English
What is the power of magic? It is to transform non-things into something, such as transforming non-precious things like soil, stones, and sand into precious things like gold and silver; to produce water from dry land; to produce trees from non-existent coal. What are the signs of discovering wondrous items? If someone wants to know, it is: the wish-fulfilling jewel can fulfill wishes, and one can find the best things. It means one can find satisfactory wealth, fulfill one's heart's desires, and find wondrous treasures. In order to show the omen that is beneficial to sentient beings, all the masses will feel happy. It means that sentient beings think I am trustworthy, so they will take on my responsibilities; I can make everyone satisfied; I have become the master who can subdue everyone at will. The signs of supreme omens are: from those who do not aim for gods, it will appear in the initial stage; for those without discrimination, it will appear in the fourth stage; the skill and power of language will appear from the path of gradual progress when desire approaches the ground; sometimes, the signs of accomplishing various characteristics through separate practice appear upwards from the fourth stage. For desire, combine large and small to use it, and wondrous items will appear after obtaining the sign of warmth. What are the dream omens of the characteristics? The omens that appear before things, etc., first explain the omens of the manifestation of habitual tendencies. For the field of habitual tendencies that examines all things and realms, the omens that appear in advance are: dreaming of always being naked, dreaming of bathing, dreaming of all dirt being cleared away, dreaming of crossing a great river, dreaming of swimming in the sea, dreaming of being washed by continuous rain, dreaming of being washed by water from a vase, dreaming of being burned by raging flames, dreaming of being scattered by a great wind, dreaming of being blown away, etc. These ten dreams each represent the signs of the gradual purification of various habitual tendencies. And here, the signs of being free from fear are: dreaming of returning from war and obtaining peace, dreaming of the pain of illness being healed, dreaming of escaping from prison, dreaming of escaping from the hands of an executioner, dreaming of escaping from ferocious beasts, dreaming of the cure of poison sickness, dreaming of being freed from bondage, these are good omens, dreaming of ropes being cut, these eight dreams should be combined in order. In particular, the omens of the supreme ones refer to the omens of obtaining a supreme position, such as ascending a throne, ascending an ordinary wooden ladder
Chinese
攀登高处，攀登树木，攀登珍宝阶梯，向上行走，攀登山顶，攀登佛塔，攀登天空阶梯，共有八种。关于何处安住和压伏，等等，关于压伏大地的征兆是：在何处安住和压伏的征兆是：坐在高高的宝座上，骑乘大象、狮子和鹏鸟，到达佛塔顶端，坐在山顶上，安住在天空之中，身体发出云彩，坐在日月之上，共有九种。除了这些变化不定的情况外，如果能获得这九种情况，就按照次第排列来说明和讲解。有些人认为这些是普遍压伏大地的征兆，不按照次第排列，也有这样的说法，但这并不合理。圣者种姓的先兆，等等，关于佛子出现的先兆是：国王委以重任，被任命为国王的权臣，能够统治他人，建立和安置世界，收服其他部众，战胜争斗，自己成为国王，头上长出花朵，这些和前面一样，共有八种。关于何者掌握统治权力的先兆，等等，关于获得佛法事物的征兆是：找到深奥的经卷，询问并观看它，思考它，为他人讲解，确定意义，观看镜子，观看盛满的瓶子并仔细观察后饮用，拾取珍宝，轮子落入手中，抓住日月，围绕须弥山，听到音乐的声音充满三千世界，看到一切事物都变成文字，阅读它使大家感到惊奇，天空降下花雨，共有十五种，依次排列。关于见到圣者的先兆，等等，关于出现见到真理的先兆是：见到以前未见过的景象，广阔地见到三千世界，到达其他洲，到达须弥山顶并看到一切，广阔地见到天空，在海洋之上
English
Climbing to heights, climbing trees, climbing jeweled stairs, going upwards, climbing mountain peaks, climbing stupas, climbing the ladder of the sky, these are eight. Regarding where to dwell and subdue, etc., the signs of subduing the earth are: the signs of dwelling and subduing are: sitting on a high throne, riding elephants, lions, and garudas, reaching the top of a stupa, sitting on a mountain peak, dwelling in the sky, clouds emerging from the body, sitting on the sun and moon, these are nine. Apart from these uncertain changes, if one can attain these nine, they should be arranged in order to explain and teach. Some say that these are general signs of subduing the earth and should not be arranged in order, but that is not reasonable. The precursors of the noble lineage, etc., the precursors of the arising of a Buddha's son are: being entrusted with royal commands by the king, being appointed as a powerful minister of the king, being able to rule others, establishing and settling the world, subduing other groups, winning battles, becoming a king oneself, and flowers growing on the head, these are eight as before. Regarding the precursors of mastering the Dharma, etc., the signs of obtaining power over Dharma objects are: finding profound scriptures, questioning and looking at them, contemplating them, explaining them to others, determining their meaning, looking at a mirror, looking at a full vase and carefully examining it before drinking, picking up jewels, a wheel falling into one's hand, grasping the sun and moon, circling Mount Meru, hearing the sound of music filling the three thousand worlds, seeing all things as letters, reading them and causing everyone to marvel, and rain of flowers falling from the sky, these are fifteen in order. Regarding the precursors of seeing the holy, etc., the precursors of seeing the truth are: seeing sights never seen before, seeing the three thousand worlds extensively, going to other continents, reaching the top of Mount Meru and seeing everything, seeing the sky extensively, on the ocean
Chinese
是，手持灯，对显有行持，观看太阳的精髓等九种。获得大预言的先兆，等等，获得预言的先兆是：听到音乐声，听到雷声，听到狮子的吼声，听到辩论佛法的谈话声，影像的身相微笑并发光，没有见到佛身却听到声音，天女们歌唱，从其他房屋里发出佛法之声，互相称呼朋友并进行佛法辩论等九种，根本八种和支分十六种。初学者在入道修行瑜伽时，如果出现梦兆等，应该如何了解呢？根本续中说：那些征兆等等，大兆普遍显现，对于业的初学者，是明觉持明各自地的，转变的先兆已经宣说。对于瑜伽业的初学者，无论出现这些大兆中的哪一个，都要消除轮回的喧嚣，领悟意义并清净地，由此就能触及意义。这段话的意思是，产生征兆的时间是：安住于意乐瑜伽的初学者时产生。这又根据情况分为两种：基础的初学者和情况的初学者。对于意乐瑜伽基础的初学者来说，由于先前修习的习气，与现在刹那间显现的四种征兆相结合，前往与征兆相应的任何上层地都不会有冲突，不需要从头开始。所有的征兆，无论现在出现在哪个地，在这个时候产生都没有冲突。因此，根本续中说：在因的时侯产生，以及先前引用的各自地之间的话语，征兆们也如同圣者宝积经中所说的，一百零八种梦兆的根本中，支分百千种与地的高低相结合的征兆一样，在这里也不是不合理的。对于根本八种来说，如果出现习气清净的征兆，就会成为意乐瑜伽者。如果出现获得地和获得佛法自在的征兆，就能辨别大种姓。
English
Yes, holding a lamp in hand, engaging in phenomenal existence, gazing at the essence of the sun, and so on, are nine. The precursors to obtaining great prophecies, and so on, the precursors to obtaining prophecies are: hearing the sound of music, hearing the sound of thunder, hearing the roar of a lion, hearing the talk of debating the Dharma, the image of the form smiling and emitting light, hearing the voice without seeing the Buddha's body, goddesses singing songs, the sound of Dharma emanating from other houses, calling each other friends and engaging in Dharma debates, and so on, are nine, with eight roots and sixteen branches. When a beginner enters the path and practices yoga, if dreams and other omens appear, how should one understand them? The Root Tantra says: Those signs and so on, great omens appear everywhere, for beginners in karma, are the precursors of transformation for the respective grounds of vidyadharas. For a beginner in yoga karma, whichever of these great omens may arise, one should eliminate all the turmoil of samsara, realize the meaning and purify the grounds, thereby one will touch the meaning. The meaning of this passage is that the time when omens arise is said to be when one abides in the yoga of aspiration as a beginner. This is further divided into two types according to circumstances: the beginner of the basis and the beginner of the occasion. For the beginner of the basis of the yoga of aspiration, due to the habits cultivated previously, combined with the four omens that appear instantaneously now, there is no conflict in proceeding to any higher ground that corresponds to the omens, and there is no need to start from the beginning. All the omens, wherever they may appear now, there is no conflict in arising at this time. Therefore, the Root Tantra says: When it arises at the time of the cause, and the words between the respective grounds quoted earlier, the omens are also like the omens in the root of the hundred and eight dreams spoken of in the Holy Jewel Heap Sutra, where the hundred thousand branches are said to be omens combined with the high and low of the grounds, and it is not unreasonable here either. For the eight roots, if the omen of purifying habits appears, one will become a practitioner of the yoga of aspiration. If the omen of obtaining the ground and obtaining mastery over the Dharma appears, one can distinguish the great lineage.
Chinese
获得瑜伽。如果出现压地、无惧、见到真实的预兆，将会发出巨大的呼吸。如果出现获得预言的预兆，将会变成获得巨大预言的瑜伽。如果出现佛子（菩萨）的预兆，将会变成圆满大力的瑜伽。因此，从第一个地开始，这些各自成为不同的预兆。为了和谐，应该努力消除喧嚣，其意义在于，按照分支的解释，如前所示，努力依次与十地相结合。这是因为梦境有差别，所以每个分支都应该与各个地相结合。因此，对于成就神通的八种三摩地，以及任何想要的集合等原因，与最初的本尊瑜伽相结合，也会变成一体的方式。就最初的本尊而言，从下地到上地刚刚获得时，就是自己的最初本尊。因此，梦兆也不会单一产生，仅仅停留在下地，就会出现获得上地的预兆，所以说在五和十个阶段都会产生。如果有人问，那么预兆会同时产生吗？在最初的阶段，不可能成为出现非常高的预兆的原因。如果允许出现，即使不从下地开始，也可以将预兆结合起来，如果能够超越上地的上地，那么依次安排道路也没有必要了。如果不是这样，那么次第和同时也没有区别了。如果是这样，那么预兆依次产生，也与根本续部中说只在最初阶段产生相矛盾。这是对前面所说意义的解释，两种道路因为智慧的差别，通过预兆的征相来完成，所以不相等。像这样，通过超越地，从持明者那里会产生什么样的力量呢？如果出现持明者的预兆，那么，加持力量的神通也。像这样，将持明者的十地与力量相结合来超越，在圆满大力的瑜伽，获得大手印持明者的时候，会出现力量的加持。四种神通中的第一个是神变神通，获得二十种力量，也按照字面意思结合起来解释。
English
One obtains yoga. If omens of pressing the earth, being free from fear, and seeing the truth occur, one will exhale a great breath. If omens of obtaining prophecy occur, one will transform into the yoga of obtaining great prophecy. If omens of a Buddha-son (Bodhisattva) occur, one will transform into the yoga of perfecting great skill. Therefore, from the first ground, each of these becomes a separate omen. To be harmonious, one should strive to eliminate disturbances, the meaning of which is that, according to the explanation of the branches, as previously shown, one should strive to sequentially combine them with the ten grounds. This is because dreams have differences, so each branch should be combined with the respective grounds. Therefore, for the eight samadhis that accomplish miracles, and for whatever causes one desires, such as assemblies, combining them with the initial deity yoga will also transform into a simultaneous manner. In terms of the initial action, obtaining from a lower ground to a higher ground is one's own initial action. Therefore, dream omens do not arise singly; merely remaining on the lower ground, omens of obtaining the higher ground will arise, so it is said that they arise in five and ten stages. If one asks, do the omens arise simultaneously? In the initial action, it is not possible to be the cause of the appearance of a very high omen. If it were allowed to appear, even without traversing from the lower ground, one could combine the omens, and if one could traverse to the higher of the higher grounds, then there would be no need to arrange the path sequentially. If that were not the case, then sequential and simultaneous would be indistinguishable. If that were true, then the sequential arising of omens would also contradict the fundamental tantra, which states that they arise only in the initial action. This is an explanation of the meaning of what was said earlier, that the two paths are not equal because of the difference in wisdom, accomplished by the signs of omens. In this way, by transcending the grounds, what kind of power will arise from the vidyadhara? If the omen of a holy vidyadhara appears, then, the miracle of the power of blessings also. Like that, by combining the ten grounds of vidyadharas with power and transcending, at the time of the yoga of perfecting great skill, obtaining the mahamudra vidyadhara, the blessings of power will arise. The first of the four miracles is the miracle of magical power, obtaining twenty powers, which is also explained by combining it according to the literal meaning.