Chinese
并且智慧和神通将会显现。第二，详细解释分为三个方面：征兆、神通和神变。第一，征兆分为两种：计数。第一，经文。阐述。其中，前者也分为外征兆和内征兆两种。第二，详细解释分为两种：计数。第一，外征兆。阐述。外境这些事物显现为像水一样，唯一且其他都已耗尽，因此是耗尽的生处。火、风、地、水和四种颜色等，真实见到八种耗尽的生处。日月、莲花和绀青色等，以及见到充满手印等。第二，内征兆。阐述。内在获得对身体疾病的忍耐，了解三摩地的差别，以及五种烦恼之流，因为对轮回常道的执着较少，所以以三摩地的力量，用习气稍微切断，变得越来越少。由于分别念的缘故，三摩地不会被夺走。即使见到燃烧的黑色罗刹，也不会昏厥和恐惧；即使见到天女，也不会高兴和激动。即使不特意去做，也因为修习三摩地的力量而显现：骑着大象，登上船只，镜子用星箭装饰，天空充满灰尘，天空中燃烧着光芒，见到欢喜园，见到耗尽的生处，三千世界像手掌一样平坦地显现。像这样，也会见到八种景象。魔的十八种行为，在这里也会稍微见到一些，就像第六品所说的那样。第二，神通分为两种：计数。第一，经文。阐述。现量证悟是离证悟，了知是不迷惑。其中有六种相：如根本续第三品所说，以及在此处时轮灌顶的场合中，还有天耳通、天眼通、宿命通、知他心通、知生死通和神足通或漏尽通。这些也是道路阶段的三漏，有资粮道和加行道，以及无三漏的见道和修道以上的神通。
English
And wisdom and miraculous powers will appear. Second, the detailed explanation is divided into three aspects: signs, clairvoyance, and miracles. First, signs are divided into two types: enumeration. First, the sutra. Explanation. Among them, the former is also divided into two types: external signs and internal signs. Second, the detailed explanation is divided into two types: enumeration. First, external signs. Explanation. These external objects appear as if they are like water, unique and all others are exhausted, therefore they are the exhausted sources of arising. Fire, wind, earth, water, and four colors, etc., actually seeing the eight exhausted sources of arising. The sun and moon, lotus, and the color of utpala, etc., and seeing them filled with hand symbols, etc. Second, internal signs. Explanation. Internally, obtaining tolerance for physical illnesses, understanding the distinctions of samadhi, and the five streams of afflictions, because there is less attachment to the cycle of existence, therefore, with the power of samadhi, the habitual tendencies are slightly cut off, becoming less and less. Due to the cause of conceptual thoughts, samadhi will not be taken away. Even if one sees a burning black Rakshasa, one will not faint or be afraid; even if one sees a celestial maiden, one will not be happy or excited. Even if one does not do it intentionally, appearances arise from the power of practicing samadhi: riding an elephant, boarding a ship, a mirror decorated with star arrows, the sky filled with dust, light burning in the sky, seeing a delightful garden, seeing the exhausted sources of arising, the three thousand worlds appearing as flat as the palm of one's hand. In this way, one will also see the eight appearances. The eighteen activities of demons, here one will also see some slightly, just as it is said in the sixth chapter. Second, clairvoyance is divided into two types: enumeration. First, the sutra. Explanation. Direct realization is beyond realization, and knowledge is non-delusion. Among them, there are six aspects: as explained in the third chapter of the Root Tantra, and in the context of the Kalachakra initiation here, there are also the divine ear, the clairvoyance of the eye, the remembrance of past lives, the knowledge of others' minds, the knowledge of death and rebirth, and the power of miraculous feet or the knowledge of the exhaustion of defilements. These are also the three defilements of the stages of the path, having the accumulation stage and the application stage, and the clairvoyance of the stages of seeing and meditation and beyond, which are without the three defilements.
Chinese
关于有漏和无漏的体性，大学者成就者善逝，祖尔钦波的观点是：取身，身体不适，进入四种生处，无有自主地显现身体、界、生处，与此相应者为有漏，不与此相应者称为无漏。如因明乘所说，《摄类学》中说：“由于是漏洞的自性，与漏洞相关联，被漏洞束缚，随顺漏洞，与漏洞一致，从漏洞之因产生，因此应被视为有漏。”因此，自性是烦恼和近烦恼。关联是指与生处关联，以及与相应伴侣关联，如眼根等，以及与烦恼和近烦恼，一同生起的心和心所。束缚是指由烦恼的力量产生的业。随顺是指三界的习气，具有他者的烦恼的恶处。一致是指资粮道。从因产生是指阿罗汉有余依的蕴。因此，下面五者是有漏的，如是宣说。此外，三界由漏洞所漏。如善狮子论师所说，在《名号赞》的解释中说：“例如疮口的孔隙中，脓和血清等流出一样，从六处之疮中，烦恼和近烦恼流出，故为有漏。”以及，欲漏、有漏、无明漏、见漏。第一个是属于欲界的烦恼。第二个是属于无色界的烦恼。第三个是属于三界所有的烦恼。第四个是解释五见。在《俱舍论》中也说：“未证道的有为法，皆为有漏，因为在这些法中，诸漏会增长。”如是宣说。第二是增长，增长分为两种：有漏的神通和无漏的神通。第一种又分为两种：计数，第一是神通的名称；正直，在有漏和无漏的两种神通中，前者是有漏的神通，在彼时，于总持定时，缘于面前的人
English
Regarding the characteristics of contaminated and uncontaminated, the great scholar and accomplished one, Sugata, according to the view of Zurchenpo: Taking a body, discomfort in the body, and entering into the wombs of the four types of birth, without autonomy, the body, elements, and birth places appear. That which possesses these is contaminated, and that which does not possess these is called uncontaminated. According to the Reasoning Vehicle, the Compendium of Manifest Knowledge states: "Because it is the nature of outflows, related to outflows, bound by outflows, following outflows, in accordance with outflows, and arising from the cause of outflows, it should be regarded as contaminated." Therefore, the nature is afflictions and near afflictions. Relation refers to being related to the place of birth, and being related as a corresponding companion, such as the eye faculty, etc., and the mind and mental factors that arise together with afflictions and near afflictions. Bound refers to the actions that arise from the power of afflictions. Following refers to the imprints of the three realms, possessing the negative influences of others' afflictions. In accordance refers to the path of accumulation. Arising from the cause refers to the aggregates of an Arhat with remainder. Therefore, the lower five are contaminated, as explained. Furthermore, the three realms are contaminated by outflows. As stated by the teacher Senge Zangpo, in the commentary on the "Praise of Names": "For example, just as pus and serum flow from the opening of a wound, so too, afflictions and near afflictions flow from the wound of the six sense bases, hence it is contaminated." And also, the outflow of desire, the outflow of existence, the outflow of ignorance, and the outflow of views. The first is the affliction belonging to the desire realm. The second is the affliction belonging to the formless realm. The third is the affliction belonging to all three realms. The fourth is the explanation of the five views. The Treasury also states: "All conditioned phenomena that have not realized the path are contaminated, because in those phenomena, the outflows increase everywhere." Thus it is explained. Second, increase, which is of two types: contaminated clairvoyance and uncontaminated clairvoyance. The first is of two types: enumeration; first, the name of clairvoyance; straight, among the two types of clairvoyance, contaminated and uncontaminated, the former is contaminated clairvoyance, at that time, during the Samadhi of All Samadhis, focusing on the person in front
Chinese
通过修习地，了解其心，是为专注的现量；在独一印的开展之时，出现圆满二十五种现量的现量，称为道者的现量。之所以称为道者的现量，是因为它是积聚资粮之道，没有其他障碍的道者之现量。第二是现量之境的量。正直而言，在彼定之时，专注在与自己一同安住者之名上，了解少数，即一二三左右的心；在总定时，比那更多地增长，即了解十左右的心；在独一印之时，每个根识都断绝五个境，因此圆满了大约二十五种现量的数量，是比那更广大的现量；在有戏论之时，中等的能见能闻到境域等。殊胜的能见到四大洲；无间的中等和殊胜的能见到二三六个四大洲，以天眼见色，以天耳闻声；以及宿命通等，是由独一开展和无间道之智慧次第来区分的。对此，娘纳的解释是：彼定专注的现量是，因为六种现量出现一种，所以说“少数”；在总定时，比那增加二左右而出现；独一印圆满了二十五种，那些能知晓成为普通人五根之境的量。有戏论的能见到境域，积聚资粮的能见能闻洲的数量，因此是由道的次第来区分的。又，纳顿的解释是：彼定的现量，因为专注境，所以能知晓他人的少数心，即境的自性力量微弱；在总定时，比那增加二倍左右；圆满了二十五种现量；能见境域狭小是独一印，能见广大是有戏论，能见到三个洲等是积聚资粮者，能见能闻全部四个洲是异熟，这些是由次第来区分的六种。第二，无漏的现量有两种：宣说，第一是三种持明者的现量之差别；正直而言，之后是无漏的现量和长寿自在的三千
English
Knowing the mind of that by meditating on the ground is manifest cognition of focus; at the time of the unfolding of the single mudra, the manifest cognition in which the number of twenty-five manifest cognitions is completely fulfilled is called the manifest cognition of the path. The name of the path is given to manifest cognition, because it is the manifest cognition of the path of accumulating accumulations, without other obstacles. Second, the measure of the object of manifest cognition. Directly, at the time of that meditation, focusing on the name of the one who is sitting together, knowing the mind of a few, that is, one, two, or three; at the time of complete meditation, it increases more than that, that is, knowing the mind of about ten; at the time of the single mudra, each of the five senses cuts off five objects, so the number of about twenty-five manifest cognitions is completed, and it is a manifest cognition that is wider than that; at the time of elaboration, the intermediate sees and hears up to the realm of objects. The best sees the four continents; the uninterrupted intermediate and the best see two, three, or six of the four continents, seeing forms with the divine eye and hearing sounds with the divine ear; and knowing previous lives, etc., are distinguished by the stages of the mind of the path of single elaboration and uninterruptedness. On this, Nyang Nak explained: The manifest cognition of focusing on that meditation is, because one of the six manifest cognitions appears, it is said "few"; at the time of complete meditation, it increases and appears by about two more; the single mudra completes twenty-five, and those know the extent to which they have become the object of the five senses of ordinary people. The elaborated sees the realm of objects, and the accumulator sees and hears the number of continents, so it is distinguished by the stages of the path. Also, Nar Ton explained: The manifest cognition of that meditation, because it focuses on the object, knows the few minds of the other, that is, the nature of the object is weak; at the time of complete meditation, it increases by about twice as much; the twenty-five manifest cognitions are completed; seeing a small realm of objects is the single mudra, seeing a large one is elaborated, seeing up to three continents is the accumulator, seeing and hearing all four continents is maturation, and these are distinguished by the six stages. Second, there are two types of uncontaminated manifest cognition: Enumeration, first, the difference between the manifest cognitions of the three vidyadharas; Directly, the latter is the uncontaminated manifest cognition and the three thousand of Tshewang.
Chinese
直至百俱胝大千世界成为现量境。初地现量的对境是百俱胝三千大千世界等，以“等”字包括从资粮道到九地的修道现量所对治的境。其中，以“等”字总括从二地到七地。八地和大手印是一百俱胝三千大千世界。将此一数从一数到二，如十万尘埃的数量一样，有一百个不可数。将此一数从一数到二，如十万尘埃的数量一样，三千世界成为现量的对境。任运持明者的现量在等持中与诸佛相等。那么，终道者与佛没有差别吗？有差别。由习气垢染的有无来区分。因此，终道者与圆满佛陀二者有差别。《修心灯》中说：“相似，由习气来区分。”二是能相菩萨与差别有无的区分。真实而言，因为无漏现量的对境仅此而已，所以，在因乘的菩萨中，初地极喜地和密咒的见道长寿持明二者，仅仅是不退转轮回的等分，有差别。八地和密咒的大手印持明二者，仅仅在不动的意向上是等分。因位的十地和密咒的任运持明二者，因为仅仅是没有获得果位是等分，因此，仅仅是在此是数量相同。小道中说：“其初地之初地，等分二地之胜族，八地菩萨为等分，三者十地为等分。”如是宣说，名称相同，说为见道、修道、终道三者。然而，意和功德的差别方式是不相同也不相等。在因位，就知性的体性见解而言，有无差别在于证悟与未证悟。就意的等持而言，有无差别在于串习与未串习。以基道的差别来区分，因此，能相菩萨们和果位的密咒三持明决定是有差别的。小道中说：意行