Chinese
我修习本尊生起微小的暖相，之前的人们虽然有修习本尊和精进，但由于种姓不定，因此密咒自身无二的意义根本没有生起。在此，通过修习十种学处，安住于觉悟的暖相初动，得到暖相后开始显现，并且不改变而安定的暖相这三种会生起。这些就像木头上的火的暖相一样，是共同的暖相。同样，大征相广大，没有世间自性且不畏惧的相，初动，得到它本身，之后稳定不动的瑜伽也有三种。这样，这六种瑜伽的学处是什么呢？听闻续部而解脱的学处等等，将要讲述的十种大学处，以有漏而达到究竟并安住。从中生起智慧的方式是：这样通过修习生起暖相后，觉悟的智慧增长的方式是：比如上弦月从初一到十五逐渐明亮增长一样，通过十地成就，修习的智慧清晰并增长，不会停留在一种智慧上，就像共同的顶峰一样。剩余的词句是：之后，对于密咒二谛平等大义获得忍位后，生起不恐惧、没有惊慌的觉悟，因此对此感到非常稀有或惊讶。如是说：获得地位远离五种恐惧，获得忍位不会堕入恶趣。如是所说，远离恶趣的恐惧。因此，以分别观察和分析法平等之境的心之智慧，以如实的方式进入并觉悟的菩萨，以法平等而分析的智慧，净化了前往恶趣的可怕之处的相续，不再退转到恶趣。这就像进入寂静的寺院，寻求智慧，进入共同世间法的顶峰一样。那时，也会生起思维的障碍，如心散乱、烦恼和造作等等。如同魔地一样执着亲友，如同水一样。
English
I, practicing the deity, generate a small sign of warmth. Although previous people had deity practice and diligence, due to the uncertainty of lineage, the meaning of the non-duality of the secret mantra itself was never generated. Here, by practicing the ten trainings, one abides in the initial movement of the warmth of realization, and after obtaining that warmth, it begins to manifest, and the unchanging and stable warmth arises in three ways. These are like the warmth of fire on wood, like a common warmth. Similarly, the great signs are vast, without worldly nature, and the fearless signs, the initial movement, obtaining it itself, and then the stable and unmoving yoga are also three. Thus, what are the trainings of these six yogas? The training of liberation through hearing the tantras, etc., the ten great trainings that will be explained, are perfected and abide with defilements. The way in which wisdom arises from this is: in this way, after the sign of warmth arises through training, the way in which the wisdom of realization increases is: for example, just as the waxing moon from the first to the fifteenth day gradually brightens and increases, through the accomplishment of the ten bhumis, the wisdom of training becomes clear and increases, and does not remain in one wisdom, like a common peak. The remaining words are: then, after obtaining forbearance in the meaning of the great equality of the two truths of the secret mantra, an understanding arises that is without fear or panic, and therefore one feels very rare or astonished about this. As it is said: Having attained the ground, one is free from the five fears. Having attained forbearance, one will not fall into the lower realms. As it is said, one is free from the fear of bad migrations. Therefore, the bodhisattva who enters and realizes the equality of dharma with the wisdom of the mind that separately observes and analyzes, enters into the reality of things as they are, and with the wisdom that analyzes the equality of dharma, purifies the continuum of the terrible place of going to the lower realms, and no longer regresses to the lower realms. This is like entering a solitary monastery, seeking wisdom, and entering the peak of common worldly dharma. At that time, obstacles of thought, such as mental wandering, afflictions, and fabrications, etc., also arise. Like a demon ground, clinging to relatives and friends, like water.
Chinese
贪图名声，如火般生起贪欲，如风般追逐名利，如黑暗般被恶劣上师所控制而不知所措等等。此外，白色方面的魔的十八种活动领域也会显现。如果将这六种归纳，则为三种：依靠象征密咒的门户要诀的深奥之处，即使对二无自性的意义获得了忍耐，但仍然没有获得暖相，只是稍微动摇的瑜伽；习惯于此，安住于不离四种行为的十种界限，以行为持续的瑜伽使二无自性的证悟动摇的智慧增长；恒常安住于此，依靠证悟的征相，具备暖相和征相的瑜伽这三种。对此，如果区分动摇和获得的方面，则为六种瑜伽。这些也因为安住和行持于此，所以称为地，即意识转变的阶段。对此也有有相和无相两种。第一种，在《昆都》中说：瑜伽要诀的教言门户等三种瑜伽，如此希求所缘的等持。任何是本尊的种子字（藏文：ས་བོན་，梵文天城体：बीज，梵文罗马拟音：bīja，汉语字面意思：种子），转变为自性文字，以光芒炽燃，乃至听觉的对境，显现光芒的放出和收摄，自身的身量扩大四倍，身体的范围也如此。如是说。秘密门户要诀的瑜伽是，认为所获得的体验非常清晰稳固，依靠深奥的要诀进行修持。行为持续的瑜伽是，所习惯的体验在四种行为中显现于有漏的学处。征相表相的瑜伽是，所稳固的体验恒常安住于等持，从而产生征相和表相。对此，如果分为暖相的动摇、获得、稳固三种，以及征相的动摇、获得、稳固三种，则分为六种，会变成四十种瑜伽。那些体验是与专注一境的等持相结合的。光芒的放出和收摄是眼睛所能见到的范围。范围大约是三十二肘，即身体的八倍。数量大约是三族本尊及其眷属。相状是远离能取所取的本尊。第二种，在无相方面，第四地是意识转变的阶段，方便是菩提心。
English
Desiring fame, generating desire like fire, pursuing profit and reputation like wind, being controlled by evil gurus like darkness and not knowing what to do, and so on. Furthermore, the eighteen activity fields of the demons of the white side will also appear. If these six are summarized, they are three: Relying on the profound points of the secret mantra's door instructions, even though one has attained forbearance of the meaning of non-duality, but still has not attained warmth, only a slightly wavering yoga; becoming accustomed to this, abiding without separating from the ten boundaries of the four conducts, the yoga of continuous conduct makes the wisdom of the realization of non-duality waver and increase; constantly abiding in this, relying on the signs of realization, possessing the three yogas of warmth and signs. Regarding this, if the aspects of wavering and attainment are distinguished, there are six yogas. These are also called "ground" because they abide and practice in it, which is the stage of transformation of consciousness. Regarding this, there are two types: with signs and without signs. The first one, in the Kun Dus, it says: The yoga of the door of instructions of yoga, etc., these three yogas, desire the samadhi of focus in this way. Whatever is the seed syllable (藏文：ས་བོན་，梵文天城体：बीज，梵文罗马拟音：bīja，汉语字面意思：种子) of the deity, transform it into the letter of self-nature, with blazing light, up to the object of hearing, clearly manifest the emission and absorption of light, the extent of one's own body is multiplied by four, the extent of the body is also the same. Thus it is said. The yoga of the secret door instructions is that the experience gained is considered very clear and stable, and it is practiced relying on profound instructions. The yoga of continuous conduct is that the experience one is accustomed to manifests in the four conducts in the discipline of contaminated aggregates. The yoga of signs and characteristics is that the stable experience constantly abides in samadhi, thereby producing signs and characteristics. Regarding this, if divided into three: wavering, attainment, and stability of warmth, and three: wavering, attainment, and stability of signs, then divided into six, it will become forty yogas. Those experiences are combined with the samadhi of single-pointed focus. The emission and absorption of light is the extent to which the eye can see forms. The extent is about thirty-two cubits, which is eight times the body. The number is about the three family deities and their retinue. The aspect is the deity free from grasping and being grasped. The second, in the aspect of no signs, the fourth ground is the stage of transformation of consciousness, the means is bodhicitta.
Chinese
例如初一的月亮。如《修法明灯》中所说：“学一即圆满大集会，一心一意乃第四行。”意为：于密咒之学处，一心一意观之；修习具漏之圆满大集会三摩地；学习一心一意的行持。在《难解释》中说：“一心流注之三摩地”，意为：首先获得从专注一心的状态中流出和收摄的能力，意义相同。此处的微细瑜伽是：如其所说：“结合处学处恒常有三，秘密门路。以暖乐学习而增长至顶峰，于法性义不怖畏而得安忍。行持恒常由上而上增进。相与征兆乃心之暖乐征兆，动摇、获得、稳固之暖乐三者，于征兆亦有三。三基与九义而安住。”意为：处于加行道的学处恒常之地有三种瑜伽，即秘密门路的瑜伽，依赖深奥的口诀而修习，仅获得暖乐动摇，不离学处十边而学习，则证悟之智慧增长至顶峰，于法性大平等密咒之义不怖畏而得安忍，从而生起稀有之感。以行持恒常的瑜伽，恒常安住于学处十者，智慧由上而上增进。相与征兆的瑜伽，生起证悟心性并习惯的暖乐征兆。若对其进行区分，则暖乐有动摇的瑜伽、获得的瑜伽、稳固的瑜伽三种，征兆也有如是三种，即六种瑜伽，以及三种基，意义上有九种。第三是《福德宝藏》中所说的，从“福德宝藏”到“十边普遍骑乘”之间所阐述的。如是，依赖学处智慧增长的福德刹那，无有穷尽，如具足生起如珍宝之藏的功德一般，因此也成就了地的名称。如是之地上，也如上不离学处十边而安住，以行持恒常的瑜伽之义不分离而至究竟，以此思维的意乐和三摩地，能去除粗大的能取所取之无知垢染。
English
For example, like the first day's moon. As it is said in the 'Lamp for Meditation Methods': 'Looking at one is the completion of the great assembly, and being one-pointed is the fourth practice.' It means: to look at the meaning of the precepts of secret mantra as one; to meditate on the samadhi of the great assembly that is complete with outflows; and to learn the practice of one-pointed action. In the 'Difficult Explanation' it is said: 'The samadhi of one-pointed emanation' means: first obtaining the ability to emanate and gather from the state of one-pointed focus, which is the same meaning. The subtle yoga of this is: As it says: 'In the place of union, the continuous learning has three, secret door passage. By learning with warmth, it increases to the peak, and one obtains patience without fear of the meaning of the Dharma nature. Practice constantly increases from above. Signs and symbols are signs of the mind's warmth, and there are three signs for the three warmth of movement, attainment, and stability. There are three bases and it abides in nine meanings.' It means: In the place of continuous learning on the path of union, there are three yogas: the yoga of secret door passage, relying on the profound passage and meditating, one obtains only the warmth of movement, and by learning without separating from the ten boundaries of learning, the wisdom of realization increases to the peak, and one obtains patience without fear of the meaning of the great equality secret mantra of Dharma nature, thus generating wonder. By the yoga of continuous practice, constantly abiding in the ten learnings, wisdom increases from above. The yoga of signs and symbols is the arising of the warmth sign of realizing and becoming accustomed to the nature of mind. If one differentiates it, then warmth has three yogas: the yoga of movement, the yoga of attainment, and the yoga of stability. There are also three signs in this way, that is, six yogas, and three bases, with nine meanings. The third is what is taught in the 'Treasury of Merit', from 'Treasury of Merit' to 'Universally Riding the Ten Boundaries'. Thus, relying on the moment of merit that increases the wisdom of learning, without exhaustion, like possessing the qualities of arising like a treasury of jewels, therefore the name of the ground is also accomplished. On such a ground, also abiding without separating from the ten boundaries of learning as before, without separating from the meaning of the yoga of continuous practice, and reaching the end, with that, the coarse ignorance of grasping and being grasped by the intention of thought and samadhi can be removed.
Chinese
对于不净且平等之义，以希求之心，如虚空般显现广大之乐，且不执着，安住于此乃无间之道。恒常安住于学处，极度明晰坚定，具足进入圣者初地，具足殊胜智慧之力的见道之心的有情，是如第六台阶般的安住之地。因此不住留于此。于彼处，证悟所依之有漏学处十地，无需增进，普遍通达且已领会。此乃进入广大行持之时的地。在此之前，未获得不退转轮回，故亦有退转。此三地为一种瑜伽之差别，乃具退转之地。此地亦有具相与无相二者。初者，出自《总集经》：如是瑜伽次第四，天之差别为何者，依字母之次第作，收放之量亦如是，次第串联之后亦，收放显明而生起，乃至心力所能及，身之范围之差别，于法界之无边际，观想以身之范围充满。如是第五地至第十地共同宣说。故此地为一种瑜伽，名为行持恒常之瑜伽，于第五地宣说行持恒常，于此地显现行持无间之学处，恒常安住于此。此瑜伽安住于圆满资粮所依之三摩地，收放乃至一洲。范围约为六十四肘，即十六身量。数量为五部主眷。相为法性平等性之天。二者，无相之方面，第五地为进入广大修持之时，进入菩提心之譬如二月初升之月。出自《修法明灯》：无间之见，专注之散放，舍弃恒常之行持，乃第五地。如是宣说，无间断地结合无漏之见，修习专注不移之散放之三摩地，普遍通达有漏之学处之终点，且不离彼之舍弃恒常