English
Falling into ends such as these. If vipassanā is excessive and there is no śamatha, like a flame moved by the wind, it will become a fault of scattering and wavering towards internal and external objects, even as small as dust particles. Thus, the faults and merits of śamatha and vipassanā will arise extensively. By pacifying faults, the connection between śamatha and vipassanā is that the meaning of vipassanā is clear and not controlled by sinking and excitement. In the scriptures it says: The clear wisdom of vipassanā is like a lamp, the unwavering samādhi of śamatha is like the ocean. And so on. Like this, by prolonging the practice, three experiences will arise: first, water on a steep mountain; second, a river; and third, a lake. They arise one after the other. Like this, as faults become more and more pacified, the experience of sleep disappears, the body becomes light, and if the body and mind are thoroughly tamed, purity is attained, and even without food, the body feels comfortable, the senses are clear, and so on. Even if such signs appear, do not be arrogant. In meditation, first eliminate dullness and sinking, and when excitement and distraction are pacified, the body and mind feel comfortable and clear, sleep is slightly reduced, and like this, when thoughts arise, merits will arise. Regarding this, the scriptures say: Do not be arrogant about this. Moreover, by prolonging the practice, one progresses through the stages of the bhūmis, that is, the special five paths, the path of accumulation, and so on. And, progressing through the ten bhūmis step by step, one gradually reduces the obscurations and generates wisdom. Like this, in the stage of the cause of practice, good dream signs will also appear, but do not be arrogant about this. Regarding this, the *Ratnakūṭa Sūtra* speaks of 108 dreams. In a dream during sleep, one sees the Tathāgata preaching, and if one sees the Tathāgata preaching in a dream, then that bodhisattva has obtained a dhāraṇī, or clairvoyance, or has accomplished the power of truth, and is a bodhisattva of the eighth śamatha. Or it can be regarded as any one of the seventh śamathas who is close to obtaining these. If one sees the Tathāgata not speaking at all, it is because there is karma that obstructs the Dharma, so one should listen to the Dharma, uphold the Dharma, and recite the Dharma. And, one should also respectfully serve those who do these things. By doing so, one can purify karmic obscurations. It can be regarded as any one of the seven bhūmis. If he is a beginner, then the five skandhas
Chinese
第三个（阶段）是三天三夜的魔障。第二地者，消除它需要六年。第三地者，五年。第四地者，四年。第五地者，三年。第六地者，二年。第七地者，一年。如来以头脚覆盖（某物）被看见，众生观看善知识，听闻，或者普通人，因此，他能就近成办无有嗔恨之心的勇气。那个遮障被清除后，就能看见第一地。以及，看见如来面朝外，那是对出家和听法造成障碍，因此，他应陈设法座，使心专注于听法。那个遮障被清除后，就能看见任何一个第七地。以及，看见如来的身体是用泥土制作的，那是第一地者，因为他致力于说法者的行为，所以在佛塔或佛堂里，头上放着灯，心里想着无有嗔恨。这样就能清除那个遮障。如果看见其他地的梦，那就要知道那是魔的作为。以及，看见如来的身体是用颜料绘制的，那是看见任何一个第五地。如果梦见对他进行供养，那就是第一地。合掌是第二地。赞颂是第三地。顶礼是第四地。绕塔是第五地。这样就能生起对法的忍耐，并且也能获得授记。以及，看见如来行走，那是因为为了取悦而念诵和接受教诫，所以要谨慎地说法和念诵。清扫佛塔。这样就能清除遮障，成为第三地。在另一个菩萨的行走中看见如来，如果去往厕所时看见如来（梵文：Tathā），那就是第一地。去往寺庙是第二地。去听法是第三地。进入内部是第四地。在寂静处安住是第五地。看见说话行走是第六地。看见鞠躬行走是第七地。看见示现神变行走是第八地。看见化身变化行走是第九地。看见左右观看行走，并且宣说空性行走是第十地。以及，看见如来宣说佛法，却宣说不了解的（法），那是因为诽谤过去的说法者。因此，他不离开善知识，寻求听闻。这样就能清除遮障，看见任何一个十地。
English
The third (stage) is the demonic obstacle of three days and three nights. For the second bhumi, it takes six years to eliminate it. For the third bhumi, five years. For the fourth bhumi, four years. For the fifth bhumi, three years. For the sixth bhumi, two years. For the seventh bhumi, one year. Seeing the Tathagata covered head to toe (with something), sentient beings look to a spiritual friend, listen, or are ordinary people, therefore, he can closely accomplish the courage of a mind without hatred. After that obscuration is cleared, one will see the first bhumi. And, seeing the Tathagata facing outwards, that is an obstacle to ordination and listening to the Dharma, therefore, he should set up a Dharma seat and focus his mind on listening to the Dharma. After that obscuration is cleared, one will see any of the seven bhumis. And, seeing the body of the Tathagata made of clay, that is the first bhumi, because he is engaged in the conduct of a Dharma speaker, so in a stupa or temple, place a lamp on his head and think of a mind without hatred. In this way, that obscuration will be cleared. If you see a dream of another bhumi, then you should know that it is the work of a demon. And, seeing the body of the Tathagata painted with colors, that is seeing any of the five bhumis. If you dream of making offerings to him, that is the first bhumi. Joining palms is the second bhumi. Praising is the third bhumi. Prostrating is the fourth bhumi. Circumambulating is the fifth bhumi. In this way, one will generate patience for the Dharma and also receive a prophecy. And, seeing the Tathagata walking, that is because of reciting and receiving teachings in order to please him, so be mindful to explain and recite the Dharma. Clean the stupa. In this way, obscurations will be cleared and one will become the third bhumi. Seeing the Tathagata in the walking of another Bodhisattva, if you see the Tathagata (Sanskrit: Tathā) when going to the toilet, that is the first bhumi. Going to the temple is the second bhumi. Going to listen to the Dharma is the third bhumi. Entering inside is the fourth bhumi. Abiding in a secluded place is the fifth bhumi. Seeing speaking and walking is the sixth bhumi. Seeing bowing and walking is the seventh bhumi. Seeing performing miracles and walking is the eighth bhumi. Seeing emanations transforming and walking is the ninth bhumi. Seeing looking left and right and walking, and proclaiming emptiness and walking is the tenth bhumi. And, seeing the Tathagata teaching the Dharma, but teaching what is not understood, that is because of slandering past Dharma speakers. Therefore, he does not separate from a spiritual friend and seeks to hear. In this way, obscurations will be cleared and one will see any of the ten bhumis.
Chinese
如果看到我，听到如来说布施之法的，就看作是初地。转变而知，是第六地。慈悲之语是第七地。个个如实知之语是第八地。禅定之语是第九地。听到力量之语，就看作是第十地。还有，如果看到如来以神变在虚空中行走，这是第七地的授记，应当修禅定，忍受佛法。如果看到如来身像安住，就看作是初地。如果离去，就是二地。如果安住在地上放光，就是三地。如果坐着说法，就是四地。如果示现神变，就是五地。如果安住在地上修禅定，就是六地。如果安住在地上放光，就是七地。如果起身，在虚空中离去，不显现，就是八地。还有，如果看到如来涅槃，这是因为舍弃了佛法，行为虚伪，用谎言寻求利益，所以应当恭敬三宝，供养听闻佛法，守护三门。这样就能清净业障，看作是任何一个五地。还有，如果看到如来安住又起身，这是因为受到恶友的影响，随喜了破坏佛法之业，如果发起菩提心后不久，就是初地之间。应当在七天内说法，或者在佛塔前，三天三夜忏悔。将所有功德都用于佛法。如果找到如来的舍利，就看作是三地，即使转世，也会遇到阿布塔，获得授记。如果住在其他地上找到舍利，找到头发是第一地。找到指甲是第二地。找到舍利子是第三地。找到牙齿是第四地。找到犬齿是第五地。找到白毫相是第六地。找到手是第七地。找到顶髻是第八地。找到分开的身体是第九地。找到完整的身体是第十地。还有，如果找到如来散落的头发，就看作是第九地，以前如来也授记过。转世后就能清净业障。如果是居家者找到头发，就是第一地。如果是出家者找到，就是第二地。如果是走到街上的人找到，就是第三地。走到三岔路口
English
If you see me and hear the Tathagata speaking about the Dharma of giving, consider it the first bhumi. Transforming and knowing is the sixth bhumi. The words of compassion are the seventh bhumi. The words of individual perfect knowledge are the eighth bhumi. The words of samadhi are the ninth bhumi. If you hear the words of power, consider it the tenth bhumi. Furthermore, if you see the Tathagata walking in the sky with miraculous powers, this is the prediction of the seventh bhumi, and you should practice samadhi and endure the Dharma. If you see the Tathagata's body abiding, consider it the first bhumi. If he departs, it is the second bhumi. If he abides on the ground and emits light, it is the third bhumi. If he sits and teaches the Dharma, it is the fourth bhumi. If he performs miracles, it is the fifth bhumi. If he abides on the ground and practices samadhi, it is the sixth bhumi. If he abides on the ground and emits light, it is the seventh bhumi. If he rises, departs into the sky, and disappears, it is the eighth bhumi. Furthermore, if you see the Tathagata entering nirvana, it is because you have abandoned the Dharma, acted hypocritically, and sought gain through lies, so you should respect the Three Jewels, offer to listen to the Dharma, and guard the three doors. By doing so, you can purify obscurations and consider it any of the five bhumis. Furthermore, if you see the Tathagata abiding and then rising, it is because you have been influenced by bad friends and rejoiced in the actions that destroy the Dharma. If you generate bodhicitta soon after, it is between the first bhumi. You should teach the Dharma for seven days or confess for three days and three nights in front of a stupa. Dedicate all merits to the Dharma. If you find the relics of the Tathagata, consider it the third bhumi, and even if you are reborn, you will meet Abuta and receive a prediction. If you find relics while dwelling on another bhumi, finding hair is the first bhumi. Finding nails is the second bhumi. Finding relics is the third bhumi. Finding teeth is the fourth bhumi. Finding canines is the fifth bhumi. Finding the urna is the sixth bhumi. Finding hands is the seventh bhumi. Finding the ushnisha is the eighth bhumi. Finding the separated body is the ninth bhumi. Finding the complete body is the tenth bhumi. Furthermore, if you find the scattered hair of the Tathagata, consider it the ninth bhumi, as the Tathagata has predicted before. After rebirth, you will purify obscurations. If a householder finds hair, it is the first bhumi. If a renunciant finds it, it is the second bhumi. If someone walking on the street finds it, it is the third bhumi. Walking to a crossroads
Chinese
如果在田野里找到，则是第四地。如果在城市门口找到，则是第五地。如果从外面回来找到，则是第六地。如果在花园里找到，则是第七地。如果在人群中找到，则是第八地。如果在路上找到，则是第九地。如果进入禅定状态找到，则是第十地。以及，见到以前未见过的佛塔，会产生业障和障碍，如果依靠善知识，就能获得证悟和陀罗尼。因此能见到所有十地。见到未作供养的佛塔，则是第一地。对经书做了供养，则是第二地。擦拭石棉，则是第三地。用台座和伞装饰，则是第四地。用石柱装饰，则是第五地。用黄金连接，则是第六地。用珍宝网覆盖，则是第七地。用铃铛装饰，则是第八地。在上述七地中见到这些，应当知道是魔的事业所致。第九地和第十地则不会见到歧途。以及，见到用珍宝装饰的佛塔，会迅速成佛，能见到第八地。以及，见到佛塔显现神变，今生就能清净业障，能见到第八地，这些也能消除业障。以及，见到如来的光芒，能见到第三地，应当思考如何圆满完成其他想要做的事情。如果精进努力，就能获得陀罗尼和第三地。以及，听到如来的声音却未见到，能见到第四地，过去曾为国王时，众生远离了佛的见解，出家后研习佛法，因此日夜诵读第三蕴。以及，梦见如来的身体，能见到从第一地到第十地，能成就陀罗尼、三摩地和神通，如来会加以关注。以及，见到向竖立的如来像供养食物，能见到第一地。见到向坐着的如来像供养，则是第二地。向陈设供养，则是第三地。向被亲属围绕的如来像供养，则是第五地。向被两个人围绕的如来像供养，则是第六地。向进入所有陈设的如来像供养，则是第七地。