English
Not fearing even seeing a rainbow, and not being overjoyed by good omens. The eight powers of appearance will be seen. That is to say, due to the power of habituation to samadhi, eight appearances will be seen: riding an elephant, embarking on a boat, a mirror adorned with stars, seeing the sphere of exhaustion, the three thousand worlds being as flat as the palm of one's hand, the Joyful Garden realm filled with light, the sky filled with dust, and the sky filled with stars; thus, eight appearances arise. The eighteen realms of activity of demons will be described below. Six kinds of super-knowledge, this is two terms, namely, knowing past lives, knowing death and rebirth, knowing the minds of others, divine eye super-knowledge, super-knowledge of miraculous abilities, and super-knowledge without outflows, these are six. Or, there are three super-knowledges with outflows and three super-knowledges without outflows, making six. The three with outflows are, as will be explained below, the super-knowledge that focuses on the past is the first, the complete super-knowledge is the second, and the uninterrupted super-knowledge is the third. The three without outflows are the super-knowledge of the path of seeing, the path of meditation, and the final path. Alternatively, regarding the three, beginning with the super-knowledge that focuses on the past, it is said below, "some objects and increase." It means that each of these three has some objects, and they greatly increase, counted in pairs, also making six. The super-knowledge that focuses on the past, meaning that the initial or prior showing of super-knowledge with outflows, is also initially born focusing on the two truths, that is the super-knowledge of both samadhi and universal appearance. The complete super-knowledge, meaning the complete power of samadhi, the super-knowledge of the single mudra expansion. The uninterrupted super-knowledge, meaning that for a practitioner without outflows, interrupted by other paths, is the super-knowledge of accumulating merit. "Some objects and increase," meaning that some objects are specifically looking at the minds of sentient beings nearby, and if one focuses on that, one will know their minds. In short, knowing the thoughts of some individuals, that is the super-knowledge of suchness. Its increase is on top of that, the single-pointed increase of previous abiding, that is the super-knowledge of universal appearance. Similarly
Chinese
也行。每个都加上，对完全圆满的也有少许和增长两种。无有间隔的也有所缘少许和增长两种等等。二十五等等，是指：有二十五种神通，即五根各自都能断除五境。等等是指：了知他人心、了知前世、了知死亡和出生、以及神通的现量，都包括在内。那是手印一体的神通。见到国土，是指：仅仅知道藏地和汉地是增益神通的所缘。洲的数量，见闻次第分开，是指：在积聚资粮的时候，比增益神通的所缘更大，会出现一个洲和两个洲等等，神通的力量也次第增大。后面的三千汉地，是指：是寿命自在的神通的所缘，四大洲百俱胝是化身的调伏刹土相同。三千千等等，所缘变化等等，是指：简略地说，三千个十千微尘数，是指：三千大千世界的十千微尘非常微小。无数十千微尘，是指：以上面的三千大千世界的十千微尘非常微小作为基础，从一到二计数，超过了数的位次变成无数，像那样百千个十千微尘非常微小，是修所成地的神通的所缘，与报身的调伏刹土相同。那样的所缘变化，是指：是上面语句的总结，与胜者和相同，是关联，是指：任运成就的持明者的神通的所缘与佛相同。后面的道圆满，是指：像那样三身的调伏刹土和三界相同，有什么差别呢？三身是真实调伏刹土，三界不能真实调伏，仅仅是神通的所缘。像那样差别很大，所以道圆满，或者对道的上下分开神通的差别，所以道圆满。因此因位的菩萨和等等是指：那么这五个道，对因位的菩萨也
English
It also works. Adding each one, even for complete perfection, there are both a few and an increase of two. Even without interruption, there are both a few objects and an increase of two, and so on. Twenty-five, etc., refers to: there are twenty-five kinds of clairvoyance, that is, each of the five senses can cut off the five objects. Etc. refers to: knowing the minds of others, knowing past lives, knowing death and birth, and the manifestation of magical powers are all included. That is the clairvoyance of one mudra. Seeing the country refers to: just knowing Tibet and China is the object of the enhanced clairvoyance. The number of continents, seeing and hearing are separated in order, refers to: when accumulating resources, the object of clairvoyance is larger than the enhanced clairvoyance, and one continent and two continents, etc., will appear, and the power of clairvoyance will gradually increase. The latter three thousand Han lands refers to: it is the object of the clairvoyance of life empowerment, and the four continents, hundreds of billions, are the same as the Tushita realm of the manifestation body. Three thousand thousands, etc., the object changes, etc., refers to: briefly speaking, three thousand ten thousand dust particles, refers to: the dust particles of the three thousand great thousand worlds are very small. Countless ten thousand dust particles refers to: based on the above three thousand great thousand worlds, ten thousand dust particles are very small, counting from one to two, exceeding the position of numbers and becoming countless, like that, hundreds of thousands of ten thousand dust particles are very small, it is the object of the clairvoyance of the meditation-born ground, which is the same as the Tushita realm of the Sambhogakaya. Such object changes refers to: it is a summary of the above sentences, and it is related to the Victorious One and the same, refers to: the object of the clairvoyance of the spontaneously accomplished Vidyadhara is the same as the Buddha. The latter path is complete refers to: in that way, what is the difference between the Tushita realm of the three bodies and the three realms being the same? The three bodies are the real Tushita realm, and the three realms cannot be really tamed, they are just the object of clairvoyance. Since the difference is so great, the path is complete, or the difference between the upper and lower paths is divided by clairvoyance, so the path is complete. Therefore, the Bodhisattva in the cause position and etc. refers to: then these five paths, also for the Bodhisattva in the cause position
Chinese
问：咒语有什么区别？答：五道在咒语和波罗蜜多中都有，但有区别。有因位的菩萨和果位的菩萨两种。“因缘相同故，说或方式。”这两者因缘相同，仅从名称上说为五道，或以适当的方式说，实际上并非如此，而是非常重要。如果问有什么区别？“以知的区别，意念。”意思是说，在因位的知之自性见解时，有无分别的证悟的区别；在意念三摩地时，有无分别，能否学习到极致的区别；“基础的伟大决定因果。”意思是说，基础心性被认为是佛的因，也被认为是果的自性，因此区别很大。因此，确定为因位的乘和果位的乘。“以忆念之道断绝相续。”意思是说，如果忆念和业的相续断绝，那么来世就不应该生于欲界的天人和人道。答：一般来说，七识依赖于阿赖耶识而生起，其止息的时候也有三种。睡眠时，五根识止息，不接触对境；昏厥时，意识止息，不接触有为法和无为法；死亡时，执著于我的烦恼意止息，一切众生显现法性光明。这些止息，但阿赖耶识无法止息。因为阿赖耶识有习气，所以七识生起并取舍身体，因此没有矛盾。或者说，“在秘密的金匣中。”这表明了口诀的观点不同。秘密的金匣是，仅仅观想自己显现为本尊的身相，那么心法的轮涅就像秘密的金匣一样。 “彩虹宝月吽。”意思是说，在金匣中，观想五根识的自性为智慧勇识彩虹色。观想其阿赖耶识的自性为放射五色光芒。观想其心中的白色是烦恼意的自性，一弯月亮。在其上方观想意识的自性，一个白色的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。长久堆积。
English
Question: What is the difference with mantras? Answer: The five paths are present in both mantras and Paramita, but there is a difference. There are two types of Bodhisattvas: those of the causal vehicle and those of the resultant vehicle. "Because of equal causes, speaking or manner." These two are said to be the five paths merely from their names because their causes are equal, or they are spoken of in an appropriate manner, but they are not actually so; they are very important. If asked, what is the difference? "The difference of knowing, intention." This means that in the case of the nature of knowledge in the causal stage, there is a difference between realizing non-duality and not realizing it; in the case of intention Samadhi, there is a difference between non-duality and whether or not one can learn to the ultimate extent; "The greatness of the base determines cause and effect." This means that the base mind itself is considered to be the cause of Buddhahood and is also considered to be the nature of the result, so the difference is great. Therefore, it is determined as the causal vehicle and the resultant vehicle. "Memory cuts off the continuum by the path." This means that if the continuum of memory and karma is cut off, then in the future, one should not be born as a god or human in the desire realm. Answer: Generally, the seven consciousnesses arise dependent on the Alaya consciousness, and there are three times when they cease. During sleep, the five sense consciousnesses cease and do not contact objects; during fainting, the mind consciousness ceases and does not contact conditioned and unconditioned dharmas; at the time of death, the afflicted mind that grasps at self ceases, and the clear light of the nature of reality dawns on all beings. Although these cease, the Alaya consciousness cannot cease. Because the Alaya consciousness has habitual tendencies, the seven consciousnesses arise and take a body, so there is no contradiction. Or, "In the secret golden casket." This indicates that the views of the oral instructions differ. The secret golden casket is that just by aspiring to visualize oneself clearly as the body of a deity, then the wheel of heart Dharma is like a secret golden casket. "Rainbow Jewel Moon Hūṃ." This means that in the golden casket, visualize the nature of the five sense consciousnesses as a rainbow-colored wisdom being. Visualize the nature of its Alaya consciousness as radiating five-colored light. Visualize the white in its heart as the nature of the afflicted mind, a single crescent moon. Above that, visualize the nature of the mind consciousness, a single white Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽). Accumulated for a long time.
Chinese
“获得专注”是指，像这样获得了对三重天尊的极其稳固的专注。 “风的散聚光芒四射”是指，像这样稳固之后，气息外散的风，与吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的光芒相伴而散发，触及外器内情而化为光，融入自身而化为自光，融入智慧勇识，那化为光融入月亮，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）融化，思维三千世界充满光芒，安住于那样的状态之中。“先前所作剩余之法身施”是指，那么将如是之性的定之果法身施与，全现之定等等岂不是变得无意义了吗？回答是，在此并非将如是之性的果法身真实施与，而是如是之性的定空性修习，法身安住于空性之中，因为与法相符所以这样说，不是忘记了同类。就是这样。“果即是道之故”是指，在此密咒之理，果是否作为道？如果不是，那么与根本续部相违。“此乃大密之决定，果即是道之所成”。以及此中说到“一切皆已成熟无有行，彼即是道之体性，入后而出即是分”。如果果作为道，那么成熟作为道吗？未成熟作为道吗？如果如第一种情况，成熟之后也必须作为道，那么将没完没了。如果未成熟作为道，那么因为未成熟之故，将不是果。例如像青苗一样。回答有两种，真实的回答和转移话题的回答。真实的回答是，果是否作为道？如果不作为，那么就不作为，如果作为，那么成熟作为道吗？未成熟作为道吗？如果说是成熟，那么不附加赘述，如果说是未成熟，那么不加以诽谤，而是果的体性作为道。体性是什么呢？是身语意功德事业五者，那本身就具备，只是不认识，将那不认识的变为认识，或者将不明显的变为明显而已，总而言之，所要获得的从现在开始就安住于自身的是果，仅仅是将遮蔽它的执着消除就称为道。