Chinese
以如上师口诀般修习，自生起各种不共之体验。第二是第一支分，若不另数，则为三种信。于此四种信心中，作者或主者或先导者，乃是信上师。上师亦有二，即生起因之上师与果之圆满的上师。其中，因之上师乃是略示，仅是示彼真如；而果之上师乃是显明示彼真如，故为广示。略示之表示，乃是身语之行，世俗之仪轨或口诀等，以及以言词示之；而广示者，乃是于弟子之相续稍净之时，无余且无所遗之诸佛菩萨之加持皆集于上师，并经由上师，入于弟子之相续，融为一体，于相续中生起真实之智慧，此无身语之行，仅是法性之入。逝者逝母、忿怒尊忿怒母、勇士瑜伽母之众坛城皆集于上师，并住于彼之体性中，彼即与外在世界及内在有情，以法性之方式安住。因此，此二者乃是一切有情之上师而住，若勤奋供养，则能成办行，即轮回之圆满安乐，以及解脱，即能勤作解脱之果。上师处聚集一切坛城等之义有二，即于实相中如何安住，以及于弟子之意前如何显现。第一，上师之蕴等法性，本初即安住于如来等之坛城中，此以法性之方式，为一切有情之怙主与救护，乃因法性平等性之故。此处怙主救护之义，乃是一切有情之安乐善皆由此力所生，以及以彼存在之理由，有情乃能解脱。
English
By meditating as instructed by the Guru's oral instructions, various unique experiences arise within oneself. The second is a branch of the first, so if not counted separately, there are three kinds of faith. Among all these four kinds of faith, the agent, the principal, or the forerunner is faith in the Guru. There are also two kinds of Guru: the Guru who is the cause, and the Guru who is the perfection of the result. Among them, the Guru of the cause is the one who indicates briefly, merely pointing out the suchness; while the Guru of the result is the one who clearly shows the suchness as manifest, thus showing it extensively. The brief indication is shown through the actions of body and speech, conventional rituals or oral instructions, and through words. The extensive showing is that when the disciple's mindstream is somewhat purified, all the blessings of the Buddhas and Bodhisattvas, without exception, gather in the Guru and, through the Guru, enter the disciple's mindstream and merge into one. The arising of true wisdom in the mindstream is without the actions of body and speech; it is merely the entry of the nature of reality. All the mandalas of the Sugatas, Sugatamas, Wrathful Deities, Wrathful Mothers, Heroes, and assemblies of Yoginis gather in the Guru and abide in their essence. That very Guru abides in the nature of reality within the outer world and the inner sentient beings. Therefore, these two abide as the Guru of all sentient beings. If one diligently makes offerings, one will accomplish conduct, which is the perfect happiness of samsara, and liberation, which is to strive for the fruit of liberation. The meaning of the Guru being the gathering of all mandalas, etc., is twofold: how it abides in reality, and how it appears to the disciple's mind. First, the nature of the Guru's aggregates, etc., abides primordially in the mandala of the Tathagatas, etc. This abides as the protector and refuge of all sentient beings in the manner of the nature of reality, because of the equality of the nature of reality. Here, the meaning of protector and refuge is that all the happiness and virtue of all sentient beings arise from that power, and because of the reason for its existence, sentient beings are able to be liberated.
Chinese
是。因为具有信心的导师，是完全显现趋向于该坛城的缘故。掌握导师的要点，安置为众生的引导者。 第二，对于哪个弟子来说，导师成为了果位的上师，因为该弟子也体验到法性的状态。在该弟子的心目中，导师被认为是坛城总集、遍及轮涅、法性的本体。如果导师没有成为哪个弟子的果位上师，即使说在他的心目中已经成为那样，也只是信解修习而已，并不是现证。在此，很多人将作为因的上师金刚阿阇黎，和作为果的上师弟子自己的体验来讲解，虽然在口诀解脱等中，与讲解三上师等稍微有些相符的优点，但是，与此论典不相符，因为这是四种信心中上师的广说，将那些认定为果位上师，是因为必须归纳为自己信解的缘故。在那之后，显示了四种比喻，如（藏文：ༀ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡）是所有字母的引导者一样，是所有成就的引导者；如狮子这种兽王使其他动物恐惧一样，摧毁不顺品；如决定语的吠陀中包含其他吠陀的所说一样，如前面所显示的那样，在了解导师的真实性中包含所有智慧；如巴拉扎达（梵文：Pārijāta）即天树圆满的花朵，胜过所有其他花朵，并且不会变旧一样，加持的道路是没有困难、进入容易且不会衰退的意义。众多成就，是殊胜共同成就的多种类别。未证悟，是指具有上师的加持却未证悟，即没有。微细，是指细微的。所有意义，是指所有成就。而且，智者从成就开始，仅仅显示了导师的伟大，剩余的词句容易理解。之后显示章节的名称，是《秘密真实性极明》中，自和他众
English
Yes. Because the teacher with faith is the reason for completely manifesting towards that mandala. Grasping the essence of the teacher, placing them as the guide for sentient beings. Secondly, for whichever disciple the teacher has become the guru of the fruition, because that disciple also experiences the state of Dharmata. In the mind of that disciple, the teacher is considered to be the totality of the mandala, all-pervasive of samsara and nirvana, and the essence of Dharmata. If the teacher has not become the guru of fruition for whichever disciple, even if it is said that they have become like that in their mind, it is only belief and practice, not actual realization. Here, many people explain the guru of the cause, the Vajra Acharya, and the experience of the disciple himself as the guru of the fruit, although in oral instructions and liberation etc., there are some advantages that are slightly in accordance with the explanation of the three gurus, etc., but it does not agree with this treatise, because this is the extensive explanation of the guru in the four kinds of faith, and identifying those as the guru of the fruit is because it must be summarized as one's own faith. After that, four examples are shown, just as (Tibetan: ༀ, Sanskrit Devanagari:, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) is the guide of all letters, it is the guide of all accomplishments; just as the lion, the king of beasts, makes other animals afraid, it destroys unfavorable factors; just as the subject of other Vedas is included in the Veda of definite expression, as shown above, all wisdom is included in the knowledge of the teacher's reality; just as Pārijāta, the all-encompassing flower of the heavenly tree, is superior to all other flowers and does not become old, the path of blessing is the meaning of being without difficulty, easy to enter, and not declining. Numerous accomplishments are many categories of supreme common accomplishments. Non-realization means not realizing despite having the blessing of the guru, that is, not having it. Minute means subtle. All meanings means all accomplishments. Moreover, the wise ones, starting from accomplishment, only showed the greatness of the teacher, and the remaining words are easy to understand. Then the name of the chapter is shown, which is "From the Extremely Clear Secret Reality," the self and others'