Chinese
因此，关于实际行为、誓言和禅定等方面的差异的例子是：即使只有天空那么大的一块地方，也会因为地域或国家的范围大小而使天空显得有大小之分。同样，根据见解的理解程度，自利的行为也会有所不同。关于利他行为的例子是：行利他行为所调伏的对境和所调伏的刹土有大小之分，就像拥有金、银、铜、铁等人力的转轮王的国土有大小之分一样。关于自利和他利两种行为的例子是：行为、誓言和禅定等的能力和力量大小的差异，就像一头强壮的大象，即使只有一头，也会因为技巧高低和臀部粗细而有差异，就像在水中，上等能逆流而上，中等能保持平衡，下等则顺流而下一样。 第十，是暖相；第十一，是显示征相，分为两部分：计数，为了某种目的而简要地说明；以及解释。在勃律语中是“库炯”，在藏语中是“孩童”。也就是说，对于那些已经成熟到二十岁的年轻人，如果父母告诉他们“我们将为你娶这样的妻子”，并向他们展示家庭生活的迹象，那么这个年轻人会高兴地接受这种家庭生活，并努力积攒自己的大量财富。同样，对于那些寻求大空性的瑜伽士来说，暖相和征相是显而易见的，他们对见到菩提果位的巨大喜悦感到高兴，因此会努力修持解脱道。因此，这些暖相是为了随后显示而说的。 暖相的自性增长，分为两部分：解释，征相。暖相分为两部分：计数，简要地说明；以及解释。如上所述，如果持续不断地修持，不执著于所修和能修，那么外在的身体、内在的语言和秘密的心意会产生三种暖相。详细解释分为三部分：计数，详细显示三种暖相的增长；以及解释。如果问如何产生，那么外在身体的暖相是无病、身体轻盈、没有虱子、没有皱纹、能够坐在垫子上等，获得微小的忍耐；内在的暖相是心安住于
English
Therefore, examples of the differences in actual conduct, vows, and samadhi, etc., are: Even a place as small as the sky will appear to have different sizes depending on the size of the region or country. Similarly, depending on the degree of understanding of the view, the conduct of self-benefit will also vary. An example of altruistic conduct is: The objects to be tamed and the realms to be tamed by altruistic conduct have different sizes, just as the kingdoms of the wheel-turning kings who possess the power of gold, silver, copper, and iron have different sizes. An example of both self-benefit and other-benefit is: The differences in the ability and power of conduct, vows, and samadhi, etc., are like a strong elephant, even if there is only one, it will have differences due to the level of skill and the thickness of the buttocks, just as in water, the superior can go against the current, the medium can maintain balance, and the inferior will go with the current. Tenth, is heat; eleventh, is showing signs, divided into two parts: counting, briefly explaining for a certain purpose; and explanation. In the Bruski language it is "Ku-ljongs," in Tibetan it is "child." That is, for those young people who have matured to the age of twenty, if their parents tell them "We will marry you such a wife," and show them the signs of family life, then this young person will happily accept this family life and strive to accumulate their own wealth. Similarly, for those yogis who seek the great emptiness, the heat and signs are obvious, and they are happy to see the great joy of the fruit of enlightenment, so they will strive to practice the path of liberation. Therefore, these heats are spoken for subsequent display. The nature of the heat sign increases, divided into two parts: explanation, sign. Heat is divided into two parts: counting, briefly explaining; and explanation. As mentioned above, if you practice continuously without clinging to what is practiced and what can be practiced, then the outer body, the inner speech, and the secret mind will produce three heats. The detailed explanation is divided into three parts: counting, showing in detail the increase of the three heats; and explanation. If you ask how it arises, then the heat of the outer body is being without illness, the body being light, having no lice, having no wrinkles, being able to sit on a cushion, etc., obtaining subtle patience; the inner heat is the mind abiding in
Chinese
由于命气自然而然地控制，内外流动的气息感觉不到，对于放和收获得自在，气息变得舒适，秘密是心之暖意的意义，心安于法性，觉性不动的显现，这是毫无疑问且必然的，亲身经历外内密三种暖意。显示内外暖意的增长。正直。从先前所示的三种暖意之外，从执着粗大的外境显现，到看见微尘；如同新月般，一切显现都变得灰暗；此外，还能看见莲花和俱胝的刹土等形象。第二，内心显现的暖意是，不去冥想所想的境，觉性不攀缘分别念的山顶，安住于法性的虚空；对于五种欲妙的境，心不散乱，不去执着，对于生死二者的变迁，不感到厌倦；脱离内外一切的执着，变得少欲知足；与之前观视时相比，能亲身体验到暖意的差别。如果看见其他众生处于困境，会因慈悲心而感动；对于世间八法，大多能平等对待。什么是世间八法呢？如《大乘瑜伽》所说：名声与无名声，赞扬与诋毁，快乐与痛苦，得到与未得到，这就是世间八法。依次显示三种暖意。正直。如是，以上所显示的暖意的各种状态，在摇动的时候，有时有，有时没有；在获得的时候，大多有；在稳固的时候，不会改变而存在。不仅在禅定的时候是这样的次第，在其他道的任何时候，这三种暖意也会轮番出现。或者说，这些征象在体验、摇动、获得、习惯、稳固中轮番出现。这样强调字句也可以。༈ 征象分二：简略显示和详细解说。第一，简略显示是：暖意的后续也是征象，从道的能量大小方面来说，内外的征象和神通等也会发生变化。༈ 详细解说分二：征象、神通和幻化。征象分二：简略显示和详细解说。
English
Because the life-force naturally takes hold, one does not feel the breath flowing in and out, and one gains freedom over letting go and holding, so that the breath becomes comfortable. The secret is that the mind's warmth means that the mind rests in the nature of reality, and the arising of unwavering awareness is without doubt and certainly one experiences the three warmths of outer, inner, and secret for oneself. Showing the increase of outer and inner warmth. Straightforward. From those three warmths shown earlier, from grasping at coarse outer appearances to seeing mere particles; like the waxing moon, all appearances become dim; furthermore, one sees signs such as lotuses and the realms of Kundi. Secondly, the warmth appearing to the inner mind is that it does not go to the object one wants to meditate on, and awareness does not climb to the peak of conceptual thoughts, but rests in the expanse of reality; the mind does not stray to the five objects of desirable qualities, does not go there, and does not tire of the changes of birth and death; one is free from all outer and inner attachments, and one has little attachment; compared to the time of seeing before, one experiences the difference in warmth. If one sees other sentient beings in distress, one's mind is moved by compassion; one is mostly able to equally balance the eight worldly concerns. What are the eight worldly concerns? As it says in the Mahayana Yoga: Fame and no fame, praise and blame, happiness and suffering, gain and no gain, these are the eight worldly concerns. Showing the three warmths in order. Straightforward. Thus, all those aspects of warmth shown above, when moving, sometimes exist and sometimes do not; when attained, they mostly exist; when stable, they exist without changing. Not only is this the order during meditation, but at all times on other paths as well, these three warmths arise in turn. Or, these signs arise in turn in experience, movement, attainment, habituation, and stability. It is also fine to emphasize the words in this way. ༈ Signs are of two types: a brief explanation and a detailed explanation. First, the brief explanation is: the subsequent warmth is also a sign, and from the aspect of the magnitude of the path's power, the outer and inner signs and clairvoyance and magical powers also change. ༈ The detailed explanation has two parts: signs, clairvoyance, and magical powers; and signs have two parts: a close explanation and a detailed explanation.
Chinese
哦。首先是近显：如果将简要指示的三个部分中的第一个分为征兆，则有外征兆和内征兆两种，将在下面说明。进一步展开分为两种：一、外在的征兆；二、外境的行境，这些都像水一样显现为唯一，并且其他都消失了，因此是灭尽的生处。例如，地、水、火、风四种元素，以及蓝色等四种颜色，这八种灭尽和实际所见，以及日月、莲花池和俱胝的净土光明等都能见到。或者，从暖位的角度来看，“获得微细的忍耐”等等，以及“见到月相等等的相”等等的说法，以及从这里也说“实际见到外境灭尽的生处，以及见到莲花的光明等等”。有什么区别呢？一般来说，暖位和征兆二者本体相同，但表达方式不同。暖位是从自己体验的角度来确立的，必须体验三种暖位。征兆是从他人显现的角度来看的，就像灭尽水等等的历史一样。正如“征兆、实相、神变显现”所说的那样。内征兆。二、内在的，在内在，对于身体的疾病等等获得忍耐的差别，以及五种烦恼之流虽然持续生起，但被习气所断，变得非常微小，并且由于征兆的缘故，三摩地不会被夺走。智慧的女神用旃檀的光芒恭敬地涂抹，但对此心不迷醉。夜叉的国王拿着斧头出现也不害怕。即使体验三摩地，也没有喜悦和温暖。也会见到修习的力量所显现的八种景象。如来佛在头顶上按手等等，甚至会见到十八种魔的行境的一部分，如第六品所说。神通有三种。一、简要指示；二、像这样证悟并且修习之后，神通自然而然地产生六种。六种是什么呢？天眼通、天耳通、他心通、知生死通、知宿命通、以及知调伏对象时机成熟与否的神通。这里有具有道之遗漏的神通和没有
English
Oh. First, the proximate manifestation: If the first of the three briefly indicated parts is divided into signs, there are two types: outer signs and inner signs, which will be explained below. Furthermore, expanding it, there are two types: 1. Outer signs; 2. The objects of the outer realm, these all appear as one like water, and because others disappear, it is the birthplace of cessation. For example, the four elements of earth, water, fire, and wind, and the four colors such as blue, these eight cessations and actual sights, as well as the sun and moon, lotus ponds, and the light of the pure lands of Kundi, etc., can be seen. Or, from the perspective of heat, "obtaining subtle patience," etc., and the statement that "seeing signs such as lunar phases," etc., and from here it is also said that "actually seeing the birthplace of the cessation of the outer realm, and seeing the light of lotuses, etc." What is the difference? In general, the nature of heat and signs is the same, but the way they are expressed is different. Heat is established from the perspective of one's own experience, and one must experience the three heats. Signs are from the perspective of being manifested to others, just like the history of the cessation of water, etc. As it is said, "Signs, reality, and miraculous transformations appear." Inner signs. 2. Inwardly, inwardly, the difference of obtaining patience for physical illnesses, etc., and although the five streams of afflictions continuously arise, they are cut off by habits and become very small, and because of the signs, samadhi is not taken away. Even if the goddess of wisdom respectfully smears with the light of sandalwood, the mind is not intoxicated by it. Even if the king of the Yakshas appears with an axe, one is not afraid. Even if one experiences samadhi, there is no joy or warmth. One will also see the eight visions manifested by the power of practice. The Tathagata placing his hand on the crown of the head, etc., and even seeing a part of the eighteen objects of Mara, as described in the sixth chapter. There are three types of supernormal cognition. 1. Brief indication; 2. Having realized and practiced in this way, six types of supernormal cognition naturally arise. What are the six? The clairvoyance of the eye, the clairaudience of the ear, knowing the minds of others, knowing death and rebirth, knowing past lives, and the supernormal cognition of knowing whether the object to be tamed is ripe or not. Here there are supernormal cognitions with the outflows of the path and without
Chinese
是清净的现量。广说分二：计数。道有漏的现量分二：计数。道的现量确定，以及，讲述。在有两种现量之前，先说有漏的现量。在大空性和，慈悲的时候，对境而专注，即对面前的一个人专注而修，因此，了知他的心。那被命名为专注的现量。在单印广大的时候，现量二十五的数量完全圆满产生，因此，那被命名为圆满的现量。以及，无间现量，这是将道的名称安立为现量，因为积聚是无间道，所以，现量的名称也是无间现量。这是积聚和成熟持明二者的共同现量。现量的差别。讲述。现量对境的差别。在彼定的时候，对一起在旁边的人专注，因此，知道一二三个人的心。在普观的时候，比那更增上，即知道十个人的心。在单印时，每个根也都能断除五个境，因此，现量二十五的数量圆满。广大者能见到四大洲，中等和下等者也能见到乃至听到境。以无间道积聚，上等中等的洲的数量乃至二三四，以天眼能见，以耳能听。以及，了知前世等。单印无间道的智慧次第来区分。或者，以此在藏黑的关联中，彼定专注的现量是，六种现量产生一个，有些，这样说。在普定的时候，比那增长两倍左右而产生。在单印时，五门的识，一个也能，断除五个境，因此，每一个也有五个，即二十五圆满，那些成为庸常者的五门境的程度，能知晓。见到广大者的境，积聚的洲的数量能见能听，因此以道的次第来区分。纳顿的