English
Like a generous heart scattering flowers, The devotion to guarding the precepts will become nourishment. The aspiration for virtuous deeds, offering to the gods, is the worldly path. Thus it is said. That is, in the first bhumi, with the six yogas, practicing contemplation on deities and non-conceptuality, the yoga of merely aspiring in the mind is the mind abiding in fasting, like the first of the eight seeds. Then, giving alms as to parents and relatives, like a sprout. In the manner of view and conduct mantra, the artificial yoga bestowing to the object of compassion, like a trunk. The yoga practicing mantras and other subtle methods, bestowing to Brahmins and ascetics, like leaves. With devotion to this, the yoga holding the signs in that manner, generously bestowing to lamas and musicians, like flowers. Then, bestowing to whatever is desired, like fruit, and the training of the six kinds of giving, and the yoga of generating devotion to contemplating deities and non-conceptuality, with giving as the cause, guarding the precepts, with devotion generating bodhicitta and guarding, like becoming nourishment. Without doubt, the yoga of well aspiring to virtue, therefore also offering sacrifices to the gods, thinking that one will become wise and powerful, thereby offering to Brahma and so on. These are the minds of ordinary worldly people, or also called the eight paths. The second is what is taught from "reliance is the basis" to "called the ground of practice." Thus, relying on the power of aspiration and the labor of the three doors, as the nature of the basis from which the qualities of the superiors arise, it is called bhumi. This basis also becomes three yogas. The first worker of the basis, for the secret mantra, not practicing with confidence as before, but first knowing the general characteristics of the meaning of the secret supreme, then discerning the yoga of understanding the beginning of one's own nature. At the beginning of learning the door of secret mantra, combining the ultimate of the ten vows, learning by practicing, and focusing on the body of the deity and the non-conceptual mind, that is the yoga of training. And the yoga of the determination not to change from the ten trainings of the Mahayana. With the idea of understanding the common two truths as one's own nature, there are three distinctions of high and low.
Chinese
有些学人以清净的思维行事，有些以不清净的思维行事，因此善恶会牵引向光明或黑暗的一方。这些是为了资粮道的人，首先安住于完全清净的行为中。这些依赖于佛陀的教令和上师的教言，安住其中，获得他们的允许后，才能区分更高的层次，并确定无疑地转变，以身语意的努力不懈怠地学习，这是有事业的瑜伽，这样一来，那个地有四种瑜伽，即安住于欲求瑜伽本身的第二个分支，称为以信欲行事之地。这些人虽然学习秘密，但尚未确定种姓，那是因为正处于努力修持的阶段，所以努力于秘密。这也有有相和无相两种。第一种出自《总集经》：安住于第二地，从奉命住业瑜伽等四种瑜伽，是定力技巧的差别，从种子自性文字，到光芒炽燃，直到气味产生的处所，从清晰地生起光芒的收放，自身的身量加倍为二，身体的范围也是如此。如是说。奉命住业瑜伽是，证悟者将暖相和分别的本尊与胜观的意义结合起来，即安住于导师和上师的教令中。最初的事业瑜伽是，经验纯熟者首先开始学习的事业。学习修行或结合的瑜伽是，经验稳固者毫不费力地熟悉十种学习的终点。决定的瑜伽是，经验圆满者能够胜过散乱，心稳定而不欺骗。那些经验与珍宝苗的禅定相结合，光芒的收放是以鼻子感受气味的程度。你是八肘，身体变成两倍。数量是父母双尊与眷属本尊。相是具有形象的本尊。第二种是无相的方面，第二地与根本结合时，发愿菩提心如同微弱的星星。出自《修法灯》：第二是，作意、见、灭毒药、药、禅定，微细地行事。如是说。法性作意
English
Some practitioners act with pure thoughts, while others act with impure thoughts, thus good and evil lead to either the bright or dark side. These are for those on the path of accumulation, initially abiding in completely pure conduct. These depend on the commands of the Buddha and the instructions of the Guru, abiding therein, and upon receiving their permission, one can distinguish higher levels and transform without doubt, diligently studying with the effort of body, speech, and mind. This is the yoga of action, and thus, that level has four yogas, namely abiding in the second branch of the yoga of desire itself, called the level of acting with faith. These individuals, although studying the secret, have not yet determined their lineage, as they are in the stage of applying effort, so they strive in the secret. This also has two aspects: with signs and without signs. The first is from the Kun Dus Sutra: 'Abiding on the second ground, from the yoga of abiding by command, etc., these four yogas are the distinctions of meditative skill, from the seed nature letter, to the blazing light, up to the place where smell arises, from clearly generating the gathering and dispersing of light, one's own measure is doubled, the extent of the body is also the same.' It is said. The yoga of abiding by command is when the one who has attained experience combines the warm sign and the conceptual deity with the meaning of insight, that is, abiding by the command of the teacher and the Guru. The yoga of initial action is when the experienced one initially begins the action of learning. The yoga of studying practice or union is when the experience is stable, one becomes familiar with the ten ends of learning without difficulty. The yoga of certainty is when the experience is complete, one is able to overcome distraction, the mind is stable and not deceptive. Those experiences are combined with the samadhi of the precious sprout, and the gathering and dispersing of light is to the extent that the smell is sensed by the nose. You are eight cubits, the body becomes doubled. The number is the two parents with the retinue deities. The aspect is the deity with form. The second is the aspect of formlessness, when the second ground is combined with the root, the aspiration bodhicitta is like a faint star. From the 'Lamp for Meditation Methods': 'The second is, attention, view, destroying poison, medicine, samadhi, acting subtly.' It is said. Dharma nature attention.
Chinese
这是最初放置带有见解和业力习气的毒药的药物三摩地，并在纯与不纯之间微细地使用。在《难解》中说：这被称为珍宝嫩芽三摩地，是密宗戒律至高无上的基础，意义相同。这其中的微细瑜伽是：其中说到，依赖于八种心识，空性心识的基上有四种。依赖于善逝上师的教令和安住于业力。最初的业力者观修空性中的自我清净。通过修习戒律来行事。必定视作无因之果得以成就。意思是说，依赖于八种心识，在生起空性心识的基上有四种瑜伽，即安住于善逝和上师的教令，并依赖于身语意三门事业的瑜伽；最初修习密咒的最初业力者的瑜伽，观修空性中的自我清净；修习密咒的十种戒律，心中忆念其意义并加以实践的瑜伽；以不违背戒律之念，以决定的瑜伽，视为空性的因或无因而成就果。第二条道路有三点：解释重要修习之地，解释戒律相续之地，展示福德宝藏之地。第一点是：从“重要修习”到“大力施舍”之间所展示的。由于具有极大的精进，对于密咒的意义极其重视或极其重要，通过身语意三门的努力，特别地修习和结合习气，在这个地方，以经文和信解的体验来区分密宗和非密宗的各种大类别的瑜伽本身。因为从这里开始，是区分再次返回向上生起之地的原因，所以成就了瑜伽之名。瑜伽本身是所依，是安住于意义并实践之地。在这个地方，可怕的罪恶业力的习气和不可怕的善业的习气，以统一的三摩地和二谛的证悟来彻底断除和修习，并通过与正确的意义相结合的方式，如果在此以精进掌握了善业，就不会改变，因此业力强大。
English
This is the medicine samadhi that initially places the poison of views and karmic imprints, and is subtly practiced in pure and impure. In the "Difficult Explanation," it says: This is called the Jewel Sprout Samadhi, which is the supreme basis of the tantric precepts, and the meaning is the same. The subtle yoga of this is: It says therein, relying on the eight consciousnesses, there are four on the basis of the emptiness mind. Relying on the command of the Sugata Guru and abiding in action. The initial practitioner meditates on self-purification in emptiness. By practicing the precepts, one acts accordingly. One must regard the causeless result as accomplished. It means that, relying on the eight consciousnesses, there are four yogas on the basis of generating the mind of emptiness, namely, abiding in the command of the Sugata and the Guru, and relying on the yoga of the actions of the three doors; the yoga of the initial practitioner who initially practices mantra, meditating on self-purification in emptiness; the yoga of practicing the ten precepts of mantra, remembering their meaning in the mind and practicing them; with the thought of not deviating from those precepts, with the determined yoga, one regards the result as accomplished from the cause of emptiness or without cause. The second path has three points: explaining the place of important practice, explaining the place of continuous precepts, and showing the place of the treasure of merit. The first point is: From "important practice" to "greatly giving" is what is shown. Because of having great diligence, one makes the meaning of tantra extremely important or extremely important, and through the effort of the three doors, one specially practices and combines imprints. In this place, the yoga itself distinguishes the various great categories of tantra and non-tantra by the experience of scripture and faith. Because from here, it is the reason for distinguishing the place of returning upwards again, so the name of yoga is accomplished. The yoga itself is the support, it is the place of abiding in meaning and practicing. In this place, the terrible imprints of sinful actions and the non-terrible imprints of virtuous actions are completely cut off and practiced with the unified samadhi and the realization of the two truths, and through the way of combining with the correct meaning, if one masters virtuous actions with diligence here, it will not change, therefore the power of karma is strong.
Chinese
如果因为懈怠和懒惰而没有成功，那么转变会施加两种不良行为的强大力量，从而产生精进和智慧的作用。因此，精进非常重要，它就像边境的城堡。以这种方式进入学习的阶段。这也有有相和无相两种。第一种，在《总集经》中说：“处于第三地。”等等，与第四地共同宣说，因此是一种瑜伽，称为区分大种姓的瑜伽，即区分轮回和涅槃的种姓。将这种体验与安住于摧毁毒药的药物三摩地相结合。散乱是指耳朵听到的所有声音。范围大约是十六肘，即身体的四倍。数量大约是一个种姓及其眷属。相状就像水中的月亮。第二种，就无相而言，第三地是进入学习的阶段，升起的菩提心就像一颗大星星。在《修法明灯》中说：“第三地的见、修、行，没有证悟真如，珍宝幼苗是精进行。”意思是说，没有证悟真如的见地，以及秘密殊胜种姓的基础珍宝幼苗的三摩地，以及区分好坏力量的精进行为。《难解释》和其他注释中说：由于摧毁了粗重的烦恼障，所以是药物三摩地，意义相同，但两种解释方式都很精通，因此对道的要点有很大的理解。因此，在前者中说：“重要的是区分大种姓，消除邪见。摧毁粗重的烦恼，从而区分大种姓。”意思是说，通过区分大种姓的瑜伽，可以消除上述的邪见，并且由于摧毁了粗重的烦恼障，所以可以区分大种姓，这是向上产生的处所。第二种，从“学习的持续”到“称为行为地”之间所显示的内容，是为了在这样区分种姓之后，为了显示确定为大乘的种姓。因此，在这里开始安住于大乘秘密殊胜的学习的十种边际，持续不断地学习的这个地也有六种瑜伽。这也是根据证悟的暖相和修习的暖相的大小而定。这里是证悟的
English
If one does not succeed due to negligence and laziness, then transformation will exert the great power of two negative actions, thereby causing the function of diligence and wisdom to arise. Therefore, diligence is very important, it is like a fortress on the border. In this way, it is the time to enter into learning. This also has two types: with characteristics and without characteristics. The first is, in the 'Compendium,' it says, 'Dwelling on the third ground,' etc., which is spoken of in common with the fourth ground, so it is one yoga, called the yoga of distinguishing the great lineages, which is distinguishing the lineages of samsara and nirvana. Combine that experience with dwelling in the samadhi of medicine that destroys poison. Scattering is whatever is heard by the ears. The extent is about sixteen cubits, which is four times the body. The number is about one lineage together with its retinue. The appearance is like the moon in water. The second, in terms of the non-characteristic, the third ground is the stage of entering into learning, and the arising Bodhicitta is like a great star. In the 'Lamp for the Methods of Meditation,' it says, 'The view, meditation, and conduct of the third ground, without having attained the seeing of Suchness, and the precious sprout is the practice of diligence.' It means the view without having attained the seeing of Suchness, and the samadhi of the precious sprout, the basis of the secret and sacred lineage, and the conduct of diligence that exerts the power of good and bad. In the 'Difficult Explanation' and other commentaries, it says: Because it destroys the coarse afflictive obscurations, it is the samadhi of medicine, the meaning is the same, but both ways of explaining are skillful, so there is great understanding of the key points of the path. Therefore, in the former it says: 'It is important to distinguish the great lineages and eliminate wrong views. Destroying the coarse afflictions distinguishes the great lineages.' It means that through the yoga of distinguishing the great lineages, one can eliminate the aforementioned wrong views, and because it destroys the coarse afflictive obscurations, one can distinguish the great lineages, which is the place of upward arising. The second, from 'the continuity of learning' to 'called the ground of conduct' is what is shown, in order to show the lineage that is determined as the Great Vehicle after distinguishing the lineages in this way. Therefore, here, beginning to abide in the ten limits of the secret and supreme learning of the Great Vehicle, this ground of continuous and uninterrupted learning also has six yogas. This also depends on the size of the warmth sign of realization and the warmth sign of meditation. Here is the realization.