English
Eye's direct perception, remembering past lives, knowing the minds of others, knowing death and rebirth, miraculous powers or the knowledge of the exhaustion of defilements. These are also the three defilements of the stages of the path, namely the accumulation and preparation stages, and the direct perception of the seeing and meditation stages, which are without the three defilements. Second, the detailed explanation has two parts: contaminated direct perception and uncontaminated direct perception. The first has two parts: First, the name of direct perception, of the two, contaminated and uncontaminated, the former is contaminated direct perception. In the context of 'that-ting' and 'kun-ting', meditating by focusing on the person in front, knowing their mind, is the direct perception of the object. In the context of 'one mudra', the direct perception in which the number of twenty-five direct perceptions appears completely, and since it is the path of accumulation and the uninterrupted path, it is its direct perception. Second, the extent of the object of direct perception. In the 'that-ting' stage, focusing on the person nearby, one knows the minds of a few, such as one, two, or three. In the 'kun-ting' stage, it increases to about ten minds. In the 'one mudra' stage, each of the five faculties sees five objects, thus completing the number of twenty-five direct perceptions. In the stage with elaboration, the intermediate sees up to the desire realm, and the superior sees the four continents. The intermediate and superior of the uninterrupted path see the number of two, three, or six of the four continents with divine eyes and hear sounds with divine ears. Remembering past lives, etc., is distinguished by the stages of wisdom on the path of 'one elaboration' and the uninterrupted path. Second, uncontaminated direct perception has two parts: First, the difference between the direct perceptions of the three vidyadharas. The latter, uncontaminated direct perception, with life empowerment, up to a hundred billion three-thousand great-thousand worlds become the object of direct perception. The direct perception of the first ground is a hundred billion three-thousand great-thousand worlds, etc. With the word 'etc.', there is a way for the direct perception of the nine grounds of the path of meditation to become the object. Among them, the word 'etc.' includes the second to seventh grounds. The eighth ground, the great mudra, is a hundred billion three-thousand great-thousand worlds, that is, equal to countless numbers of ten thousand dust particles counted from one to two, a hundred made of ten thousand dust particles counted from one to two, that is equal to attainment, three thousand direct
Chinese
成了证悟之境。圆满成就持明的现量是：在等持中与诸佛等同，那么是否意味着终道者与佛无别呢？以习气垢染的有无来区分，因此，终道者与圆满佛陀二者之间存在差别。第二，区分与因位菩萨有无差别。仅仅是无漏现量的对境，因此，因位圆满道（指显宗）的菩萨初地极喜地，与密宗的见道期寿命自在持明相同。与因位第八地，以及密宗的大手印持明有缘分。因为因位第十地与密宗的任运成就持明二者相同。见、修、终三道中所说的功德差别的方式并不相同，因位是知见上的差别，是观想的禅定熟不熟练的差别，以基道的差别来区分，因此，因位的菩萨和果位的密宗持明三者之间必定存在差别。第三是神变：修持大空瑜伽时，会出现二十种神通等神通的奇迹，以及随顺不同众生的语言而示现的奇迹，以及六种震动大地、显现法相的奇迹，以及器情世间一切发出密咒之声的奇迹，即四种奇迹也只是在道见同时圆满显现而已。并非循序渐进，因此修持此定时，仅仅是四种奇迹显现的因，那么是否意味着不会真实显现呢？在五种证悟圆满之际，或许会显现四种奇迹的一部分。第十二是梦兆，有四种：第一，清净障碍，见到真实的梦兆。安住于大空瑜伽之定的梦中，也有清净障碍的征兆，梦见赤身裸体，沐浴后清净垢染。作为见到真实的征兆，梦见大菩提塔。第二，加持并出现授记的梦兆。殊胜的佛陀和殊胜的持明菩萨们，在梦中会欢喜地成为诸佛之子和菩萨持明的兄弟。
English
It becomes the realm of realization. The direct perception of the spontaneously accomplished Vidyadhara is: being equal to the Buddhas in Samadhi, does it mean that the one on the final path is no different from the Buddha? The distinction is made by the presence or absence of habitual defilements. Therefore, there is a difference between the one on the final path and the perfect Buddha. Second, distinguishing whether there is a difference from the Bodhisattva on the causal ground. It is merely the object of undefiled direct perception, therefore, the Bodhisattva on the first Bhumi, the Joyful Ground, of the causal vehicle (referring to the Sutra path), is the same as the Tshewang Rigdzin (Life Empowerment Vidyadhara) of the Tantric Path of Seeing. They share the same fortune as the eighth Bhumi on the causal ground and the Mahamudra Vidyadhara of Tantra. Because the tenth Bhumi on the causal ground and the spontaneously accomplished Vidyadhara of Tantra are the same. The way the qualities are distinguished in the three paths of seeing, meditation, and the final path is not the same. On the causal ground, it is the difference in view, the difference in familiarity with the meditation of contemplation, and the distinction made by the basis and the path. Therefore, there must be a difference between the Bodhisattva on the causal ground and the Vidyadhara of Tantra on the resultant ground. Third is miracles: When practicing this Great Emptiness Yoga, there will be miracles of twenty kinds of magical powers, as well as miracles of showing according to the languages of different beings, and miracles of shaking the earth in six ways, revealing the Dharma, and miracles of all the outer and inner worlds proclaiming the sound of secret mantras. The four miracles only appear completely at the same time as the Path of Seeing. It is not gradual, so when practicing this Samadhi, it is only the cause for the appearance of the four miracles. Does it mean that they will not actually appear? At the time of the completion of the five experiences, it is possible that a part of the four miracles may appear. Twelfth is dreams, there are four types: First, dreams that purify obscurations and see the truth. Even in dreams where the mind abides in the Samadhi of Great Emptiness Yoga, there are signs of purifying obscurations, dreaming of being naked, bathing, and purifying defilements. As a sign of seeing the truth, one dreams of seeing the Great Bodhi Stupa. Second, dreams of blessings and prophecies. The supreme Buddha and the supreme Vidyadhara Bodhisattvas will joyfully become the sons of the Buddhas and the brothers of the Vidyadhara Bodhisattvas in dreams.
Chinese
为了加持，并且在梦的征兆中，自己的上师，救苦怙主显现，对自己灌顶和加持等等，用“等”字预言，安置于法座，指示净土，即是引入菩提道的五种征兆。对于此，是否会发生障碍，以及是否会产生好的功德和坏的过失，通过这些方面，预言说要在道上精进。第三，显示区分魔和障碍。梦兆也可能是魔幻化成上师，需要区分什么是道的征兆。因为魔会显现为加持和预言，从中产生障碍，为了制造恶性的障碍，魔是有可能出现的。因此，魔的障碍和道的成就征兆这两个方面，对于禅定和体验的好坏等等的观察，在有漏道的阶段是极其重要的。第四，为了消除那些障碍而向上师禀告。为了消除那些魔的障碍，所有的那些梦境都不要向自己的上师之外的人询问和诉说。第十三，利益有六个方面：第一，不被善恶业沾染的利益。如果通过观察法性如实性而见到，并通过禅定而熟悉，那么就不会执着于善业和恶业两种。对于业的善恶之相的分别念，不会执着于它在自己的相续中产生。为什么呢？因为心性本来自性本空，本来就在光明之中，不会被业的善恶果报所沾染，所以非常安乐。第二，从苦乐二元对立中解脱。不会执着于快乐的天界和不快乐的恶道两种。因为在无二自生的智慧中，没有对二元执着的贪恋，并且完全清净。因此，所有的苦乐都是无分别的，因为是自证的智慧。心性不会被偏执的垢染所沾染，并且从一开始就在无生的状态中，没有分别念的痛苦，所以极其安乐。第三，没有净与不净二元对立的欲望享受。对于色、声、香、味、触五种圆满的一切，不要执着于净与不净两种观念。为什么呢？因为所有净与不净都是法性
English
For the sake of blessing, and also in the signs of dreams, one's own lama, the protector who saves from suffering, appears, bestowing empowerment and blessings, etc., prophesying with the word "etc.," placing on the throne, indicating the pure land, which are the five signs of entering the path of Bodhi. Regarding this, whether obstacles will occur, and whether good qualities and bad faults will arise, through these aspects, it is prophesied to strive on the path. Third, showing the distinction between demons and obstacles. The dream signs may also be demons transforming into lamas, and it is necessary to distinguish what are the signs of the path. Because demons may appear as blessings and prophecies, from which obstacles arise, and in order to create evil obstacles, demons may appear. Therefore, the two aspects of demonic obstacles and the signs of accomplishment of the path, the observation of meditation and experiences, good and bad, etc., are extremely important in the stage of contaminated paths. Fourth, in order to eliminate those obstacles, reporting to the lama. In order to eliminate those demonic obstacles, do not inquire or speak about all those dreams to anyone other than one's own lama. Thirteenth, the benefits are sixfold: First, the benefit of not being stained by good and evil karma. If one sees by observing the nature of reality as it is, and becomes familiar through meditation, then one will not be attached to the two, good and evil karma. The distinguishing marks of the thoughts of good and evil of karma, one will not cling to it as arising in one's own continuum. Why? Because the nature of mind is naturally empty, and is originally clear light, it is not stained by the ripening of good and evil karma, so it is very blissful. Second, liberation from the duality of happiness and suffering. One will not cling to the two, the happy heavenly realms and the unhappy lower realms. Because in the non-dual self-born wisdom, there is no attachment to dualistic clinging, and it is completely pure. Therefore, all happiness and suffering are inseparable, because it is self-aware wisdom. The nature of mind is not stained by the defilement of partiality, and from the beginning, it is in the state of unborn, without the pain of conceptual thoughts, so it is extremely blissful. Third, the enjoyment of desires without the duality of clean and unclean. For all the five perfections of form, sound, smell, taste, and touch, do not cling to the two concepts of clean and unclean. Why? Because all clean and unclean are the nature of reality.
Chinese
由于无有分别，味道一体，也因为没有执着于取舍二者的痛苦，所以非常安乐。第四，不舍轮回而于自性解脱：以智慧大者顿悟，小者渐悟的方式，通过定境的明与不明，如实地按照经续和口诀中所说的方式修持见、修、行等一切，不舍轮回而于法性中清净，因此没有执着于痛苦，并且通达了轮回与涅槃无二之义，因此内心感到满足，所以说在阿惹巴中安乐。第五，于现量中见到法性：于轮回涅槃一切诸法无余地证悟为心性一体的状态中，没有能见的上师和所见的对境二者，自明觉性的智慧之灯持续不断地照耀，因此十方诸佛的刹土全部显现为无二的自显。第六，不经行而镇压大地的利益：此生和来世，彼岸与如是，由于无二的缘故，因此从这里去往和到彼岸来是不成立的。身体的四肢以强大的力量行进，并且没有跳跃，十方虚空界的一切分别念都于大空性中显现，由于分别念无法自主生起，因此说是名言上镇压。第十四，死殁之际的两种修法。第一，安住于无相之定的修法：当此修法者见到六根的行境转变并且死亡时，消除哭声等内外散乱的一切相，于一切种殊胜的空性状态中一心安住，如此这般的定，以忆念力切断以往恶业习气的相续，从而来世投生于欲界天人和特殊的人类中，并且与秘密大乘相应。第二，有相的口诀是：从无相的迁识中分离出来，或者说是选择。有相迁识：观想心间如同覆盖着珍宝帐篷一般，在秘密的黄金盒子里，心间的中央，俱生智的光蕴，五种颜色的自性充满光芒。在其上方，观想烦恼意，在月亮坛城中。在其上方，观想意识吽字长长的一个，这三者叠加