Chinese
如果有人想知道为什么看不到（上师的功德），那不是因为上师没有佛的功德。而是因为所化众生的智慧被障碍所遮蔽而看不到。当障碍通过力量的次第被清除时， निश्चित（梵文天城体，罗马转写：niścita，汉语字面意思：确定）， निश्चित（梵文天城体，罗马转写：niścita，汉语字面意思：确定）能看到特殊的功德是必然的。因此，为了生起大手印和大圆满的特殊证悟，需要具有视上师为法身本身的定解和虔诚，这是必要的近取因。仅仅知道上师是具有特殊功德的凡夫，或是圣者中的有学菩萨、登地者，或是成就持明者是不够的。像不需学习的佛陀的化身色身一样，因为是被所化众生的显现所摄持，所以仅仅那样理解是不行的。实际上，如前所述，需要对上师是法身本身具有不被其他念头夺走的定解，并且以专注于此的坚定不移的信心和虔诚，恒常祈祷。这是不依赖其他道之助缘，生起特殊体验的甚深缘起，是不虚妄的法性。 此外，在上师瑜伽时，以那个理由的意义，在自相续中生起证悟智慧的所有方法中最究竟的快速道，就是上师瑜伽。其要点的一般概要是：需要了解的五点是：视上师为佛（上师的意是法身，身是色身，无二无别的大双运身）。视所做的一切为佛的事业（共同的事业都是四种事业，殊胜的事业是宣说深广的法和成熟解脱的教授）。视上师对自己的恩德胜过佛（一般来说，自己拥有的世间或寂静的利益安乐的功德，特别是最终的法身利益都是上师所赐予的）。视恩德之上的上师为一切皈依处总集的智慧本体（是九皈依处的智慧和慈悲的自性）。如此了解后，以坚定的信心（清净、希求、信任、不变的四种信心）和虔诚的渴望（唯一的纯洁虔诚），恒常（不松懈地）祈祷（为了所希望的意义），不依赖其他道之助缘（止观共同道和生圆共同道等）。
English
If one wonders why one does not see (the qualities of the guru), it is not because the guru does not possess the qualities of a Buddha. It is because the minds of those to be trained are obscured by obscurations, and thus they do not see. When the obscurations are cleared away through the stages of power, it is certain that one will see the special qualities. Therefore, it is said that to generate special realization of Mahamudra and Dzogchen, it is necessary to have the firm conviction and devotion of seeing the guru as the Dharmakaya itself, as this is the necessary immediate cause. It is not enough to merely know that the guru is an ordinary being with special qualities, or a noble being, a bodhisattva in training who has attained a bhumi, or an accomplished vidyadhara. Like the nirmanakaya of a Buddha who does not need to learn, because it is gathered by the appearances of those to be trained, it is not possible to understand it that way. In reality, as explained above, one needs to have a firm conviction that the guru is the Dharmakaya itself, a conviction that cannot be stolen by other thoughts, and with unwavering faith and devotion focused on that, constantly pray. This is the profound interdependence that gives rise to special experiences without relying on other path conditions, and it is the infallible nature of reality. Furthermore, in the context of guru yoga, the ultimate quick path among all methods for generating the wisdom of realization in one's own mindstream through the meaning of that reason is guru yoga. The general summary of its key points is: the five things to know are: to know the guru as a Buddha (the guru's mind is the Dharmakaya, and the body is the Rupakaya, the great union inseparable). To know that whatever he does is the activity of a Buddha (all common activities are the four activities, and the supreme activity is teaching the profound and vast Dharma and bestowing the instructions of maturation and liberation). To know that the guru's kindness is greater than that of the Buddha for oneself (in general, whatever qualities of benefit and happiness, whether worldly or peaceful, one possesses, and especially the ultimate benefit of the Dharmakaya, are bestowed by the guru). To know that the kind guru is the embodiment of the wisdom that encompasses all refuges (is the wisdom and compassion of the nature of the nine refuges). Having understood in this way, with unwavering faith (the four faiths of purity, desire, trust, and immutability) and longing devotion (the single-minded pure devotion), constantly (without relaxation) pray (for the meaning of what is desired), without relying on other path conditions (the common paths of shamatha and vipashyana, and the common paths of generation and completion, etc.).
Tibetan
། ༽མི་ལྟོས་པར་མཆོག་གི་༼དངོས་གྲུབ་གཉིས་ལས་གཙོ་བོའོ། ༽དངོས་གྲུབ་གྱི་རྟོགས་པ་ཁྱད་པར་ཅན་སྐྱེ་བ་ལ་བསླུ་མེད་དུ་ཤེས་པ་སྟེ་ལྔ་པོ་༼བླ་མའི་རྣལ་འབྱོར་ལ་གནད་འདི་ལྔ་པོ་ཚང་བ་གལ་ཤིན་ཏུ་ཆེའོ། ༽འདི་ཞིབ་པར་འཆད་ཉན་ལེགས་པར་གནད་འགྲོ་བགྱིས་ན་ཟབ་མོའི་གདམས་པ་ཡིན་པར་གདོན་མི་ཟའོ། ཚིག་དོན་འགལ་བར་གྱུར་པ་བཟོད་པར་གསོལ། ༈ འཁོར་བ་ལ་ངེས་འབྱུང་། སེམས་ཅན་ལ་སྙིང་རྗེ། ཀུན་ལ་དག་སྣང་། བླ་མ་ལ་མོས་གུས་སོགས་གཞིར་བཞག་པའི་སྟེང་ནས་ཉམས་ལེན་བྱེད་དགོས་པ་ཡིན། མཉམ་བཞག་གི་སྐབས་སུ་བདེ་གསལ་མི་རྟོག་ལ་སོགས་པའི་ཉམས་ཞེན་གྱི་ཤུན་པ་དང་བྲལ་བའི་རིག་སྟོང་ཟུང་འཇུག་གི་དབྱིངས་སུ། ང་རྒྱལ་དང་ཁོང་ཁྲོ། ཕྲག་ཏོག་དང་ཟུར་ཟ་གཞན་ལ་ཁྱད་གསོད་ཀྱི་རྟོག་པ་སོགས་སྐྱེ་བ་དང་གྲོལ་བ་དུས་མཉམ་དུ་སོང་ནས་བག་ཆགས་བསོགས་ལོང་མེད་པ་ལ་ཕྱག་རྫོགས་ཀྱི་ལྟ་བ་རྣམ་དག་གསུང་པ་ལགས། རྗེས་ཐོབ་ཀྱི་སྐབས་སུ་ཆོས་རྣམས་བདེན་མེད་རྨི་ལམ་ལྟ་བུར་ཤེས་པའི་ངང་ནས་ཉམས་ལེན་སྤྱོད་ལམ་ལ་བསྲེ་བ་དང་ཚོགས་བསགས་པ་གལ་ཆེ་ཞིང་། དེ་ལྟར་མ་ཡིན་པར་རང་རྒྱུད་ཀྱི་ཆགས་སོགས་ཉོན་མོངས་པས་ཤར་གྲོལ་ལྟ་ཅི་རེ་ཞིག་མགོ་གནོན་ཙམ་ཡང་མེད་པར། ང་ནི་སྒོམ་ཆེན་ཡིན་ང་རང་ལ་ཡེངས་འཁྲུལ་མེད་ཟེར་བ་རྣམས་ནི་བཞད་གད་ཀྱི་གནས་ཡིན་ཞེས་བླ་མ་ནས་སོ། ། ཞལ་རྒྱུན་གདམས་ཟབ་ཟིན་བྲིས་གནད་གསང་ཡེ་ཤེས་ལག་སྟེར།
Chinese
不依赖于殊胜的（两种成就中最重要的），对于成就的特殊证悟生起，确信无疑的这五点（上师瑜伽中具备这五点极其重要）。如果详细地讲解听闻，好好地进行要点，无疑是甚深的窍诀。对于词句意义的矛盾之处，祈请宽恕。 皈依轮回， 慈悲众生， 对一切观清净， 对上师具敬信等作为基础之上，必须进行修持。 在入定的时候，在远离乐明无念等修持执着的皮囊的明空双运的法界中， 傲慢和愤怒， 嫉妒和讽刺，以及轻视他人的念头等生起和解脱同时进行，没有积累习气的空隙，这是大手印和大圆满的清净见解。 在后得的时候，在知晓诸法无实如梦的境界中，将修行融入行为，积累资粮非常重要。 如果不是这样，对于自相续的贪执等烦恼，不要说生起解脱，就连暂时的压制也没有。 如果说“我是大修行人，我没有散乱”，这些都是笑话，上师如是说。 口传甚深窍诀笔录，要点秘密智慧手授。
English
Without relying on the supreme (chief among the two attainments), to have unwavering certainty in the arising of special realization of accomplishment, these five points (it is extremely important that the Guru Yoga possesses these five points). If these are explained and listened to in detail, and the key points are practiced well, it is undoubtedly a profound instruction. Please forgive any contradictions in words and meaning. Taking renunciation of samsara, compassion for sentient beings, pure perception of all things, and devotion to the Guru as the foundation, one must practice. During meditative equipoise, in the realm of the unity of clarity and emptiness, free from the husk of attachment to experiences such as bliss, clarity, and non-thought, arrogance and anger, jealousy and sarcasm, and thoughts of belittling others, arise and dissolve simultaneously, leaving no room to accumulate habitual tendencies. This is the pure view of Mahamudra and Atiyoga. In the post-meditation period, it is important to integrate practice into conduct and accumulate merit, while knowing that all phenomena are unreal like dreams. If it is not like this, with afflictions such as attachment in one's own mindstream, not to mention arising and liberation, there is not even temporary suppression. To say, "I am a great practitioner, I have no distraction," is a laughing matter, so said the Lama. Oral transmission, profound instruction, written record, essential secret, wisdom hand-off.