English
The application is, for example, some people, cliffs, etc., two verses: With the wisdom that realizes the union of appearance and emptiness, the inseparability of skillful means and wisdom, all phenomena of samsara and nirvana are seen as emptiness, signlessness, and wishlessness. If so, if one thinks that merely not seeing anything at all is the realization of the non-existent nirvana, that is not the case. Although one does not grasp at signs, one sees all phenomena, but merely realizing non-existence with the mind is grasping at the sign of non-existence. Seventh, not being attached because there is no experience of the taste of the Dharma of the path and fruit, such as meditation. For example, precious desires, etc., two verses. Eighth, the application of knowing the immeasurable by entering all knowable objects that have become the object of skillful means. For example, merchants seeking profit, etc., two verses. Ninth, the application of wishlessness where the desire for the fruit is exhausted is, When going, etc., two verses: Not abiding in either the nirvana that is distinguished by mere non-existence or the compounded samsara, because the desire for samsara and nirvana is exhausted. If so, since it is not included in samsara and nirvana, will it not even appear in samsara? Although one's own nature does not abide in samsara and nirvana, it will not fail to appear in this world, as shown by the example of an emanation. Tenth, to explain the signs of non-retrogression, is the skillful means application of the wise. If conduct, etc., one verse: To know how the Mahayana path or conduct is, and whether the bodhisattva is sharp or dull in the profound and vast state, one asks based on the profound and vast Dharma. One cannot teach the profound Dharma of emptiness without distortion, and those who are non-retrogressing do not know or teach the profound, uncommon Dharmas that they have experienced. Because they do not know the profound Dharma, it is impossible for there to be such non-retrogressing ones, so one should know that they have not been prophesied as non-retrogressing. Because one's own experienced Dharma, even if taught to others, can be understood, if one does not teach it without seeing the necessity to teach it, one has not been prophesied, or even if that is not the case, there is no way to know that one is a special person abiding on the supreme Mahayana path. Conversely,
Chinese
对于善于解释征相的瑜伽是：如果能够阐释刚刚讲授的深奥意义，那么这个人也是不退转的征相。因此，称为善于解释征相。༈。在顶瑜伽中，以征相来表示暖位的顶，以遍增来表示顶的顶，以证悟自利稳固和利他慈悲稳固来表示忍位的顶，以无量功德来表示心恒常安住于无生之义的等持法顶，以舍弃所断的能取所取、实事假立的四种分别，以及舍弃遍计所执分等来表示见道顶，以舍弃俱生四种分别等来表示修道顶，以学道究竟的无量利益的无间顶，遣除无间顶的邪执，如是八者是顶所表示的八法。其中第一个是，在梦中也视一切法如梦等，在经中广说了十二种征相。此处从“阿罗汉地”等，到“菩萨证悟般若波罗蜜多”之间进行了阐述。也就是，在白天通过串习缘于空性的止观，即使在梦中也能不离地视一切法如梦，并且在梦中也不会生起贪恋声闻缘觉的心，这二者由“阿罗汉地”等两句偈颂来表示。在梦中见到如来被无量眷属围绕而说法，以及见到佛陀的种种神变，这二者由“见诸佛”来表示。在梦中对被痛苦压迫的众生生起宣说如梦之法的念头，由“亦为众生说法”来表示。醒时和梦中见到地狱等，以此为先导，忆念起在自己的佛土中已经断除了恶趣。由“梦中乃是”等两句偈颂来表示。醒来时，如果自己被授记成佛，就说“愿这燃烧的火焰平息”，从而使无情物的损害，即燃烧的火焰平息，从而成就真实语的加持，由一句偈颂“以真实语加持”来表示。同样，成就平息鬼神损害的真实语是
English
The yoga of being skilled in explaining signs is: If one can explain the profound meanings that have just been taught, then that person is also a sign of non-retrogression. Therefore, it is called being skilled in explaining signs. ༈. In the peak yoga, the peak of heat is indicated by signs, the peak of the peak is indicated by complete increase, the peak of patience is indicated by the stability of realizing one's own benefit and the stability of compassion for others' benefit, the peak of Dharma, which is the samadhi of the mind constantly abiding in the meaning of unbornness, is indicated by limitless merit, the peak of the path of seeing is indicated by abandoning the four kinds of conceptualization of what is to be abandoned, what is to be taken up, what is substantial, and what is imputed, as well as abandoning the part of what is completely imputed, and so on, the peak of the path of meditation is indicated by abandoning the four kinds of innate conceptualization, and so on, the uninterrupted peak of limitless benefit, which is the ultimate path of learning, eliminates the wrong views of the uninterrupted peak. Thus, these eight are the eight dharmas that indicate the peak. The first of these is that even in dreams, one sees all dharmas as dreams, and so on. In the sutras, twelve signs are extensively explained. Here, from "the ground of an Arhat," and so on, to "a Bodhisattva realizes the Perfection of Wisdom" is explained. That is, during the daytime, by practicing calm abiding and special insight focused on emptiness, even in dreams, one can inseparably see all dharmas as dreams, and in dreams, one will not generate a mind that is attached to Hearers and Solitary Realizers. These two are indicated by the two verses "the ground of an Arhat," and so on. Seeing in a dream the Thus-Gone One surrounded by countless retinues teaching the Dharma, and seeing the various miraculous displays of the Buddha, these two are indicated by "seeing all the Buddhas." Generating in a dream the thought of teaching the Dharma like a dream to sentient beings who are oppressed by suffering is indicated by "also teaching the Dharma to beings." Seeing hells and so on in waking and dreaming, and remembering that one has already abandoned the lower realms in one's own Buddha-field, is indicated by the two verses "in dreams, it is." When awake, if one is prophesied to attain enlightenment, one says, "May this burning fire be extinguished," thereby pacifying the harm of inanimate objects, that is, the burning fire, and thereby accomplishing the blessing of truthful words, which is indicated by the one verse "by the blessing of truthful words." Similarly, accomplishing the truthful words that pacify the harm of spirits is
Chinese
这是以平息心识的损害为目的而作的，由此也应知晓其他真实语的成就方式。这由“人世间”等一颂来表示。从魔中知晓，从而以威势压倒魔和恶友，依止善知识，这由“如果那样”至“迅速证菩提”之间来表示。加持成就等功德之源，以及名之源和寂静之源所生的魔，要认识它们，这分别由第一颂、其后的两颂和其后的五颂依次表示。如是知晓后，从魔中依止能从其中逆转的善知识，这由“因此”等两颂来表示。第十个征相，因希求圆满希望，故于一切时中依止般若波罗蜜多，这由“胜者已逝”等一颂来表示。第十一个征相，因知晓色等自性故而无有实执，这由“如般若波罗蜜多”等一颂来表示。第十二个征相，因如理行于母，故而近于菩提，这由“觉悟一切有情”等三颂来表示，即证悟无有舍弃和安立，故而近于大菩提。安住于加行道顶峰现观的菩萨，修习般若波罗蜜多的利益是，以赡部洲的众多有情供养佛陀的善根等多种方式为例，从“胜过彼等”等利益方面来表示，如经中所说：“如果赡部洲的所有有情都无有先后地获得人身，并且成佛，然后在寿命存续期间，任何种姓之子或种姓之女都对其进行供养，恭敬承侍等所获得的福德，比不上种姓之子或种姓之女向他人宣讲此般若波罗蜜多乃至作意修习所获得的福德增长更多。”等等，如是表示了十六种增长，即胜过与赡部洲等三千大千世界所有有情的数量相等的佛陀，供养并回向无上菩提的善根，顶峰者自己安住于母，并且向他人宣讲，福德更大，并且
English
This is done with the aim of pacifying the harm of the mind, and from this, other ways of achieving truthful speech should also be known. This is indicated by one verse, such as "the world of humans." Knowing from the demons, thereby overpowering demons and evil friends, and relying on spiritual friends, this is indicated by the verses from "If that is so" to "quickly realize enlightenment." The source of qualities such as the accomplishment of blessings, as well as the demons arising from the source of names and the source of solitude, should be recognized. This is indicated sequentially by the first verse, the subsequent two verses, and the subsequent five verses. Having known this way, relying on spiritual friends who can reverse from the demons, this is indicated by two verses, such as "Therefore." The tenth sign, because of desiring to fulfill hope, is to rely on the Prajnaparamita at all times, which is indicated by one shloka, such as "The Victorious One has passed away." The eleventh sign, because of knowing the nature of forms and so on, is the absence of clinging, which is indicated by one verse, such as "How the Prajnaparamita." The twelfth sign, because of properly practicing the Mother, is becoming close to enlightenment, which is indicated by three verses, such as "Realizing all sentient beings," that is, realizing the absence of abandonment and establishment, thereby becoming close to great enlightenment. The benefit of a great Bodhisattva abiding in the peak realization of the path of application, who trains in the Prajnaparamita, is exemplified by the merit of offering to the Buddhas by as many beings as there are in Jambudvipa, and so on, in many ways. It is indicated from the aspect of benefits such as "surpassing them," as it is said in the sutra: "If all the sentient beings of Jambudvipa were to obtain human bodies without precedence and become Buddhas, and then abide for as long as they live, the merit of any son or daughter of a lineage who serves them, honors them, and so on, is less than the merit of any son or daughter of a lineage who teaches this Prajnaparamita to others, even just contemplating and practicing it, which increases much more." And so on, it indicates sixteen increases, that is, surpassing the merit of offering to Buddhas equal to the number of all sentient beings in the three thousand great thousand worlds, such as Jambudvipa, and dedicating the root of virtue to unsurpassed enlightenment, the peak practitioner himself abides in the Mother and teaches it to others, the merit is greater, and
Chinese
通过认真地将殊胜于彼福德的般若波罗蜜多放在心上，２成为布施的殊胜处所，由此福德增长，获得不生之法的忍耐，３完全解脱众生，由此殊胜，以顶端结合的力量，对于菩提的果实和菩提的因的诸法，在不执著的情况下努力修持，４胜过赡部洲众生获得十善、禅定、等持的福德，５诸天为了守护安住在顶端结合处的人，前来劝请菩提，６顶端者以修习般若波罗蜜多的力量，压倒一切魔军，７以顶端般若的力量，像向其他菩萨展示一样恭敬地安住，８这八个以外在为主，称为八外主，因为是依靠其他例子和其他人来主要表示的缘故。内在为主的八个是：以顶端般若的力量，远离无色、声闻、独觉等的作意，并且善巧方便，从而戒律完全清净，９以顶端般若的力量，佛陀的种姓，特别是在广大的经部中，以黄金出产地少的例子来表示。注释。获得确定，１０获得果位佛陀的因，发心等的经部中，以转轮王少的例子来表示。注释。能力更加增长，１１以顶端般若的力量，不生起与波罗蜜多相违背的心，１２从色到一切智之间，不生起实执、遍计所执显现的心，１３在般若波罗蜜多中，通晓汇集一切波罗蜜多并修持的方式，１４以修所生的力量，获得三乘的觉悟种类圆满，１５以此力量，接近圆满菩提，１６这八个。这里，这些标志和增长等，是执持最初获得的地的界限，而不是上面没有的，虽然清净刹土等相似的部分早就存在，但是完全清净的殊胜部分是从地上获得的，所以放在那里等，这样的方式要结合上下全部来理解。其中，第一种增长是：以赡部洲等两句偈颂来表示。第二是智慧到彼岸