Chinese
这是预兆。也是见到真理的预兆。 见到以前未见之境， 见到广阔的三千大千世界， 到达可测量的洲的数量， 到达须弥山的山顶， 见到广阔的虚空， 到达大海的深处， 手中拿着灯， 观看太阳的精华， 体验显现和存在的一切。 这些都是见到真理的伟大预兆。 获得伟大预言的预兆是： 听到各种乐器的声音， 听到雷鸣的声音， 听到狮子的吼声， 听到佛法的行进之语， 看到佛像的面容微笑， 听到佛的声音却看不到佛身， 天女唱着歌， 从清净的宫殿中发出声音， 说着“朋友，朋友”， 进行佛法的辩论。 这些是预言出现的预兆。 如是说。如此，显示了生起暖相的预兆。 从修习心性中， 不作意努力，无论如何也不会散乱，了知平等， 对任何事物，如天女，没有贪恋，没有对境的迷醉愚痴，即使见到燃烧的罗刹女也不厌恶。 没有恐惧，不分离，不住留， 不交往，了知四种平等，了知方向和彼岸。 如是说，如此的征兆将会出现。在法典中说： 不区分内外之法，是证悟的征兆。 对一切都心胸宽广，没有暂时的舍弃和取舍，是习惯的征兆。 无论如何都不看缺点，对任何事物都不执着为实有，是了知的征兆。 对缺点没有执着，对优点没有贪恋，是修行的征兆。 不舍弃轮回之法，也不执着于涅槃之法，是体验的征兆。 不生起对快乐的欲望，也不认为痛苦是过错，是成就的征兆。 日夜不散乱，没有先后之分，是融入空性的征兆。 超越了常断的相，深信没有生灭，是融入空性的征兆。 在无自性的法性空性中， 以无执着分别的智慧嬉戏， 不以勤作改变心意， 不以因果玷污阿赖耶识， 明亮而清晰地显现， 清楚而明白地了悟。
English
These are omens. Also omens of seeing the truth. Seeing realms never seen before, Seeing the vast three thousand great thousand worlds, Reaching the number of continents that can be measured, Reaching the top of Mount Meru, Seeing the vast sky, Reaching the depths of the ocean, Holding a lamp in hand, Looking at the essence of the sun, Experiencing all of appearance and existence. These are great omens of seeing the truth. The omens of obtaining great prophecy are: Hearing the sounds of various musical instruments, Hearing the sound of thunder, Hearing the roar of a lion, Hearing the words of the Dharma's progression, Seeing the face of the Buddha image smiling, Hearing the Buddha's voice but not seeing the Buddha's body, A celestial maiden singing songs, A sound coming from the pure palace, Saying "Friend, friend," Engaging in Dharma debates. These are the omens of the emergence of prophecy. Thus it is said. Thus, the signs of the arising of warmth signs are shown. From meditating on the mind, Without making effort in the mind, in any case, it will not be disturbed, knowing equality, Towards anything, like a celestial maiden, without attachment, without the intoxication of objects, without delusion, even seeing a burning Rakshasa woman, one does not dislike her. Without fear, not separating, not staying, Not associating, knowing the four equalities, knowing the directions and the other shore. Thus it is said, such signs will appear. In the Dharma texts it says: Not distinguishing between outer and inner dharmas is a sign of realization. Having a broad mind towards everything, without temporary abandonment and acceptance, is a sign of habituation. In any case, not looking at faults, not grasping anything as real, is a sign of knowledge. Without attachment to faults, without attachment to virtues, is a sign of meditation. Not abandoning the dharmas of samsara, nor clinging to the dharmas of nirvana, is a sign of experience. Not generating desire for happiness, nor considering suffering as a fault, is a sign of accomplishment. Without distraction day and night, without before and after, is a sign of merging into emptiness. Transcending the characteristics of permanence and annihilation, having faith in no birth and death, is a sign of merging into emptiness. In the emptiness of the nature of no self, Playing with the wisdom of non-grasping and non-conceptualization, Not changing the mind with effort, Not defiling the alaya with cause and effect, Clearly and distinctly appearing, Clearly and plainly realizing.
Chinese
这是达到究竟的征兆。如是说。第六品中说： 如此三时所有相，不离自性乃法性，化为力量世界无自性。如是说。长久以往会出现这些：对任何法都不执着偏袒，是体验法身意旨的征兆。无论做了什么利益或损害，对行利益者没有欢喜，对行损害者内心不憎恨，是体验二无意旨。即使见到一丝佛光也不认为是好的，即使见到母夜叉也未生起恶念，是体验平等性的征兆。无论高低好坏，都没有取舍，是体验无偏袒意旨的征兆。无论发生什么苦乐好坏，内心不动摇，是体验大乐意旨的征兆。无论做什么、享用什么，都没有执着，是体验普贤意旨的征兆。无论发生什么疾病和不顺的邪魔，除了从中不寻求安乐的果实，因此对它没有不悦，是体验无需寻找成就的征兆。远离了时间先后，不会对死亡产生痛苦的认知，是体验永恒寿命意旨的征兆。无论显现什么，都认知为不异于自性，是体验大自在意旨的征兆。即使见到天女也没有生起贪欲，即使见到燃烧的罗刹也没有动摇恐惧之心，是体验如实意旨的征兆。身语无论做什么，都没有负担的认知，不执着所作，是体验无为意旨的征兆。即使在轮回中住世一劫，也不觉得厌倦，是体验大悲心不退转意旨的征兆。也会出现这些：无论享用什么，都不会从三摩地中退失，对果没有期望，即使见到地狱世界，也没有堕落的担忧，即使见到佛的刹土，也没有生起清净心，即使见到魔和罗刹，恐惧之心也不会动摇，即使见到天女，也没有贪恋，无论做什么都不会变成积聚。
English
This is the sign of reaching the ultimate. So it is said. In the sixth chapter, it says: Thus, in all aspects of the three times, not straying from oneself is the nature of Dharma, transforming into power, the world is without inherent existence. So it is said. In the long run, these things will occur: if one does not cling to any dharma with partiality, it is a sign of experiencing the intention of the Dharmakaya. No matter what benefit or harm is done, there is no joy for the benefactor, and if harm is done, there is no hatred in the heart, it is the experience of the intention of non-duality. Even if one sees a ray of Buddha's light, one does not consider it good, and even if one sees a female demon, one does not generate evil thoughts, it is a sign of experiencing equanimity. Whether high or low, good or bad, there is no acceptance or rejection, it is a sign of experiencing the intention of impartiality. No matter what happiness or suffering, good or bad, arises, if the mind does not waver, it is a sign of experiencing the intention of great bliss. Whatever one does or enjoys, if there is no clinging, it is a sign of experiencing the intention of Samantabhadra. No matter what sickness or unfavorable obstacles arise, if one does not seek the fruit of happiness from them, and therefore has no displeasure towards them, it is a sign of experiencing that there is no need to seek accomplishment. Separated from past and future times, there is no arising of the perception of suffering in death, it is a sign of experiencing the intention of eternal life. No matter what appears, if one recognizes it as not different from oneself, it is a sign of experiencing the intention of the great self. Even if one sees a celestial maiden, one does not generate desire, and even if one sees a burning Rakshasa, one's mind does not waver with fear, it is a sign of experiencing the intention of suchness. Whatever one does with body and speech, there is no perception of burden, and one does not cling to what is done, it is a sign of experiencing the intention of non-action. Even if one dwells in samsara for an eon, one does not feel weary, it is a sign of experiencing the intention of great compassion that does not diminish. These things will also occur: no matter what one enjoys, one will not fall from samadhi, there is no expectation for results, even if one sees the hell realms, there is no fear of falling, even if one sees the Buddha's pure lands, pure mind does not arise, even if one sees demons and Rakshasas, the mind of fear does not waver, even if one sees celestial maidens, there is no attachment, whatever one does does not become accumulation.
Chinese
地善永不间断，对于善恶业的形态没有取舍，无论打骂或行为如何，心中都不会烦乱，这有九种。瑜伽续部中说：于大禅定中生起定解，任何时候都不会衰退，没有希望和恐惧，清净不生，不动摇，不执着，不间断，没有取舍，没有错乱，这就是自性。不仅如此，还会出现十八种魔的行境：看到许多佛和菩萨都在自己的支配之下，并且对他们产生我慢，然后对菩萨说法，看到自己的心念一瞬间能变幻出许多化身，清楚地看到诸佛所说的所有法，清楚地知道所有时间的先后顺序，清楚地记得安住于六续道上的一切，并且不由自主地对他们生起大悲心，日夜都处在一片光明之中，看到岩石的主人能够毫无阻碍地穿梭于身体、山和水中，能够在天空和地上像鸟一样行走和居住，具有这样的能力，十方诸佛用金色的手放在自己的头顶上，认为自己能够授记，知道用一切众生的语言说法，看到器情世界都在对自己进行供养、尊重和侍奉，看到三千大千世界像手掌一样平坦，看到器世界的光明在十方显现，清楚地看到情世界，因为对任何事情都确信无疑，所以认为自己能够毫无阻碍地利益一切众生，诸天、罗刹和持明都劝请自己说法，梵天和帝释天等都前来供养，这有十八种。此外，瑜伽士魔的行境是：视圣者为圣者，说圣者之语，看到无数化身，看到圣者所说的一切都清晰明了，知道所有的时间都清晰明了，六续道上的安住都清晰可见，并且从中生起悲悯的力量，看到一切都清晰明了，对任何事物都没有阻碍地行走，像在地上一样在空中居住，圣者伸出手来授记
English
The ground of virtue is never interrupted, there is no acceptance or rejection of the forms of good and bad actions, and no matter what beating or behavior occurs, the mind is not disturbed, these are nine. The Yoga Tantra says: "In great meditation, there arises a definite understanding, which never diminishes, without hope or fear, purity does not arise, it is unwavering, without attachment, without interruption, without acceptance, without delusion, this is the nature itself." Moreover, eighteen realms of Mara's activity also arise: Seeing many Buddhas and Bodhisattvas under one's control, and developing pride towards them, then teaching the Dharma to the Bodhisattvas, seeing that one's own mind can instantly transform into many emanations, clearly seeing all the Dharma spoken by the Buddhas, clearly knowing the order of all times, clearly remembering all those who abide on the path of the six tantras, and spontaneously generating great compassion towards them, being in a great light day and night, seeing that the lord of rocks can move unhindered through the body, mountains, and water, being able to walk and dwell in the sky and on the earth like a bird, having such power, the Buddhas of the ten directions place their golden hands on one's head, thinking that one is able to give prophecies, knowing how to teach the Dharma in the language of all beings, seeing that the vessel and essence worlds are all making offerings, respect, and service to oneself, seeing the three thousand great thousand worlds as flat as the palm of one's hand, seeing the light of the vessel world appearing in the ten directions, clearly seeing the essence world, because one is certain about everything, one thinks that one is able to benefit all beings without hindrance, gods, rakshasas, and vidyadharas all urge one to teach the Dharma, Brahma and Indra, etc., all come to make offerings, these are eighteen. Furthermore, the realm of activity of the yogi's Mara is: Seeing the holy as holy, speaking the words of the holy, seeing countless emanations, seeing everything spoken by the holy clearly, knowing all times clearly, the abiding on the path of the six tantras is all clearly visible, and from it arises the power of compassion, seeing everything clearly, walking without hindrance to anything, dwelling in the sky as on the earth, the holy one extends his hand to prophesy.
Chinese
示现，以一切众生的语言宣说佛法，见到事物稳固与变动的处所。一切平等安置，那本身自性光明显现，能起作用故无有阻碍，劝导圣妙之义，世间主尊供养。自性了知乃是圣者的标志。凡是不作分别的颠倒魔。如是说。又，过去、未来、现在的，罪过和功德无论什么，没有喜欢和后悔的分别念，自生自灭即是它。如是说，像那样也会显现。菩提心诀窍中说，心和显现的相，我和我所二者的边没有，所以显现的一切都是功德。因此没有喜欢和快乐的感受。以功德自居的傲慢，如果生起骄傲、自满、高下之心，必定是没有见到真相，因此说是魔的行境。因此如果彻底了知如幻，远离骄慢之心就是佛。如是说，对那些也不要执着。金刚布置中说，显现是身体的预兆，稀有之物寻得方式的征兆，相是星相的梦兆，众多意愿的预兆，智慧才能事业的差别，说了这五种。如同树木的叶子从哪里来，说有金矿一样。以这些预兆和相，果实高低无论变成什么，精通幻化之后，对出现的相进行应用。这样努力。那本身中说，之后如同大地摇动一样，非常轻微地出现如酥油灯。这被称为最初的征兆。之后如果修习禅定才能，无论如何观想就能成就，在那里修习火的生处，就会变成火的生处。那些之后，像那样在物质的生处，无论如何观想就会变成那样。那是获得大征兆。以语言生起真实的才能，当见到存在的生处时，以说“寂静”来祈愿，就会在那时寂静。如果出现河流损害的持续，以说“断绝”来祈愿，就会在那时断绝。如是说。风平息，以及疾病，通过敲击钹来平息，如所说的那样就会转变。即使不依赖于元素的食物，根