English
It is the pure direct perception. Extensive explanation has two parts: enumeration. The direct perception of the path with outflows has two parts: enumeration. Identifying the direct perception of the path, and explanation. Before having two kinds of direct perception, first, the direct perception with outflows. In the case of great emptiness and compassion, focusing on the object, that is, focusing on one person in front and meditating, therefore, knowing his mind. That is named the focused direct perception. In the case of single mudra expansion, the number of twenty-five direct perceptions is completely perfected, therefore, that is named the complete direct perception. And, the uninterrupted direct perception, this is establishing the name of the path as direct perception, because accumulation is the uninterrupted path, therefore, the name of direct perception is also the uninterrupted direct perception. This is the common direct perception of both accumulation and maturation vidyadhara. The difference of direct perception. Explanation. The difference of the object of direct perception. At the time of that samadhi, focusing on the person sitting together nearby, therefore, knowing the minds of one, two, or three people. At the time of universal vision, it increases even more than that, that is, knowing the minds of about ten people. In the single mudra, each sense also cuts off five objects, therefore, the number of twenty-five direct perceptions is complete. The extensive one sees the four continents, and the medium and inferior ones also see and hear up to the object. By accumulating the uninterrupted path, the number of continents of the superior and medium, up to two, three, and four, can be seen with the divine eye and heard with the ear. And, knowing past lives, etc. It is distinguished by the order of the wisdom of the single expanded uninterrupted path. Or, with this, in the connection of Tsang Nak, the direct perception focused on that samadhi is, one of the six direct perceptions arises, some, thus it is said. At the time of universal samadhi, it increases and arises about twice as much as that. In the single mudra, even one of the five sense consciousnesses, cuts off all five objects, therefore, each also has five, that is, twenty-five are complete, the extent to which those become the objects of the five senses of ordinary people, can be known. Seeing the realm of the extensive one, the number of continents of accumulation can be seen and heard, therefore, it is distinguished by the order of the path. Nar Ton's
Chinese
在格热巴中说，彼定之现量之境所缘的对境，知少分心，境之自性力大，及俱定由彼增二倍，及现量二十五圆满故，见境之界小者为一印，见大者为有戏论，见三洲之数以内为积聚，见闻四洲为异熟，彼等分为六次第。如是说。无漏之现量。正直。 具寿自在任成之现量之差别者，有漏现量先已行，于此后者有三无漏之现量。 初、见道具寿之现量之境者，三千有四洲等百俱胝，彼百俱胝以内，成为知之境。 二、修道大印之现量之境有二。 初、略标者，三千之大千自身，有十千及十万等，彼之尘许，成为知之境等。 彼广说者，三千之大千自身，算为一，彼十千及十万，彼之微尘之数彼许，彼亦算为六十处之异数，及无数，无数彼亦百十为千，彼十千彼之尘之数彼许以内，成为修道者之现量之知之境。 三、末道任运成就之现量者，与胜者及现量之量相等，故无差别，乃至虚空界法界无边际，皆知。 若问无差别耶？以有无习气之垢之别，故有差别之故，于末道中说，如是则一切道者之现量圆满也。 道圆满也。 于此，任运成就末道者，与圆满之佛陀有差别。如是若压要义亦可。 ༈ 因果之差别。 正直。 较之因之菩萨成为差别者，仅为无漏之现量之境，故以理体性之乘之菩萨道，
English
In Gerelpa, it is said that the object of the direct perception of that meditation, knowing a small portion of the mind of the opponent, the nature of the object is powerful, and the Samadhi increases twofold from that, and because the twenty-five direct perceptions are complete, seeing the realm of the object as small is the one seal, seeing it as large is with elaboration, seeing up to the number of three continents is accumulation, seeing and hearing all four continents is Vipaka, these are divided into six stages. Thus it is said. The stainless direct perception. Straightforward. The distinction of the direct perception of Tshewang Chakgya Lhundrup is that the contaminated direct perception has gone before. Here, there are three uncontaminated direct perceptions after that. First, the object of the direct perception of the Path of Seeing Tshewang is that the three thousand have four continents and so on, a hundred kotis, up to one hundred kotis of those become the object of knowledge. Second, the object of the direct perception of the Path of Meditation Mahamudra has two. First, the brief indication is that the great thousand of the three thousand itself has ten thousand and a hundred thousand and so on, even a dust particle of that becomes the object of knowledge and so on. That which is explained in detail is that the great thousand of the three thousand itself is counted as one, that ten thousand and a hundred thousand, the number of fine dust particles of that is that much, and that is also counted as countless in sixty other places, and that countless is also a hundred tens as a thousand, that ten thousand, the number of dust particles of that is that much, up to that point it becomes the object of knowledge of the direct perception of the meditator. Third, the direct perception of the spontaneously accomplished final path is the Victorious One, and the scope of the direct perception is equal, so there is no difference, even up to the boundless realm of space, the Dharmadhatu, all is known. If you ask, is there no difference? Because there is a difference due to the distinction of having or not having the defilement of latent tendencies, it is spoken of in the final path, and thus the direct perception of all those on the path is complete. The path is complete. Here, there is a difference between the spontaneously accomplished final path practitioner and the complete Buddha. It is okay to emphasize the meaning in this way. ༈ The difference between cause and effect. Straightforward. That which is different from the Bodhisattva of the cause is only the object of the stainless direct perception, therefore, by the path of the Bodhisattva of the Vehicle of Reason,
Chinese
以及，密咒的见道和命灌顶二者，仅仅在见道上相同。大手印和因位八地，任运成就和因位十地在道之量上具有相同的份额，因此说为见道、修道、究竟道三者，然而功德或差别的状况并不相同也不均等。如何不均等呢？由于有神通的差别，以及意之等持的差别，以及基础见解高低的差别，因此，因位道者和果位持明者之间，差别非常大是确定的。从这上面说，意行如海差别殊胜，说是见解的障碍所区分的。༈。神变啊！正直，那在修习大空定时，能发出二十种神通之力，是神通的神变，以及能用各种众生的语言宣说佛法是随顺显示的奇迹，以及震动六方大地，内在使生起心增长是法显现的奇迹，以及外内情器一切，发出密咒的自声迪日日，是普说的奇迹。这样四种奇迹，在一条道路上同时四者圆满产生，次第修习道路，只是这个大空定时产生的因而已。那么不确定，不是实际产生吗？如果这样说，在五种验相的最后圆满的时候，四种奇迹的一部分产生也是有可能的。༈。第十二，梦有四种。计数，清净障碍和见到真实的征兆，正直，任何密咒摩诃瑜伽的道者，安住于大空性的瑜伽如是之定的梦中，也是清净障碍的征兆，赤身裸体，身体的污垢清净，以及渡过河流，以及在海水中游泳，以及别人的雨水淋浴，以及别人的瓶子水倾注在我的身体上，以及在非常高的山顶上漂浮，风非常摇摆不定，这些都是以前执着的习气清净的征兆。意集经中说：灯火出现且恒常洗浴，清净河流涌出且游泳，雨水瓶水出现，焚烧和旋转且完全散开，这些是习气清净的征兆。这样说。
English
And, the path of seeing and the life empowerment of mantra, are the same only in the path of seeing. Mahamudra and the eight bhumis of the causal stage, spontaneous accomplishment and the ten bhumis of the causal stage have the same share in the measure of the path, therefore it is said to be the three: the path of seeing, the path of meditation, and the ultimate path, however, the qualities or differences are not the same and not equal. How are they not equal? Because there are differences in supernormal knowledge, and differences in the samadhi of intention, and differences in the height and lowness of the basic view, therefore, the difference between the causal path practitioner and the fruition vidyadhara is definitely very large. From this it is said that the ocean of intention and conduct is particularly superior, and it is said to be distinguished by the obscurations of view. ༈. Miracles! Straightforward, when meditating on that great emptiness, it is possible to produce twenty kinds of miraculous powers, which are the miracles of magical power, and the miracle of showing the ability to preach the Dharma in the languages of various beings, and the miracle of the Dharma appearing by shaking the earth in six directions, increasing the generation of mind internally, and the miracle of universal speech, with all external and internal vessels and contents emitting the self-sound of the secret mantra, ti ri ri. Thus, all four miracles occur completely on one path, and meditating on the path in stages is only the cause of the arising of this great emptiness. So it is uncertain, is it not actually produced? If so, it is possible that a part of the four miracles will occur at the time of the final completion of the five experiences. ༈. Twelfth, dreams have four types. Counting, signs of purifying obscurations and seeing the truth, straightforward, any practitioner of secret mantra Mahayoga, abiding in the samadhi of suchness of the yoga of great emptiness, even in dreams, is a sign of purifying obscurations, being naked, the impurities of the body being purified, and crossing rivers, and swimming in seawater, and being showered by other people's rainwater, and other people's vase water being poured on my body, and floating on very high mountain peaks, and the wind being very unsteady, these are all signs of purifying the habitual tendencies of previous attachments. It is said in the Compendium of Intentions: Lamps appear and constantly bathe, pure rivers gush out and swim, rain and vase water appear, burning and spinning and completely scattering, these are signs of purifying habitual tendencies. So it is said.
Chinese
看见真谛的征兆是看见大菩提佛塔等等。其中，看见白色四层阶梯的大菩提佛塔，是在资粮道第三阶段，体验到真谛无别的境界，是获得圆满果位之法的征兆。如《金刚布置经》所说：获得地的先兆是：登上宝座，登上普通的楼梯，向上攀登，登上山顶，登上佛塔，登上天空的阶梯，这些是以前的先兆。 此外，梦见灌顶和授记等征兆，正直。至尊佛陀和至尊菩萨，视（我）为至尊佛之子，视菩萨们为兄弟而加持。即使这里没有，也要把躺在破损经文上的人扶起来，这是说法者的责任。视（我）为母神和空行母之主而成就事业。此外，在梦境的征兆中，上师，众生的怙主，显现于眼前，赐予自己灌顶和加持，从毛孔中宣说佛法，安坐在珍宝等大宝座之上，展示佛的净土，这是引入菩提道之五种行为。或者，进行沐浴，给予灌顶，给予加持，委任事业，给予授记，交付教令等等，这是引入道之五种行为。其中，在资粮道中，作为清除障碍的征兆，上师给予沐浴；在加行道中，作为获得佛法权力的征兆，给予灌顶和加持；在见道中，作为看见真谛的征兆，看见上师坐在法座上说法；在修道中，作为获得授记的征兆，上师无论宣说什么样的事务和行为，都给予授记；在究竟道中，作为能够利益他人的征兆，让自己坐在法座上，将金轮交付手中，命令说讲法吧，这是下达命令的行为。修行菩提是否会出现障碍，以及出现好的功德和坏的过失
English
Seeing the signs of seeing the truth includes seeing the Great Bodhi Stupa, etc. Furthermore, seeing the white four-tiered Great Bodhi Stupa is a sign of experiencing the indivisible truth during the third stage of the path of accumulation and attaining the complete fruition of the Dharma. As stated in the Vajra Arrangement Sutra: The preliminary signs of attaining the bhumis are: climbing onto thrones, climbing ordinary ladders, ascending upwards, climbing to the top of mountains, climbing stupas, climbing ladders to the sky, these are the preliminary signs of the past. Moreover, dreams of empowerment and prophecy, etc., are auspicious. The supreme Buddha and the supreme Bodhisattvas regard (me) as the son of the supreme Buddha and bless the Bodhisattvas as brothers. Even if it is not here, to lift up someone lying on a torn scripture is the duty of the speaker. Considering (me) as the lord of the mothers and dakinis, accomplishing activities. Furthermore, in the signs of dreams, the lama, the protector of beings, appears manifestly, bestowing empowerment and blessings upon oneself, prophesying the Dharma from the pores, placing one on a great throne of jewels, and showing the Buddha's pure land, these are the five actions of introducing one to the path of Bodhi. Alternatively, performing ablutions, bestowing empowerment, giving blessings, appointing to tasks, giving prophecies, entrusting the command, etc., these are the five actions of introducing one to the path. Among these, in the path of accumulation, as a sign of clearing away obstacles, the lama gives ablutions; in the path of preparation, as a sign of obtaining power over the Dharma, giving empowerment and blessings; in the path of seeing, as a sign of seeing the truth, seeing the lama sitting on the throne and teaching the Dharma; in the path of meditation, as a sign of obtaining prophecy, the lama prophesies whatever affairs and actions; in the ultimate path, as a sign of being able to benefit others, placing oneself on the throne, handing over the golden wheel, and commanding to teach the Dharma, this is the act of giving command. Whether obstacles will arise in the practice of Bodhi, and whether good qualities and bad faults will arise