Chinese
当学习进入十种学处之际，学习时，生起一种胜过下者的希求心，凭借上师的力量学习，以及从密咒中向上升起的心。这种情况就像从黑暗中看到夜晚的火光或大星星的光芒一样，产生一种模糊的显现。在意识转变之际，意思是说，由于学习增长的缘故，从先前的行为领域转变为真实的意义，从有漏转变为无漏之际，当意识转变为咒语时，以觉悟的智慧将密咒的意义结合起来，生起一种胜过下者的心。这种情况就像旋转的火轮快速而不间断，或者像初一的月亮一样显现，这是征兆。从黑暗中出现光明是生起的方式。在进入大修行之际，称为暖相瑜伽，意思是说，由于意识转变和将意义结合起来的缘故，通过智慧修习密咒的平等性之义，当以那胜过下者的心进入见道时，生起一种胜过先前见解的心，进入二无之义。这种情况就像从黑暗中出现灯或初二的月亮一样。这些征兆是共同的，区分它们是否清晰的差别在于上下心的生起中增加，以及解释和讲述胜过下者的心是完全一致的。这是瑜伽二者结合道上的差别。在体验味道的智慧修习之际，意思是说，通过三种智慧修习进入的缘故，在体验密咒如实无生、心的法性之味，并见到真谛之际。因为先前没有那样，所以生起一种不再退转轮回、见到无漏法报身、令人欢喜的心。智慧的显现就像容器中的酥油灯，或者像初三的月亮一样显现。这是瑜伽三者见道上的差别。这些也转变为智慧的特征，具备觉悟四种等的支分之缘。在进入对境之际，生起不退转的殊胜心。意思是说，像这样觉悟之后，修习道，对境是法性，见到法性的智慧是不间断地修习。在进入这些阶段之际，
English
When learning to enter the ten disciplines, at the time of learning, a desire arises that is superior to the lower ones, learning through the power of the guru, and a mind arises that rises up from the secret mantra. This situation is like seeing the light of a night fire or the light of a great star from the darkness, producing a dim appearance. At the time of the transformation of consciousness, it means that due to the increase in learning, from the previous field of activity to the true meaning, from the contaminated to the uncontaminated, when consciousness is transformed into mantra, the meaning of the secret mantra is combined with the wisdom of enlightenment, and a mind arises that is superior to the lower ones. This situation is like a spinning fire wheel that is fast and uninterrupted, or like the appearance of the first day of the moon, which is a sign. The appearance of light from the darkness is the way it arises. At the time of entering the great practice, it is called the yoga of heat signs, which means that due to the transformation of consciousness and the combination of meanings, by practicing the equality of secret mantra with wisdom, when entering the path of seeing with that mind that is superior to the lower ones, a mind arises that is superior to the previous view, entering the meaning of non-duality. This situation is like a lamp or the second day of the moon appearing from the darkness. These signs are common, and the difference between whether they are clear or not lies in the increase in the arising of the upper and lower minds, and the explanation and narration of the mind that is superior to the lower ones is completely consistent. This is the difference on the path of combining the two yogas. At the time of practicing the wisdom of experiencing taste, it means that due to entering through the practice of the three wisdoms, at the time of experiencing the taste of the secret mantra as it is, unborn, the nature of the mind, and seeing the truth. Because there was no such thing before, a mind arises that no longer regresses into samsara, sees the uncontaminated Dharmakaya and Sambhogakaya, and is joyful. The manifestation of wisdom is like a butter lamp in a vessel, or like the third day of the moon. This is the difference on the path of seeing of the three yogas. These also turn into the characteristics of wisdom, possessing the conditions of the limbs such as the four enlightenments. At the time of entering the object, an irreversible, excellent mind arises. It means that after realizing this, practicing the path, the object is the nature of reality, and the wisdom of seeing the nature of reality is to practice without interruption. At the time of entering these stages,
Chinese
我不被由此产生的感受等所迷惑，生起不退转的殊胜心。那时，当大暖相生起时，获得第一地，第二地和第三地稳固，从第四地到第七地，由于接近而生起，未触及第四法。在重大觉悟的时刻。如是逐渐进入，以不退转的修习为因，从修习中达到究竟。一切皆显现为自明、离境，这是大觉悟。在那些时候，如实之法本身进入自明三摩地百千万，各自具备听法、神通、神变圆满，无境殊胜大本体，明智神变显现。瓦尔清晰地阐明这是自生智慧的生起心。当最初显示其究竟的征兆时，具备最初的征兆真实地到达意义，如五月初的月亮般清晰显现。在成为确信的时刻。如是努力习惯，以明智为因，三摩地极其习惯，在变得具有力量和确信的时刻，自明与离边的意义本身无别，无需努力，普遍从无中生起殊胜心。极其清晰的明灯，从第一到第二和第三正法。接近显示是指接近生起于两个地上，如第八地般清晰显现。那时，在获得最终暖相时，说“能”，这是伸出手掌授记，征兆将会获得。法性成就于无分别的自性中。这是第四瑜伽的差别。在能够行动的时刻。由于安住于确信，无需努力，在三摩地能够行动的时刻，界和智慧也仅包含在词语的名称中，不混杂，完全以三摩地、明智和智慧圆满证悟，因此没有比这更殊胜的生起，生起圆满的心。那是不被无对治的火风所动摇，如太阳般的光芒，这第五的动摇、获得、稳固三者，在十六分的圆满月亮般显现和清晰。那时，暖相、魔和
English
I will not be distracted by the feelings that arise from this, and I will generate a superior mind that does not regress. At that time, when the great heat sign arises, the first ground is attained, and the second and third are stabilized, and from the fourth to the seventh, due to proximity, the fourth dharma is not touched. In the moments of great realization. Thus, gradually entering, and through the cause of non-regression in meditation, having reached the end of meditation. Everything is clear as self-awareness, free from objects, which is great realization. At those times, the Dharma as it is enters hundreds of thousands of self-aware samadhis, and each possesses the perfection of hearing the Dharma, clairvoyance, and miraculous powers, the great essence of the unsurpassed, the magical manifestation of intelligence. Wal clearly explains that this is the mind of spontaneous wisdom. When the first sign of its completion is shown, it is endowed with the very first sign having truly arrived at its meaning, appearing as clear as the fifth day of the lunar month. In the moments of becoming confident. Thus, by striving to become accustomed, through the cause of intelligence, samadhi becomes extremely accustomed, and at the moments of becoming powerful and confident, self-awareness is inseparable from the meaning of being free from extremes, and without effort, a superior mind arises universally from non-existence. The extremely clear lamp is related to the first, second, and third sacred Dharmas. The near indication is that it arises near the two grounds, appearing as clear as the eighth ground. At that time, upon attaining the final heat sign, it is said, "Capable," which is the prophecy of extending the hand, and the signs will be attained. The nature of reality is established in the nature of non-conceptuality. This is the distinction of the fourth yoga. In the moments of being able to act. Because of abiding in confidence, without needing to strive, at the moments when samadhi is able to act, the realms and wisdom are also included only in the names of words, and are not mixed, and it is fully realized that the skill of samadhi, intelligence, and wisdom is complete, so there is nothing more excellent to generate than this, and the perfect mind arises. That is not moved by the unopposed fire wind, and like the sun, this fifth movement, attainment, and stability are seen and clear like the full moon on the sixteenth day of the month. At that time, the heat sign, demons, and
Chinese
不相违背、不可夺取、不可改变，必定稳固，因此称为果实成就。所有密咒在平等性中，对于十种心、十种譬喻、十种场合应该怎么做，与下文不同吗？并非如此，心性本自成佛，因被执着所遮蔽而不知。从菩提心之树中，这表示众生的心性本自成佛，在法身的体性中本来就是，但因自我的执着所遮蔽，所以不知、不见那棵树，通过生起十种菩提心，从树中成就果实，并因此达到究竟圆满，无上果实成熟，因此你们这些卑劣的身体者，也要时时修持诸佛的意念——菩提心之树。智慧如流水般不断增长，为了达到究竟圆满，因此，善良的朋友们啊！善良者们的菩提心，等等。解释树的特征是：如来善逝的善良者们的菩提心之树，在三时中，始终不断显现具有功德和连续性。如此显现，从刹那的连续中解脱出来，是至高无上的意义。剩下的词句是，如此显现，虽然本体从刹那的连续中解脱，但如果十种场合中断了刹那的连续，就显示了外道的断灭之方。对于这样的人，修行者努力于刹那的连续，自己也必定以确定的方式成熟为果实。在何处成熟为菩提精华本身呢？那是生树的体性，果实完全圆满，变成真正的佛。善良者必定成熟。朋友们啊，如何商议的源头？这些话语如字面所示。这就是在唯一的秘密殊胜处，生起树的章节，即第五十八章。这是章节的名称和意义，即对其的解释。然后，又是楞伽的主人等等，在第四十五章中，刚显示完十种类型的树的生起，就询问了四种眷属的类型，即询问进入的方法和需要了解的方法，如字面所示。秘密的主人说，等等，讲述者回答说：诸佛圣者的足迹或遗迹是什么呢？
English
It is not contradictory, cannot be taken away, and cannot be changed. It is definitely stable, therefore it is called the accomplishment of fruit. In the equality of all mantras, what should be done with the ten minds, ten metaphors, and ten occasions? Is it different from the following? It is not so. The nature of mind is originally Buddha, but it is not known because it is obscured by clinging. From the Bodhi mind tree, this means that the mind of beings is originally Buddha, and it is originally in the nature of Dharmakaya, but because it is obscured by self-clinging, the tree is not known or seen. By generating ten kinds of Bodhi mind, the fruit is accomplished from the tree, and thus it reaches ultimate perfection, and the supreme fruit matures. Therefore, you inferior beings, also practice the thoughts of the Buddhas—the Bodhi mind tree—at all times. Wisdom increases continuously like flowing water. In order to reach ultimate perfection, therefore, good friends! The Bodhi mind of the good ones, and so on. Explaining the characteristics of the tree is: the Bodhi mind tree of the good ones, the Sugatas, the Tathagatas, constantly appears with merits and continuity in the three times. Such appearance, being liberated from the continuity of moments, is the supreme meaning. The remaining words are, such appearance, although the essence is liberated from the continuity of moments, if the continuity of moments is interrupted by ten occasions, it shows the path of annihilation of the heretics. For such a person, the practitioner strives for the continuity of moments, and he himself will surely mature into fruit in a definite way. Where does it mature into the essence of Bodhi itself? That is the nature of the growing tree, the fruit is completely perfect, and it becomes a true Buddha. The good one will surely mature. Friends, what is the source of deliberation? These words are as they appear. This is the chapter on the arising of the tree in the unique secret place, that is, the fifty-eighth chapter. This is the name and meaning of the chapter, that is, its explanation. Then, again, the owner of Lanka, etc., in the forty-fifth chapter, just after showing the arising of ten types of trees, asked about the four types of retinues, that is, asked about the method of entering and the method of needing to know, as it appears. The owner of secrets said, etc., the speaker replied: What are the footprints or traces of the Buddhas and saints?
Chinese
特别是密咒大乘这样开示。他叫来朋友，宣说了殊胜道。圣者亲自在讲述来历时说，我听闻的这段历史中，世尊这样说道：自性身没有亲疏，具有一切分别念，如常恒等。密咒自性未被改造，成为一切分别念的基础。因为是圆满的，并且没有不一致之处。不舍弃颠倒错觉而具足圆满，其方式是两种邪见，即常断见，以及事物产生，执着于对境，五种烦恼，即贪嗔痴慢疑，杀生等十不善业，杀父等五无间罪，破坏僧团等五近罪，内外四重罪，八邪行。像这样，具有污点等许多恶劣的分别念，在此，解脱的圣者们将之作为殊胜道来开示，是因为考虑到平等性，以及通过一致的认识而进入，并且为了遮止对其他道的执着，所以一定这样宣说。这是导师对种姓之主金刚手亲口宣说的。我对此说道：唉玛吙！稀有奇妙之法！圆满佛陀宣说者们！等等，这是金刚手亲自在那时向大导师请教的话语的简要阐述：导师对颠倒者们宣说了不错误的道，因此生起了唉玛吙！真是稀奇，具有意义非凡的功德，是二资粮圆满之主，一切佛陀说法者所说的真实无谬之语。如何将颠倒之法作为道来开示呢？这样请教道。祈愿。之后殊胜的善知识说道：对于执着于颠倒者们，无法衡量殊胜方便，等等，这是导师以回答的方式说道：对于执着于颠倒之业的一切众生，因为无法衡量大乘方便的云聚，所以为了让他们进入唯一确定的意义之门，而作为引导的方便来宣说。为什么呢？因为如果一开始就对邪行者们宣说字面意义上的究竟意义，他们也不会信服和进入，反而会成为障碍。