English
Doing so is indeed the path of abandoning the basis. But here it is not like that, because observing those dharmas of the basis themselves, it is not that the appearance is fundamentally blocked, and ultimately returns to non-appearance, but rather the deity's body and great bliss, etc., the dharmas of the basis, are transformed into something that is half similar to oneself, and by meditating on the wisdom with appearance, the reality of the basis is realized. This should be understood as follows: In general, on the paths of the Sutra, Tantra, and Three Vehicles, both the parts of abandoning the basis and transforming the basis exist in a mixed way. In the Lesser Vehicle, the part of abandoning the basis is the majority, and in the Mahayana Sutra system, abandoning is slightly the main thing. In the three tantras of Action, Performance, and Yoga, the parts are equal, but in the Unsurpassed Vehicle, the transformation is very much and especially important. Therefore, whichever is the main thing is established by it. For example, for a poisonous tree, making it non-poisonous by cutting off the leaves, pulling out the roots, burning it with fire, etc., is an example of abandoning the basis. If we use this method to compare purifying an ordinary body, then initially, when it is impossible to abide in the non-appearance that blocks the appearance of the body, one meditates on the body being impure, impermanent, suffering, and without an agent, etc. These are only the means to make the appearance of the body disappear, because impurity is the cause of the body being unstable and not firm, suffering is the appearance of the body being unpleasant, impermanence is the destruction moment by moment, so that the appearance of the body has no leisure to arise and stay, and emptiness is because it prevents someone from controlling and making the body exist. In those states, there is also making selflessness the object of mind, but it is not possible to manifest it clearly. After being accustomed to this, later, like the Lesser Vehicle, it is the selflessness of the person, the body is not only unstable, but also has no independent thing on it, so seeing that I am selfless, the appearance there disappears. The Great Vehicle is the selflessness of phenomena, also because of impurity, impermanence, suffering, and emptiness, apart from appearance, knowing that there is no constant stability, the body has never been established from the beginning, just settling the mind on this, there is no appearance in the realm of consciousness.
Chinese
将成为住所。因此，对于每一个观修瑜伽，首先以作为基础的身体为对境进行观修，但随即要反复地将身体的显现投入到寂灭的无念之中。那本身首先只是明相，之后趋向于显现而成就，就像从根摧毁毒药使其不显现一样。小乘补特伽罗仅仅观修无我，并没有证悟身体原本是空性的，但在其出世间的等持中，并不以平凡身体的显现为对境。这样，身体是所诠释的，一切法都与之相连。不舍弃基础而转变的比喻是：毒树通过咒语和药物等接触的特殊加持，其过患得以消除，成为具有无量功德的圆满殊胜的药树。不将毒视为过患，也不需要焚烧砍伐等，那树的种类也没有断绝，枝叶的外形也没有大的改变，但通过转变其能力和作用使其变得非常不同，因此不需要通过焚烧砍伐来舍弃基础毒树，而是通过药物咒语的结合来转变其所有能力和特征。同样，这里也不主要运用舍弃心、彻底断绝，以及见到过患的离贪，以及通过空性的方式使显现消失等。除了因为需要而使用的微小支分道之外。因此，以自己的身体为对境，通过观想清净显现的本尊形象进行观修，以及在圆满次第的阶段，成就身体空色和不变的安乐等，在基础阶段与身体的显现有一半相似。生起次第中，面容手印、无量宫殿等与处所和身体的形象相似，圆满次第中，显现空色的身和刹土，以及安乐与身体相连等也是如此。另一半则在形象上相反。生起次第中，有与平凡形象相反的坛城形象，圆满次第中，有与微尘法形象相反的智慧形象，以及与变化形象相反的不变安乐等。因为这个原因
English
It will become an abode. Therefore, for each and every visualization yoga, one first meditates by focusing on the body as the basis, but immediately afterwards, one repeatedly directs the appearance of the body into the oblivion where it ceases. That itself is initially just a clear appearance, and later it is accomplished by turning towards manifestation, just like destroying poison from the root so that it does not appear. Hinayana individuals only meditate on selflessness, and do not realize that the body is originally empty, but in their supramundane samadhi, they do not focus on the appearance of the ordinary body. Thus, the body is the signified, and all dharmas are connected to it. The example of transforming without abandoning the basis is: through the special blessing of touching a poisonous tree with mantras and medicines, its faults are eliminated, and it becomes a perfect and excellent medicinal tree with immeasurable qualities. One does not regard the poison as a fault, and there is no need for burning or cutting, and the lineage of that tree is not cut off, and the external shape of the branches and leaves does not have great changes, but by transforming its ability and function, it becomes very different, so there is no need to abandon the basic poisonous tree by burning or cutting, but rather to transform all its abilities and characteristics through the combination of medicine and mantra. Similarly, here, we do not mainly employ renunciation, complete severance, detachment from seeing faults, and causing appearances to vanish through emptiness. Except for the small limbs of the path that are used because of necessity. Therefore, meditating by focusing on one's own body and visualizing the pure appearance of the deity, and accomplishing the body as empty form and immutable bliss during the completion stage, etc., are half similar in appearance to the appearance of the body at the basic stage. In the generation stage, faces, hand gestures, immeasurable palaces, etc., are similar to the form of the place and body, and in the completion stage, the appearance of the empty form body and pure lands, and the union of bliss with the body, etc., are also similar. The other half is opposite in appearance. In the generation stage, there is the form of the mandala that is contrary to the ordinary form, and in the completion stage, there is the form of wisdom that is contrary to the form of particulate matter, and the immutable bliss that is contrary to the form of change, and so on. For that reason
Chinese
教师佛智也使用了，形态相违和执持方式不一致的词语，如“与彼形态相违之心”以及“任何与任何不一致者”等。如果因为形态相违就不舍弃基础，难道可以吗？并非对基础之法不以舍弃之心执持，而是因为以专注基础之法本身，并以成办彼等之方式修习之故，不会舍弃基础。例如，并非像夺取贫穷之人的性命，从而使没有贫穷之人一样，而是像给予贫穷之人许多财物和用具，从而使其转变为富人，从而使没有贫穷之人一样。因此，那个贫穷之人的上面的人的事物仅仅是真实的基础，而它的特征转变为过患的贫穷则被遣除，特征的基础人的事物则始终没有损害，并且还获得其他圆满，就像这样。又如果说，不舍弃者，因为不舍弃过患的缘故，难道不会成为道吗？哪里是不舍弃过患呢？比起舍弃基础之道，这个更加是舍弃过患的方式强大。因此，不舍弃者，不是指视为过患，不视为相宜，以及以舍弃之心特意舍弃的意思，例如，某人对于任何人，认为过患，怀恨，以及从那远离，就说他舍弃了我，但是那个人没有舍弃对他欢喜的心，而自己离开，则不称为舍弃。因此，身体的自性本来就成就为智慧的本尊身，并且因为是依赖于它而产生的垢染之故，就像镜子的灰尘仅仅在与镜子的形状相似的方向上产生一样。身体也以金刚身和形状相似的方向显现为具有手脚肢体的形态。那时，瑜伽士修习身体和身体的自性二者形状相似的相似法，本尊瑜伽，从而通常身体的种姓，转变，成为道所摄的智慧本尊身的形态，例如，就像念诵咒语，毒药的效力转变为殊胜药物的效力一样。
English
The teacher Buddha-jñana also used terms with contradictory forms and inconsistent ways of holding, such as, "The mind that is contrary in form to that," and "Whatever is inconsistent with whatever." If one does not abandon the basis because of the contradictory forms, is that acceptable? It is not that one does not hold the basis of the Dharma with a mind of abandonment, but because one meditates by focusing on the basis of the Dharma itself and accomplishing them in that way, one does not abandon the basis. For example, it is not like taking the lives of poor people to eliminate poverty, but like giving poor people many riches and possessions, transforming them into wealthy people, and thus eliminating poverty. Therefore, the mere human substance on top of that poor person is the real basis, and the poverty that has become a fault of its characteristic is averted, and the basis of the characteristic, the human substance, is never harmed, and other perfections are also obtained, just like that. Furthermore, if one says that not abandoning means that one does not abandon faults, will it not become the path? Where is it that one does not abandon faults? Even more than the path of abandoning the basis, this is a more powerful way of abandoning faults. Therefore, not abandoning does not mean regarding it as a fault, not regarding it as appropriate, and intentionally abandoning it with a mind of abandonment. For example, when someone thinks of faults, bears grudges, and goes away from anyone, he says that he has abandoned me, but if that person does not abandon the mind of liking him, and leaves on his own, it is not called abandonment. Therefore, the nature of the body is originally accomplished as the wisdom deity body, and because it is the defilement that arises in dependence on it, just as the rust of a mirror arises only in the direction similar to the shape of the mirror. The body also appears in the form of limbs with hands and feet in a direction similar to the Vajra body. At that time, the yogi meditates on the similarity of the body and the nature of the body, the deity yoga, so that the lineage of the ordinary body transforms and becomes the form of the wisdom deity body gathered by the path, for example, just as the power of poison transforms into the power of supreme medicine by reciting mantras.
Chinese
哦！当修习道时的本尊身像纯熟后，平凡身体的显现污垢全部清净之时，道也融入法界，从而获得法性身金刚现证。这种方法也适用于其他所有法门。例如，贪欲的法性是安乐不变、遍一切处。因为依赖于它而生起，贪欲本身也显现为安乐、住身、受用的形态。虽然那是具有变化的安乐和普通的形态，但瑜伽士从贪欲和法性安乐仅在具有形态上相同之处入手，通过反复修习融乐不变和空色身，或者生起次第的本尊身像，连同处所和供养的形态，将原先的贪欲习气转化为功德，从而转变为融乐不变的本尊身像，或者趋入道之资粮圆满的不变安乐之方式，取决于修行者证悟的高低。无论如何，通过修习道之具有形态的安乐，当贪欲的习气自然耗尽时，就能获得法性的遍一切处安乐。这就是烦恼转为道用的究竟要诀。在那些时候，因为不做呵斥身体和贪欲，不视为不合，不以舍弃心舍弃，不果断决绝地抛弃的方式，所以称作不舍弃烦恼和不舍弃身体。然而，从身体和贪欲转变为安住的那一刻起，也已经是极其彻底的舍弃了，但那是因为自己舍弃而去的，并非刻意去舍弃。更不用说以根本殊胜的身体和贪欲的法性为目标，不做舍弃的目标了。因为不以身体和贪欲的物质延续为目标，不做刻意的舍弃和视为不合，所以不舍弃根本的身体和贪欲的物质延续。并且在身体和贪欲之上，以增添和享用欢宴的方式修习本尊身像和具有形态的安乐，从而遣除身体的痛苦和使贪欲心续不悦的部分，当本尊身像和殊胜安乐持续不断地显现时，身体和贪欲的物质延续那两者
English
O! When the deity image of the path becomes familiar, at the time when all the stains of the appearance of the ordinary body are purified, the path also dissolves into the dharmadhatu, and thus the dharmakaya vajra realization is attained. This method can also be applied to all other dharmas. For example, the dharmata of desire is unchanging bliss, all-pervasive. Because it arises in dependence upon that, desire itself also appears as the form of bliss, abiding body, and enjoyment. Although that is changing bliss and an ordinary form, the yogi takes hold of desire and the dharmata of bliss only in terms of their similarity in having form. By repeatedly practicing the unchanging melting bliss and the empty form body, or the deity image of the generation stage, together with the form of place and offerings, the former lineage of desire is transformed into virtue, and thus transformed into the deity image of unchanging melting bliss, or the way to enter the unchanging bliss that gathers the provisions of the path, depending on the practitioner's level of realization. In any case, by meditating on the bliss of the path with form, when the habitual tendencies of desire are naturally exhausted, the all-pervasive bliss of dharmata is attained. This is the ultimate key to transforming afflictions into the path. At those times, because one does not revile the body and desire, does not regard them as incompatible, does not abandon them with a mind of renunciation, and does not abandon them with a decisive and distant attitude, it is called not abandoning afflictions and not abandoning the body. However, from the moment when the body and desire are transformed into abiding, it is also an extremely thorough abandonment, but that is because one has gone to self-abandonment, and not because one has intentionally abandoned them. Needless to say, one does not make the supreme basis, the dharmata of the body and desire, the target of abandonment. Because one does not make the material continuum of the body and desire the target, and does not intentionally abandon them or regard them as incompatible, one does not abandon the fundamental material continuum of the body and desire. And by meditating on the deity image and the bliss with form on top of the body and desire in the manner of adding to and enjoying a feast, thereby reversing the suffering of the body and the part that makes the mindstream of desire unpleasant, when the deity image and the special bliss continuously arise, the material continuum of the body and desire, those two