English
Seeing. Therefore, he sees the true truth. Thus it is said. Seventh, through habituating to this, one has unwavering view and wisdom. Eighth, through habituating to the self-knowing fruit, the nature of body, speech, and mind, one sees. Thus it is said: Buddhas and all sentient beings, and all that is considered as entities, are one in the essence of meaning. That is the nature of body, speech, and mind. Thus it is said. Ninth, one becomes confident in the great bliss of the indivisibility of the realm of phenomena and wisdom, father and mother. Thus it is said: What becomes the container is the eternal realm of phenomena, the essence is the sky of the victorious father, arising and dissolving are enjoyed by awareness, this is the vajra commitment. Thus it is said. The tenth view is free from attachment and object. Thus it is said: Without abandoning, spontaneously accomplished, indivisible is the realm of phenomena. There is no object of view other than the realm of phenomena, this is the commitment of view. Thus it is said. "The places of transformation" refers to the five transformations into ten. As it is said in the 'Words of Desire': By generating ten minds in the ten bhumis, each samadhi has powerful wisdom. In the previous moment of arising, each entrusts its obscurations to the next. From higher to higher enlightenment, the ten places of transformation are the ten stages of the path. Thus it is said. However, the transformation of the alaya is that even if one transforms from an ordinary person to a desire yogi, in the moment of the Tathagata's great power being perfected, after the habitual tendencies are destroyed by vajra-like wisdom, in the next moment the five bodies are manifested, and the transformation of being permanently in the intermediate state, and going to the six realms, the five transformations of the alaya, appear as the special dharma of the five paths. This contradicts the above. However, if it is said that one transforms into a desire yogi, then for the desire yogi, through the samadhi of mental engagement, the deity's form is only directed towards a part of oneself, a wavering mind arises, one obtains power over the twelve scriptures, and one sees signs of oneself going to the sky. These are not present in ordinary people. Because this place exists in this place, if the place is not transformed, it contradicts awareness. For the arising of doubt, it should be practiced like this: Although it appears so, although the desire yogi is superior to ordinary people, it cannot be said that one transforms there. Even if ordinary people have no cause and condition, it is certain.
Chinese
由于通过智慧进行修习，如果因为没有获得意乐而发生转变，那么转变就会变成六种状态的结果，这也与前面“五种”的经文相矛盾。如果按照理路，通过五道发生转变，并说大圆满已经完成，那么这就是任运成就的持明者，但因为不是真正的胜者佛陀，所以必须转变成胜者，这与理路相悖。因此，意乐是真实的。对于法性，甚至连忍位都尚未获得，因为没有见到。即使是超凡之人，也不能说是转变。因此，在意乐中，通过稳固地修习所喜爱的本尊，当力量稳固时，意识进入虚空，从而减轻、阻止和修习业的习气，获得意乐的结合基础，这是第一个转变。同样，就像从地下向上转变一样，从大圆满转变为善逝，这是第五个转变。因此，从意乐开始向上直到成佛，五种基础转变五次，因此显现为五道，在那里进行转变。因此，这与前面的经文并不矛盾，最终转变为伟大的佛陀本身，这与理路也不矛盾。开启经、释、续部的章节，解除困难的词语，以经文和理路前后支持，愿由困难所聚集的善根，在无尽的相续中成熟并获得解脱！这是由导师斯提拉提所著的《章节解释差别解说》的完成。 斯提拉玛提的章节解释差别解说。
English
Because of practicing with wisdom, if there is a transformation because of not attaining aspiration, then the transformation will become the result of six states, which also contradicts the previous scripture of "five." If, according to reason, one transforms through the five paths and it is said that the great perfection is completed, then this is a spontaneously accomplished vidyadhara, but because it is not the actual Victorious Buddha, one must transform into a Victorious One, which contradicts reason. Therefore, aspiration is true. For the nature of reality, even acceptance has not yet been attained, because it has not been seen. Even if one is a superior being, one should not say that there is transformation. Therefore, in aspiration, by steadily meditating on the cherished deity, when the power is stable, consciousness enters into space, thereby alleviating, preventing, and practicing the karmic imprints, obtaining the basis of the union of aspiration, which is the first transformation. Similarly, just as transforming from underground upwards, transforming from great perfection into the Sugata is the fifth transformation. Therefore, from aspiration upwards to Buddhahood, the five bases transform five times, thus appearing as the five paths, where the transformation is done. Therefore, this does not contradict the previous scripture, and ultimately transforms into the great Buddha himself, which does not contradict reason either. Opening the chapters of the Sutra, Commentary, and Tantra, resolving difficult words, supporting front and back with scripture and reason, may whatever merit is gathered by difficulties ripen in the endless continuum and attain liberation! This is the completion of the "Explanation of the Chapter Explanation Difference" written by the teacher Sthirati. The Explanation of the Chapter Explanation Difference by Sthiramati.