Chinese
斯提拉玛蒂所著的菩提心之树。 斯提拉玛蒂所著的菩提心之树。 名为斯提拉玛蒂所著的菩提心之树的论著。顶礼吉祥金刚不动佛。首先，对于有缘瑜伽士等十种瑜伽士，以文字思辨进入意义。在此，必须以两种方式，为了生起进入意义的菩提树，而善加阐述。对此，由于具有智慧的执着，以智慧方便确定宣说。首先，具有智慧者，以各自的分别显现行，学习十边，并且在那上面，本体、定义、必要，以及重要性，还有法相，具备这些，因此必须在此做出决断。由此，为了意义转变的基础，具备处所和条件之后，完成前行诸业，努力于生起树木的事业。五种瑜伽也由于差别，思维大瑜伽的十个阶段。前后因果的方式，转变的十六种持续不断地完成。在生起意愿的阶段，从黑暗的云中降下星串，如显现般清晰，以听闻和思辨殊胜意义，殊胜秘密的二谛方式，成为自非共相的特征，依靠声音而修习动摇。在进入自身利益的最初，以对治舍弃沉没和掉举等。进入三种体验边的第六，在内部以烟雾见到光芒。将近的象征和标志的方式都结合起来。在努力修习的阶段，努力进入十边本身。动摇的原因是诸法，在二谛自身的特征中，由于希望思辨而特别，从不确定的心中更加修习。那时，自相体验次第边，在普通的星星中模糊地见到。这最初的业瑜伽，必须努力寻求真实。通过舍弃心的散乱和创造，将断除恶趣诸业。在进入学习的阶段，进入十边而断除修习，那时，殊胜的二谛也，以希望的十因具备，以无二的证悟而动摇和升起，在无分别自身的特征中，修习升起的心而增长。
English
The Bodhi Tree of Mind by Sthiramati. The Bodhi Tree of Mind by Sthiramati. A treatise called The Bodhi Tree of Mind by Sthiramati. Homage to glorious Vajra Akshobhya. First, for the ten yogis such as the fortunate yogi, enter the meaning through letters and contemplation. Here, it is necessary to explain well in two ways, in order to generate the Bodhi tree that enters the meaning. Regarding this, due to the attachment of intelligence, it is determinedly declared by wisdom and means. First, one with intelligence, with the manifestation of individual discriminations, learns the ten extremes, and on that itself, essence, definition, necessity, and importance, also dharma characteristics, possessing these, therefore one must make a decision here. By this, for the basis of meaning transformation, having possessed the place and conditions, having completed the preliminary actions, strive in the activity of generating the tree. The five yogas also due to the difference, contemplate the ten stages of the great yoga. The manner of former and latter cause and effect, the sixteen transformations are continuously completed. In the stages of generating desire, from the dark clouds descend strings of stars, clear like an appearance, by hearing and contemplating the supreme meaning, the manner of the two truths of the supreme secret, becoming the characteristic of self and non-self, relying on sound, meditate on movement. In the beginning of entering one's own benefit, abandon sinking and excitement, etc., with antidotes. Entering the sixth of the three experiences' extremes, inside, one sees rays of light through smoke. Combine both the near symbol and the manner of signs. In the stages of striving to train, strive to enter the ten extremes themselves. The cause of movement is all phenomena, in the characteristic of the two truths themselves, especially due to wishing to contemplate, meditate more than the uncertain mind. At that time, one vaguely sees the self-characteristic experience's gradual extremes in ordinary stars. This initial karma yoga, one must strive to seek the truth. By abandoning and creating mental distractions, one will cut off the actions of bad destinies. In the stages of entering learning, entering the ten extremes, one cuts off and trains, at that time, the two supreme truths also, with the ten causes of hope possessed, by the non-dual realization, one moves and rises, in the non-differentiated self-characteristic, meditate on the rising mind and increase.
Chinese
凭借力量，也能见到如火星大星。在意识转变的时候，安住于十方，即使是意识，也能在意义上获得忍耐。在无二的意义上生起结合之心，境与根、识、法，轮回与涅槃之法，自证显现，故一切显现皆为心。无境之心也无形状、颜色、相，由于远离有无，故非种姓。因此，未生显现空性边，在无分别的禅修体验中，显现无违的轮、月、日。在进入大结合的时候，预先获得不堕恶趣，十方如何安住于无二之义。证悟达到极点，尚未成熟时，以坚定之心生起彼义之终结心。在三种体验的尽头，会见到灯或第二个月亮的征兆。即使在气息消散时见到，如果不勤于所缘境，则无法获得见道，天人非人的处所颠倒，因烦恼而稍微流转。对于所修的持明者，也有三十二种进入自身意义的方式。各自的知识进入，预先获得财富，在寻求听闻的四个阶段中也应结合。那么，经部也如五种心的次第一样，会有差别。在品尝味道的阶段，会生起更大的喜悦之心，为何先前要胜过十方？从寂静的思考禅修中产生法性之义，未曾体验未曾见过，谁能知晓体验？一切法不可见，法性也不可见，众生之心不可见。不见佛陀，所见为何？彼见者即见真实真谛。远离五怖畏的安乐之心，禅修如瓶中之灯。见彼即见三法。以见彼之差别，无论在行为根本上如何行持，都不会成为束缚，而是成为解脱之方便。一切皆于彼处修习，道之殊胜处所。在进入所缘境的时候，会生起不改变的殊胜之心，如实如是地见到，在智慧的真实所缘境上，如实安放瑜伽之时，在无二的自性中不摇动，见道远离造作，摆脱微细的沉掉自在。具有极其不摇动之心，第四的兔增多。已成道的五种征兆吉祥，接近自生大之殊胜征兆。随所化众生的意愿，回向先前与末尾
English
Through power, one can also see things like a great fiery star. In the moments when consciousness transforms, by abiding in the ten directions, even consciousness will gain forbearance in meaning. Generate the mind of union in the meaning of non-duality. Object and sense, consciousness, dharma, the dharma of samsara and nirvana, self-awareness manifests, therefore all appearances are mind. Even the mind without an object has no shape, color, or sign. Because it is free from existence and non-existence, it is not a lineage. Therefore, the unborn appearance of emptiness, in the experience of undifferentiated meditation, the wheel, moon, and day appear without contradiction. In the moments of entering great union, one attains non-regression from the lower realms beforehand, how do the ten directions abide in the meaning of non-duality. When realization reaches its peak, and one is not yet mature, with a firm mind, generate the concluding mind of that meaning. At the end of the three experiences, one will see the sign of a lamp or a second moon. Even if one sees when the breath has passed, if one does not strive for the object, one will not attain the path of seeing, the places of gods, demigods, and humans are reversed, and one slightly wanders due to defilements. Even for that accomplished vidyadhara, there are thirty-two ways to enter one's own meaning. Each individual's knowledge enters, one obtains wealth beforehand, and one should also combine it with the four stages of seeking and hearing. Then, the sutras will also differ according to the order of the five minds. In the moments of tasting flavors, a greater mind of joy arises, why is it better to surpass the ten directions beforehand? From the quiet contemplation of meditation, the meaning of dharmata arises, who knows the experience without having experienced or seen it? All dharmas are invisible, dharmata is also invisible, the minds of sentient beings are invisible. One does not see the Buddha, what does one see? That who sees, sees the true reality. The mind of bliss, free from the five fears, meditating like a lamp in a vase. Seeing that, one sees the three dharmas. By the distinction of seeing that, no matter how one acts in the actual conduct, it will not become a bond, but a means of liberation. Everything is practiced there, the supreme place of the path of purification. In the moments of entering the object, an unchanging, superior mind arises, having seen it as it is, when one correctly places yoga on that very object of wisdom, in the unwavering nature of non-duality, the path of seeing is free from fabrication, free from the power of subtle sinking and excitement. Possessing a very unwavering mind, the fourth rabbit increases in sight. The five signs of the accomplished path are auspicious, approaching the supreme sign of the great self-born. According to the wishes of the beings to be tamed, turning back to the beginning and the end.
Chinese
商论。 在诸多揣测之时， 生起超胜的智慧心， 以如实安住瑜伽之因， 为了二取之心的幻变， 应明晰伟大的自性。 为了瑜伽超越境之智慧， 显现之时所作之事， 道次第、定解、大印等， 示现亲近自生智慧。 绍继传承，宣说兜率大乘。 在成为定解之时， 生起殊胜的安住之心， 一切诸法无余， 皆是自明界之妙力显现， 境义与彼智慧相合， 所知一切皆圆满。 大乐具力，无有怀疑， 行境法性，广大安住之处， 以证得自生智慧， 如明晰稳固之灯。 彼见第八之星辰高悬。 为成就大印智慧而获得。 在堪能之时， 生起殊胜的圆满心， 为何十方十地之， 如何驾驭，诸法皆自明。 自生自显，离因离缘， 彼性无杂，完全圆满。 智慧界之意义， 仅于名言中通达， 驾驭一切圆满之总集， 此为最后之大息生起。 离于等持与非等持之言说， 自明大显现之， 十地微细瑜伽众， 于一自心获得稳固不动。 次第明晰与不明晰之， 力量差别所成。 圆满心、后三次第之地， 于广阔觉悟中现证菩提。 如是所有之身语意， 现证法身之体性。 化身等五身显现度化， 乃非造作之佛陀。 以半显现之住处与贪执之故， 于淫行示现淫行，于贪着示现贪着， 如以毒药治毒病般， 为以方便之贪着而决定。 以贪着之水滋养秘密心之树， 近修等四具自利。 具相吉祥秘密之母， 以艰难寻觅，以贪着依止， 以五欲供养， 于无二中精进。 安住于具戒难离之吉祥处， 于先前所作之事中， 于近修之时， 依于人众之食物， 于亲近近修之时， 以精华之胜
English
Airing of views. During times of great speculation, A mind of surpassing wisdom arises, Through the cause of correctly establishing yoga, For the magical display of the dualistic mind, One should clearly recognize the great self-nature. For the sake of the actions of the manifest moment of yoga's wisdom beyond objects, The stages of the path, certainty, great symbols, etc., Show the nearness of self-arisen wisdom. Successor to the lineage, teaches the Joyful Great Vehicle. During times of becoming certain, The arising of a mind of surpassing abiding, All phenomena, without exception, Are displays of the power of self-cognizant space, By combining the meaning of objects with that wisdom, All that is to be known is perfected. Great bliss, powerful, without doubt, The field of activity, the nature of reality, the place of vastness, Having attained the realization of self-arisen wisdom, Like a clear and stable lamp. Seeing that, the eighth star is high. Attained for the sake of accomplishing the great symbol wisdom. During times of being workable, A mind of surpassing perfection arises, Why the ten limits, the ten grounds, How to ride, all phenomena are self-cognizant, Self-arisen, self-manifest, free from cause and condition, That nature unmixed, completely perfect. The meaning called the space of wisdom, Having understood it as merely a term, By riding on the totality of all perfections, This final great breath arises as life. Beyond the words of equipoise and non-equipoise, The great manifestation of self-cognizance, The subtle yogas of the ten grounds, On one's own mind, gaining unwavering stability. The differences in power between gradual clarity and non-clarity Are what make the difference. The ground of the three successive after-thoughts of the perfect mind, In the vast expanse of awakening, manifest enlightenment. The body, speech, and mind of as many as there are, Manifesting, attaining the nature of the Dharmakaya. Emanating and liberating through the five bodies, etc., that are created, Is the uncreated Buddha. Because of the half-manifest abode and attachment, To sexual activity, show sexual activity; to attachment, show attachment, Just as poison cures poison, To determine through the attachment of skillful means, Also, watering the tree of the secret mind with the water of attachment, The four stages of approach and accomplishment, etc., possess self-benefit. The auspicious secret mother with qualities, Sought with difficulty, relied upon with attachment, Having made offerings with the five desirable qualities, Being diligent in non-duality. Abiding in the auspicious place of vows difficult to abandon, Among those who have previously exerted themselves, During the time of approaching, One relies on the food of human beings, During the time of close approaching, With the best of essences