་གཏན་སྲོག་རྩོལ་ འཛིན་པ་དང་། །རྗེས་སུ་དྲན་དང་ཏིང་ངེ་འཛིན། །སྦྱོར་བའི་མཚན་ཉིད་རྣམ་དྲུག་གོ །ཞེས་ སོགས་གསུངས། གཞན་ཡང་རྒྱུད་ཀྱི་རྒྱལ་པོ་ཕལ་ཆེར་ལས། རྡོ་རྗེའི་རྣལ་འབྱོར་འདི་ཅི་ རིགས་པར་གསུངས་པ་ཁོ་ན་ཡིན་ཞིང་། ཁྱད་པར་དུ་དཔལ་དུས་ཀྱི་འཁོར་ལོའི་རྒྱུད་ལས་ ཤིན་ཏུ་རྒྱས་ཤིང་གསལ་བ་མཐའ་གཅོད་དང་བཅས་པས་ཡང་ནས་ཡང་དུ་བསྟན་ཅིང་། རྩ་ 4-124 རྒྱུད་ཀྱི་དུམ་བུ་དབང་མདོར་བསྟན་དང་། སྒྱུ་འཕྲུལ་དྲྭ་བའི་རྒྱུད་ཀྱི་སྙིང་པོ་འཇམ་དཔལ་ མཚན་བརྗོད་སོགས་ཀྱང་ལམ་འདི་ཁོ་ན་སྟོན་པ་དང་། བྱང་ཆུབ་སེམས་དཔའི་འགྲེལ་པ་ སྐོར་གསུམ་གྱིས་ཀྱང་རྒྱས་པར་བསྟན་པ་ཡིན་ནོ། ། གཉིས་པ་བླ་མ་ལ་ཡིད་ཆེས་པ་ནི། བརྒྱུད་པའི་ཐུགས་སངས་རྒྱས་ཉིད་ནས་བརྩམས་ཏེ། རྩ་བའི་བླ་མའི་བར་དུ་གཅིག་ནས་གཅིག་ཏུ་བརྒྱུད་པ། བྱིན་རླབས་མ་ཉམས་ཤིང་ཉམས་ མྱོང་རྒྱུན་མ་ཆད་པ་ཞིག་ལ་ཟེར་ཏེ། ཚིག་རྐྱང་དང་། དམ་ཉམས་དང་། འདྲེས་ཁྱེར་གྱི་ལྷད་ མ་ཞུགས་པ་ཅིག་དགོས་སོ། །དེ་ཡང་དངོས་སམ་བརྒྱུད་པའི་བླ་མ་ཞིག་ལ། བདུད་ཀྱི་བར་ ཆད་ཞུགས་པའམ་འདྲེས་ཁྱེར་ན། དེ་ལས་བརྒྱུད་པའི་ཆོས་དེ་བསྒོམ་པ་ཀུན་ལའང་བར་ཆད་ ཚན་ཆེ་བ་རེ་ངེས་པར་འོང་བ་ཡིན། བླ་མའི་མིང་ཅན་བརྒྱུད་པ་ལ་དམ་སེལ་ཡོད་པ་ཞིག་བྱུང་ ན། དེ་ནས་བརྒྱུད་པའི་ཆོས་བསྒོམས་ཀྱང་ཡོན་ཏན་མི་སྐྱེ། ཉོན་མོངས་ལྡང་། འབྲེལ་བ་ཅན་ ཐམས་ཅད་ལ་བཀྲ་མི་ཤིས་སོ། །དེ་དག་མ་ཡིན་ཡང་ཚིག་བརྒྱུད་རྐྱང་པ་ལ་ཤོར་ན། དེ་ཞུས་ ནས་བསྒོམས་ཀྱང་ཉམས་མྱོང་སྐྱེ་དུས་མེད། བསྒོམ་མ་བསྒོམ་མེད་པ་འདྲ་བ་འོང་། རྫུན
Chinese
是完整且无误的意思。其中，对续部的信任是： 法必须是佛陀在续部中明确宣说的。而金刚瑜伽，在《密集金刚后根本续》中完整而清晰地宣说了。在《胜乐轮根本续》中说：“念诵真言与禅定，亦能以乐而成就。”这里明确宣说了禅定、执持、三摩地这三种果位的支分，暗示了因位的支分。在《喜金刚根本续》中，以各自的特征通过表征的方式宣说：“瑜伽士修习六支瑜伽。”等等，宣说了六种加行。同样，在《空行海续》中也说：“各自摄持且如是，禅定命勤与执持，随念以及三摩地，是为六种加行相。”等等。此外，在大多数续部之王中，都以各种方式宣说了金刚瑜伽。特别是，在《吉祥时轮续》中，以极其广博而清晰的方式，通过决断而反复地宣示。根本续的章节《灌顶略义》以及《幻化网续》的精髓《文殊真实名经》等，也仅仅是宣说此道。菩提萨埵的注释三篇也对此进行了广释。 第二，对上师的信任是：传承的意旨从佛陀开始，直到根本上师之间，一个接一个地传承，加持未衰减且经验未中断的传承。需要的是没有掺杂文字上的错误、破誓言以及胡乱拼凑的传承。也就是说，无论是直接还是间接的上师，如果被魔的障碍侵入或胡乱拼凑，那么从其传承的法，无论修习什么都会必然产生巨大的障碍。如果具上师之名的传承中出现了破誓言者，那么从其传承的法，即使修习也不会生起功德，烦恼增盛，与此相关的一切都不会吉祥。即使不是这些情况，仅仅是文字传承上出现了错误，那么即使听闻后修习也不会产生任何经验，修与不修没有差别，如同虚假一般。
English
It means to be complete and without error. Among these, trust in the tantras is: The Dharma must be something that the Buddha clearly stated in the tantras. This Vajra Yoga is fully and clearly stated in the Later Tantra of Guhyasamaja. In the Root Tantra of Chakrasamvara, it says, "Through mantra recitation, meditation, and bliss, one will also achieve accomplishment." Here, it clearly states the three branches of the result: meditation, holding, and samadhi, implying the three branches of the cause. In the Root Tantra of Hevajra, it is said through symbolic means with their respective characteristics, "The yogi meditates on the six branches." etc., stating that it is the six applications. Similarly, in the Dakini Ocean Tantra, it also says, "Gathering individually and likewise, meditation, life-force control, and holding, recollection, and samadhi, are the six aspects of application." etc. Furthermore, in most of the King of Tantras, this Vajra Yoga is only spoken of in various ways. In particular, in the Kalachakra Tantra, it is taught again and again in a very extensive and clear way with definitive conclusions. The chapter of the root tantra, the Abbreviated Meaning of Empowerment, and the essence of the Illusion Net Tantra, such as the Manjushri Namasamgiti, also only show this path. The three commentaries of the Bodhisattvas also extensively explain this. Secondly, trust in the lama is: the lineage of mind starts from the Buddha himself, and is passed down from one to another until the root lama. It is said to be a lineage where the blessings have not diminished and the experience has not been interrupted. It must be one that is free from verbal errors, broken vows, and mixed-up impurities. That is, whether it is a direct or indirect lama, if the obstacles of demons have entered or it is mixed up, then whatever Dharma is transmitted from it, great obstacles will inevitably arise in all practices. If a vow-breaker appears in a lineage bearing the name of a lama, then even if one practices the Dharma transmitted from it, qualities will not arise, afflictions will increase, and everything related to it will be inauspicious. Even if these are not the case, if there are only errors in the verbal transmission, then even if one hears and practices it, experience will never arise. It will be like practicing or not practicing, like a lie.