English
It is also called "for the sake of existence"; or, it is also called "having become the dharani of unsurpassed Bodhi." The meaning of realizing the view has already been possessed, and here it is also made familiar with samadhi. Second, the means of protection: The view is the supreme of vows, therefore, one should perfect the nature of one's own mind with the view. For those who have become tranquil, one should abandon all faults such as laziness and distraction, and protect the vow that does not transgress the meaning of the selflessness and equality of the individual and the dharma. Third, the definition of non-transgression: One should not transgress the samadhi of suchness, the nature of reality, at all times. Those who possess the samadhi of realizing and familiarizing with the meaning of suchness are supreme. If one transgresses suchness, all the fruits of one's own happiness will be burned and one will fall into samsara. If one does not transgress, all the faults of one's own continuum will be burned, therefore it is called a vow. Second, how to protect the vows of the general path is divided into two: First, it shows that when the previous path has reached its end, although one possesses the vows of the upper path, it is not practice. That is to say, in the previous path, when viewing, etc., one has perfected one's own vows, so the upper path is already present in the continuum. Therefore, the practice of viewing in the previous path is taken as the cause for the complete increase of samadhi, so it is not the manifest practice of the vow of viewing during samadhi. Therefore, the upper path increases, and all the practices of the lower methods are practiced as the cause for the upper to manifest. Second, therefore, the difference between the vows and practices of the upper and lower paths is shown by example. Those who have differences, therefore, are distinguished by the size of the realization of the view of each path. There are differences in all things such as samadhi for one's own benefit and the practice of freedom, just as the size of the country makes the realm of the sky large or small. The size of the pure land for the practice of blessings for the benefit of others is like the power of man, and the realm subdued by the wheel-turning king of gold, silver, copper, and iron is large or small. The difference in the power of ability is like a powerful elephant, even if there is only one, but due to the size of the skill and the difference in bravery, there is a difference between opening a road in the water and cutting off the flow. Tenth, the heat sign is divided into two: First, a brief explanation. The means of placement is as above.
Chinese
如此这般，如果长时间地修习，没有能修、所修和散乱六者等能作和所作，那么外身、内语和秘密心上所体验到的三种暖相就会生起，是这样子的。第二是广说，其中有三点。第一，总的显示三种暖相。外身没有疾病等，获得微小的堪忍；内语的气息流动感觉不到，对于放和收获得自在；秘密的暖相是心安住于实相法性中。毫无疑问，必定会亲身经历外、内、秘密的三种暖相。第二，显示从那之外生起的外内暖相。从那三种暖相之外生起暖相的方式：外境显现如同微尘一般，见到初一的月亮、满月、莲花和青莲花的亮光等征兆；内心显现的暖相是：没有修习，觉性也自然而然地安住于法性的虚空中；对外在所贪恋的五种妙欲，心不散乱也不追逐；对于从这里死亡、来世转变和受生等，不会感到畏惧；对外在的食物和财物，以及内在的性爱的贪恋，比以前减少；而且，通过平凡人或者像以前一样观察的时候，会体验到暖相特别增长而生起；见到其他众生的痛苦，不由自主地被慈悲所感动；对于世间八法，比以前数量减少，而且本体也变得微细，所以能够平等对待等等，大多数的功德都会生起。第三，暖相和五种体验周遍轮转生起的方式。像那样，所有暖相的形态，如果和体验相结合，那么在摇动体验的时候，有时有有时没有；在获得的时候，大多数时候有；在串习稳固的时候，按照不会改变而存在的次第，在所有体验中，暖相会周遍轮转生起。第十一，征兆分二。第一，通过比喻和意义两种方式，总的显示暖相征兆的必要。在布鲁夏语中，“古觉”是藏语中的“孩子”的意思。也就是说，对于成熟长大，年龄达到二十五岁左右的人，父母如果显示给你成家的征兆，那么这个孩子会因为成家而高兴，前来迎接，并且会得到很多的财物。意义上
English
Thus, if one practices for a long time without the six factors of object of meditation, meditator, and distraction, etc., without doer and deed, then the three heats experienced in the outer body, inner speech, and secret mind will arise, like this. Second is the detailed explanation, which has three points. First, the general presentation of the three heats. The outer body is free from illness, etc., and gains subtle endurance; the movement of the inner speech's breath is not felt, and one gains freedom over exhaling and inhaling; the secret heat is that the mind rests peacefully in the true nature of reality. Without doubt, one will definitely experience the three heats of outer, inner, and secret for oneself. Second, showing the arising of outer and inner heats other than those. The way heats arise other than those three heats: outer appearances are seen as tiny particles, and signs such as the first day of the moon, the full moon, the light of the lotus and the blue lotus are seen; the heat that appears in the inner mind is: without meditation, awareness naturally rests in the space of reality; the mind does not wander or chase after the five desirable objects of outer desire; one does not fear dying from here, transforming in the next life, and taking birth; one has less attachment than before to outer food and wealth, and to the objects of inner sexual desire; and also, through ordinary people or observing as before, one experiences the special increase of heat arising; seeing the suffering of other sentient beings, one is involuntarily moved by compassion; one has fewer of the eight worldly concerns than before, and their essence becomes subtle, so one can treat them equally, etc., most of the qualities will arise. Third, the way heat and the five experiences circulate and arise everywhere. Like that, all the forms of heat, if combined with experience, then during the experience of movement, sometimes there is and sometimes there isn't; when gaining it, there is mostly; when habituated and stable, according to the order of existing without changing, in all experiences, heat will circulate and arise everywhere. Eleventh, signs, in two parts. First, the necessity of generally showing the signs of heat through both example and meaning. In the Brussha language, "Gu jo" means "child" in Tibetan. That is, for those who have matured and grown up, around the age of twenty-five, if their parents show you the signs of getting married, then that child will be happy to get married, come to greet you, and will receive a lot of wealth. In meaning,
Chinese
努力地进行守护。同样的，寻求菩提果大乐的空性瑜伽士们，以对亲眼见到暖相和证相的功德之果感到欢喜的方式，见到暖相和证相会让他们更加努力地修行解脱道。因为这个原因，这些证相应该在暖相之后显示。第二，详细解释证相，这有两部分。第一，概括性地说明：暖相消失后，接下来的证相也根据道之见修的能力大小而显现证相、神通、神变或奇迹。第二，详细解释，这有三个方面：证相、神通、奇迹。第一，证相有两部分。第一，概括性地说明：其中，先前的证相也有外证相和内证相两种。第二，详细解释，这有两部分。第一，外证相是：在外境中，因为一个水耗尽了其他，所以看到耗尽生处，即火、风、地、水、四种颜色等八种显现，以及日月和莲花的颜色和光芒等，以及充满手印等。第二，内证相是：在内在，能够忍受身体的疾病，了解三摩地的差别，五种烦恼之河流，也就是对轮回的延续道路有强烈的执着，通过三摩地的力量逐渐减少执着，分别念不会扰乱三摩地。即使看到罗刹，也不会害怕和恐惧；即使看到天女，也不会高兴和欢喜。即使没有特意去做，由于修习三摩地的力量而显现的景象是：骑着大象、乘船、镜子装饰着星星、天空充满灰尘、天空中燃烧着光芒、看到寺院、看到耗尽生处、三千世界像手掌一样平坦。像这样，也会出现看到这八种景象的情况。大约有十八种魔的活动范围，在这里也会隐约地看到一部分，就像第六品所说的那样。第二，神通有两部分。第一，概括性地说明：直接证悟是无分别的，而了知是无错乱的，这有六种，如根本续第三品所说，以及在本文的灌顶部分，还有其他的如天耳等。
English
Striving to diligently guard it. Similarly, those emptiness yogis who seek the great bliss of the fruit of enlightenment, in a manner of rejoicing at the fruit of manifestly seeing the qualities of heat and signs, seeing the heat and signs will make them more diligent in practicing the path of liberation. For this reason, these signs should be shown after the heat. Second, explaining the signs in detail, this has two parts. First, a summary statement: After the heat has gone, the subsequent signs also manifest signs, clairvoyance, miracles, or transformations, depending on the magnitude of the power of view and meditation on the path. Second, a detailed explanation, which has three aspects: signs, clairvoyance, and miracles. First, signs have two parts. First, a summary statement: Among them, the earlier signs also have two types: outer signs and inner signs. Second, a detailed explanation, which has two parts. First, the outer signs are: In the external environment, because one water exhausts the others, one sees the exhaustion birth-places, namely fire, wind, earth, water, the four colors, etc., eight manifestations, as well as the colors and light of the sun, moon, and lotus, etc., and being filled with hand gestures, etc. Second, the inner signs are: Inwardly, being able to endure bodily sickness, knowing the distinctions of samadhi, the five rivers of afflictions, that is, having a strong attachment to the continuous path of samsara, gradually reducing attachment through the power of samadhi, conceptual thoughts do not disturb samadhi. Even seeing a rakshasa, one is not intoxicated and afraid; even seeing a celestial maiden, one is not happy and delighted. Even without deliberately doing so, the appearances that arise from the force of meditating on samadhi are: riding an elephant, embarking on a boat, a mirror adorned with stars, the sky filled with dust, light blazing in the sky, seeing a monastery, seeing the exhaustion birth-places, the three thousand worlds appearing as flat as the palm of one's hand. In this way, seeing these eight appearances also occurs. About eighteen realms of activity of demons, here also one vaguely sees a portion, as described in the sixth chapter. Second, clairvoyance has two parts. First, a summary statement: Directly realizing is non-conceptual, and knowing is non-erroneous, which has six aspects, as explained in the third chapter of the Root Tantra, and in the empowerment section of this text, and elsewhere, such as divine ear, etc.
Chinese
眼之现量，忆念前世，知他人心，知生死，神通或漏尽通。这些也是道之阶段的三漏，即资粮道和加行道，以及无三漏的见道和修道之现量。第二，广说分二：有漏现量和无漏现量。第一分二：第一，现量之名，有漏和无漏二者中，前者有漏现量，彼于彼定和总定时，以面前之人为对境而修，知彼之心，是对境之现量；于大手印一座时，出现现量二十五之数圆满之现量，是资粮道和无间道之道，故是彼之现量。第二，现量之境的量，彼定之时，以在旁边之人为对境而专注，少数即知一二三左右之心；总定时，增多即知十左右之心；于大手印一座时，五根各见五境，故现量二十五之数圆满；有戏论时，中等者见至欲界；殊胜者见四大洲；无间道之中等和殊胜者，以天眼见四大洲之数二三六等，以天耳闻声；忆念前世等，是以一座和无间道之道的智慧次第而分的。第二，无漏现量分二：第一，三明之现量的差别。后者无漏现量，以寿命自在，至百俱胝三千大千世界成为现量之境；初地之现量是百俱胝三千大千世界等，以等等之语，有修道九地之现量成为境之方式，其中等等之语，总摄二地至七地，八地大手印是百俱胝三千大千世界，彼从一至二数之十万尘埃之无数等同，百从一至二数之十万尘埃所作，彼与获得等同，三千现