English
Grasping. From the arrangement of suffering, here the five bodies are spontaneously accomplished without distinction, which can be inferred. The blessing is that the third does not leave its own place. From this blessing, it appears that the wheel of letters turns, which can be inferred. Whether the benefit is extensive or not is, the ten grounds of Samantaprabha or the self-arisen below. Kriya lower, Yoga Upaya, below have benefit. This Yoga below has benefit, inferring from the extent of benefit, it is clear that there is a difference in the nature of the fruit itself. To explain this in detail, firstly, the difference between complete and incomplete number is that the fruit of Yoga and below is only about the three bodies. It is not the ultimate fruit of the five bodies, the reason for that is that it is obscured by the obscuration of view. It is said that the view of truth and falsehood without distinction is not realized. Dharmakaya and Rupakaya without distinction, the Vajra body is not obtained. Thus, the non-realization of the non-distinction of view itself is the obscuration of knowledge, therefore what is to be abandoned still has remnants, and the Vajra body is not obtained, therefore what is to be obtained still has remnants. All the dharmas of samsara and nirvana contained in the five bodies are not realized as spontaneously accomplished without acceptance or rejection in reason, therefore the body of manifest enlightenment is not obtained. Thus, the non-realization of the view as above is the obscuration of knowledge, therefore what is to be abandoned still has remnants, and the body of manifest enlightenment is not obtained, therefore what is to be obtained still has remnants, therefore it becomes with remnants of abandonment and attainment. Therefore, even if only about the three bodies are obtained, it is not the ultimate fruit. One does not wish for the reality of what is to be known, samsara and nirvana without distinction, and the body itself that has obtained the fruit does not enjoy samsara. Secondly, the Sambhogakaya of the lower itself does not know how to enjoy the dharmas of samsara, firstly, in the lower times, without relying on the profound and skillful instructions that show samsara without modification as the nature of the fruit, because it is the fruit of relying only on the path of pure one-sidedness. The Sambhogakaya itself, which is the manifested fruit, also does not have the means to enjoy the dharmas of samsara without modification. Therefore, in the method of practice, there is a very big difference between whether there is acceptance or rejection. Thirdly, the thought of the Sambhogakaya itself of the lower, the object to be practiced and the agent
Chinese
以及舍弃。 意为证悟心性法尔如是，无取舍，不离自性之义，并非如实现证之果。此处是说，报身佛对轮回诸法无取舍而享用，其原因是，证悟了基、轮涅无别之义之果。所享用之境有堕入与不堕入之别，而享用之方法是，内道之圆满报身，对轮回诸法，以取舍和改造的方式安乐享用，这是因为，安住于轮涅无别之实相，如实证悟此理之方便，是依于甚深口诀而显现之果。内道报身佛对轮回诸法，无改造、无取舍而享用。因此，享用之方法上有无取舍的差别非常大。享用者的体性是，通达轮涅一切诸法，自性不离法性，而于大乐中享用，体性是解脱于所享用、享用者和取舍。因此，在享用之体性上，所享用、享用者，有无取舍的差别非常大。第五是化身，有应调伏之境的差别，调伏之方便的差别，应调伏之自性的差别，所作之事的果的差别这四种意义。第一是，瑜伽以下的果位之化身，调伏想要清净和转变烦恼的所化众生。不调伏烦恼安住于自性的所化众生，因为下等的果位，不是将烦恼如是作为道用，而是以清净烦恼之方便，是依于道之果，所以下等的化身不调伏安住于烦恼的所化众生。因此，所调伏之境是有偏颇的。第二是，下等的化身，调伏想要清净烦恼的所化众生，不调伏烦恼安住于自性的所化众生，因为烦恼如是
English
and abandonment. It means realizing the nature of mind as it is, without acceptance or rejection, and without straying from one's own essence, not as a result of manifest realization. Here, it refers to the Enjoyment Body itself enjoying all phenomena of samsara without acceptance or rejection. The reason for this is that it is the result of realizing the meaning of the inseparability of the ground, samsara, and nirvana as it is. There is a difference between falling into and not falling into the realm of what is to be enjoyed. The method of enjoyment is that the perfect enjoyment of the inner path is to enjoy the phenomena of samsara with acceptance and rejection, and with modification and alteration, in comfort. This is because the means of abiding in the reality of the inseparability of samsara and nirvana, and of realizing this truth as it is, is the result of manifesting based on profound instructions. The Enjoyment Body of the inner path itself enjoys all phenomena of samsara without modification, alteration, acceptance, or rejection. Therefore, there is a very great difference in whether or not there is acceptance and rejection in the method of enjoyment. The nature of the enjoyer is to understand all phenomena of samsara and nirvana, and to enjoy great bliss without one's own essence straying from the nature of reality. The essence is liberation from what is to be enjoyed, the enjoyer, and acceptance and rejection. Therefore, in the nature of enjoyment, there is a very great difference between what is to be enjoyed, the enjoyer, and whether or not there is acceptance and rejection. Fifth is the Emanation Body, which has four meanings: the difference in the field of those to be tamed, the difference in the means of taming, the difference in the nature of those to be tamed, and the difference in the result of what has been done. The first is that the Emanation Body, which is the result of yoga and below, tames those beings to be tamed who want to purify and transform their afflictions. It does not tame those beings to be tamed whose afflictions abide in their own nature, because the lower result is not using afflictions as the path as they are, but rather using the means of purifying afflictions, which is the result of relying on the path. Therefore, the lower Emanation Body does not tame those beings to be tamed who abide in afflictions. Therefore, the field of those to be tamed is biased. The second is that the lower Emanation Body tames those beings to be tamed who want to purify their afflictions, but does not tame those beings to be tamed whose afflictions abide in their own nature, because afflictions as they are
Chinese
不经改造而修持，依赖于甚深方便道，是依赖于清净烦恼之道的果。因此，下等化身不具备调伏那些将烦恼作为自性的所化众生的方便。因此，所调伏者的差别在于取舍。第三，下等化身，以所化境为目标，向其展示，因此，所化众生和能化者的能取所取都带有取舍。第四，下等者在所化众生行事之时，其功德仅能从所化众生中清净，只能与暂时的果位三身相连，而不能与究竟的果位五身相连。这是化身行事的四种方式中的第一种。所化众生之田的差别是：内道的化身调伏所有想要清净烦恼的所化众生，以及执着于烦恼自性的所化众生，因为烦恼本身就是作为道的果。因此，所化众生的田是无偏的。第二，内道的化身，对于想要清净烦恼的所化众生，以及执着于烦恼自性的所化众生这二者，知晓特殊的调伏方便，即事物的实相，烦恼和菩提萨埵二者无别的究竟意义。因为这是毫不颠倒地展示甚深口诀道的究竟果。因此，具有特殊的调伏方便，从具有取舍的偏颇中解脱。第三，内道的化身，在行所化众生之事时，所有所化众生都在不离胜者坛城的状态中行事，因此，从所化众生和能化者的能取所取以及取舍的偏颇中解脱。第四，内道的化身，对于所有所化众生行事的功德，都与究竟的果位五身相连，因此，行事的功德是至上的。关于意之安住方式的差别，正直。那些佛陀的意之传承安住方式是普光，金刚持，金刚持，密严刹土，即四地之胜者。认为中观派融入一个传承，以及唯识宗。
English
Without alteration, practicing by relying on the profound path of means is the result of relying on the path of purifying afflictions. Therefore, lower emanations do not possess the means to subdue those who take afflictions as their own nature. Therefore, the difference in those to be subdued lies in acceptance and rejection. Third, lower emanations, aiming at the field to be subdued, show it to them, thus the subject-object duality of those to be subdued and the subduer is accompanied by acceptance and rejection. Fourth, when lower ones act for the sake of those to be subdued, their merit is only purified from those to be subdued, and can only be connected to the temporary result of the three kayas, but cannot be connected to the ultimate result of the five kayas. This is the first of the four ways in which an emanation acts. The difference in the field of those to be subdued is that the inner Buddhist emanation subdues all those to be subdued who wish to purify afflictions, and those to be subdued who are attached to the nature of afflictions, because afflictions themselves are the result of being the path. Therefore, the field of those to be subdued is impartial. Second, the inner Buddhist emanation knows the special means of subduing both those to be subdued who wish to purify afflictions and those to be subdued who are attached to the nature of afflictions, namely, the ultimate meaning of the reality of things, in which afflictions and Bodhisattvas are inseparable. Because this is the ultimate result of relying on the profound path of secret instructions that shows without inversion. Therefore, possessing special means of subduing, it is liberated from the partiality of acceptance and rejection. Third, the inner Buddhist emanation, when acting for the sake of those to be subdued, acts in a state where all those to be subdued do not move from the mandala of the Victorious Ones, thus it is liberated from the subject-object duality of those to be subdued and the subduer, and from the partiality of acceptance and rejection. Fourth, the inner Buddhist emanation, the merit of acting for the sake of all those to be subdued, is connected to the ultimate result of the five kayas, therefore, the merit of acting is supreme. Regarding the difference in the way of abiding of the intention, upright. The way of abiding of the lineage of intention of those Buddhas is Samantaprabha, Vajradhara, Vajradhara, Akanishta, that is, the Victors of the four bhumis. Believing that the Madhyamaka school merges into one lineage, and the Cittamatra school.
Chinese
因此，从那之中解脱出来，说各不相同。这个摩诃瑜伽的地，是用正直的方法仅仅显示意义而已。本体如上所说，因为安住于一和各不相同中解脱，所以，意趣续部的安住方式的差别是超越了思维的限度。名称的类别有四。计数。善逝或如来的差别有二，共同的乘中安乐地如是逝去，对此，用摩诃的安乐如是逝去来衡量。第一者有三，解脱道的如是衡量方式，方便道的逝去方式，如能忍逝去一样的逝去方式。第一者有二。计数。体性规律的逝去方式，正直。果位的名称类别的差别是，虽然是因的乘，但如果与果的金刚乘相比，见行低下。菩提萨埵的乘，中观唯识者，积累共同的因的资粮福德智慧二者，或者，以解脱道的力量在果位普光之地安乐逝去，胜义无生法性空性的如是性中逝去，那也是，因为在时间上需要用无数劫来修集二资粮。如先前一样，依靠共同的二资粮，在如是性中逝去本身，以及外密咒的规律的逝去方式，正直。秘密外密咒也以克里亚的规律，以证悟无二之界限的智慧，以及仪轨支分世俗中以六瑜伽天尊生起，以及念诵的数量圆满，以果为道而意念安乐逝去或者果位克里亚金刚持之地安住的实相如是性中逝去。方便道的逝去方式有二。体性规律的逝去，正直。从解脱道中逝去或者方便道灌顶的逝去是，如果灌顶处向上提升，总的处所是印度的鹫峰山的旁边，特别是不具福德和缘分的一般地方不是，也不是臆测的地方，叫做寂静处山洞沙滩边的地方提升。谁来提升呢？五百阿罗汉聚集来提升