English
When I practice, in this way, whatever is done with the conduct of self-benefit is taken into dharmata, and from the blessing of the practice, beings are liberated, which is other-benefit. No matter how self-benefit is practiced, it will become for the benefit of others, because bodhicitta must be generated before the path. Therefore, self-benefit is in meditation, and other-benefit is perfected. Second, there are two aspects to doing other-benefit with the conduct of compassion and skillful means. Enumeration: First, even if it is not the time, it is said to act for the benefit of others. Citation: The conduct mentioned in the Guhyagarbha Tantra is: the five to be practiced, the five not to be abandoned, the five objects of desire, the five not to be discarded, and so on. Although realized, because one has not obtained autonomy over rebirth, it is said that all assembled people practice in a confused manner. Here, let alone learning these with devotion, if one sees the causes and conditions for union and liberation, etc., that will transform into the meaning of those to be tamed, then one should know that the inferior practices of the five and four are universally present, and that the basis of the samadhi, etc., of habitually entering into causes and conditions is practiced at the time of meditation. Second, activities and so on are the means of other-benefit. Citation: If knowing the cause and seeing the entry into conditions, even all actions below meditation, seem to transform into the benefit of those to be tamed, then when practicing the four activities and accomplishing common and supreme siddhis, and at the time of empowerment, even with just one mudra, one should contemplate that all paths are perfected in an instant, and finally, even if it is not the actual practice of the wheel of peaceful and wrathful mudras unfolding, one should contemplate it with devotion. From the spontaneously accomplished mandala of Akanishta, descend the hearing, invite and merge, and after the complete establishment of stable abiding, offer outer, inner, and secret offerings, recite and practice, and perfect other-benefit with the splendor of being able to perform the empowerment of activities, and this is also done at the time of meditation. Ninth, there are two types of samaya: the special samaya of meditation itself, and how to protect the general samaya of the path. The first has three aspects: the nature of the samaya to be protected, the method of protection, and the certainty of non-transgression. The first has two aspects: Enumeration: First, in this time of meditation, the samaya
Chinese
虽然必须具备功德，但尤其必须具备不超越三摩地的功德。正直。当安住于彼大空三摩地之时，所有上道的誓言和戒律，都以信解的方式学习且不舍弃地守护，但尤其要具备不超越三摩地的誓言。第二，因为见是誓言的体性，所以要显示必须熟悉见的意义。正直。所谓共同和特殊或者根本的誓言和支分的誓言，也不是在心之外单独存在的，因为自己的心是不超越以见所证悟之义的誓言。如果见被证悟之形所摄持，则为了不堕入轮回恶趣而称为誓言。因为成为无上菩提之总持，所以也称为誓言。先前就已具备的见所证悟之义，也在此以彼定而使之熟悉。第二，守护之方便。正直。因为见是誓言之最胜，所以要以见证悟自己的心性，完全舍弃由下劣所转变和由懈怠所转变的懒惰散乱等六种过失，守护与无我及法无我且平等的意义不相违背的誓言。第三，不超越之决定词。正直。不要在任何时候超越法性如是的等持，如果具备证悟和熟悉如是之义的等持，则是殊胜的，如果超越如是，则自己的一切安乐果报都会被焚毁而堕入轮回，如果不超越它，则自相续的一切过患都会被焚毁，所以称为誓言。第二，总体道的誓言如何守护分为二。宣说。第一，显示在前道究竟之时，因为具有上道的誓言，所以作为增长之因，但实际上不是修持。正直。也就是说，在前道之前的见之时等等，圆满了各自道的誓言，那也是因为上道上道在意义上与等持等相续增上具备，所以以前者见的修持作为彼等持完全增长之因，彼等持之时，对于见的誓言和修持
English
Although virtues must be possessed, it is especially necessary to possess virtues that do not transcend samadhi. Straightforward. When abiding in that great emptiness samadhi, all the vows and precepts of the higher paths are learned with faith and protected without abandonment, but especially one must possess vows that do not transcend samadhi. Second, because view is the nature of the vow, it is shown that one must be familiar with the meaning of view. Straightforward. The so-called common and special, or fundamental vows and branch vows, are not separate from the mind, because one's own mind is a vow that does not transcend the meaning realized by view. If the view is grasped by the form of realization, it is called a vow because it does not fall into the evil realms of samsara. Because it becomes the dharani of unsurpassed bodhi, it is also called a vow. The meaning realized by view that was already possessed is also made familiar here by that samadhi. Second, the means of protection. Straightforward. Because view is the supreme of vows, one must realize one's own mind nature through view, completely abandon the six faults such as laziness and distraction that arise from inferiority and negligence, and protect the vow that does not contradict the meaning of selflessness and equality of phenomena. Third, the definitive word of non-transcendence. Straightforward. One should not at any time transcend the samadhi of suchness of dharmata. If one possesses the samadhi of realizing and familiarizing oneself with the meaning of suchness, then one is excellent. If one transcends suchness, then all one's happiness and fruits will be burned and one will fall into samsara. If one does not transcend it, then 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. Proclamation. First, it is shown that at the time of the completion of the previous path, because one has the vows of the upper path, it is the cause of increase, but it is not actually practiced. Straightforward. That is to say, at the time of the view of the previous path, etc., the vows of each path are perfected, and that is because the upper path is increasingly possessed in meaning with samadhi, etc. Therefore, the practice of the view of the former is the cause of the complete increase of that samadhi. At the time of that samadhi, regarding the vows and practices of the view
Chinese
这不是显现的行为。因此，较低层级的行为是作为提升到较高层级的因，是为了显现到较高层级。第二，因此，上下层级的誓言和行为的差别用例子来显示。说：上下层级的誓言和行为有差别，因此，各个道见的见解，以大小的差别来区分，从自利禅定掌握的行为等等都有差别，就像以国家的大小来区分，就像天空的区域有大小一样。利他加持的行为的净土的大小，就像人类的主宰，以金、银、铜、铁的轮王所教化的国土的大小一样。自他二者的行为的例子是：行为和誓言和禅定等等，能力的大小差别就像强壮的大象一样，即使只有一个，技巧的大小和敏捷，其他人直接在水中砍伐和倾斜砍伐一样。第十，暖相有两种。数：第一，简略地显示。说：如上所示的放置方法，像这样观修所观修之物、观修者和六种散乱等等，没有能作和所作，持续不断地观修，那么，外身和内语和秘密心所体验到的三种暖相就会产生，就像这样。第二，广说，那有三种。数：第一，总体显示三种暖相。说：外身的暖相是没有疾病，身体轻松，虱子不咬，没有皱纹，能够坐在垫子上等等，获得微小的忍耐。内语的暖相是气息自然而然地控制，因此不感觉到在内外流动的气息，对于放出和收回获得自在，气息舒适。秘密的暖相是心安住在义理法性上，没有怀疑，确定无疑地亲身体验到外内秘密的三种暖相。第二，显示从那之外产生的外内的暖相。说：从那三种暖相之外产生暖相的方式是：外境的显现看到像微尘一样，看到初一的月亮，满月，莲花，白色睡莲的光等等好的征兆。内心显现的暖相是：没有观修也...
English
This is not manifest conduct. Therefore, the conduct of the lower level is used as a cause for manifesting to the higher level, in order to rise to the higher level. Second, therefore, the difference between the vows and conduct of the higher and lower levels is shown by examples. Say: Since there is a difference between the vows and conduct of the higher and lower levels, therefore, the views of each path are distinguished by the difference in the size of realization, and there are differences in all practices such as self-benefit, samadhi, and mastery, just as the size of a country distinguishes them, just as the area of the sky has size. The size of the pure land of other-benefit blessings is like the size of the land of the kings who rule with golden, silver, copper, and iron wheels, the masters of humans. An example of the conduct of both self and others is: For conduct, vows, samadhi, etc., the difference in the power of ability is like a strong elephant, even if there is only one, the size of the skill and agility, and others directly cut and slant cut in the water. Tenth, heat has two aspects. Count: First, a brief explanation. Say: As shown above, the method of placement, like this, contemplate the object of contemplation, the contemplator, and the six distractions, etc., without doer and deed, and continuously contemplate, then the three heats experienced by the outer body, inner speech, and secret mind will arise, like this. Second, the detailed explanation has three aspects. Count: First, a general explanation of the three heats. Say: The heat of the outer body is the absence of disease, lightness, not being eaten by lice, absence of wrinkles, being able to sit on a cushion, etc., and obtaining subtle endurance. The heat of the inner speech is that the breath is naturally controlled, so one does not feel the breath flowing in and out, and one gains freedom over exhaling and inhaling, and the breath is comfortable. The secret heat is that the mind rests peacefully in the meaning of the Dharma nature, without doubt, and one definitely experiences the three outer, inner, and secret heats oneself. Second, showing that other outer and inner heats arise from that. Say: The way in which heat arises other than those three heats is: external appearances are seen as tiny particles, and good signs are seen, such as the first day of the moon, the full moon, the lotus, and the light of the white lotus. The heat that appears in the inner mind is: without meditation...
Chinese
自性自然融入法性虚空，对外在欲妙五境不生贪恋，不为所动；从这里死亡，来世转变，获得转生，口中不会感到厌倦；对外在的食物财富和内在的性爱欲望，对境的执着比以前减少；并且，与普通或以前的状态相比，通过体验温度的特殊差别而产生；当看到其他众生的痛苦时，慈悲会不由自主地占据内心；世间八法比以前减少，本质变得微小，因此能够平等对待等等功德大多会产生。世间八法是，如《亲友书》中所说：大乘瑜伽士，得与不得，赞与毁，乐与苦，得与不得，是为世间八法。如此说。第三，五种暖相在轮回中显现的方式。解释。像这样，所有的暖相都与体验相结合，在动摇的体验中，有时有，有时没有；在获得的阶段，大多有；在稳固的阶段，以不改变的方式存在。通过这样的顺序，暖相在所有体验中轮回显现。第十一，关于征兆，分为两部分。计数。第一，普遍展示比喻和意义两种暖相的必要性。解释。在布鲁夏语中是“库久”，在藏语中是“孩童的婚姻”。也就是说，对于成熟到二十五岁左右的人，父母会带他们去，并展示这样的婚姻，说他们会获得这样的家庭。那个孩童的婚姻对那个家庭感到高兴，迎接他们，并努力获得许多杂物财富。同样地，对于寻求伟大空性的瑜伽士来说，那些寻求菩提果位大乐的人们，以对显现暖相和征兆功德的果位感到高兴的方式，通过看到暖相征兆，会对彻底解脱的道路产生精进。因此，因为这个原因，这些征兆应该在暖相之后展示。第二，详细解释征兆，分为两部分。计数。第一，简要展示。解释。暖相消失后，接下来的征兆也取决于道路的见修行果的力量大小，而有征兆和
English
Self-nature naturally merges into the expanse of Dharmata, and the mind does not go towards or get distracted by the five desirable objects of external desires. From here, there is a shift at death, a transformation in the next life, and the taking of rebirth, without weariness in speech. Attachment to external food and wealth, and internal sexual desires, diminishes compared to before. Moreover, compared to ordinary or previous states, the special differences in warmth are experienced. When seeing the suffering of other sentient beings, compassion involuntarily seizes the mind. The eight worldly concerns diminish compared to before, their essence becomes subtle, and therefore, qualities such as equanimity mostly arise. The eight worldly concerns are as stated in the "Friendly Epistle": For a Mahayana yogi, fame and obscurity, praise and blame, pleasure and pain, gain and loss, these are the eight worldly concerns. So it is said. Third, the manner in which the five experiences of warmth circulate. Explanation. Thus, all these aspects of warmth, when combined with experience, are sometimes present and sometimes absent in the stage of fluctuating experience; they are mostly present in the stage of attainment; and they remain unchanged in the stage of stability. Through this sequence, warmth circulates in all experiences. Eleventh, regarding signs, there are two aspects. Enumeration. First, the necessity of generally showing the signs of warmth through both example and meaning. Explanation. In the Brusha language, it is "Khuju"; in Tibetan, it is "child marriage." That is, when those who have matured and reached about twenty-five years of age are taken by their parents and shown a marriage like this, saying that they will attain such a household, that child marriage rejoices in that household, welcomes them, and strives to obtain many material possessions. Similarly, for yogis seeking the great emptiness, those who seek the great bliss of the fruit of enlightenment, in the manner of rejoicing in the fruit of manifesting the qualities of warmth and signs, by seeing the signs of warmth, diligence will arise on the path of complete liberation. Therefore, for this reason, these signs should be shown after warmth. Second, explaining the signs in detail, there are two aspects. Enumeration. First, a brief presentation. Explanation. After the warmth has gone, the subsequent signs also depend on the magnitude of the power of the view and meditation of the path, and there are signs and