Chinese
当那的证悟变得更加清晰时，十地的障碍便在那菩提心的自性中消逝，十种智慧的显现也汇集在十地中而生起，那是什么呢？ 初学者对于超越轮回或二边的秘密意义稍微动摇的菩提心； 那转变为力量，对于超越或咒语意义渴望的菩提心； 从那之中超胜，一次又一次地生起果的形象的菩提心； 努力于十边，与无二结合的菩提心； 通过三种智慧之门，在意义上进入无二的菩提心； 因亲眼见到法性自身的特征而极度欢喜的菩提心； 通过修习那，安住于不从那改变的菩提心； 一切显现为自性觉知的智慧而开始动摇的菩提心； 安住于那的自性并获得功德的菩提心和最终圆满而位于顶髻的菩提心，这有十种分类。 从前面： 这九个中的每一个， 在阶段中与心和法相遇， 觉性菩提心便会生起。 什么是菩提心呢？ 这的数量也有十种， 动摇的菩提心本身， 同样渴望的菩提心， 生起的伟大菩提心， 同样结合的菩提心， 进入的心和欢喜的心， 不变和觉性， 安住和圆满。 被称为菩提心， 因此被解释为在十心中增长。 如是说，这样菩提心有十种。 第三是，从“任何的影像”到“显现为十六”。 这显示了，根据任何的证悟和串习的差别，菩提心的影像是什么，在觉性中显现的征象，以及无有实体，本体与自显一致，成为心生起方式的象征的两个譬喻，被显示为共同的类别，例如小星星，普通的中间星星，大星星升起，初一的月亮，同样初二的月亮，初三的月亮。
English
When the realization of na becomes clearer, the obscurations of the ten bhumis vanish into the nature of that bodhicitta, and the manifestation of the ten wisdoms also gathers in the ten bhumis and arises, what is that? For a beginner, the bodhicitta that slightly wavers regarding the secret meaning of transcending samsara or the two extremes; That which becomes strength, the bodhicitta that longs for transcendence or the meaning of mantra; Surpassing that, the bodhicitta that arises again and again in the form of the fruit; The bodhicitta that strives for the ten extremes, uniting with non-duality; The bodhicitta that enters non-duality in meaning through the gate of the three wisdoms; The bodhicitta that is exceedingly joyful upon directly seeing the characteristic of dharmata itself; The bodhicitta that, through meditating on that, abides without changing from that; The bodhicitta that begins to stir as everything dawns as self-aware wisdom; The bodhicitta that abides in that nature and obtains qualities, and the bodhicitta that is ultimately perfected and resides on the crown of the head, these are the ten categories. From the previous: Each of these nine, In the stages, encountering mind and dharma, Awareness, bodhicitta, arises. What is bodhicitta? This number also has ten aspects, The wavering bodhicitta itself, Likewise, the longing bodhicitta, The arising great bodhicitta, Likewise, the uniting bodhicitta, The entering mind and the joyful mind, Unchanging and awareness, Abiding and perfecting. Since it is called bodhicitta, Therefore, it is explained as expanding into the ten minds. Thus it is said, thus there are ten types of bodhicitta. The third is, from "whatever image" to "appears like sixteen." This shows that according to the difference in realization and habituation, whatever image of bodhicitta, the sign that appears in awareness, and the two metaphors that, without substance, the essence is consistent with self-appearance, becoming a symbol of how the mind arises, are shown as common categories, such as a small star, an ordinary middle star, a large star rising, the first day moon, likewise the second day moon, the third day moon.
Chinese
比如初四，比如初五，比如初八，比如十六完全盈满的样子显现。正如那里面所说：菩提心的自性，在十个阶段中修习时，影像在法性面前显现，影像的自性如何显现？像微小的星星，同样像普通的星星，像巨大的星星，以及像初一的月亮，二、三、四、五，八和十六的样子，在影像中显现，但并非显现为实物，像水中月亮一样无法把握。心的影像显现，以及法性光明的太阳，就像境和根一样，界和智慧的自性显明。这是瑜伽修习的道路，是行进的伟大方法。如是说。这些不要与法性的意义相联系，而要与自己心的生起方式相联系，作为使心增长和提升的象征，从而扩展对十个阶段的理解。第四个有十个方面：生起意乐时的心及比喻，勤奋修习时的心及比喻，进入学习时的心及比喻，观念转变时的心及比喻，进入大修行时的心及比喻，体验味道时的心及比喻，进入境时的心及比喻，清净大分别时的心及比喻，成为把握时的心及比喻，能够作为事业时的心及比喻的解说。第一个是生起意乐。从“生起意乐”到“情况模糊不清”之间所阐述的内容。前面说“大瑜伽的十个阶段”，实际上就变成了一种独特的道路。即使在第一地，即资粮道的开始，从凡夫地和因地，无论从哪里，对这个殊胜密法生起了心，这也将成为基础，成为最初的因缘。因此，最初从以前的时代就有相似的因，从上师，即殊胜的上师那里，听闻伟大的传承，从而受到启发，对这个独特的门产生信仰，并且最初生起对果的意乐。
English
Like the fourth day, like the fifth day, like the eighth day, and like the sixteenth day when it appears fully complete. As it says in that very text: "The nature of the Bodhi-mind, when practiced in ten stages, images appear before the face of Dharma-nature. How does the nature of the image appear? Like a tiny star, similarly like an ordinary star, like great stars, and like the appearance of the first day of the moon, the second, third, fourth, and fifth, the eighth and sixteenth, they appear as images, but they do not appear as real objects, like the moon in water, they cannot be grasped. The image of the mind appears, and the two suns of the clear Dharma-nature, like the manner of objects and senses, the nature of the sphere and wisdom are clear. This is the path of yoga practice, it is a great method for proceeding." It is said. These should not be connected to the meaning of Dharma-nature, but should be connected to the way one's own mind arises, and used as a symbol for increasing and elevating the mind, thereby expanding the understanding of the ten stages. The fourth has ten aspects: the mind and example when desire arises, the mind and example when applying effort, the mind and example when entering into learning, the mind and example when concepts change, the mind and example when entering into great practice, the mind and example when experiencing taste, the mind and example when entering into objects, the mind and example when purifying great discrimination, the mind and example when becoming confident, and the explanation of the mind and example when being able to act. The first is the arising of desire. From "the arising of desire" to "the situation appears unclear" is what is shown. Above, it was said, "By the ten stages of great yoga," which in effect becomes a unique path. Even in the first ground, at the beginning of the path of accumulation, from the ground of ordinary beings and the ground of causes, from wherever the mind arises in this supreme secret mantra, this itself will become the basis, becoming the first cause. Therefore, initially, from a previous time, there is a similar cause, from the lama, that is, the supreme lama, hearing the great lineage, thereby being inspired, generating faith in this unique door, and initially arising desire for the fruit.
Chinese
因此，在那些时候，仅仅从二地中的任何一地认为“世间法是虚假的、不真实的”，仅仅是了解二谛共同大道的特征，实际上并没有真正的理解，但时不时地生起向往，心生动摇，这是二地所没有的，因为胜过了黑暗的意识，所以产生了所谓的殊胜菩提心。例如，就像夏季浓密的雨云，从黑暗云层般的缝隙或空隙中，出现放射光芒的微小星星，虽然看起来相似，但非常短暂。它立即消失，只呈现出模糊的样子。由于菩提心是从类似黑暗的智慧缝隙中，在因缘的支配下产生的，所以在那个时候，实际上也会看到那种景象。然而，如果认为“显现了”而进行观察，它就不会显现，就像从根部看萤火虫是存在的，但从远处看却不存在一样，即使生起了那样的心，也是无常的，也会因为恶友的力量而不清晰。第二，从“努力修行”到“就像模糊一样”之间进行了阐述。二地，在资粮道的后期，像这样依靠愿望动摇的因，伴随着努力。寻找并与秘密真言的境相结合，在想要成就和证悟的时刻，学习秘密真言果位的意义，并渴望证悟的这种特殊性，是下地没有的，因此会产生和生起殊胜菩提心。它的状态比之前稍微清晰，但不稳定且无法观察，就像从黑暗中看到非常不清晰的普通中等星星，但看起来就像被模糊的云遮蔽一样。现在还没有真正进入秘密真言本身，只是变成了渴望而已。这二者是最初瑜伽的差别。第三，从“进入学习”到“就像模糊显现”之间进行了阐述。三地，在加行道的初期，像这样从努力和愿望的因中，进入无上秘密大乘，并在学习的时候，正确地进入和学习十种学处。凭借上师的力量和十种学处的力量，这是下地没有的
English
Therefore, at those times, merely thinking from either of the two grounds that "worldly dharmas are false and untrue," and only understanding the characteristics of the common great path of the two truths, without actually having a true understanding, but occasionally giving rise to aspiration and the mind wavering, this is something that the two grounds do not have. Because it surpasses the darkness of consciousness, the so-called superior Bodhicitta arises. For example, just like a small star radiating light appearing from the gaps or openings of dark, cloud-like layers during a thick summer rain, although it appears similar, it is very short-lived. It immediately disappears, only appearing as a blur. Because Bodhicitta arises from the gaps of wisdom that are like darkness, under the influence of causes and conditions, such a sight will actually be seen at that time. However, if one thinks "it has appeared" and observes, it will not appear, just like a firefly that exists when viewed from its base, but does not exist when viewed from afar. Even if such a mind arises, it is impermanent and will become unclear due to the power of bad friends. Secondly, it is explained from "exerting effort and practice" to "like a blur." The second ground, in the later stages of the path of accumulation, relies on the cause of wavering aspirations in this way, accompanied by effort. Seeking and combining with the realm of secret mantras, at the times when one desires accomplishment and realization, learning the meaning of the fruition of secret mantras and aspiring to realize this particularity, which the lower grounds aspiring ones do not have, thus the superior Bodhicitta arises and is born. Its state is slightly clearer than before, but it is unstable and cannot be observed, just like seeing very unclear ordinary medium stars from the darkness, but they appear as if obscured by blurry clouds. Now, one has not truly entered the secret mantra itself, but has merely become an aspiration. These two are the differences of the initial yoga. Thirdly, it is explained from "entering into learning" to "appearing like a blur." The third ground, in the initial stage of the path of application, enters the supreme secret Great Vehicle from the cause of effort and aspiration in this way, and correctly enters and learns the ten precepts at the time of learning. By the power of the guru and the power of the ten precepts, which the lower grounds do not have
Chinese
从更高的愿望之地升起，在无别二谛之义中适时生起菩提心。其情形是，即使根本未证悟，但因光明而可比拟，譬如夜晚如巨大的火焰光芒，或如大星之光般可以观察，但因自性不明显，故生起如模糊之相。第四是，从“意识转变的”到“如新月般显现”之间所说。第四地在加行道第二位，像那样依于修习和生起的因，从先前的行境中超脱，为了真实秘密真言之义，在意识先于转变的境地中努力，以证悟之智能，将秘密真言与无二之义结合并确定，生起比下者更殊胜的菩提心。其情形是，譬如火轮快速且持续不断，以及稍微明亮且可以增长，故显现如初一之新月，所见是征兆，那也是从黑暗中显现的生起方式。第五是，从“进入大瑜伽的”到“如第二般显现”之间所说。第五地在加行道最后，称为暖相瑜伽，依于意识转变和与义结合之因，修习证悟秘密真言平等性之义的智慧，以殊胜的大心，在进入见道之际，对于无二之义，以瑜伽现前进入，故生起比先前见解更殊胜的菩提心。其情形是，譬如举起而明亮，但被风摇曳，如黑暗中诞生的灯，或如初二之月般显现。征兆和共同之处，以及此时的这些心，明与不明的差别，如上下地般，心的生起增加而区分，以及说明成为比下者更殊胜的心，讲述和解释完全一致。这三者是第二瑜伽的差别。第六是，从“体验味道”到“在那时看见”之间所说。第六
English
Rising from a higher place of aspiration, the mind of enlightenment arises and is born at the opportune moment in the meaning of the indivisible two truths. Its state is such that even if the root is not realized, it can be compared to light. For example, at night it is like the great rays of a fire, or like the light of a great star, which can be observed, but because its own nature is not clear, it appears like a blur. Fourth, it is taught from "of changing consciousness" to "appears like a crescent moon." The fourth ground, the second of the path of joining, relies on the cause of training and arising in that way, transcending the previous field of activity. For the sake of the true meaning of secret mantra, one strives in the state of changing consciousness, and with the wisdom of realization, one combines and establishes the secret mantra with the meaning of non-duality, and a mind of enlightenment arises and is born that is superior to the lower ones. Its state is like a fire wheel that is fast and continuous, and because it is slightly bright and can be increased, it appears like a first-day crescent moon, and what is seen is a sign, and that is also the way it arises from the darkness. Fifth, it is taught from "entering the great yoga" to "appears like the second." The fifth ground, the last of the path of joining, called the yoga of heat signs, relies on the cause of changing consciousness and combining with meaning. Having trained in the wisdom of combining to manifest the meaning of the equality of secret mantra, with that superior great mind, at the time of entering the path of seeing, one actually enters the meaning of non-duality through yoga, so a mind of enlightenment arises and is born that is superior to the previous view. Its state is like a lamp born in darkness, raised and bright but swayed by the wind, or like a second-day moon. The difference between the signs and the commonalities, and the clarity or lack thereof of those minds at this time, is distinguished by the increase in the arising of the mind like the upper and lower grounds, and the explanation of becoming a mind superior to the lower ones, the narration and explanation are completely consistent. These three are the differences of the second yoga. Sixth, it is said from "experiencing the taste" to "seeing it at that time." Sixth