Chinese
被称为“热”。之后如海浪般涌现，被称为“中间的热”。之后又如大风一般，无碍地显现出来，被称为“最后的热”。之后，文字的热力扩展，如降下大雨般显现，这被称为“获得的热”。之后，如空中云朵飘荡，禅定的力量高涨，这是“非常稳固的热”。之后，仅在一棵棕榈树的高度，我的身体不由自主地，在空中跳跃飞腾，这是“非常明亮的热”。之后，如大地摇动一般，非常摇晃，如火焰般显现，这被称为“最初的征兆”。之后，修习禅定的力量，如所观想的那样成就，在那里观修火的生处，就会变成火的自性。在那里观修水的生处，就会变成水的生处。在那里观修风的生处，就会变成风的生处。在那里观修文字的生处，文字就会变得清晰。如此在物质的生处，如何观修就会如何变化，这是获得大征兆。如是说，应当信受。第三，从“生起之流的痛苦”到“完全平息疾病”之间所显示的：当智慧的力量圆满，心想做什么事业时，压制火堆和水风，以及大风生起等的流，以及疾病的痛苦等等，以“愿完全平息”之语来平息，对于病患的群体，在疼痛之处弹指，并说“愿痊愈”，以使疾病平息的语言力量，显现真实的征兆。如彼经中说：当智慧的禅定力量圆满，语言的真实力量就会显现，当见到世间的熊熊大火时，以“愿平息”之语，当下就能平息。当水风的损害之流出现时，以“愿断绝”之语，当下就能断绝。当大风的损害之流出现时，以“愿平息”之语，当下就能断绝。当见到病患的群体时，在疼痛的目标之处，仅以弹指，疾病就能平息。
English
It is said to be "heat." Then it arises like waves of the sea, it is said to be "intermediate heat." Then, like a great wind, it arises without obstruction, it is said to be "final heat." Then, the heat of the letters expands, appearing like a great rain falling, this is said to be "acquired heat." Then, like clouds floating in the sky, the power of samadhi rises high, this is "very stable heat." Then, at the height of just one palm tree, my body involuntarily leaps and soars into the sky, this is "very clear heat." Then, like the earth shaking, it appears very shaky, like a flame, this is called "the first sign." Then, having practiced the power of samadhi, it is accomplished as it is visualized, meditating there on the source of fire, one will become the nature of fire. Meditating there on the source of water, one will become the source of water. Meditating there on the source of wind, one will become the source of wind. Meditating there on the source of letters, the letters will become clear. Thus, in the source of matter, however one meditates, it will become so, this is obtaining the great sign. It is said, so one should believe. Third, from "the pain of the arising stream" to "completely pacifying disease" is shown: When the power of wisdom is perfected, and one wonders what work to do, suppressing fire piles and water-wind, and the streams of great winds arising, and the pain of diseases, etc., pacifying them by saying "may it be completely pacified," and for the group of patients, snapping fingers at the place of pain, and saying "may it be healed," the true signs appear by the power of language that pacifies diseases. As it is said in that very text: When the power of wisdom's samadhi is perfected, the true power of language will appear, when seeing the great fire of existence, by saying "may it be pacified," it will be pacified immediately. When the stream of harm from water-wind arises, by saying "may it be cut off," it will be cut off immediately. When the stream of harm from great wind arises, by saying "may it be pacified," it will be cut off immediately. When seeing the group of patients, at the target of the pain, just by snapping fingers, the diseases will be pacified.
English
Da. All kinds of diseases will be calmed. Similarly, by expressing with speech, everything will be completely accomplished. That's what it says. The second is, from "the source of darkness" to "what is produced from it." This indicates, what is the power of the body? It is overcoming the sleep of the source of darkness and obtaining the endurance of the body. When hot, cold, heavy, and light are balanced, endurance is the first warmth. Even without food, the complexion and senses are clear, this is the second warmth. Being as light as cotton, and the body having no discomfort, being free from illness and being comfortable is the stability of warmth, which is the third. The sign of the second warmth of the body is the sign of feeling the taste of samadhi. Jumping one arrow-length in the lotus position, and walking one tala-length, this is obtaining the sign. Walking in the sky, not sinking in water, entering the ground, not being burned by fire, being able to bind the wind, etc., being unobstructed in all phenomena, being comfortable and at ease, and all wishes being fulfilled as desired, this is the stability of the sign. What is the power of magical ability? It is transforming non-gold and silver substances, such as earth, stones, and sand, into gold, silver, and other substances. Producing something from nothing, drawing water from dry land, growing trees from coal, and so on. The third is indicated by "desirable wish-fulfilling objects, supreme substances are found." The sign of how to find wonderful objects is that whatever is thought of, desirable wealth such as wish-fulfilling jewels can be found, all wishes in the mind can be fulfilled and arise, and supreme wonderful objects will also be found. As the previous text says, "If the power and ability of practice are perfected, the qualities of wealth will also be perfected, desirable wealth will arise, all wishes and thoughts will be fulfilled, becoming supreme objects, wonderful objects will also be found. These are all feasible omens." That's what it says. The fourth is, from "everyone is happy, everyone bows" to "power control, the sign of supreme accomplishment." In order to indicate the omen of desiring beings, all beings think that I am happy, so everyone takes on my responsibility and bows respectfully, everyone finds me satisfactory and suitable, I control them as I tame beings, and the sign of the supreme accomplishment of power control also appears. These are signs.
Chinese
是说，对于诸天之专注，也出现在初学者中；对于无分别之专注，则出现在第四地及以上。语言的技巧和力量，从道次第中的意乐开始，乃至接近圣地时也会出现。有时，通过分别修持各种征相而成就，是从第四地开始向上出现的。对于意乐，则结合大小，奇妙之物是在获得暖相之后出现的。第五地有八种：习气清净之相八种，远离怖畏之相八种，获得圣地之相七种，征服圣地之相八种，佛子之相八种，获得法之自在之相十五种，证见真谛之相八种，获得大预言之相十种。第一种，从“对于境”到“行为清净之相”之间所显示的。什么是征相婆罗的梦兆呢？首先解释习气清净之相。对于境，即对于作为事物而被普遍计度的习气之境，从中生起，作为先于征相而出现的相是：梦见常人赤身裸体出现，梦见经常用水洗涤和沐浴，梦见完全清净，梦见跨越汹涌的大河，梦见在湖水中游泳，梦见被连绵的雨水洗涤，梦见因水瓶涌出而洗涤，梦见被火焰焚烧，被大风吹散，以及梦见被其彻底摧毁。这十种梦境中的任何一种，都是各自清净习气，完全清净和生起的征相，并在十地次第中产生。这是出自《释论》中的说法。法主的笔记中说：以八种方式赤身裸体出现，与第一地和第二地结合，是因缘所变的业之习气清净之相；沐浴与第三地和第四地结合，是显现行持的粗大习气清净之相；完全清净与第五地结合，是显现行持的微细习气清净之相；跨越河流和游泳与第六地结合，是普遍行持的习气清净之相；被连绵的雨水洗涤与第七地结合，是俱生习气清净之相；水瓶涌出与第八地结合，是潜在的粗大习气清净之相；被火焰焚烧与第九地
English
That is to say, the focus on the deities also appears in the beginners; the focus on non-discrimination appears from the fourth level and above. The skill and power of speech, from the desire in the stages of the path, even when approaching the holy land, will also appear. Sometimes, the accomplishment through separately practicing various signs appears from the fourth level upwards. For desire, combine the large and small, and the wonderful substance appears after obtaining the sign of warmth. There are eight in the fifth level: eight signs of purifying habitual patterns, eight signs of being free from fear, seven signs of obtaining the ground, eight signs of conquering the ground, eight signs of the sons of the Buddha, fifteen signs of obtaining mastery over the Dharma, eight signs of seeing the truth, and ten signs of obtaining great prophecies. The first is shown from "to the object" to "the sign of pure conduct." What are the dream signs of the sign-maker? First, explain the signs of purifying habitual patterns. For the object, that is, for the object of habitual patterns that are universally conceived as things, arising from it, the signs that appear before the signs are: dreaming of a constant naked person appearing, dreaming of constantly washing and bathing with water, dreaming of being completely pure, dreaming of crossing a turbulent river, dreaming of swimming in a lake, dreaming of being washed by continuous rain, dreaming of being washed by the emergence of a water bottle, dreaming of being burned by flames, being scattered by a strong wind, and dreaming of being completely destroyed by it. Any of these ten dreams are signs of purifying habitual patterns, completely purifying and arising, and arising in the order of the ten levels. This is from the commentary. The Dharma Lord's notes say: appearing naked in eight ways, combined with the first and second levels, is the sign of purifying the habitual patterns of karma that are changed by conditions; bathing combined with the third and fourth levels, is the sign of purifying the coarse habitual patterns of manifest conduct; complete purity combined with the fifth level, is the sign of purifying the subtle habitual patterns of manifest conduct; crossing the river and swimming combined with the sixth level, is the sign of purifying the habitual patterns of universal conduct; being washed by continuous rain combined with the seventh level, is the sign of purifying the co-emergent habitual patterns; the emergence of a water bottle combined with the eighth level, is the sign of purifying the latent coarse habitual patterns; being burned by flames combined with the ninth level
Chinese
并与第十地相结合，这是习气微细部分完全清净的征兆。如是说。根本续中说：梦兆的征兆也，极其广大地出现，瑜伽士应知晓。清净习气的先兆也，常见赤裸出现，常作大的沐浴，污垢的众聚清净，跨越诸河流，在诸海水中游泳，被雨水冲洗，他人以充满的瓶水，倾注于我的身体上，被大火焚烧，从极其高耸的顶端上，被风猛烈地吹散飘荡。这些是清净习气的征兆。如是说，这九种与九地以下相结合而说。第二是，从“于此处怖畏”起，到“断除是好兆”之间所说，此处所示远离怖畏的先兆是，梦见战争平息后返回，疾病的痛苦消除痊愈，最终从监狱中释放或绳索解开，从刽子手手中逃脱而从中解脱，从凶猛野兽的群体中逃脱分离，梦见毒病痊愈平息，从束缚中解脱，梦见绳索断裂等，这些是远离怖畏的好兆头，与第八地依次结合。或者，最初三个与第五地相结合，战争平息，第一和第二个是从恶趣的大怖畏中解脱，痛苦消除，第三和第四个是从中等怖畏中解脱，从监狱中解脱，第五个是从小怖畏中也解脱的征兆。从刽子手手中解脱，是从轮回的大怖畏中解脱。脱离凶猛的群体，是脱离见道的小小有为，是第七地。毒病平息，第八地是获得不动地。从束缚中解脱，第九地是现证智慧。绳索断裂，第十地是断除习气的四根，如法王的笔记所说。第三是，从“殊胜胜妙的”起，到“向上攀升的征兆”之间所说，殊胜胜妙获得的先兆是，登上床座，登上普通木头的梯子，
English
and combined with the tenth bhumi, it is a sign of the extremely pure subtle parts of habitual patterns. Thus it is said. In the Root Tantra it says: The dream omens of signs also, appear extremely vast, yogis should know. The preliminary signs of purifying habitual patterns also, often appear naked, constantly performing great baths, the gatherings of impurities are purified, crossing over rivers, swimming in seas of water, being washed by continuous rain, others with water from a full vase, pouring it on my body, being burned by a great fire, from extremely high peaks, being violently scattered and dispersed by the wind. These are signs of purifying habitual patterns. Thus it is said, these nine are said to be combined with the nine bhumis and below. The second is, from "Where there is fear" to "Cutting is a good sign" is shown. The preliminary signs of being free from fear shown here are also: dreaming of war being pacified and returning, the pain of illness being eliminated and healed, finally being released from prison or ropes being untied, escaping from the hands of executioners and being freed from them, escaping and separating from groups of ferocious beasts, dreaming of poison sickness being healed and pacified, being freed from bonds, dreaming of ropes being cut, these are good signs of being free from fear, and are sequentially combined with the eighth bhumi. Alternatively, the first three are combined with the fifth bhumi, the pacification of war, the first and second are liberation from the great fear of the lower realms, the elimination of pain, the third and fourth are liberation from intermediate fear, liberation from prison, the fifth is also a sign of liberation from small fear. Liberation from the executioner is liberation from the great fear of samsara. Separating from the ferocious group is separating from the small formations of the path of seeing, the seventh bhumi. The pacification of poison sickness, the eighth bhumi is obtaining the immovable. Liberation from bonds, the ninth bhumi is manifesting wisdom. Cutting the rope, the tenth bhumi is cutting the four roots of habitual patterns, as stated in the Dharma Lord's notes. The third is, from "Especially excellent" to "Signs of ascending upwards" is shown. The preliminary signs of obtaining especially excellent qualities are: climbing onto a throne, climbing onto a common wooden ladder,