English
This exceeds the range that can be counted by numbers, it will become more. Eleventh, there are four signs: First, the real sign; second, the signs that are suitable for the expanded samadhi, those that appeared in the single mudra before, here, because their power becomes stronger, the essence becomes clearer and more stable, the elements of the body become balanced, whether it is comfortable or uncomfortable, there is no pain of disease or affliction, or because one's own body is full of joy and becomes very prosperous, and because of being separated from the four diseases of wind, bile, and phlegm, the tolerance for diseases of the body is stronger than before. Second, psychic powers; second, the six psychic powers of being able to recall past lives, etc., and each of the sense faculties can also cut off five objects, so the number of twenty-five also appears completely, and through the expanded wisdom psychic powers, distinguished by superior and medium degrees, one can clearly see the range from the local area to the entire continent, and be able to subdue those who need to be subdued. If you ask what causes this to arise? This is due to the power of the entering six consciousness aggregates, purifying and clearing away the discriminating thoughts that cling to seeing them as their own separate natures. Here, are the six consciousness aggregates pure or impure? If pure, then at the time of the longevity empowerment, in order to clear away the six stains of seeing, one sense faculty can cut off five objects, which is no different from the saying "there is no measuring and not measuring, no fear and worry." If impure, then it contradicts the saying "pure." If someone asks this, then it is because through the power of practicing in equanimity, wisdom is able to distinguish between purity and impurity, so it is said that the six consciousness aggregates naturally appear. At the time of the longevity empowerment, the subsequent six consciousness aggregates appear pure, like the flow of a river. Third, miracles; second, the twenty kinds of miraculous actions of transformation and magical powers, may also only appear with superior and medium degrees of movement and attainment. Just like the sixteenth chapter of the Sutra, among the two kinds of miracles, the miracle of samadhi and the miracle of karma, this is the first. For all beings such as gods, nagas, yakshas, etc., being able to harmoniously proclaim the Dharma in their respective languages is the miracle that is shown accordingly, as well as the miracle of the Dharma appearing, from the realm of psychic powers to the occurrence of earthquakes.
Chinese
能成熟，我所念诵的咒语都显现为文字的声音，念诵秘密咒语的一切都显示为语言的神变。第四，不要对所见景象抱有希望或疑虑。如是见到这四种神变，以及如前所述的十八种魔境，骑大象，乘船等等，也可能见到禅定力所显现的八种景象。无论发生什么，都要放弃希望和需求的执着，保持平等心。第十二，关于梦境，分为两种。首先，显示先前的梦境一致且圆满。在此广说之际，梦的征兆也与手印相同，与法相合，即本质相同，会出现十四种梦兆等等。如果问：没有区别吗？区别在于本质的清晰和稳固。此外，诸经中，诸佛所预言的作为善妙征兆的一切，在此大资粮道广说之际，都会圆满显现。也就是，在《大经》第三品中，作为获得更高道路的先兆，有八种净化习气的征兆，八种脱离恐惧的征兆，八种获得地的征兆，八种镇压地的征兆，八种佛子之征兆，十五种获得法权的征兆，八种见到真谛的征兆，以及十种获得授记的征兆等等，都会在此大资粮道之际开始显现。第二，一切梦兆显现的理由。这些圆满的原因是，获得积聚资粮的果报，即持明果位的梦兆，也必须在此广说之道中显现，因为这是最终果位的持明者们的直接或间接之因。最终持明者们的所有善妙梦兆的显现之地，就是这个广说之手印。不仅如此，在无间断地积聚资粮之际，也会像这样显现征兆梦境，然而只是在清晰和稳固上有所区别。第十三，利益分为三种。首先，证悟的积聚显现为本尊。色蕴等五蕴本身就是如来部的五部佛父
English
can mature, and all the mantras I recite appear as the sound of letters, and all the recitations of secret mantras display the magical manifestations of speech. Fourth, do not have hope or doubt about what you see. Thus, seeing these four kinds of magical manifestations, as well as the eighteen realms of demons as mentioned above, riding elephants, boarding boats, etc., you may also see eight kinds of appearances due to the power of samadhi. Whatever happens, abandon the attachment of hope and need, and maintain equanimity. Twelfth, regarding dreams, there are two types. First, it shows that the previous dreams are consistent and complete. In this extensive explanation, the signs of dreams are also the same as the mudras and in accordance with the Dharma, that is, the same in essence, and fourteen kinds of dream omens, etc., will appear. If you ask: Is there no difference? The difference lies in the clarity and stability of the essence. Furthermore, all the prophecies by the Buddhas in all the tantras as good omens will all be fully manifested during this extensive explanation of the great accumulation path. That is, in the third chapter of the Great Sutra, as a precursor to attaining the higher path, there are eight signs of purifying habits, eight signs of being free from fear, eight signs of attaining the ground, eight signs of suppressing the ground, eight signs of the sons of the Buddha, fifteen signs of obtaining the right to the Dharma, eight signs of seeing the truth, and ten signs of obtaining prophecies, etc., all of which will begin to appear during this great accumulation path. Second, the reason why all dream omens appear. The reason for their completion is that the dream omens of obtaining the accumulation of merit, that is, the attainment of the vidyadhara state, must also appear in this path of extensive explanation, because it is the direct or indirect cause of the vidyadharas of the final fruition. The place where all the good dream omens of the final vidyadharas appear is this mudra of extensive explanation. Moreover, even during the uninterrupted accumulation of merit, signs and dreams will appear in this way, but only with a difference in clarity and stability. Thirteenth, the benefits are divided into three. First, the accumulation of realization appears as the deity. The five aggregates such as form are themselves the five Buddha fathers of the Tathagata family.
Chinese
地等五大，即是善逝五部之母。眼等四根和四识，是内外八大菩萨。眼境色等四者，以及过去等四时，乃八大菩萨母。由粗重我执所生的四种身法，即是四忿怒尊。常断我见四边，即是四忿怒母。以势而言，意法即是普贤父母。六种烦恼即是六能仁。第二，观想本尊心性为自现，正直。一切分别念皆于本尊坛城中显现，此乃自心之觉性显现为本尊及本尊母之坛城。如是，观想分别念圆满为本尊，则一切果位皆任运成就之征相，即五如来及五智，于无有因缘之大任运中，观想显现为本尊及本尊母之坛城。第三，开示观修之功德，能净治对境且一切皆能成办。正直。善恶或能取所取之二取分别念皆已断除之戏论瑜伽士，以善巧方便，观想一切分别念皆显现为寂怒本尊，且观想本尊亦无有自性。如是以眼见色，以耳闻声等六识之对境，皆以无自性之方式，于观想自心之觉性显现为本尊之时，就胜义谛而言，本尊之自性于无有任何成就中显现，然于世俗谛中，则如所思般显现，故若能精进修持，则一切皆能成办。第十四，迁识颇瓦有二，计数。第一，迁识之方式具功德，正直。若有戏论瑜伽士，因死亡之缘故，对境转变且寿命将尽之时，忆念并修持寂怒手印、戏论坛城及堆积等任何观修。断除自相续中恶业及恶趣道之执着心念后往生，则于中阴界或来世，若根器小则与成熟道相合，若根器大则与寿命自在相合，而获得见道之持明果位。第二，能力弱且
English
The five elements such as earth are the five consorts of the Tathagata family. The four faculties such as the eyes and the four consciousnesses are the eight bodhisattvas, internal and external. The four objects of the eyes, such as form, and the four times, such as the past, are the eight great bodhisattvas. The four kinds of physical phenomena arising from coarse clinging to self are the four wrathful deities. The four extremes of permanence, annihilation, self, and sign are the four wrathful goddesses. By implication, mind and dharmas are Samantabhadra and Samantabhadri. The six afflictions are the six Buddhas. Secondly, contemplating the deity's mind as self-appearance, being upright. All conceptualizations are clear in the mandala of the deity, which is said to be the mind's own awareness appearing as the mandala of the deity and the goddess. Similarly, when conceptualization is perfected as the deity, the sign that all fruits are spontaneously accomplished is the contemplation of the five Tathagatas and the five wisdoms appearing as the mandala of the deity and the goddess in the state of great spontaneity without cause or condition. Thirdly, the benefits of meditation are shown to purify the objects of experience and accomplish everything. Being upright. The yogi of elaboration who is free from the two conceptualizations of good and bad, or grasping and being grasped, through skillful means, contemplates all conceptualizations as appearing as peaceful and wrathful deities, and contemplates that the deity is also without inherent existence. Thus, when the objects of the six consciousnesses, such as seeing form with the eyes and hearing sound with the ears, are contemplated as the wisdom of one's own awareness appearing as the deity in a way that is without inherent existence, then, in terms of ultimate truth, the nature of the deity appears without any accomplishment, but in terms of conventional truth, it appears as one thinks, so if one practices diligently, everything will be accomplished. Fourteenth, there are two kinds of transference of consciousness, counting. First, the way of transference is with qualities, being upright. If a yogi of elaboration, due to the cause of death, changes the object of experience and the time of life is about to end, remembers and practices whatever meditation there is, such as the peaceful and wrathful mudras, the mandala of elaboration, and the heap. Having cut off the stream of clinging thoughts of evil deeds and the path of evil destinies in one's own continuum and passed away, then in the intermediate state or the next life, if the capacity is small, it is combined with the path of maturation, and if the capacity is great, it is combined with the mastery of life, and one obtains the vidyadhara of the path of seeing. Secondly, being weak in ability and
Chinese
即使没有禅修的机会，也显示了暂时的果报会产生。正直。如果瑜伽士心智狭小，禅定和精进的力量薄弱，没有机会修持临终的禅定而去世，那么，由于先前禅定的力量所产生的关联，以及相伴随的禅修的种子存在于心续中，在来世的转生中，普遍获得善趣天人的殊胜地位后，不被三宝出现的时间和地点所限制，修持密咒道，从而获得持明者的果位。第十五，果报分为两种。计数。第一，获得暂时的果报。正直。如果瑜伽士不懈怠，精进修行，那么，也能获得作为道的果报的见道持明者二者之一。以何种力量获得呢？以证悟法性的见解，以及不违背根本和支分的誓言，以及清净地发愿的力量，以及修持的顺缘支分五种仪轨，五种用具，五种咒语圆满而修持，将会获得见道持明者的果位。第二，获得究竟的果报成佛。正直。寂怒手印开展的瑜伽士，以反复不断地修持禅定所圆满的福德和智慧二资粮，如不舍弃黑暗而显现光明，不舍弃毒药而转化为药物一般，不舍弃分别念而使果报显现为身和智慧，以文字轮坛城大集而获得殊胜成就，即所获得的乃是顺合之果。近取因是：如果心智广大，则获得异熟果；如果心智狭小，则获得积聚。第三，指示品名。正直。寂怒本尊手印开展而修持的瑜伽禅定，指示修学之方便的论典的词义等，以分界和类别来断定和持守，因此称为品，它的类别有九种，此处是属于向上计数第六的意义。