Chinese
八部者，天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽等是也。又，有将天与阿修罗合为一类，加上人道者，也有将“ལྟོས་འཕྱེ”单独列出者，然彼等已包含于龙中。罗刹与身腐者等诸多则包含于夜叉部中。人中具神通者少，故不宜列入八部中。凡具神通者，则依其类别归于天、龙、夜叉、阿修罗四部。具人身之圣者虽具神通，然因已超越世间，故不列于此等部类中。地狱、普通畜生及饿鬼贱民等亦不具神通，具神通之八部即如上所述。如导师正等觉佛陀之化身，以不可思议之事业利益世间，于诸佛土往来。如是，成就幻身之大瑜伽士，以智慧之行等方式利益众生而游走。以增长乐空之智慧资粮及供养智慧坛城并利益众生之力，积累广大之福德资粮。以二资粮之力，随之摄集并执持三摩地与陀罗尼之门、六度、菩提分法、神通等种种智慧，即未得者得之，已得者不退而增长。乐空之本尊身金刚萨埵，以之象征一切显现与作为并加以印持，故心中所欲之成就与功德之差别，无有不能成办者，因诸法皆了知为自心如幻故。又，如某些范例中“无有不可成办者”所说，身语意三之行为无论作何，皆成为圆满二资粮中任何一种之殊胜方便，故无有不可作为之事与行为，因金刚萨埵已印持之故。
English
The eight classes are: Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas. Furthermore, there are those who combine Devas and Asuras into one category and add the human realm. There are also those who list 'lTos 'phye' separately, but they are included within the Nagas. Many such as Rakshasas and those with decaying bodies are included within the Yaksha class. Since few humans possess magical powers, it is not appropriate to include them in the eight classes. Those who possess magical powers are categorized according to their type among the four classes of Devas, Nagas, Yakshas, and Asuras. Although the noble ones with human bodies possess magical powers, they are not included in these classes because they have transcended the world. Hell beings, ordinary animals, and the lower classes of pretas also do not possess magical powers. The eight classes that possess magical powers are as described above. Just as the emanation bodies of the Teacher, the Perfectly Awakened Buddha, benefit the world through inconceivable activities, going and coming to various Buddhafields, so too, this great yogi who has accomplished the illusory body, engages in the welfare of sentient beings and wanders through means such as the conduct of wisdom. Through the power of increasing the accumulation of wisdom of bliss and emptiness, and offering to the mandala of wisdom and benefiting beings, he accumulates a vast accumulation of merit. Through the power of the two accumulations, he subsequently gathers and holds various kinds of wisdom such as the gates of samadhi and dharani, the six perfections, the limbs of enlightenment, and clairvoyance, so that what has not been attained is attained, and what has been attained does not decline but increases. Since the deity body of bliss and emptiness, Vajrasattva, symbolizes all appearances and actions and seals them, there is nothing that cannot be accomplished by accomplishing the desired attainments and distinctions of qualities, because all phenomena are realized as being like an illusion of one's own mind. Furthermore, as it says in some examples, "There is nothing that cannot be accomplished," whatever actions of body, speech, and mind are done, they become a special means of perfecting either of the two accumulations, so there is nothing that cannot be done or acted upon, because Vajrasattva has sealed it.
Chinese
是为了这个缘故。这是“为了这个”的意思。瑜伽士也能成就大乐大手印双运之殊胜成就，此瑜伽士于此生或临终或中阴等，能与自己任何希求之时机相应而成就。有些注释中，将大乐手印认定为殊胜明妃，解释为获得瑜伽母众之特殊集会。虽然一般而言也是如此，但经文的词义并未超出字面解释。烦恼如幻术，业如梦境，包含处所受用的身体，视如干闼婆城般无实。因此，业、烦恼、痛苦三者也只是缘起聚合的显现而已。瑜伽士体验到，造业者和感受苦乐果报者，也只是错觉，并非真实存在。因此，烦恼和苦乐无法伤害他的心。此处所说的“有道者”，是指业和烦恼本身并非痛苦之道，因此，痛苦之果的身体，是与道、业、烦恼相应的。这是这个意思。因为不了解这种如幻的禅定，所以执着于世俗虚幻的显现为真实。由于执着于真实显现，真实相信，贪欲等烦恼之病就会产生。有些版本中出现“各种贪欲”，似乎是两种不同译本的混合。有些版本中也出现“贪欲等病产生”，意思更清晰。在《变坏》中说：“各种各样的疾病都会产生。”这通过引申义说明了没有获得这种禅定的过患。因此，对于那些生起烦恼之病的众生，要用如幻般宣说的佛法妙药来医治，即了解针对每个众生烦恼的对治方法。即使修习了生起次第和圆满次第，也生起了各种体验，但是，任何士夫，如果没有通过取悦上师来修持和获得自我加持的诀窍，就无法成为断除常断二边之殊胜对治。
English
It is for this reason. This translates to "for this reason." The yogi can also accomplish the supreme accomplishment of Great Bliss Mahamudra Yuganaddha. This yogi, in this life, at the time of death, or in the bardo, etc., will achieve in accordance with whatever situation he desires. In some commentaries, Great Bliss Mahamudra is identified as the supreme vidyādhara, and it is explained as obtaining a special gathering of yoginis. Although this is generally the case, the meaning of the text does not go beyond the literal explanation. Afflictions are like illusions, actions are like dreams, and the body, including places and enjoyments, is seen as unreal like a gandharva city. Therefore, the three, karma, afflictions, and suffering, are merely appearances of interdependent aggregates. The yogi experiences that the agent of actions and the one who experiences the results of happiness and suffering are also merely illusions and do not exist in reality. Therefore, afflictions and happiness and suffering do not harm his mind. Here, "one with the path" means that karma and afflictions themselves are not the path of suffering. Therefore, the body, which is the result of suffering, is in accordance with the path, karma, and afflictions. This is the meaning. Because one does not understand this kind of illusion-like samadhi, one clings to the conventional illusory appearances as real. Because one clings to real appearances and believes them to be true, diseases of afflictions such as desire will arise. In some versions, "various desires" appear, which seems to be a mixture of two different translations. Some versions also have "diseases such as desire arise," which seems clearer. In "Becoming Bad," it says, "Various kinds of diseases will arise." This explains the faults of not obtaining this samadhi through extended meaning. Therefore, for those sentient beings who have developed the disease of afflictions, one should cure them with the supreme medicine of the Dharma, which is taught as illusion-like, that is, understanding the antidote for the afflictions of each sentient being. Even if one has practiced the generation stage and completion stage of mantra and has generated various experiences, if any individual has not practiced and obtained the secret instructions of self-blessing through pleasing the guru, he will not be able to become a special antidote to sever the extremes of eternalism and nihilism.
Chinese
因为是依止的缘故，当生起具有常断之相的争端时，就缘着它而生起执着常断，以前的经验都消失了，那个人就会退回到低劣恶劣的境地。与此相反，如果得到我的加持，就不会执着常断，因此说得到不退转，这是功德的名称。退转有三种：自己获得的功德退失；因业和烦恼的力量而在轮回中再次受生；堕入其他乘。获得这个次第后，就舍弃了这三种退转，因此是不退转。也就是说，因为了知无实如幻，所以从常边解脱，不生于轮回；因为获得自性安乐的等持，所以从断边解脱；从堕入低劣乘解脱。一切天身都是对治无身之小乘涅槃和轮回之身的对治，因此从二边解脱。如果获得这个次第，确实是这样，但这里为什么说获得或未获得口诀，就会退转或不退转呢？这是因为为了这个目的而应调伏的所化获得口诀时，就立即认为也获得了这个次第。所以，不需要用现在的求法者的根器和算计来比较。这个次第的其他利益，圣天也说过：清净的戒律在这里不需要，苦行苦练不需要，没有苦行戒律也能以喜乐成就。谁这样知道后，谁恒常忆念它，一切都是幻化的变现，他就能成就佛果。安住于幻化的瑜伽士，诸天也恒常守护他。以如幻的等持，从此就能成为一切智者。金刚寿命和大力，青春无病安乐之最，获得佛的幻化后，出生是自然而然的。仅仅是见到，无需劝请，就能自在地驾驭众生。以如幻的等持，就能获得一切 желаемое. 这样说，出生是自然而然的，意思是自己 желает то
English
Because it is dependent, when the basis of conflict with the appearance of permanence and annihilation arises, clinging to permanence and annihilation arises by focusing on it. All previous experiences are lost, and that person will regress to a lower and worse state. In contrast, if one receives my blessing, one will not cling to permanence and annihilation, so it is said that one obtains non-regression, which is a name for virtue. There are three types of regression: regression due to the loss of one's own virtues, regression due to taking rebirth again in samsara due to the power of karma and afflictions, and regression due to falling into another vehicle. Having obtained this stage, one abandons all three of these regressions, therefore it is non-regression. That is, because one knows that there is no truth, like an illusion, one is liberated from the extreme of permanence and does not take birth in samsara. Because one obtains the samadhi of self-nature bliss, one is liberated from the extreme of annihilation. One is liberated from regressing to a lower vehicle. All the forms of deities are the antidote to the nirvana of the Hinayana without form and the body of samsara, thus liberating from both extremes. If one obtains this stage, it is indeed so, but why is it said here that obtaining or not obtaining the oral instruction will lead to regression or non-regression? This is because when the disciple who is to be tamed for this purpose obtains the oral instruction, it is immediately assumed that this stage has also been obtained. Therefore, there is no need to compare with the faculties and calculations of present-day Dharma seekers. The noble Deva also spoke of other benefits of this stage: Cleanliness and discipline are not needed here. Austerities and hardships are not needed. Even without austere discipline, one will be accomplished with joy and bliss. Whoever knows this and constantly remembers it, all are magical transformations of illusion, and he will attain Buddhahood. The yogi who abides in illusion, even the gods will always protect him. With the samadhi of illusion, he will then become omniscient. Vajra life and great power, youth, health, and the best of bliss. Having obtained the magical powers of the Buddha, birth will occur spontaneously. By merely seeing, without being urged, beings will be under one's control. With the samadhi of illusion, one will obtain all desired things. It is said that birth occurs spontaneously, meaning that if one desires
Chinese
转世化身的瑜伽，是指随心所欲地获得转世，其他的很容易理解。第三，之后是供养上师并加持誓言，其中之二是供养上师： 供养全部都抛弃， 真实开始供养上师。 以此令彼欢喜故， 将获得一切智智。 使成无上是导师， 供养金刚萨埵后， 彼已做了诸福德， 有何苦行未修持？ 彼之无尽所欲物， 任何极其欢喜者， 极其殊胜之彼物， 即是奉献于上师。 导师能夺诸罪业， 导师能息灭怖畏， 导师能从痛苦之， 海中怖畏救度之。 这是说，如果衡量供养其他一切本尊和供养上师，那么必须完全抛弃其他一切供养，而真实地开始供养上师，即使舍弃其他的也没有过错。如果令彼（上师）欢喜，就会获得一切智者佛陀的殊胜智慧，并且使弟子安住在无上之位。为了圆满一切佛陀的金刚萨埵自性的导师而做供养，仅仅通过那供养就等于做了所有福德，有什么福德没有做呢？有什么苦行没有修持呢？所有这些都已修持完毕。 供养又是怎样的呢？如果想要获得和证悟那无尽且不变的果位，那么就将能使上师极其喜悦和高兴的任何事物都供养给他，因为凡是能令他高兴的，就不需要鉴别物品的好坏。总的来说，应该将极其美好和殊胜的物品供养给上师。像这样通过供养使他欢喜，那么上师就能夺走和净化弟子相续中的罪业，息灭今生的一切怖畏，并且从痛苦的轮回大海的怖畏中，救度到解脱的彼岸。这些也是从上面的“谁未从上师处修持”这句话引申出来的。在获得幻身的口诀之后，再次是会供轮。
English
The yoga of incarnate bodies refers to obtaining rebirth at will, and the rest is easy to understand. Third, after that, offering to the guru and blessing the vows, the second of which is offering to the guru: Abandon all offerings, Truly begin to offer to the guru. By pleasing him, You will attain the supreme wisdom of omniscience. Making the unsurpassed is the teacher, By offering to Vajrasattva, He has done all the merits, What austerities have not been practiced? His inexhaustible desires, Whatever is extremely pleasing, That which is extremely special, That and that is given to the guru. The teacher steals away sins, The teacher dispels fears, The teacher saves from the fear of the ocean of suffering. This is to say that if you measure offering to all other deities and offering to the guru, then you must completely abandon all other offerings and truly begin to offer to the guru, and there is no fault even if you abandon the others. If you please him (the guru), you will attain the supreme wisdom of the omniscient Buddha, and you will place the disciple in the unsurpassed position. By making offerings for the sake of the guru, who is the nature of Vajrasattva, the embodiment of all Buddhas, by that offering alone, it is equal to doing all merits, what merits have not been done? What austerities have not been practiced? All of these have been practiced. What kind of offering is it? If you want to obtain and realize that endless and unchanging state, then offer him whatever things that can make the guru extremely happy and pleased, because whatever makes him happy, there is no need to distinguish between good and bad things. In general, the extremely good and special things should be offered to the guru. Having pleased him in this way through offerings, the guru can steal away and purify the sins in the disciple's mind, dispel all the fears of this life, and save from the fear of the suffering ocean of samsara to the other shore of liberation. These are also derived from the above sentence "Who has not practiced from the guru". After obtaining the oral instructions of the illusory body, again there is the feast wheel.