English
9. Seeing that one can pass through anything without obstruction, such as earth, stones, mountains, rocks, fire, water, and walls; 10. Being able to move, sit, and lie down in the sky and on the ground like a bird; 11. Seeing all the victorious and holy complete Buddhas of the ten directions extending their golden hands and placing them on the crown of my head, bestowing prophecies; 12. Knowing that one can teach the Dharma and speak in accordance with the languages of all sentient beings; 13. Seeing all the animate and inanimate objects of the container and its contents honoring me as a place of refuge, bowing and paying homage; 14. Seeing the entirety of the three-thousandfold great thousand world system arranged evenly like the palm of one's hand; 15. Thinking that the nature of my mind, that very essence, appears unobstructed as the nature of all phenomena; 16. Thinking that I am capable of entering into meditative absorption and can benefit sentient beings without any hindrance; 17. Seeing many Buddhas and holy Bodhisattvas appearing, saying to me, 'Noble son, you should go to the realms of the world to benefit sentient beings and teach the Dharma.'; 18. Seeing Brahma, Indra, and other lords of the world, as well as many powerful gods and nagas, offering me worship. Thus, however these eighteen appearances may manifest, one should understand that they are the manifestation of the self-luminous nature of mind, and without clinging or rejoicing, they will transform into the eighteen holy signs, free from any attachment to appearance and emptiness. If someone does not recognize the nature of reality in this way but clings to the appearances and rejoices in what is seen, then the true nature will not be revealed, and they will be controlled by an evil demon, which means they have accepted the domain of the demon. Therefore, signs and demonic appearances are shown to appear together. These contents are slightly different from "The Lamp of Meditative Experience," with only a slight difference in order, but there is no difference in meaning, and the words are the same. The third part is from "The Signs of the Six Doors" to "Self-Pacified is That." This part is to explain how to recognize the nature of mind through the consciousness of the six senses after the mind has been trained.
Chinese
无论生起何种各样的相，都因其本性而自生，因此无法否认，而是自寂。无论如何安住所见所闻等，都因了悟其为不生之法性，因此也无需断除和遣返。为什么呢？因为对于这些分别念的本体之如是性，若不能如是领会，则自然脱离所破之境，此乃未加改造、未被玷污的法性，是不谬之如是性。总括过去、未来、现在三时之业与果，以及善恶好坏之事物，对于任何事物，都不喜好良善美好，不厌恶不好不善，不生后悔之双重分别念，达到此种程度即为圆满。如前所说，自生自寂，即是那本身，远离执着其为如是性之大方便。然而，过失有二门和共同之分，这些补救方法是针对顿悟而言。渐悟之过失和遣除方法可以根据情况而说明，但经典中没有明确说明，也没有用声音来恐吓。第三部分分为两点：讲述预兆的真实情况和展示神变。第一部分分为两点：简要说明和详细解释。第一点是：从“在此为殊胜”到“殊胜的预兆”之间进行了说明。如果有人想知道，如此修习并实践所获得的果位的先兆是什么？那么，在此处，在因位时，谁能确定见解的本质是殊胜的，从而接近实义的瑜伽士，会出现五种预兆。例如，水、风、火、金等元素出现的地方，它们的预兆是：有水的地方，会有波浪、泡沫和生物聚集并出现；风出现的地方，预兆是云彩流动并断裂、飞散；火的预兆是出现烟雾；凡是有红花和树叶的地方，就可以确定有黄金。同样，如果智慧不谬误，确定见解和禅定的意义是殊胜的，从而趋向并习惯于实义，那么，智慧、身体、物质、梦境和愿望这五种预兆的暖相必然会出现。即使出现了预兆，也不要对殊胜的觉性产生确信
English
Whatever diverse signs arise, they are self-arisen in their very nature, so they cannot be denied, but are self-pacified. Whatever is placed as seeing and hearing, etc., because it is realized as the nature of unbornness, there is no need to abandon or reverse it. Why is that? Because if the suchness of the essence of those thoughts is not grasped as such, then the object to be refuted is naturally absent, which is the unadulterated, uncorrupted nature of reality, the unerring suchness. Gathering the karma and results of the three times—past, future, and present—and whatever has become the object of good and bad, positive and negative, one no longer delights in what is good and positive, nor dislikes what is bad and negative, nor engages in dualistic thoughts of regret, and that is the perfection. As explained, self-arisen and self-pacified, that itself is the great means of being free from even conceiving of it as suchness. However, the faults are twofold and common, and these remedies are taught as being instantaneous. Gradual faults and methods of refutation can be explained as appropriate, but they are not explicitly stated in the tantras, nor is fear instilled through sound. The third has two parts: explaining the actual signs and demonstrating miracles. The first has two parts: brief explanation and detailed explanation. The first is: from "Here is the sacred" to "sacred preliminary signs" is shown. If one wonders what the preliminary signs are that connect to the result of practicing meditation in this way, then, in this case, at the time of the cause, whoever ascertains the essence of the view as sacred, and thus approaches the meaning, the five preliminary signs of the yogic signs will arise. For example, where water, wind, fire, and gold arise, their preliminary signs are: where there is water, there will be waves, foam, and creatures gathering and arising; where wind arises, the preliminary sign is that clouds move and break into pieces, scattering; the sign of fire is the arising of smoke; just as wherever there are red flowers and leaves, it is certain that there is gold. Similarly, if the mind is not mistaken, and the meaning of view and samadhi is ascertained as sacred, and thus one approaches and becomes accustomed to the meaning, then the warm signs of the five signs of mind, body, substance, dreams, and aspirations will certainly arise. Even if the signs arise, do not be confident in the sacred awareness.
Chinese
如果因为观点不确定而执着于事物，那么一切都会变成魔。观点和禅定的把握达到纯熟，并且在意义上确定之后，哪怕只出现一点点小的征兆，也要知道这是产生殊胜果的前兆，这是以智慧见到真理的暖相。第二部分有五点：阐述智慧的差别，显现身体的预兆，发现奇妙物品的方式的征兆，众多愿望的预兆，以及解释梦兆的预兆。第一部分有三点：展示见到真理的征兆，阐述暖相显现的智慧，以及展示语言真实成就的征兆。第一点是：从“谁是殊胜者”到“一切原因都产生”之间所展示的内容。如果有人认为见到真理的征兆是智慧的差别，那么，瑜伽士听到最极秘密的殊胜法性深奥意义时，不害怕也不惊慌，而是生起欢喜，这是实际上获得四地等境界。如果有人以不颠倒的智慧，依靠对广大平等大圆满的自性光明殊胜秘密法性的正确观察，从而见到一切行境的事物都是那如实殊胜的无灭自显现，并且殊胜显现的一切境，在确定的虚空中，任何显现都自解脱，因此也能毫不错误地理解和收集众多词语的殊胜真实意义。当以殊胜的观点确定地见到意义并安住时，由于不跟随词语的道路，所以不会对词语产生欢喜。像这样见到一切都清晰地显现为圆满法性殊胜。因此，在法性无显现的殊胜中，如果什么法也没有见到，那么就展示了在无二显现中见到真实法性的真理，并且也会获得修行的暖相。如果有人认为讲经说法的神变是从什么原因产生的，那么，如实彻底证悟那如实性本身，就是不依赖任何事物且成为圆满实体的基础，因此也是一切的原因，是一切讲经说法神变的原因。如根本续中所说：“以智慧之力的差别，禅定暖相的前兆生起，如果展示真实真理的意义，则人……”
English
If, due to uncertain views, attachment to things arises, then everything will turn into demons. When the grasp of view and samadhi becomes pure and certain in meaning, even if only a small sign appears, it should be known as a precursor to the arising of excellent fruit, a sign of warmth indicating the seeing of truth through intelligence. The second part has five points: explaining the distinction of intelligence, signs of the body's precursors, signs of finding wondrous objects, signs of many desires, and explaining the signs of dreams. The first part has three points: showing the signs of seeing the truth, explaining the skill of clarifying the signs of warmth, and showing the signs of the accomplishment of truthful speech. The first point is: from "Who is the noble one?" to "All causes arise," which shows that if one wonders what the sign of seeing the truth is, what the distinction of intelligence is, then the yogi who, upon hearing the profound meaning of the supremely secret and noble Dharma nature, does not fear or panic but rejoices, actually obtains the fourth bhumi and so on. If someone, with non-inverted intelligence, relies on the correct view of the vast, all-pervading, great perfection of self-awareness, the noble, secret Dharma nature, and thus sees all objects of experience as that very reality, the noble, unceasing self-manifestation, and all noble fields of appearance become self-liberated in the expanse of certainty, then they can also unerringly understand and gather the true and excellent meaning of many verbal expressions. When one dwells having definitively seen the meaning with a noble view, because one does not follow the path of words, joy in words does not arise. Having seen in this way, everything clearly appears as the noble, complete Dharma nature. Therefore, in the noble state of the Dharma nature without appearance, if no Dharma is seen, then it is shown that the truth of the true Dharma nature is seen in non-dual appearance, and the warmth of practice will also be obtained. If one wonders from what cause the miracles of teaching arise, then the very realization of that reality as it is, is the cause of all, since it does not rely on anything and becomes the basis of complete reality, and is also the cause of all the miracles of teaching. As it is said in the Root Tantra: "Through the distinction of the power of intelligence, the precursors of the warmth of samadhi arise. If the meaning of the true truth is shown, then the person..."
Chinese
不骄慢则生欢喜，如果确实观察真义，则对轮回之法生厌离。如果熟悉真义，则对各种名相之法不会改变信心。如果见到真义本身，则不会对言辞生欢喜，而是亲近真义本身。见到真义则生智慧，生起智慧之后，所有显现的事物，都会像幻觉一样被认知。在认知到仅仅是幻觉的基础上，依靠它来观察法性的意义，那么无显现的意义，也会被无显现地见到。在见到无显现的实有之际，所有神变都会显现，那是真实的预兆。如是说。第二，从“获得动摇和暖相”到“显现诸蕴生处”之间进行阐述。如果思考暖相的类别和比喻是什么，则会显示六种或八种。即证悟的暖相、证悟的动摇，以及三种暖相的生起，然后是获得暖相，暖相稳固生起，以及三摩地明晰的暖相或动摇相，还有获得并稳固的相，这些如下：见到像阳光中的微尘一样的景象，是动摇的相。见到像海市蜃楼一样的景象，是最初的暖相。见到像海浪一样的景象，是暖热的相。身心像风一样宽广，是最后的暖相，这些是暖相动摇的类别。如果分为六种，则将动摇相和暖相算作两种。如果分为八种，则有暖相动摇和三种生起。然后，像文字的增减，像雨水连续滴落一样生起，是获得暖相。身体像天空中的云朵一样漂浮，是暖相稳固。身体像一棵棕榈树一样在空中跳跃行走，是三摩地明晰的暖相或动摇相。所有行为处都像大地摇动一样摇晃不定，是获得最初的大相。同样，无论观修火、风、地、水哪一种蕴生处，都能够在虚空中显现，这是相稳固，这些不变存在，就是稳固本身。在之前的第三品中有明确的阐述：之后，出现像阳光的，微尘一样的征兆，那是动摇的预兆。之后，出现像海市蜃楼一样的景象，最初的暖
English
Without arrogance, joy arises. If one truly examines the real meaning, aversion to the ways of samsara arises. When one is familiar with the true meaning, faith in various nominal dharmas does not waver. When one sees the true meaning itself, joy in words does not arise; one closely holds to the meaning itself. Seeing the meaning gives rise to wisdom. When wisdom has arisen, all appearing phenomena are known to be like illusions. Based on knowing them as mere illusions, if one examines the meaning of the nature of reality, then the meaning of non-appearance will be seen as non-appearing. When the state of non-appearance is seen, all miraculous manifestations occur; that is the omen of truth. Thus it is said. Secondly, from "obtaining movement and heat" up to "the elements' sources appear" is explained. If one wonders what the types and examples of heat signs are, they are shown as six or eight. These are: the heat of realization, the movement of realization, the arising of three types of heat, then obtaining heat, the stable arising of heat, the heat or movement sign of clear samadhi, and the signs that are obtained and become stable. These are as follows: Seeing something like particles in sunlight is a sign of movement. Seeing something like a mirage is the first heat. Something like ocean waves is the heat of warmth. The body and mind being as vast as the wind is the final heat. These are the types of heat movement. If counted as six, the movement sign and heat are counted as two. If counted as eight, there are heat movement and three arisings. Then, the addition and subtraction of letters, like a continuous stream of rain, is the obtaining of heat. The body floating in the sky like a cloud is stable heat. The body leaping and moving in the sky as tall as a palm tree is the heat or movement sign of clear samadhi. If all places of activity become shaky and unsteady like the earth shaking, it is the obtaining of the first great sign. Similarly, whichever element source of fire, wind, earth, or water one meditates on, being able to appear in space is a stable sign. These existing without change are stability itself. It is clearly stated in the previous third chapter: "Then, a sign appears like particles of sunlight; that is the omen of movement. Then, something like a mirage appears; the first hea