Chinese
如果寺庙或地方没有打扫干净，这是第一种情况。打扫干净是第二种情况，装饰是第三种情况，眷属是第四种情况，聚集是第五种情况，天神的眷属聚集是第六种情况。还有，应当观察所获得的七种伞中的任何一种，不要轻蔑说法者。如果得到树叶做的伞，这是第一种。光做的伞是第二种，布嘎做的伞是第三种，布做的伞是第四种，花伞是第五种，用铃铛装饰的伞是第六种，有宝物的伞是第七种。还有，自己坐在很多人面前说法，应当观察十地中的任何一种，生起勇气并守护欲望。宣讲布施的语言是第一种，宣讲十善的语言是第二种，宣讲听闻的语言是第三种，宣讲学习的语言和供养资具的语言是第四种，禅定是第五种，圆满是第六种，无我是第七种，智慧庄严是第八种，十万庄严是第九种，身体的尺度之语是第十种。第一种是对善根有障碍。戒律的造作是不可爱的形象，甚深的忍耐，对于智慧，对具有者有意义，对于识蕴，对于十地的清净有障碍。还有，自己住在城市里的八种情况，因为接近不退转的授记，应当恭敬修行者。供养说法者。怀疑是否会从上面变成虫子。第二种是对正确接受产生怀疑。第三种是对智慧产生怀疑。第四种是对禅定产生怀疑。第五种是对见解产生怀疑。第六种是对道和果产生怀疑。第七种是对确定的词语产生怀疑。第八种是对住处是幻化产生怀疑。还有，自己背负着沉重的东西，走到河流的中央，应当观察七种情况中的任何一种。如果努力，就能获得显现。对于所知的显现存在障碍，这是第一种情况。对于如何努力的善根，身体不舒适是第二种，内心不舒适是第三种，如果有一些显现是第四种，小的无畏是第五种，对于要完全成熟存在障碍是第六种，对于谁的教法存在障碍是第七种。还有，自己观察六种船夫中的任何一种，依止度过彼岸的六度。如果引导没有做的木船是第一种。学习是第二种，结合是第三种，没有结合是第四种，具有者进入是第五种，救度是第六种。还有，
English
If the temple or place is not cleaned, that is the first case. Cleaning is the second case, decorating is the third case, retinue is the fourth case, gathering is the fifth case, the gathering of the retinue of the gods is the sixth case. Also, one should observe any of the seven umbrellas that are obtained, and one should not despise the speaker of the Dharma. If one obtains an umbrella made of leaves, that is the first. An umbrella made of light is the second, an umbrella made of buga is the third, an umbrella made of cloth is the fourth, a flower umbrella is the fifth, an umbrella decorated with bells is the sixth, and an umbrella with jewels is the seventh. Also, when one sits in front of many people and teaches the Dharma, one should observe any of the ten bhumis, generate courage and protect desires. Speaking the language of giving is the first, speaking the language of the ten virtues is the second, speaking the language of listening is the third, speaking the language of learning and offering implements is the fourth, samadhi is the fifth, perfection is the sixth, non-self is the seventh, wisdom adornment is the eighth, hundred thousand adornments is the ninth, and the language of the measure of the body is the tenth. The first is that there are obstacles to the root of virtue. The creation of discipline is an unlovable image, profound patience, for wisdom, it is meaningful to the possessor, for the aggregate of consciousness, there are obstacles to the purification of the ten bhumis. Also, the eight situations of oneself living in the city, because of approaching the prophecy of non-retrogression, one should respect the practitioners. Offerings to the speaker of the Dharma. Doubting whether one will turn into a worm from above. The second is doubting the correct acceptance. The third is doubting wisdom. The fourth is doubting samadhi. The fifth is doubting the view. The sixth is doubting the path and the fruit. The seventh is doubting the definite words. The eighth is doubting that the dwelling is an illusion. Also, oneself carrying heavy things and going to the middle of the river, one should observe any of the seven situations. If one strives, one will obtain appearance. There is an obstacle to the appearance of what is known, that is the first situation. For the root of virtue of how to strive, the body is not comfortable is the second, the mind is not comfortable is the third, if there are some appearances is the fourth, small fearlessness is the fifth, for what is to be fully matured there is an obstacle is the sixth, for whose teachings there is an obstacle is the seventh. Also, one should observe any of the six boatmen, and rely on the six perfections that cross over to the other shore. If one guides a wooden boat that has not been made, that is the first. Learning is the second, combining is the third, not combining is the fourth, the possessor entering is the fifth, and salvation is the sixth. Also,
Chinese
如果看到雷声轰鸣、闪电划过的五种景象中的任何一种，因为比魔小且障碍大，所以应当布施。看到云和闪电而害怕是第一种。不害怕是第二种。心中想着佛法是第三种。心中想着鬼神并且住在山顶是第四种。住在天空中是第五种。以及，获得盔甲是魔的事业并且障碍两者都大，所以应当依止忍辱、精进、智慧这三者。获得有污垢的盔甲是第一种。没有污垢是第二种。美好的是第三种。以及，获得清净的器皿是第七种，应当致力于积聚的物品。以及，我为众生指示道路会变成十种，所以应当布施和精进。指示布施的道路是第一种。花园的道路是第二种。城市的道路是第三种。大道是第四种。山的道路是第五种。大海的道路是第六种。天人的第七种。声闻的第八种。菩萨的道路指示是第九种。以及，进入花园应当观察八个地方，放弃睡眠而修禅定。如果因此而害怕，因为王位衰败而害怕是第一种。因为戒律衰败。因为佛法衰败。因为说法者死亡。因为火燃烧。因为生病而害怕是第六种。因为从山上掉入悬崖。因为导师逝世而害怕是第八种。注释。以及，看到庄稼丰收是第八种，如果看到没有被盗的庄稼是第三种。在村庄看到是第四种。在地方看到是第五种。在赡部洲看到是第六种。在四大部洲看到是第七种。在三千大千世界看到是第八种。完全成熟是第九种。进入其中是第十种。以及，我医治病人应当观察八种情况中的任何一种，要具有大慈悲心。医治小孩是第一种。注释。女人。大人物。依次种植的。有白发的。有肉的。瘦弱的疾病。被鬼神附身而医治是第八种。以及，我获得菩提的授记有十种，第一种是对菩提授记，第二种是对行为授记，第三是忍耐，第四是发愿，第五是平等性，第六是智慧，第七是善巧方便，第八是一切智，第九是一生补处，第十是授记成佛。
English
If one sees any of the five sights of thunder roaring and lightning flashing, one should give alms because it is smaller than a demon and the obstacles are great. Being afraid of seeing clouds and lightning is the first. Not being afraid is the second. Keeping the Dharma in mind is the third. Keeping the spirits in mind and staying on the top of the mountain is the fourth. Staying in the sky is the fifth. And, obtaining armor is the work of demons and both obstacles are great, so one should rely on patience, diligence, and wisdom. Obtaining armor with stains is the first. Without stains is the second. Good is the third. And, obtaining clean vessels is the seventh, one should strive for the objects of accumulation. And, my showing the way to sentient beings will become ten kinds, so one should give alms and be diligent. Showing the way of almsgiving is the first. The way of the garden is the second. The way of the city is the third. The great road is the fourth. The way of the mountain is the fifth. The way of the ocean is the sixth. The seventh of the gods. The eighth of the Hearers. The ninth is the bodhisattva's path instruction. And, entering the garden, one should observe eight places, abandon sleep and meditate. If one is afraid of this, being afraid of the decline of the kingdom is the first. Because the vows are broken. Because the Dharma is declining. Because the speaker of the Dharma dies. Because the fire is burning. Being afraid of being sick is the sixth. Because of falling into a cliff from a mountain. Being afraid of the passing away of the teacher is the eighth. Commentary. And, seeing the abundant harvest is the eighth, if you see the un-stolen harvest is the third. Seeing in the village is the fourth. Seeing in the region is the fifth. Seeing in Jambudvipa is the sixth. Seeing in the four continents is the seventh. Seeing in the three thousand great thousand worlds is the eighth. Complete ripening is the ninth. Entering it is the tenth. And, I, healing the sick, should observe any of the eight situations, and have great compassion. Healing a child is the first. Commentary. Woman. Great man. Planted in order. With gray hair. With flesh. Wasting disease. Being possessed by ghosts and healing is the eighth. And, I have ten kinds of prophecies for enlightenment, the first is to prophesy to Bodhi, the second is to prophesy to conduct, the third is patience, the fourth is aspiration, the fifth is equality, the sixth is wisdom, the seventh is skillful means, the eighth is omniscience, the ninth is one life remaining, and the tenth is the prophecy of empowerment to become a Buddha.
Chinese
我，梦见自己成佛，应观察后三种，努力修习殊胜意乐。并且，如果梦见找到宝瓶，应观察是十地中的哪一地。如果梦见从商议中找到，是初地。如果梦见从门中找到，是二地。如果梦见从道路中找到，是三地。如果从树下找到，是四地。找到是六地。道路是七地。从虚空中是八地。吃饭时找到是九地。骑在坐骑上，在花园里坐着时找到，是十地。对于所有的梦，都要认识到是魔的事业。并且，即使出现这样的梦的征兆，头上戴着花环，也应观察是八种中的哪一种。没有障碍。有魔的事业。应依止智慧和布施。一种花的花环是第一种。两种花是第二种。各种花是第三种。萨拉树花是第四种。龙的花是第五种。天人的花是第六种。天人的各种花是第七种。花发出光芒是第八种。不要执着。清净障碍的方法是：烦恼障、所知障、生处等得以清净，对治的智慧如上弦月般越来越明亮。障碍如退潮或夏天的冰块般逐渐清净。经中说：烦恼的障碍，所知的障碍和，黑暗的对治是空性。这二者是黑暗，如果法和补特伽罗不存在。也这样说了。因为法无我，所以舍弃所知，因为补特伽罗无我，所以舍弃烦恼。也这样说了，凭借入行自宗的力量和如来佛的手的灌顶，金刚般的智慧生起而摧毁。在《三摩地王经》中说：如来的手从众多的善根中产生，由无数的福德所成就，具有金色的光芒，像月光童子般，放在先前历史中，变成的头顶上。经中也说：对于变成月光童子的人，对于心之迅速成佛的人，名为“巴”的三摩地，以及勇猛行三摩地能摧毁烦恼障。并且，如金刚般不能被摧毁，只能摧毁他物的，像这样的三摩地等，无数的三摩地之门得以显现。这样说了。平等。
English
I, dreaming of becoming a Buddha, should observe the latter three and strive to accomplish the supreme intention. And, if one dreams of finding a vase, one should observe which of the ten grounds it is. If one dreams of finding it from deliberation, it is the first ground. If one dreams of finding it from a door, it is the second. If from a road, it is the third. If from under a tree, it is the fourth. Finding it is the sixth. The road is the seventh. From the sky is the eighth. If found while eating, it is the ninth. If found while riding a mount and sitting in a garden, it is the tenth ground. For all dreams, one should recognize the work of demons. And, even if such signs of dreams appear, wearing a garland of flowers on the head, one should observe which of the eight it is. There is no obscuration. There is the work of demons. One should rely on wisdom and generosity. A garland of one kind of flower is the first. Two kinds of flowers is the second. Various kinds of flowers is the third. Sarpa flowers is the fourth. Naga flowers is the fifth. Deva flowers is the sixth. Various deva flowers is the seventh. Flowers emitting light is the eighth. One should not be attached. The method of purifying obscurations is: afflictions, objects of knowledge, birthplaces, etc., are purified, and the antidote, wisdom, becomes clearer like the waxing moon. Obscurations are gradually purified like the receding tide or summer ice. The sutra says: The obscuration of afflictions, the obscuration of objects of knowledge, and, the antidote to darkness is emptiness. These two are darkness, if phenomena and persons do not exist. It is also said. Because phenomena are without self, objects of knowledge are abandoned, and because persons are without self, afflictions are abandoned. It is also said that by the power of the Entering Middle Way school and the empowerment of the Tathagata's hand, vajra-like wisdom arises and destroys. In the Samadhiraja Sutra, it says: The Tathagata's hand arises from many roots of virtue, is accomplished from immeasurable merit, has the color of gold, like the youth Moonlight, placed on the crown of the head that has become a previous history. The sutra also says: For the one who has become the youth Moonlight, for the one whose mind quickly becomes enlightened, the samadhi called "Pa," and the Heroic Progress Samadhi, which destroys afflictive obscurations. And, like the vajra that cannot be destroyed but destroys others, such samadhis and other doors of hundreds of thousands of samadhis become manifest. It is said. Equality.