English
Until a hundred kotis of great trichiliocosms become the object of direct perception. The object of the first ground's direct perception is a hundred kotis of three-thousand great trichiliocosms, etc. The word "etc." includes the objects of direct perception of the path of cultivation from the path of accumulation to the ninth ground. Among these, the word "etc." summarizes from the second to the seventh ground. The eighth ground and the Great Seal are a hundred kotis of three-thousand great trichiliocosms. Counting this one number from one to two, like the number of ten thousand dust particles, there are a hundred incalculable numbers. Counting this one number from one to two, like the number of ten thousand dust particles, the three-thousand worlds become the object of direct perception. The direct perception of the spontaneously accomplished vidyādhara is equal to the victorious Buddhas in equipoise. So, are the final path practitioner and the Buddha without difference? There is a difference. They are distinguished by the presence or absence of the taint of latent tendencies. Therefore, there is a difference between the final path practitioner and the perfect Buddha. As the Lamp for Practice says: "Similar, distinguished by latent tendencies." Second, distinguishing the presence or absence of difference from the causal bodhisattva. Truly, because the object of uncontaminated direct perception is only that much, therefore, among the causal bodhisattvas, the first ground, the Extremely Joyful, and the two vidyādharas of the mantra's path of seeing, the Life Empowerment Vidyādhara, are equal in fortune only in being irreversible from samsara, and there is a difference. The eighth ground and the Great Seal vidyādhara of mantra are equal in fortune only in the unwavering intention. The tenth ground of the cause and the spontaneously accomplished vidyādhara of mantra are equal in fortune only in not having attained the result. Therefore, they are only equal in number there. In the Small Path it says: "That first of the first, equal in fortune, the supreme family of the second, the eighth ground bodhisattva is equal in fortune, the third, the tenth, is equal in fortune." As it is said, the names are the same, and they are called the three paths of seeing, cultivation, and finality. However, the manner of difference in intention and qualities is not the same and not equal. In the cause, in terms of the nature of knowing, the view, the difference between having realized and not having realized is the difference, and in terms of the intention's samādhi, the difference between having become accustomed and not having become accustomed is the difference. By distinguishing the basis and path, therefore, it is certain that there is a difference between the causal bodhisattvas and the three vidyādharas of the secret mantra of the result. In the Small Path it says: Intention and conduct
Chinese
现在，大海尤为殊胜，因为观见的障碍已被清除。如是说，实际上，（此人）与持明第八地相等，与大手印第十地相等，任运成就十一地与普贤王如来相等。第三是神变。真实而言，修习此大空性瑜伽之时，能显现如二十种神通等威力，是为神通之神变；能以各种众生的语言说法，是为随顺教化的神变；大地六种震动，内心生起，土地增上，是为法显现的神变；内外一切器情，皆发出密咒的自声“迪日日”，是为普遍宣说的神变。如是四种神变，也在同时观修道时圆满生起。如果次第修道，修此定彼定之时，仅仅是四种神变生起的因而已。那么，实际上不会生起吗？如果说不会，在五种证悟圆满之际，四种神变的一部分生起也是有可能的。第十二是梦，有四种。计数。第一是清净障碍，见到真实的梦兆。真实而言，安住于大空性瑜伽如实性之定的梦中，也有清净障碍的征兆，梦见身体赤裸，或者梦见清净的池塘，或者梦见在水中沐浴而清净，见到真实的征兆，梦见大菩提佛塔。一般来说，资粮道中有串习习气的征兆，加行道中有远离怖畏的征兆，见道中有证悟的征兆，修道中有地增上的征兆，尽道中有确定为佛子的征兆等五种显现。此为清净习气和见到真实的征兆。第二是加持和授记显现的梦兆。真实而言，殊胜的上师佛陀，殊胜的持明菩萨，也视（修行者）为诸佛之子和持明菩萨之兄弟而加持，顺便，空行母和明妃视（修行者）为丈夫而给予帮助，具誓护法们视（修行者）为殊胜的君主而行事业。此外，在梦的征兆中，自
English
Now, the ocean is particularly excellent because the obscurations of seeing have been cleared away. As it is said, in reality, (this person) is equal to the eighth bhumi of a vidyadhara, equal to the tenth bhumi of Mahamudra, and the spontaneously accomplished eleventh bhumi is equal to Samantabhadra. The third is miracles. In truth, when practicing this great emptiness yoga, the ability to manifest powers such as twenty kinds of miracles is the miracle of magical power; the ability to teach the Dharma in the languages of various beings is the miracle of subsequent teaching; the earth shaking in six ways, causing the mind to arise within and the land to increase, is the miracle of the appearance of Dharma; all outer and inner contents utter the self-sound of the secret mantra "di ri ri," which is the miracle of universal expression. Thus, the four miracles also arise completely when simultaneously practicing the path. If one practices the path in stages, practicing this samadhi and that samadhi, it is only the cause for the arising of the four miracles. Then, will they not actually arise? If it is said that they will not, it is possible that a part of the four miracles will arise at the time of the completion of the five experiences. Twelfth is dreams, which are of four types. Counting. The first is the dream sign of purifying obscurations and seeing the truth. In truth, even in the dream of abiding in the samadhi of suchness of the great emptiness yoga, there are signs of purifying obscurations, dreaming of being naked, or dreaming of a pure pond, or dreaming of bathing in water and becoming pure, seeing the sign of truth, dreaming of seeing the great Bodhi Stupa. Generally, in the path of accumulation, there are signs of habituating to karmic imprints, in the path of application, there are signs of being free from fear, in the path of seeing, there are signs of attainment, in the path of meditation, there are signs of increasing the bhumis, and in the path of completion, there are signs of certainty as a son of the Buddhas. This is the sign of purifying karmic imprints and seeing the truth. The second is the dream sign of blessings and prophecies appearing. In truth, the supreme guru Buddha, the supreme vidyadhara Bodhisattva, also bless (the practitioner) as sons of the Buddhas and brothers of the vidyadhara Bodhisattvas, and incidentally, the dakinis and consorts regard (the practitioner) as a husband and give help, and the oath-bound Dharma protectors regard (the practitioner) as a supreme lord and accomplish activities. Furthermore, in the signs of dreams, self
Chinese
梦见上师显现为救脱痛苦的怙主，以声音预言对自己进行灌顶和加持等事，以及升座，展示净土等，行使进入菩提道之五种征兆，并预言此道有无障碍，有无优良功德和不良过失，从而策励精进修道。旁述之一是，从某种角度来说，在资粮道上，上师为自己沐浴是清净业障的征兆；在加行道上，上师灌顶加持是获得修法权力的征兆；在见道上，上师升座讲法是见到真谛的征兆；在修道上，上师对任何事情进行预言是听到授记的征兆；在无学道上，自己升座，手持金轮，被告知说法是能够利益他人的征兆。第三，阐述了区分其与魔。正直而言，预言的名称和征兆也有魔幻化为上师制造障碍的过失，因此必须区分其与道之证相。即是说，化现为导师的魔本身，以及魔幻化为堪布和导师是难以阻挡的。还有，从名字的根本上说，魔会靠近说：“这是你的父母，你的种姓的名字是这个。”无论如何精进持戒和瑜伽，都会说：“你以前的功德是这样的。”无论如何你都是妓女的名字。无论如何精进持戒和瑜伽，你以前的功德是这样的。因此，魔会以加持和预言的假象来制造障碍，为了防止不良障碍的发生，魔的出现是可能的。因此，在有漏道上，必须珍视对魔的障碍和道之成就征兆的区分，如禅定和证悟的好坏等方面的考察。此外，对外在障碍不予重视，将梦境视为真实的，以及过于患得患失等，也会导致魔的出现。
English
It is dreamed that the Lama appears as the protector who saves from suffering, and prophesies with sound about bestowing empowerment and blessings upon oneself, as well as enthronement and showing the pure land, performing the five signs of entering the path to enlightenment, and prophesying whether there will be obstacles on this path, whether there will be excellent qualities and bad faults, thereby encouraging diligent practice on the path. One of the side explanations is that, from a certain perspective, on the path of accumulation, the Lama bathing oneself is a sign of purifying obscurations; on the path of preparation, the Lama bestowing empowerment and blessings is a sign of obtaining the power to practice Dharma; on the path of seeing, the Lama ascending the throne and teaching Dharma is a sign of seeing the truth; on the path of meditation, the Lama prophesying about anything is a sign of hearing prophecies; on the path of no more learning, oneself ascending the throne, holding a golden wheel in hand, and being told to teach Dharma is a sign of being able to benefit others. Third, it explains distinguishing it from demons. To be honest, the name and signs of prophecy also have the fault of demons transforming into Lamas to create obstacles, so it is necessary to distinguish it from the signs of realization on the path. That is to say, the demon itself transforming into a teacher, and the demon transforming into a Khenpo and teacher are difficult to resist. Also, from the root of the name, the demon will approach and say, "These are your parents, the name of your lineage is this." No matter how diligent in discipline and yoga, it will say, "Your previous merits were like this." No matter what, you are the name of a prostitute. No matter how diligent in discipline and yoga, your previous merits were like this. Therefore, demons will create obstacles by appearing as blessings and prophecies. In order to prevent the occurrence of bad obstacles, the appearance of demons is possible. Therefore, on the path of contaminated aggregates, it is necessary to cherish the distinction between the obstacles of demons and the signs of accomplishment on the path, such as the examination of the goodness or badness of meditation and realization. In addition, not paying attention to external obstacles, taking dreams as real, and being too hopeful and doubtful, etc., will also lead to the appearance of demons.
Chinese
嗡字从外向内收摄融入吽字，再融入月亮。月亮融入光团。最终，光团本身扩展遍布十方虚空，观想一切所用之处皆为光团，安住于空性之中。从自身处所起：于秘密处，烦恼意。从明亮的月轮之中。一切之基的智慧心髓之。光明将界融入法界。于任何颜色光明中显现。白色吽字安住于识。这些是身语意之自性。应当极度混合。从风的累积，精华的滋养，显现征兆之后。从长长的吽字安住开始。如烟般正直地融入光明。同样，也应知晓月亮。光明融化，进入秘密道途。向外显现，遍布十方，发出信号。三界清净，内外与边中。内外境与心识分离之义。断绝忆念业力之流。将能证悟自性。如是说。第十五，开示果。正直。于意义、显现、空性无别的大空性瑜伽中串习的最后。以该禅定所显现的果，与胜过中观的法身相结合。那么，之前的所有道，直到禅定等等，都将变得毫无意义吗？并非如此，因为果法身光明空性无别本身即是道。如是，法性与法身二者，在具备殊胜相的空性大空中，方向一致。因此，宣说获得果法身，但这不是真正获得果的种类。只是为了说明因果非常相似的结合。也就是：事物未生，无内外境与心识。以平等法界，无目标之义。以智慧的努力和自明。此乃如是空性的禅定。与法身和合。因无自性之故。如是说。以三种禅定。三身和三地，以契合的方式进行阐述，因此很清楚。暂时近取的果，是与一切显现的禅定相结合。第三，开示章节的名称。正直。对于具备一切相的空性大义，以自明的智慧进入的禅定，对所开示的经文的词义进行切割和分段，并进行连接。