Chinese
也就不显现为二。也就是之前所说的六法，是无二且不显现的。第八，对于具备道与果、方便智慧七支的体性者，仅仅是分别念的执着入驻也无法了悟，对此的阐释是引自《行持续》中的一个偈颂，就像年轻的女子，喜欢小孩子的谈话，也就是爱欲的谈话，随之信服，说着去爱欲的处所，也说着相遇的谈话，虽然说了，却不享受快乐，同样，瑜伽的恶道也是没有果实的。其中，恶道是指沉迷于声音的分别，以及没有圣者的口诀，由凡夫俗子所宣说的。宣说并赞颂那恶道，如果完全执着，就会成为束缚，因此，对于一切道，没有傲慢心的无执着非常重要。第二，讲述剩余的五支，即遍布、安乐、常恒、身、双运这五者。首先，关于遍布，分为断除之分和证悟之分，两种。第一种是，遍布的梵语是“毗补”（藏文：བི་བྷུ་），从这个词的语音引申，就有了完全获得和从分离中产生的意思。完全脱离一切障碍，就是从断除不相符的方面而产生的，就像脱离敌人而获得王位的财富一样。从真实中完全获得，如果本来就存在污垢，就无法断除，因为从无始以来就完全清净，所以获得了断除污垢的灭谛，灭谛是无为法，是法性，因为没有差别，所以是遍布一切事物的含义。第二种是，对于处所没有远近之分，对于众生，也就是一切人遍布，并且对于三时没有远近，因此是遍布。第二，常恒，是说心意智慧没有改变，自显现的身相续不断绝，以及他显现的身相，也不会有事业中断的时候，因此相续不断绝，所以是常恒。就像所说的，无论存在多久，都能同时为利益众生而行各种事业的身，是能仁的化身，永不断绝。第三，安乐，分为总说和广说两种。首先是总说：业
English
Also, it does not appear as two. That is, the six dharmas mentioned earlier are non-dual and do not appear as such. Eighth, to show that even the mere entry of conceptual clinging cannot comprehend the nature of the seven branches of the path and fruit of skillful means and wisdom, a verse is quoted from the Tantra of Conduct: Just as a young woman who has become a maiden is delighted by the talk of children, that is, talk of desire, and follows it with approval, speaking of going to the place of desire and also speaking of meeting, but does not experience joy, so too is the evil path of yoga without fruit. The evil path is attachment to verbal concepts and being taught by ordinary beings without the instructions of the noble ones. That evil path is taught and praised, but if one clings to it completely, it becomes a bondage. Therefore, it is important to be without attachment and without pride in all paths. Second, explaining the remaining five branches: pervasiveness, bliss, permanence, body, and union. First, regarding pervasiveness, there are two aspects: that which is abandoned and that which is realized. The first is: the Sanskrit word for pervasiveness is "Vibhu" (Tibetan: བི་བྷུ་), derived from the sound of this word, it means to obtain completely and to arise from separation. To be completely free from all obscurations is to arise from abandoning the opposing side, just as obtaining the wealth of kingship from being separated from enemies. To obtain completely from what is true, if there were originally a stain, it would not be possible to abandon it, but because it has been completely pure from the beginning, one obtains the cessation of abandoning stains, the truth of cessation is unconditioned, it is the nature of dharma, because there is no difference, it is the meaning of pervading all things. The second is that there is no near or far in places, it pervades all beings, that is, all people, and because there is no near or far in the three times, it is pervasive. Second, permanence means that the wisdom of the mind does not change, the continuity of the self-appearing body does not cease, and the other-appearing body does not have a time when activities cease, therefore the continuity does not cease, so it is permanent. As it is said, as long as there is existence, that body which simultaneously performs various benefits for the sake of beings is the emanation body of the Sage, which never ceases. Third, bliss, divided into brief and detailed explanations. First is the brief explanation: karma.
Chinese
业手印的乐受是具有烦恼的垢染，具有六十四种喜乐的刹那，以及外在行为的六十四种差别，因此是具有多种戏论的。从离戏和无戏的空性大印所生的广大的乐受，在一切因果中都无有戏论，并且对于摧毁非真实的遍计分别具有极大的力量。第二，关于乐受的必要，六十四种羯罗拏的差别，事业手印的究竟密意，以及宣说离戏的大乐，共有四点。第一点是，为了摄受具有贪欲者，如《明灯论》中所说：“为了有贪欲的众生”。意义的主旨是，对于事业手印和合修的方法，仅仅一种是不够的，如猛厉自在者所说的那样，指示它也是为了成办从空性手印所生的广大乐受的方法。如是大手印明点中说：犹如黑暗的容器，没有灯火则不能见，一旦以灯火得见，之后就应舍弃灯火，容器则应努力守护。灯火的体性在此是根本，根本是智慧的体性，方便则称为乐，乐被认为是智慧。乐的智慧的自性，是谁从智慧母处获得，他就是智慧智慧自在，他就是圆满的次第。如是说。合修的方法仅仅一种不够，在猛厉续三万颂中，写有羯罗拏的差别，如这土地的微尘有多少，就有多少无边的嬉戏，如星辰的数量的量，是诸有情的行为。极喜自在母，人们的技艺有一千。从这开始宣说，当九百和九十九说完时，最后一个是非常深奥的，因此仙人胜者以嫉妒遮蔽了其他眷属的耳朵，他们这样说。第二是，拥抱和亲吻，同样地，用牙齿咬和用指甲划，交合和说话和揉捏，出生的方式共有八种，总共六十四种。这是说从拥抱开始
English
The bliss of Karma Mudra is tainted with the defilements of afflictions. It has sixty-four moments of joy and sixty-four distinctions of external actions, thus it is manifold with elaborations. The great bliss born from the emptiness Mahamudra of non-elaboration and non-existence is free from elaborations in all causes and effects, and it is extremely powerful in destroying untrue conceptualizations. Secondly, regarding the necessity of the bliss of melting, the sixty-four distinctions of Karanas, the ultimate intention of Karma Mudra, and the explanation of the great bliss of non-elaboration, there are four points. The first is, in order to take care of those with attachment, as it is said in the Lamp Illuminating, "For the sake of beings with desire." The main point of the meaning is that for the method of union with Karma Mudra, one is not enough, as the fierce powerful one said, indicating that it is also a method for accomplishing the great bliss born from the emptiness Mudra. Thus, in the Great Seal Bindu it is said: Just as dark vessels, cannot be seen without a lamp, once seen with a lamp, then the lamp should be discarded, and the vessel should be carefully guarded. The characteristic of the lamp here is the root. The root is the characteristic of wisdom. The means is called bliss. Bliss is remembered as wisdom. The nature of the bliss of wisdom, whoever obtains it from the wisdom mother, he is the power of wisdom and wisdom, he is the order of completion. Thus it is said. One method of union is not enough. In the fierce Tantra of Thirty Thousand Verses, the distinctions of Karanas are written. As many dust particles as there are in this land, there are that many endless plays. The measure of the number of stars is the behavior of beings. The joyful powerful woman, people's arts are one thousand. Starting from this, when nine hundred and ninety-nine have been said, the last one is extremely profound, therefore the sage Victorious One, out of jealousy, blocked the ears of the other attendants, so they say. The second is: Embracing and kissing, similarly, biting with teeth and scratching with nails, intercourse and speaking and kneading, the manner of birth, there are eight kinds, sixty-four in total. This is saying, starting from embracing
Chinese
以生起的方式处于八个中间，分为八八六十四。从实践中得知，或者婆瓦跋陀罗也说是金刚空行的联系，所以应该去看那里。第三，引导者薄伽梵虽然只说真谛，但是因为具有利益众生的意义，所以如果变成那样，就是意在其他意义，说了其他的词语，像事业和智慧手印那样的其他大手印，说也不矛盾，因为说了意有所指的八种意趣。第四是澄清邪见，说明体性，显示不共之处。第一，明妃的事业手印，以及无相等等三昧耶手印，有相的法手印等是有所缘的，大手印是无所缘的引导大乐。如果这样说并执着，那也是有所缘的，因此，那样的安乐也不是真如。只是专注于用比喻、理证和推理来分析空性，以及专注于将空性安立在不存在，即寻找也找不到的事物上，以及执着于不存在的事物的空性，还有从身体的结合等产生的安乐，不会变成大乐，因为那些都是有勤作的，并且是执着于相的。第二，那个大乐是各自具有自证自明的体性，是究竟果位显现的不变的安乐。第三，自性俱生在其他乘中没有宣说，这是只在无上密法中宣说的不共的特点，在dhuti（藏文音译）中通过燃烧滴漏获得的融化和安乐，与自他的其他所有道都不共，因为通过那个道而特别显现了自性的安乐。第四，关于智慧身，说明身的体性，完全显示那个，说明金刚身的词义。第一，分为差别和体性两种，第一，智慧身是，仅仅是智慧身，和完全清净的身两种。第二，完全清净的身是具有合修等七种结合，也就是具有七支。
English
In the manner of arising, it is in the middle eight, divided into eight eights, sixty-four. It is known from practice, or Bhava Bhadra also said it is the connection of Vajra Dakini, so one should look there. Third, the guide, the Bhagavan, only speaks the truth, but because it has the meaning of benefiting beings, if it becomes like that, it means that he intends other meanings, and speaks other words, such as the great mudra of karma and wisdom mudra, it is not contradictory to say, because he spoke of the eight intentional meanings. Fourth is to clarify wrong views, explain the nature, and show the uncommon. First, the karma mudra of the consort, and the Samaya mudra such as non-object, and the characterized Dharma mudras are with elaboration, and the Mahamudra is the guide to great bliss without elaboration. If you say this and cling to it, then it is also with elaboration, therefore, such bliss is not Suchness. It only focuses on analyzing emptiness with metaphors, proofs, and reasoning, and focuses on establishing emptiness on non-existence, that is, things that cannot be found even when searching, and the emptiness that clings to non-existent things, and the bliss that arises from the union of the body, etc., will not become great bliss, because those are with effort and clinging to signs. Second, that great bliss is the nature of self-awareness of each individual, it is the unchanging bliss of the ultimate result manifested. Third, innate nature is not taught in other vehicles, this is an uncommon feature taught only in the unsurpassed secret mantra, the melting and bliss obtained by burning and dripping in the dhuti is not common to all other paths of oneself and others, because the bliss of nature is particularly manifested through that path. Fourth, regarding the wisdom body, explain the nature of the body, completely show that, explain the meaning of the word Vajra body. First, divided into two types: difference and nature. First, the wisdom body is, only the wisdom body, and the completely pure body. Second, the completely pure body has seven unions such as union, that is, it has seven branches.
Chinese
说是从第一地的后得之初产生的。因此，是清净的幻身，清净的意义也是指八十种自性和二显粗大的清净。一般来说，所有幻化的身体都被称为智慧身，但如果加以区分，以有漏无漏的差别，见道以下的三个显现被称为三种识，以上则被称为三种智慧。其果位身也以同样的区分，分为识身和智身两种。这些身被说是智慧，但没有看到被说是物质的自相。在五次第中也说：“彼即赎命且具足，三种识再次，转为瑜伽士之身，名为幻身。”这样说三种识本身就是显现。幻化胜乐轮中也说：“从影像模型等，不会生起瑜伽，若勤奋于菩提心，则由此转为瑜伽天。菩提心即金刚，是诸佛之自性。因此，通过一切自我结合，将获得一切佛。自性即一切佛，一切勇士皆为我。”这样说菩提心即金刚，是光明。如何从光明的智慧中产生物质呢？这是需要思考的。第二，从胜乐轮根本续中产生，以及从解释续行持中产生。第一是，为了嘿汝嘎吉祥清净之轮的围绕，或者在轮回涅槃一切中获得最终极的、无与伦比的安乐，因此是国王。因为具有八自在，所以能成就一切所欲，是欲妙自在的主宰。其身是所有相，手和足示现一切相，同样，面和头也具足一切相之最胜，唯一的智慧在无分别中，如何调伏就如何显现。所有相之眼是一切同时观看，如来顶髻观看，眉间毫毛也观看等等，这是从增长信心的经中说的。世间的界
English
It is said that it arises from the very beginning of the post-attainment of the first ground. Therefore, it is the pure illusory body, and the meaning of purity also refers to the purity of eighty natures and coarse appearances. Generally, all illusory bodies are said to be wisdom bodies, but if distinguished, based on the difference between contaminated and uncontaminated, the three appearances below the path of seeing are called three consciousnesses, and above that, they are called three wisdoms. The resultant body is also divided into two types: the consciousness body and the wisdom body, based on the same distinction. These bodies are said to be wisdom, but it has not been seen that they are said to be the self-nature of matter. In the Five Stages, it is also said: "That itself is ransom and perfectly endowed, the three consciousnesses again, transform into the body of a yogi, it is called the illusory body." Thus, it is said that the appearance of the three consciousnesses themselves. In the Illusory Bliss Supreme, it is also said: "From images, models, and so on, yoga will not arise, but if one diligently strives in Bodhicitta, then from that, one will transform into a yoga deity. Bodhicitta is Vajra, it is the nature of all Buddhas. Therefore, through the self-union of all, all Buddhas will be attained. Self-nature is all Buddhas, all heroes are me." Thus, it is said that Bodhicitta is Vajra, which is luminosity. How can matter arise from the wisdom of luminosity? This is something to contemplate. Secondly, it arises from the root tantra of the Wheel of Bliss Supreme, and from the explanatory tantra of conduct. The first is, for the sake of the surrounding of the glorious pure wheel of Heruka, or because one has attained the ultimate, unsurpassed bliss in all of samsara and nirvana, therefore, it is the king. Because it possesses the eight powers, it accomplishes all desires, and is the master of all desires. Its body is all forms, the hands and feet show all forms, similarly, the face and head also possess the supreme of all forms, the one wisdom, without conceptualization, appears as it tames. The eyes of all forms see everything simultaneously, the Ushnisha of the Tathagata sees, the urna hair also sees, and so on, this is said in the sutra that increases the power of faith. The realm of the world