English
The signs of appearance are like red clouds resting in the sky, or like golden whisks, or like golden pillars. The signs of exhausting the grasping of wind are like the tips of steam from freshly boiled milk. The signs of individual appearance will be unmoving as if well-settled. Exhausting blue, the kelsang flower without stamens, and the kelsang flower with stamens, one of which is like a blooming petal, should be known as the fault of exhaustion. The sign of individual appearance is that the exhausted mandala rises upwards, appearing in the sky like a jewel-dust whisk. The same principle applies to exhausting yellow and so on. The characteristic of exhausting the grasping of consciousness is that it rises upwards from an earthen wall and becomes like a circle. The signs of individual appearance are beauty and clarity, and like a collection of appearances. The sign of exhausting the grasping of space is that it will become like a hole at the edge of a wall, and even if increased, it will not increase. The sign of individual appearance is that it becomes the center of space and remains, and even if increased, it will not increase. Thus, here, one should know the difference between the pure and impure exhaustion grasping, and the signs of individual appearance. For those nine signs, one should also dwell in comfort, abandoning the mental activity of examining colors, and for what is called exhausting earth, one should not look with the eyes, but only settle the mind on examination. Water, water, fire, fire, and so on, should be learned by the power of clarifying the names of this and that. Thus, it should be known that this is the difference in what they have learned for this and that. Having learned in this way, those samadhis with preliminary practices will arise for them as before. Moreover, anyone who obtains mastery over this called exhausting earth, obtaining clairvoyance will also change from one to many, and transforming into earth in the sky or water, walking on two feet and so on, and these qualities of shaking and so on will be obtained. Furthermore, by obtaining mastery over exhausting water, one will burrow into the earth, and appear upwards, and cause rain of a collection of water, and transform into rivers and oceans and so on, and show as land and mountains and so on.
Chinese
成为获得神通。穷尽对火的掌控是，烟雾弥漫，火焰熊熊燃烧，降下火星之雨，压制火焰，能够焚烧任何想要焚烧之物，能够创造天眼所见的景象，使其显现，完全从痛苦中解脱，或者在时机成熟时焚烧身体等等。穷尽对风的掌控是，随风而行，能够创造风的集合等等。穷尽对蓝色的掌控是，将身体转化为蓝色，制造黑暗等等。穷尽对黄色的掌控是，将身体转化为黄色，能够转化为黄金等等。穷尽对红色的掌控是，将身体转化为红色等等。穷尽对白色的掌控是，能够将身体转化为白色，远离睡眠和昏沉，摧毁黑暗，使天眼的景象显现等等。穷尽对意识的掌控是，将身体转化为明亮的光芒，使睡眠和昏沉远离，创造眼睛所见的景象等等。穷尽对天空的掌控是，使遮蔽之物变得无遮蔽，将土地和山脉等之间转化为天空，展示行为举止，能够毫无阻碍地穿过墙壁等等。如果持续不断地扩展穷尽，那么穷尽 不会产生。压制（一切处）的生处有八种。内在观想色，即使看到外在的微细美丽和不美丽的色，也压制那些色而知。压制后看到，并如此观想，这是第一种压制（一切处）的生处。同样，内在观想无色，而外在的色是粗大的。同样，对此应作四种，或者内在观想无色本身，看到蓝色、黄色、红色和白色，会变成八种形态。那被称为蓝色，是教导的词语。被称为蓝色之色，是与生俱来。
English
It becomes attaining supernatural powers. Exhausting the mastery of fire is that smoke billows, flames blaze intensely, rains of sparks fall profusely, flames and fires are suppressed, being able to burn whatever one desires, being able to create the appearance of the realm of the divine eye, making it appear, completely liberated from suffering, or burning the body when the time is right, and so on. Exhausting the mastery of wind is moving with the wind, being able to create gatherings of wind, and so on. Exhausting the mastery of blue is transforming the body into blue, creating darkness, and so on. Exhausting the mastery of yellow is transforming the body into yellow, being able to transform into gold, and so on. Exhausting the mastery of red is transforming the body into red, and so on. Exhausting the mastery of white is being able to transform the body into white, abandoning sleep and drowsiness far away, destroying darkness, making the appearance of the realm of the divine eye appear, and so on. Exhausting the mastery of consciousness is transforming the body into bright light, keeping sleep and drowsiness far away, creating the appearance of the realm of the eye, and so on. Exhausting the mastery of space is making obscurations become without obscurations, transforming the space between earth and mountains into sky, demonstrating conduct, being able to pass through walls without obstruction, and so on. If one continuously expands exhaustion, then exhaustion does not arise. The spheres of dominance are eight. Internally, one perceives form, and even if one sees subtle and unattractive forms externally, one knows by dominating those forms. Having dominated, one sees, and perceiving in this way, this is the first sphere of dominance. Similarly, internally one perceives no form, while the external form is coarse. Likewise, this should be done in four ways, or internally perceiving no form itself, seeing blue, yellow, red, and white, it becomes eight forms. That which is called blue is a word of teaching. That which is called the color blue is co-emergent.
Chinese
是为了执取所知的蓝色。名为“显现蓝色”是为了执取由混合而生的蓝色。名为“蓝色”是为了执取那两者光芒照耀而来。名为“以力压制”是为了掌控的缘故。名为“以力压制而”是通过寂止之道。名为“以力压制而见”是通过胜观之道。如是理解，是因为对于以力压制和非以力压制，没有傲慢的理解。两个例子中，一个是俱生。第二个是为了显示由混合的颜色而生。例如，这是指花朵和布匹等显现蓝色的词语。名为“蓝色”是指花朵，因为它的蓝色是俱生的。名为“显现蓝色”是指布匹，因为它的蓝色是由混合而生的。名为“见到蓝色”是指花朵和布匹两者，因为两者都显现为颜色。比起这样举例，不如说像奥玛嘎一样的圆满花朵，以及像瓦拉纳西（Varanasi）地方的布匹一样的蓝色，说“颜色蓝”等等才是合理的。黄色的是嘎尼嘎（karnika）花，红色的是班度吉瓦嘎（bandhujivaka）花，白色的是星星般光芒圆满的巴瓦桑（pavasang）花，以及布匹等，是因为心专注于以力压制的目标。是以力压制的生处。什么是无烦恼呢？安住于禅定，不生起他人的烦恼，并且安住于守护的瑜伽士的禅定，与之完全相应的智慧，以及心和心所法，因为不生起存在于他人相续中的烦恼之敌，所以是无烦恼的。其中，声闻乘与佛陀的无烦恼的差别是这样的，如是说：声闻是无烦恼的天，是完全舍弃人烦恼者。
English
It is for the sake of apprehending the known blue. The name "appearing blue" is to apprehend the blue that arises from mixing. The name "blue color" is to apprehend the light that shines from both of them. The name "subduing" is for the sake of control. The name "having subdued" is through the path of tranquility. The name "having subdued and seen" is through the path of insight. Understanding thus is because there is no conceited understanding of subduing and not subduing. Of the two examples, one is co-emergent. The second is to show that it arises from a mixed color. For example, this refers to words that describe the blue color of flowers and cloths. The name "blue color" refers to flowers, because their blue is co-emergent. The name "appearing blue" refers to cloth, because its blue arises from mixing. The name "seeing blue" refers to both flowers and cloth, because both appear as color. Rather than giving such examples, it is more reasonable to say that a perfect flower like Omaka, and a blue cloth like that of Varanasi, are "blue in color," and so on. Yellow is the karnika flower, red is the bandhujivaka flower, white is the star-like radiant pavasang flower, and cloth, etc., because the mind is focused on the object of subduing. It is the source of subduing. What is without affliction? The wisdom that is in complete accordance with the samadhi of a yogi who abides in meditation, does not generate afflictions in others, and abides in protection, and the mind and mental factors, because they do not generate the enemy of afflictions that exists in the continuum of others, are without affliction. Among them, the difference between the afflictions of the Hearers and the Buddha is this, as it is said: Hearers are gods without affliction, they are those who completely abandon human afflictions.
Chinese
那些游荡的村庄等等，是断除烦恼的，没有烦恼的。这是所要阐述的。像这样，声闻们看到村庄等处的众生，如果生起烦恼是不允许的，他们想要完全舍弃人的烦恼。观看他们不是目的。诸佛世尊们想到不要让自己成为烦恼的根源，非常想观看他们，观看后从根源上拔除烦恼。什么是发愿后的了知呢？安住在禅定中，发愿要了解这个，通过愿力的加持，像以前一样获得，从而了知三时，或者想要了解什么，就发愿要了解那个。进入禅定后，从禅定中出来，愿望就会实现，所要了解的事物也会了解。因此，声闻们与佛陀的愿处了知有这些差别。如经中所说：佛陀愿处之了知，是任运成就且断除习气，无有阻碍且恒常安住，对于提问乐于全部回答。这是所要阐述的。所谓任运成就，是指自然而然地进入。所谓断除习气，是指不会中断。所谓无有阻碍，是指进入一切所知。所谓恒常安住，是指安住于恒常的等持中。所谓对于提问乐于全部回答，是指乐于回答所有被提出的问题。从声闻的角度来说，要知道与此相反。什么是六种神通呢？是神境通、天眼通、天耳通、他心通、宿命通和漏尽通。这些的解释就像《教言分别解说》中所说的那样。四种别别正知是法别别正知，安住在禅定中。例如，从无明开始，对于不知、不见、不现观等等，无有阻碍地生起的等持，就是一切。
English
Those wandering villages and so on, are those that cut off afflictions, without afflictions. This is what is to be explained. Like this, the Shravakas, seeing beings in villages and so on, if afflictions arise, it is not allowed, they want to completely abandon the afflictions of people. Looking at them is not the purpose. The Buddhas, the Bhagavat, thinking not to let themselves become the source of afflictions, very much want to look at them, and after looking, uproot the source of afflictions. What is knowing after making a wish? Abiding in meditation, wishing to understand this, through the blessing of the wish, obtaining as before, thereby knowing the three times, or wishing to understand what, then wishing to understand that. After entering meditation, coming out of meditation, the wish will be fulfilled, and the object to be understood will also be understood. Therefore, there are these differences between the Shravakas and the Buddha's place of wish knowing. As it is said in the sutra: The Buddha's place of wish knowing, is spontaneously accomplished and abandons habits, without obstruction and constantly abides, and is happy to answer all questions. This is what is to be explained. So-called spontaneously accomplished, means entering naturally. So-called abandoning habits, means not interrupting. So-called without obstruction, means entering all knowable things. So-called constantly abiding, means abiding in constant samadhi. So-called happy to answer all questions, means happy to answer all the questions that are asked. From the perspective of the Shravakas, know that it is the opposite of this. What are the six superknowledges? They are the superknowledge of magical power, the divine eye, the divine ear, the knowledge of others' minds, the recollection of past lives, and the superknowledge of the exhaustion of outflows. The explanation of these is just as it is said in the "Separate Explanation of Instructions." The four separate correct knowledges are the separate correct knowledge of Dharma, abiding in meditation. For example, starting from ignorance, for not knowing, not seeing, not directly perceiving, and so on, the samadhi that arises without obstruction, is everything.