English
Like these and others, it should be done completely as described in the chapter on dance and play. Therefore, 'form, sound, smell, taste, touch, etc.,' thus eleven items were mentioned. 'All the best of food and drink, blend in a non-attached manner,' and so on, the excellence of the two lies in the five meats and five ambrosias. Moreover, since there is no attachment to the object, food and drink are the manifestation of one's own awareness as three, and one is accomplished through it. That will become the nourishment for oneself and others. To visualize the objects of enjoyment as deities is the great sovereignty of reality, and having become like that, not abandoning anything, but enjoying it as self-awareness is the adornment of the mind. However, 'Self-offering, all are pleased, all are drawn in,' thus one word break was spoken. 'Goddess, Naga goddess, low-caste woman, distinguish or not distinguish,' this is to perform secret offering, those who have the ability actually perform it, or perform it on the superior, middling, and inferior symbols. Without distinguishing each caste or understanding through play, bliss is to play in the realm of enjoyment, and should be enjoyed in the place of bliss. Thus it was said. 'Approach and near approach,' and so on, this refers to the practice of union, first seeking a qualified person and learning, entering the mandala, expanding the mandala, playing in non-duality, at the bhaga (藏文,梵文天城体,梵文罗马拟音,汉语字面意思) lotus eight-petaled self-nature mandala, offering with the bliss that manifests as the five co-emergent wisdoms. That is because all objects of enjoyment are clear as self-nature purity, separated from the one who offers, and offered to the forty-two deities who are clear as the self-nature of all, thereby pleasing all the self-nature Buddhas in whom all conceptual thoughts are clear as deities from the beginning, and because of the bliss of the channels, the bliss of all conceptual thoughts and desire also pervades at the same time. All the self-appearing thoughts of the mind, from the beginning, become enlightened as body and wisdom, and are clearly seen through the means of union. Therefore, 'Practice and great practice,' thus nine were spoken. So, what is it that completely perfects cause and effect? Because the path and the three grounds are completely perfect, this is the supreme of the great method, the Great Vehicle. Thus it was said, in which there are the ten perfections, the ten grounds, and also all appearances and emptiness are clear as mind-essence. Enjoying bliss
Chinese
因为不执着于此，所以不像人等一样，通过安乐来掌控，一切证悟都显现为本尊，因此圆满了第三地。理由是，因为未经勤修，一切法都已圆满，所以称为胜于其他。因此，即使享用也不会束缚，会转为道用，所以是殊胜方便，胜于其他乘。殊胜和殊胜支分等，无贪执的慈悲不应舍弃。这指的是度脱的供养，七是殊胜，三是支分，所摄指的是六道众生。因为无二，所以不以嗔恨的慈悲来舍弃。其方便应从上师处了知。以幻化网所现证的，坛城所示现的等持，以舞蹈嬉戏的手印，进入之路会如鸟般在虚空中行走。这是说，在四十二尊中显现的殊胜等持的坛城，在身体上安立本尊，通过舞蹈嬉戏，那就是智慧手印，由此瑜伽士们能像鸟一样在山岩和虚空中行走。第二是如其发音。阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）里迦卡拉的手印，等等，因为父尊母尊的方便和智慧无二，所以一切事业和事物都会成就。意义和表征二者相关联，如果两个明点同时融合，刹那间所用的境显现为本尊，将众生安置于法界，意义都圆满了。然而，一切一切都会成就。说了这六种。大瑜伽士的行境是，对一切万法无分别地享用。这是指摩诃瑜伽，通达证悟的教理和仪轨是，对于五欲和，其他五种等一切，不分好坏和净秽地享用，然而显示了双运道，所谓的安乐之味，即使享用五欲之味，但味即是心性，所以对此没有贪执，即是不执着于享用，不执着而享用和体验是困难的。这不是差别，而是理由。大乘道是指双运道同时圆满。因此说了一句总结性的话。见修行不分离，持咒者应恒常修持。这样说道，不是其他的本尊，而是确定。像鹦鹉和鹏鸟一样，无碍
English
Because of not clinging to this, it is not like beings such as humans. By controlling through bliss, all realizations are manifested as deities, thus completing the third ground. The reason is that because all dharmas are perfected without cultivation, it is said to be superior to others. Therefore, even if enjoyed, it will not bind but will turn into the path, so it is a supreme means, superior to other vehicles. Supreme and supreme branches, etc., compassion without attachment should not be abandoned. This refers to the offering of liberation, seven are supreme, and three are branches, referring to the six realms of beings. Because of non-duality, one should not abandon compassion without hatred. The means for this should be learned from the guru's instructions. The samadhi that reveals the mandala manifested by the net of illusion, with the mudras of dance and play, the path of entry will be like a bird walking in the sky. This means that the mandala of supreme samadhi manifested in the forty-two deities, establishing the deities on the body, through dance and play, that is the wisdom mudra, by which yogis can walk like birds in rocks and the sky. The second is as it sounds. The mudra of Āli and Kāli, etc., because the father and mother's means and wisdom are non-dual, all actions and things will be accomplished. The meaning and the sign are related, if the two bindus merge simultaneously, the object used in an instant manifests as the deity, placing beings in the dharmadhatu, the meanings are all perfected. However, everything, everything will be accomplished. These six were spoken. The realm of activity of the great yogi is to enjoy all things without discrimination. This refers to Mahayoga, the doctrine and practice of fully understanding realization is to enjoy all things such as the five desires and other five, without distinguishing between good and bad, clean and unclean. However, it shows the union of two accumulations, the so-called taste of bliss, even if enjoying the taste of the five desires, the taste itself is the nature of mind, so there is no attachment to it, that is, not clinging to enjoyment, not clinging while enjoying and experiencing is difficult. This is not a distinction, but a reason. The Great Vehicle path is said to be the simultaneous perfection of the two accumulations. Therefore, a concluding statement was made. Without separating view and practice, mantra holders should always practice. It is said that it is not another deity, but it is certain. Like a parrot and a garuda, unobstructed.
Chinese
无有犹如大象者，是离戏论的。法性自生之智慧本身加持。不间断者谁能穷尽，是执持者，如是之辈恒常行持。那么，为了显示显宗和密宗二者有何差别而宣说：无上乘之中，胜义中无有差别，世俗中对一切，执持清净与不清净二者。如是所说，因之三乘，方便与果二者胜于其他，因生果，即是说为了表示此，所有之方法，其论典之事物，以二者所摄之法，一切皆是显现为错乱之因缘聚合而已，自性未生即是法性也如此。然而，对于所观察之轮回名言，以及未生为清净者。所要证之法一切皆未生，二者皆未生而平等。世俗中轮回之法，显现为错乱之心法，未如是了知，而执着为自性有。分别念因缘聚合本身，以自显现而起作用，也是对于视为应断应舍之对境，通过断除所行之行境而得以清净，从而获得果，涅槃之三身等等，是所要证得和获得者。二者不混淆其体性而认为。方便大乘是，从完全清净和痛苦中，世俗中也没有差别，只是见解高低而已。如是所说，应断者本身通过行持而不染污，并成为道，以及所说和果殊胜，故如是说。名言清净之事物和，应断之事物等，世俗中也是随顺，以二取之心自体显现为二，故说以无二而作差别。方便大乘，胜于无上乘，胜义中对于七财宝，世俗中则是平等圆满，因此二谛无别。如是说，其中一个确实是，一切法皆是心显现，而心是远离戏论故未生，即是真如。如是说，另外则是说，以错乱而观察之事物皆如幻化。另外一个不是轮番，一切法皆生为自生之智慧
English
That which is without, like an elephant, is free from elaboration. May the wisdom of self-originated nature itself bless. Who can exhaust the uninterrupted? It is the holder, and such ones constantly practice. Now, in order to show the difference between the two vehicles, it is said: Within the unsurpassed vehicle, in ultimate truth, there is no difference, but in conventional truth, it holds onto everything, both pure and impure. As it is said, the three causal vehicles are superior to others in terms of means and result, and the cause produces the result. That is to say, in order to represent this, all the teachings that are gathered by the two objects of the scriptures are merely the aggregation of causes that appear as delusion, and the essence that is unborn is also the nature of reality. However, the terms of the examined cycle of existence, and that which is not born as pure. All the dharmas to be accomplished are unborn, and both are equally unborn. In conventional truth, the dharmas of the cycle of existence appear as deluded mind-dharmas, and because they are not understood as such, they are considered to be self-existent. The aggregation of conceptualization as cause and condition itself functions through self-appearance, and also by abandoning the objects to be abandoned and discarded, the field of practice is purified by abandoning, and thus the result is obtained, such as the three bodies of Nirvana, which are to be accomplished and obtained. Both are considered to be undifferentiated in their characteristics. The Great Vehicle of Means is, from complete purification and suffering, there is no difference even in conventional truth, only the view is higher or lower. As it is said, the very thing to be abandoned is not defiled by practice and becomes the path, and because the explanation and the result are superior, it is said so. The objects of pure terms and the objects to be abandoned are also followed in conventional truth, and the mind that conceives of duality appears as two, so it is said that the difference is made by non-duality. The Great Vehicle of Means is superior to the Unsurpassed Vehicle, in ultimate truth, it is for the seven treasures, and in conventional truth, it is equally complete. Therefore, the two truths are not different. As it is said, one of them is truly that all dharmas are mind-appearances, and the mind is unborn because it is free from elaboration, which is Suchness. As it is said, the other is that the objects examined by delusion are like illusions. The other is not alternating, all dharmas arise as self-originated wisdom.
Chinese
由于依附而自性清净，二取和觉性从内明澈，所要成就的一切和根本圆满即是自显现。然而一切名言在自心中自生，思维止息，心性无生，二边断绝，行境清净，一切分别从一开始就已调伏，心性无生，并且具有此觉性。在世俗显现的一切与此无别，自然成就为身和智慧，因为没有名言的成立，所以远离二取，称为三真谛。也称为一切自在，不是事物清晰明净，而是在显现受用中完全清净。说的是，远离分别的名言也不是抛弃和改造，而是在一切时，心以自显现而显现受用，在显现上不成立，所以无论受用什么都不沾染，是清净的。然而一切法从一开始就追随佛陀的境界，从而可以成为道。瑜伽士因此圆满了共同内道等一切。因此说，从一开始就如此串习，是圆满其他道的瑜伽士。聚的数目是不确定的，首先要像誓言一样去做。说的是，广、中等其他是没有意义的。字句容易理解，以不懒惰不懈怠。说的是成就的时间，如字面意思。从见法的角度来说，超越了痛苦。五身自然成就。说的是，行境虽然显现却没有执着。称为具有的身成就。殊胜秘密藏被摄集于此真如中。是显现各种形象的等持，是第五种。说的是如字面意思。这是第五次第的经文的解释。圆满了。现在要讲述最终的住处，对此要讲述最终的住处。说的是，亲近结合是指刚刚过去。那么就像农夫的例子一样，通达意义就是最终完成。这就是所说的。那么如何获得获得果位的方式呢？在圆满智慧的坛城中，以五次第的结合。说的是，在自生智慧中，所要成就的一切都圆满，这就是自性的坛城，这是周遍的。那