Chinese
攀登树木，攀登宝阶，向上行走，攀登山顶，攀登佛塔，攀登天梯等共有八种。前面说到，获得地的先兆是：攀登床脚，攀登普通的阶梯，攀登树木，向上行走，攀登山顶，攀登珍宝阶梯，攀登佛塔，攀登天梯。这些是意义的先兆。据说这八种征兆与八地相对应。法王的笔记等中，将树和树木视为一体，算作七种，从区分种姓开始出现，被认为是四地及以上的征兆，是地越来越高的吉祥征兆。第四地，从“住在何处”到“住在何处的标志”之间所显示的内容，也显示了住在何处以及征服该地的标志。坐在高高的宝座上，骑大象，骑大狮子，骑着在空中飞翔的大鹏鸟，到达佛塔的顶端，坐在山顶的顶端，坐在天空的境界中，身体发出云彩，坐在太阳和月亮之上，共有九种。除了这些不确定变化的土地之外，这九种可以从高到低依次对应地解释和讲述。有些人说这些总体上是征服土地的征兆，不应按顺序对应，但这是不合理的。法王的笔记等中，将身体发出云彩以及坐在和骑在日月之上视为一种，算作八种，并从第一地到第八地以下依次对应。《根本续》中说：“诸地征服之先兆，坐于高高宝座上，骑乘大象与狮子，驾驭鹏鸟空中翔，抵达佛塔之顶端，安坐山峰之巅处，身处虚空之境界，身出云聚之景象，安坐月轮之中央，亦坐日轮之顶上，瑜伽安住于地之征。”
English
Climbing trees, climbing jeweled stairs, walking upwards, climbing mountain peaks, climbing stupas, climbing sky ladders, and so on, there are eight in total. As mentioned before, the signs of attaining the bhumis are: climbing bed legs, climbing ordinary stairs, climbing trees, walking upwards, climbing mountain peaks, climbing precious stairs, climbing stupas, climbing sky ladders. These are the preliminary signs of meaning. It is said that these eight signs correspond to the eight bhumis. In the notes of Dharma Lord, etc., trees and trees are considered as one, counted as seven, and appear from the differentiation of lineages, and are considered as signs of the fourth bhumi and above, which are auspicious signs of increasingly higher bhumis. The fourth bhumi, from "where one abides" to "the sign of where one abides," also shows the sign of abiding in a bhumi and conquering that bhumi. Sitting on a high throne, riding an elephant, riding a great lion, riding a garuda bird flying in the sky, reaching the top of a stupa, sitting on the top of a mountain peak, sitting in the realm of the sky, clouds emanating from the body, sitting on the sun and moon, there are nine in total. These nine, except for the lands where change is uncertain, can be explained and narrated by sequentially corresponding from high to low. Some say that these are generally signs of conquering lands and should not be corresponded sequentially, but this is unreasonable. In the notes of Dharma Lord, etc., emanating clouds from the body and sitting and riding on the sun and moon are considered as one, counted as eight, and sequentially corresponded from the first bhumi to the eighth bhumi and below. The Root Tantra says: "The preliminary signs of conquering the bhumis are: sitting on a high throne, riding elephants and lions, riding garudas flying in the sky, reaching the top of stupas, sitting on the top of mountain peaks, being in the realm of the sky, clouds emanating from the body, sitting in the center of the moon, and also sitting on the top of the sun, are the signs of yogis abiding in the bhumis."
Chinese
据说，这十种预兆分别对应十地。这些预兆在谁身上出现，就是超越并安住于地的次第的征兆。第五，从“神圣种姓的”到“头上生出花冠”之间所说的是，神圣种姓之前出现的佛子之先兆，即：国王委以政事，被任命为政务大臣或国王的权臣，能对他人行使权力，在世间安插职位，将他人的军队收为己用，战胜战争，自己成为国王，头上生出或戴上花冠，这八种。其中说到：佛子之先兆是，国王委以政事，被任命为政务大臣，能对他人行使权力，在世间安插职位，将他人的军队收为己用，战胜大战，自己成为国王，头上生出花朵等，是成为胜者之子的征兆。旧的注释中说与第八地以下相对应，但法王的笔注中说与第三地以上相对应，我认为这样更好，这才是经典的观点。第六，从“对何法行使权力”到“降下花雨”之间所说的是，对任何法之事物获得权力和行使统治权之前出现的十五种预兆，即：发现深奥的经卷，书写并阅读它，思考它，为他人讲解和展示，确定意义，照镜子，观察并品尝盛满水晶瓶，得到珍贵的宝珠，轮宝落入手中，抓住日月，绕须弥山顶，听到充满天空的鼓、海螺、铃铛等乐器的声音响彻三千世界，看到一切事物都变成文字，阅读它并在所有人心中产生巨大的惊奇，从天空向头上降下花雨，这十五种也依次对应。其中法王的笔注中说：发现经卷对应第一地，书写思考对应第二地，为他人展示对应第三地。
English
It is said that these ten omens correspond to the ten bhumis respectively. Whoever these omens appear on is a sign of surpassing and abiding in the order of the bhumis. Fifth, from "of the holy lineage" to "flowers grow on the head" indicates the prior omens of the Buddha's son who appeared before the holy lineage, namely: being entrusted with state affairs by the king, being appointed as a minister of political affairs or a powerful minister of the king, being able to exercise power over others, placing positions in the world, taking other people's armies for one's own use, winning wars, becoming a king oneself, and having flowers grow or being tied on the head, these eight. Among them, it is said: The prior omens of the Buddha's son are: being entrusted with state affairs by the king, being appointed as a minister of political affairs, being able to exercise power over others, placing positions in the world, taking other people's armies for one's own use, winning great battles, becoming a king oneself, and having flowers grow on the head, etc., are signs of becoming the son of the victor. The old commentary says that it corresponds to the eighth bhumi and below, but the Dharma King's note says that it corresponds to the third bhumi and above, and I think this is better, which is the view of the classic. Sixth, from "exercising power over what Dharma" to "raining down flowers" indicates the fifteen omens that appear before gaining power and exercising dominion over any Dharma thing, namely: discovering profound scriptures, writing and reading it, thinking about it, explaining and showing it to others, determining the meaning, looking in the mirror, observing and tasting the full crystal bottle, obtaining precious jewels, the wheel jewel falling into the hand, grasping the sun and moon, circling the top of Mount Sumeru, hearing the sound of drums, conch shells, bells and other musical instruments filling the sky resounding throughout the three thousand worlds, seeing all things turn into words, reading it and generating great surprise in everyone's heart, and raining down flowers from the sky on the head, these fifteen also correspond in order. Among them, the Dharma King's note says: Discovering the scriptures corresponds to the first bhumi, writing and thinking corresponds to the second bhumi, and showing it to others corresponds to the third bhumi.
Chinese
第四，确定；第五，看镜子；第六，喝瓶中的水；第七，抓住宝珠；第八，轮子降临；第九，抓住日月；环绕须弥山等与第十地相结合。根本续中说：获得法权的前兆是：获得深奥的经卷，同样书写很多，对它们进行研究，为他人讲解和展示，确定意义本身，看镜子，看并研究装满水晶瓶，然后饮用，抓住珍贵的宝珠，轮子降临手中，用手抓住日月，在头顶环绕须弥山，这些都是获得法权的前兆。这样说，与五明妃的十一种瑜伽相结合。第七，从“见到圣者”到“观看精华”之间所展示的是：见到神圣真理的前兆，先前出现的征兆是：见到先前未见过的境地，广阔地见到三千世界，前往其他洲并见到，到达须弥山顶或山嘴见到一切，广阔地见到无边无际的虚空，到达大海深处，手中拿着灯，研究一切显现和存在，观看太阳的精华等九种。其中，在法王的笔记等中，拿着灯和研究显现存在二者合为一体，成为八种。见到无边虚空之间与第二地到第六地相结合。之后，到达大海深处是证悟法性深奥意义的征兆，即第七地。拿着灯研究显现存在是第八地和第九地。观看太阳的精华是证悟自生智慧的征兆，与第十地相结合。根本续中说：见到真理的前兆也是：见到先前未见过的境地，广阔地见到三千世界，前往其他洲，到达须弥山嘴，广阔地见到虚空，到达大海深处，手中拿着灯，观看太阳的精华，研究显现存在等，这些都是获得法权的大征兆。这样说，是九地。
English
Fourth, determination; fifth, looking at the mirror; sixth, drinking the water in the bottle; seventh, grasping the jewel; eighth, the wheel descends; ninth, grasping the sun and moon; circling Mount Meru and so on are combined with the tenth bhumi. In the Root Tantra, it is said: The preliminary signs of obtaining empowerment in Dharma are: obtaining profound scriptures, similarly writing many, examining them, explaining and demonstrating to others, determining the meaning itself, looking at mirrors, looking at and examining a full crystal vase, and then drinking, grasping precious jewels, the wheel descending into the hand, grasping the sun and moon with the hand, circling Mount Meru on the head, these are the preliminary signs of obtaining empowerment in Dharma. It is said that these are combined with the eleven yogas of the five vidyadharas. Seventh, from "seeing the holy" to "seeing the essence" is shown: The preliminary signs of seeing the sacred truth, the signs that appear beforehand are: seeing a realm never seen before, seeing the three thousand worlds extensively, going to other continents and seeing, going to the top or mouth of Mount Meru and seeing everything, extensively seeing the infinite sky, going to the depths of the ocean, holding a lamp in hand, examining all phenomena and existence, and seeing the essence of the sun, etc., are nine. Among them, in the notes of the Dharma Lord, etc., holding a lamp and examining phenomena and existence are combined into one, becoming eight types. Seeing the infinite sky is combined with the second to sixth bhumis. After that, going to the depths of the ocean is a sign of realizing the profound meaning of Dharmata, i.e., the seventh bhumi. Holding a lamp and examining phenomena and existence are the eighth and ninth bhumis. Seeing the essence of the sun is a sign of realizing self-arisen wisdom, and is combined with the tenth bhumi. In the Root Tantra, it is said: The preliminary signs of seeing the truth are also: seeing a realm never seen before, extensively seeing the three thousand worlds, going to other continents, reaching the mouth of Mount Meru, extensively seeing the sky, going to the depths of the ocean, holding a lamp in hand, seeing the essence of the sun, examining phenomena and existence, etc., these are great signs of obtaining empowerment in Dharma. It is said that these are nine bhumis.
Chinese
将直至邬波以下的菩提心与之结合。第八，从“获得大授记”至“进行辩论”之间进行阐述。获得大授记的先兆是：听到各种乐器的声音，听到雷声，听到狮子的吼声，听到进行佛法辩论的谈话，佛像的面容微笑并发出光芒，听到导师圣者的声音但看不到身体，天女们歌唱，从宫殿中发出佛法之声，出现互相称呼为殊胜朋友并辩论佛法真谛的情况，总共九种，即八个根本和十六个分支。这些授记在法主的批注中，是从二地开始依次与六地的佛像面容微笑和发出光芒两种情况，以及其他每一种情况相结合而说的。按照九种情况，根本续中也说：获得授记的先兆是：听到各种乐器的声音，听到雷声，听到狮子的吼声，听到佛法辩论的谈话，佛像的面容微笑，听到佛的声音但看不到身体，天女们歌唱，从宫殿中发出声音，互相称呼为朋友，进行佛法辩论等，这些都是出现授记的先兆。对于初学者来说，当进入道并修行瑜伽时，如果出现梦兆等情况，应该如何了解呢？根本续中说：这些征兆，显现为各种大兆头，对于初学者来说，是各个明王的境界之间，转变的先兆。对于初学瑜伽者来说，无论出现这些大兆头中的哪一种，都应消除轮回的喧嚣，领悟意义并净化各个地。这样就能触及意义。这段话的意思是，出现兆头的时间是：安住于希求瑜伽的初学者之时。这又根据情况分为两种：基础的初学者和阶段性的初学者。其中，希求瑜伽的基础。
English
It is made to combine with the Bodhicitta from Upa downwards. Eighth, it is explained from "receiving the great prophecy" to "debating." The preliminary signs of receiving the great prophecy are: hearing the sounds of various musical instruments, hearing the sound of thunder, hearing the roar of a lion, hearing the talk of debating the Dharma, the image's face smiling and emitting light, hearing the voice of the guide, the holy Buddha, but not seeing the body, the goddesses singing, the sound of Dharma coming from the palaces, and the appearance of calling each other noble friends and debating the truth of the Dharma, a total of nine, namely eight roots and sixteen branches. These prophecies, according to the Dharma Lord's commentary, are spoken by combining the smiling face and emitting light of the image on the sixth bhumi sequentially from the second bhumi, and each of the others individually. According to the nine situations, the root tantra also says: The preliminary signs of receiving the prophecy are: hearing the sounds of various musical instruments, hearing the sound of thunder, hearing the roar of a lion, hearing the talk of debating the Dharma, the image's face smiling, hearing the Buddha's voice but not seeing the body, the goddesses singing, the sound coming from the palaces, calling each other friends, debating the Dharma, etc., these are the preliminary signs of the appearance of prophecy. For beginners, when entering the path and practicing yoga, if dreams and other signs appear, how should one know? The root tantra says: These signs, appearing as various great omens, for beginners, are the preliminary signs of transformation between the realms of the various vidyadharas. For beginners in yoga, whichever of these great omens appears, one should eliminate the noise of samsara, understand the meaning and purify the various bhumis. In this way, one will touch the meaning. The meaning of this passage is that the time of the appearance of omens is: when abiding in the beginner of aspiring yoga. This is again divided into two according to the situation: the basic beginner and the situational beginner. Among them, the basis of aspiring yoga.