Chinese
凭借此等威力，于彼时彼刻，那些童子们，对于普贤如来，以自性俱生为因，以俱生之助缘功德，见闻与加持方便之诠释圆满，从而生起殊胜瑜伽之心，譬如黑暗之光芒或如草火般摇曳之心生起之初，未被宗派所转移心意，处于世间之位时，生起八种庸常之心，并由八种世间道途行进，其进入之方式为：道与心之体性共通。秘密主喜金刚所著之《修法明灯》中说：如安住斋戒之心与种子，如虚伪慈悲之境地舍弃般，如微贱沙门舍弃树叶般，如执持放纵舍弃心如花朵般，以信心守护戒律，菩提心转为滋养，向善之意愿乃是供奉天神之世间道。如是说，凡夫俗子如同牲畜一般，百条道路中偶有一条生起佛法之念，即如安住斋戒之心，如同种子一般；如同对父母亲友布施，如同嫩芽一般；如同对所有布施之境布施，如同树干一般；如同对婆罗门和僧侣布施，如同树叶一般；如同对上师和乐师等放纵布施，如同花朵一般；如同随心所欲布施使内心欢喜，如同果实一般，此乃六种布施之学处。以布施为因而生起对戒律之信心，守护戒律转为滋养一般。因此，向世间大天神供奉祭品，心想会变得有智慧和力量，从而供奉梵天等，乃是转为力量，此乃第八种。如《遍照尊显现菩提续》中所说。如是次第生起，亦如是依于五种瑜伽之次第而行持。于意乐思维瑜伽之时，仅修持忆念秘密真言之三摩地，如同棉花或种子一般，成为任何事物生起之因，依赖于助缘，故无有定准，因此处于初地，乃是不定转变之地位。彼时，对三万三千佛心生犹豫
English
By the power of this, at that time, those boys, towards the Samantabhadra Buddha, with the co-emergent nature as the cause, with the co-emergent helping condition, the merits of seeing and hearing, and the complete explanation of the blessings and methods, thus generating the heart of supreme yoga, like the light of darkness or like a grass fire, the first time the mind arises, without the mind being changed by sectarian views, when dwelling on the worldly ground, generating eight ordinary minds and proceeding from eight worldly paths, the way of entering is: the nature of the path and the mind is common. In the "Lamp of Meditation Method" composed by the secret lord, Garab Dorje, it says: Like the mind abiding in fasting and like a seed, like abandoning the state of artificial compassion, like a humble ascetic abandoning leaves, like holding on to abandoning the mind like a flower, with faith, protecting the precepts, the bodhicitta turns into nourishment, the desire for virtue is the worldly path of offering to the gods. As it is said, ordinary people are like livestock, and one out of a hundred paths gives rise to the notion of Dharma, which is like the mind abiding in fasting, like a seed; like giving to parents and relatives, like a sprout; like giving to all objects of giving, like a trunk; like giving to Brahmins and monks, like leaves; like freely giving to lamas and musicians, like flowers; like giving whatever one wants and making the mind happy, like fruit, this is the six disciplines of giving. By making giving the cause, faith in discipline arises, and protecting the discipline turns into nourishment. Therefore, offering sacrifices to the great worldly gods, thinking that one will become wise and powerful, and thus offering to Brahma and others, is turning into power, this is the eighth. As it is said in the Tantra of Manifest Enlightenment of Vairochana. Thus, generating in sequence, also practicing by abiding in the sequence of the five yogas. At the time of the yoga of desire and thought, only meditating on the samadhi of remembering the secret mantra, like cotton or a seed, becoming the cause of anything arising, relying on conditions, therefore there is no certainty, therefore dwelling on the first ground, which is the ground of uncertain transformation. At that time, hesitating towards thirty-three thousand Buddhas.
Chinese
即使断除了疑惑，也未能对密咒获得定解。据说，此处及下文所说的佛陀的数量，是指亲近漫长的时间，而非短暂的时间。所谓断除疑惑，是从五道数量的角度而言。这些可以根据情况结合到共同道中。一般来说，从最初的基础和最初的情况两种来看，这里指的是基础，即为了最初开始学习以前未曾修习过的殊胜密咒教法。如此，在最初业者的阶段，即奉持教令事业瑜伽之时，生起最初瑜伽之心、修习学处瑜伽之心和定解瑜伽之心这三种心，并且通达以有漏的学处十边际得以成就，依靠共同的动摇心、祈愿心、信重心这三种心，必定能够解脱，因此最初的习气得以清净，成为一切善法的基础，从而安住于第二地，即依靠基础的地。那时，在那时，即使对四万四千尊佛陀断除了疑惑，也未能获得定解。或者，这些人也可以是化身导师。第二是，从“大种姓”到“未能获得定解”之间所阐述的内容。又，在辨别大种姓的瑜伽之时，确定了世间和出世间，以及大小乘的各种种姓，从而圆满了辨别大种姓的瑜伽、密门经续的瑜伽、行持恒常的瑜伽和相与征相的瑜伽的等持和四种心。通达了有漏的学处十边际，为了无尽地出现享用大义，第三是修习重要的地，第四是学处恒常的地，第五是依靠定解积累福德，从而与无漏相结合，成为具备无尽宝藏功德的地。此处对于四种心，也有人认为是在将上述共同的三种心算作一种的基础上，将自己的见解、进入、结合这三种与三个地相结合。那时，即使对五万五千尊佛陀断除了疑惑，也未能获得定解。第三是，从“又大呼吸”到“宣说乘”之间。
English
Even though doubts were severed, definitive understanding of the secret mantra was not attained. It is said that the numbers of Buddhas mentioned here and below refer to approaching long periods of time, not comparing to short periods. Severing doubts is from the perspective of the number of the five paths. These can also be combined into the common path depending on the circumstances. Generally, from the perspective of the initial basis and the initial situation, here it refers to the basis, that is, to initially begin learning the supreme secret mantra teachings that have not been practiced before. Thus, in the stage of the initial practitioner, that is, at the time of the yoga of upholding the command, generating the three minds of the initial yoga, the yoga of training in the precepts, and the yoga of definitive understanding, and understanding that accomplishment is achieved through the ten limits of the contaminated precepts, relying on the three common minds of wavering, aspiration, and faith, liberation is certain. Therefore, the initial imprints are purified, becoming the basis for all virtuous dharmas, and thus abiding in the second ground, that is, the ground of relying on the basis. At that time, at that time, even though doubts were severed for forty-four thousand Buddhas, definitive understanding was not attained. Or, these could also be emanation teachers. The second is what is shown from "Great Lineage" to "not attained definitive understanding." Also, at the time of the yoga of distinguishing the great lineage, having definitively ascertained the worldly and the transcendental, and the various lineages of the great and small vehicles, thus perfecting the samadhi and four minds of the yoga of distinguishing the great lineage, the yoga of the secret door tantras, the yoga of constant conduct, and the yoga of signs and characteristics. Having understood the ten limits of the contaminated precepts, in order for the enjoyment of great meaning to arise inexhaustibly, the third is the ground of training in the important, the fourth is the ground of constant precepts, and the fifth ground is accumulating merit through definitive understanding, thus being joined to the uncontaminated, becoming a ground endowed with the qualities of an inexhaustible treasure. Here, regarding the four minds, there are also those who hold that on top of considering the above three common minds as one, combining one's own view, entry, and union with the three grounds. At that time, even though doubts were severed for fifty-five thousand Buddhas, definitive understanding was not attained. The third is from "Again, great breath" to "teaches the vehicle."
Chinese
通过讲述，又如实通达法性自性，最初在从轮回中大大喘息的瑜伽之际，仅仅具有通达法性不生的禅定，喜乐菩提心的一个过失也灭尽，见法性，不畏惧轮回，圆满四种远离漏失的殊胜之处，善于理解和通达无漏学的十种究竟，如是说道：没有生活，不赞叹，没有轮回，不畏惧轮回，断除束缚的习气。像这样超越五种怖畏，依靠如实见义，通过修习成为殊胜的果，安住于第六地，通达法性普遍运行之义。那时，断除六万六千尊佛的疑惑，与诸佛相比，仅仅略微知晓无二之义，于初地出息。之后，行利他之理也是如此：由于将一切见为智慧幻化，因此以如幻之身，那位修习事物和相续的士夫，他努力利他，也获得不赞叹，幻化成具有相好，具有轮王装束的天人国王之身，与大臣和妃嫔等七宝以及四军众眷属圆满，随自己的意愿，以金银铜铁等轮宝灌顶，将四大部洲等转为自己的领地，仅仅以言辞向所化众生宣说方便之王大乘道，并让他们安住于十善，为了获得七宝之权。第四，又从《大经》的“又大预言”到“殊胜方便结合”之间讲述，又在诸佛获得大预言之时，因的修道在九地中真实出现预言，虽然获得和见解不相同，但要知道如同成为共同之相，那也是在第六地宣说七种瑜伽，第七地宣说三种瑜伽，与名相的圣者十地相合，最后也安住着外续三部的意义，如大经的自宗所说的那样，修习
English
It is taught that, again, by realizing the nature of reality as it is, initially, during the yoga of taking a great breath from samsara, merely possessing the samadhi of realizing the unborn nature of reality, one fault of the joyful bodhicitta is exhausted. One sees the nature of reality, is not afraid of samsara, and perfects the four distinctions of being free from outflows. Having well understood and realized the ten perfections of the undefiled training, as it is said: "There is no living, no praise, no samsara. Separated from the destruction of samsara, one completely abandons the habitual tendencies of bondage." Like this, having transcended the five fears, relying on seeing the meaning as it is, through meditation, it becomes a special result, abiding on the sixth ground, realizing the meaning of the nature of reality pervading everywhere. At that time, having cut off the doubts of sixty-six thousand Buddhas, compared to the Victorious Ones, one knows only a little of the meaning of non-duality, and exhales on the first ground. Then, the way of doing benefit for beings is also like this: Because everything is seen as a magical illusion of wisdom, therefore, with a body like an illusion, that person who trains the continuum of things and signs, his effort for the sake of others also obtains no praise, transforming into the body of a king of gods and humans possessing marks and signs, possessing the ornaments of a wheel-turning king, complete with ministers and consorts, the seven precious things, and the fourfold assembly of forces, according to one's own desire, with a wheel of gold, silver, copper, iron, etc., empowering the four continents, etc., transforming them into one's own territory, merely in words teaching the king of methods, the Great Vehicle path, to the beings to be tamed, and well establishing them in the ten virtues, in order to obtain the power of the seven precious things. Fourth, again, from "Also, great prophecy" in the Great Scripture to "Supreme method combined" is taught. Also, at the time when the Buddhas obtain the great prophecy, the causal path of meditation, the prophecy actually appears on the nine grounds, and although attainment and view are not the same, it should be known as if they have become a common aspect. That is, on the sixth ground, seven yogas are taught, and on the seventh ground, three are taught, combined with the ten grounds of the noble ones of characteristics, and finally, the meaning of the three outer tantras also abides, as it is explained in the Great Scripture's own system. Meditating
Chinese
在《方便灯》中说，第六个是七大气息的发出： 证悟无我之见道，是极喜地。 执持大种姓，第二个是离垢地。 平等圆满二谛平等，是第三个发光地。 决定行持通达义利，是第四个焰慧地。 勤修无别修持，是第五个难胜地。 以智慧入于法性境，是第六个现前地。 以智慧结合，烦恼清净是第七个远行地。 第七个是三成就瑜伽： 从相解脱，安住不动是第八个不动地。 具足大善，是大瑜伽是第九个善慧地。 以出离为基础，是大法云地。 以誓言智慧区分外续三部。 如是所说，发出大气息是与因之极喜地第三瑜伽相结合。从第二地到第八地以下的执持大种姓瑜伽，是不变之心，平等圆满大瑜伽，决定发出或行持瑜伽，勤修大功用瑜伽，入于境瑜伽，以智慧修习或结合瑜伽，第七地是自成就瑜伽之间七心圆满。一同安住，动摇的垢染，粗大的所知清净，超越九十种分别念之山或执着的边际，于义作意而入定，因此大瑜伽和决定出离瑜伽也安住于自性，最终在道上修持的功用圆满，以禅定为所缘，安住于生果之第七地。彼时获得七万七千佛的授记，断除疑惑，如共同一般安住于三种瑜伽，为了也显现为天神之身，安住于真实大觉持明之地。又是此等修道之利他行持之方式，如是于道上串习之时，彼时殊胜士夫为了自利，以果本身为道而知晓，以见解胜乘之义，于自之觉性，果道之支分一切皆极安乐而圆满，于无有怖畏，为了他利，为了使所化成熟，如其所欲一般，以猎人和妓女等如何调伏之仪轨而调伏，以大方便殊胜之结合，无论如何行持亦不沾染之方式而使义利圆满。