Chinese
这是化身为了利益他人而行动的标志。如果这个人的头发和衣服掉进水里，水也不会带走，而是停留在原地，这是不再轮回的标志。有福之人能够不让脚接触地面一肘的距离，在空中行走，这是因为精通了地的声音，通过四种神足使众生的目的圆满的标志。还有，有福之人能够被风吹动而不摇晃，这样的人出现，是因为先前精通了风，这是现象将会消失的标志。像这样有福之人，是习惯了四大声音的标志，这是引导三身的标志。现在，第三个内容是引导心的先行成就的标志。如“众生，显现与不显现的”等所示，对于具有不同污垢显现的众生，一切都显现为具有基础聚集，以及显现为五根境的法，以及不显现的，未聚集在根的显现中，由意识聚集的众生。意思是，如果具有福报的人能够理解六道各自的语言，那么他就已经精通了心的先行。现在，因为不再接受六道中任何一道的身体，所以，具备这些标志，总的来说是脱离身体执着的标志，特别是人道以福德庄严为主。然后是天道为主，以及非天，旁生，饿鬼，地狱六道的语言。对于人来说，四大部洲中，仅阎浮提的人就有三百六十种不同的语言。东胜身洲有一百一十一种。西牛贺洲有二百五十种语言。北俱卢洲有一千零五种。其余的十六个小洲，有七千种不同的语言。这样，二十个洲就有三千四百二十六种不同的语言。知道其他洲的语言数量，是思维智慧自然涌现的标志，是心的先行标志。在天神的语言中，欲界天有六种不同的语言。色界
English
This is a sign that the incarnate is acting for the benefit of others. If this person's hair and clothes fall into the water, the water will not carry them away, but they will stay in place, which is a sign of no longer being reborn in samsara. The fortunate one is able to walk in the air without his feet touching the ground by a cubit, which is a sign that he has mastered the sound of earth, and through the four miraculous feet, he fulfills the purpose of sentient beings. Also, the fortunate one can be blown by the wind without shaking, and when this happens to someone, it is a sign that the phenomenon will disappear because he has previously mastered the wind. Thus, the fortunate one is a sign of being accustomed to the sounds of the four elements, which is a sign of guiding the three bodies. Now, the third content is the sign of the prior accomplishment of guiding the mind. As shown by "sentient beings, appearing and not appearing," etc., for sentient beings with different defilements, everything appears to have a basic aggregation, as well as phenomena that appear as the objects of the five senses, and those that do not appear, not gathered in the manifestation of the senses, sentient beings gathered by consciousness. It means that if a person with merit can understand the languages of the six realms, then he has mastered the preliminary of the mind. Now, because he no longer accepts the body of any of the six realms, having these signs is generally a sign of being free from attachment to the body, and in particular, the human realm is mainly adorned with merit. Then there are the languages of the deva realm as the main one, as well as the asuras, animals, pretas, and hells. For humans, among the four continents, the people of Jambudvipa alone have three hundred and sixty different languages. East Videha has one hundred and eleven. West Godaniya has two hundred and fifty languages. Uttarakuru has one thousand and five. The remaining sixteen subcontinents have seven thousand different languages. Thus, the twenty continents have three thousand four hundred and twenty-six different languages. Knowing the number of languages of other continents is a sign of the spontaneous emergence of wisdom of thought, and is a sign of the preliminary of the mind. In the language of the gods, the desire realm gods have six different languages. The form realm
Chinese
欲界有二十种，无色界有四十种，知晓这六十六种（禅定），是达到精通语言之道的标志。阿修罗有四种不同的语言，知晓这些是语言障碍消除的标志。此外，畜生有二十六万五千种不同的语言，知晓这些是从身体束缚中解脱的标志。知晓一百二十种饿鬼的语言，是消除心中疑惑的标志。知晓地狱众生承受痛苦的二十二万五千种不同的语言，是语言行为达到极致的标志。为什么要知晓这些呢？因为这位有缘者能够彻底断除六道众生的心识分别念的延续，因此不会堕入其中。此外，如果能以自己的神通了知六道众生所有不同语言的心念和前后想法，这是心能随心所欲的标志。为什么呢？因为心的迷惑分别念已经消除。如此，通过身语意精通于先行之道，简而言之，耳之神通、眼之神通、死亡、转生、知晓他人之心、于一瞬间知晓三时、以及知晓深奥法性的神通等六种神通，会持续不断地在这位有缘者身上显现。这表明，六道众生的不清净显现，在此先行阶段就被切断了。而且，这不是由他人所为，而是自己回归自性实相，从而引导走向正道。因此，断除了胎生之城的延续，其意义的关键在于断除了未来转生的延续。由于在此生中修习了先行之道，所以显现如此，此人彻底断除了（轮回）。现在，所有这些征兆都会显现出来。如是，在证得无漏智慧的体验时，会显现引导心识的精通先行之道的真实标志。现在，为了引导智慧，将展示区分轮回与涅槃的先行之道上，身语修习的真实标志。
English
There are twenty in the desire realm and forty in the formless realm. Knowing these sixty-six (meditations) is a sign of reaching the level of proficiency in the path of language. Asuras have four different languages, and knowing these is a sign of the exhaustion of the obscurations of speech. Furthermore, there are two hundred and sixty-five thousand different languages of animals. Knowing these is a sign of liberation from the bonds of the body. Knowing one hundred and twenty languages of pretas is a sign of resolving doubts in the mind. Knowing the two hundred and twenty-five thousand different languages in which hell beings experience suffering is a sign that the activity of speech has reached its ultimate end. Why know these? Because this fortunate one can completely sever the continuum of conceptual thoughts of the minds of the six realms, and therefore will not enter into them. Furthermore, if one knows with one's own direct perception how the thoughts of the minds of all the different languages of the six realms have changed, both before and after, this is a sign that the mind is workable. Why is this? Because the thoughts of the mind's deluded conceptualizations have been exhausted. Thus, through body, speech, and mind, one becomes proficient in the preliminary path. In short, the direct perceptions of the ear, the eye, death, rebirth, knowing the minds of others, knowing the three times as one, and the six direct perceptions of knowing the meaning of profound Dharma nature constantly arise in that fortunate one. This indicates that the impure appearances of the six realms are cut off in this preliminary stage itself. Moreover, this is not done by others, but by oneself returning to the nature of reality, thus leading to the right path. Therefore, the key to cutting off the continuum of the city of the womb is that it cuts off the continuum of future rebirths. Because one has practiced the preliminary path in this life, this is how it appears, and this person has completely cut off (samsara). Now, all these signs will appear. Thus, it is shown that the actual signs of proficiency in the preliminary path that leads the mind appear at the time of experiencing uncontaminated wisdom. Now, in order to guide wisdom, the true signs of the practice of body and speech on the preliminary path that distinguishes samsara and nirvana will be shown.
Chinese
在根本义理生起的时刻，所显示的显现是：以“区分轮回与涅槃的界限”等来显示。轮回通过五个方面来阐述，即本体、定义、分类、特征和结果。本体是产生痛苦。定义是“轮回”，因为它从一个到另一个地轮转。分类有三种：不净的轮回，由颠倒的见解所涵盖；清净一面的轮回，即声闻和缘觉；以及真实的轮回，由菩萨的相续所涵盖。轮回的特征并不固定。结果是被六道和五道所涵盖的众生。涅槃也有本体、定义、分类、特征和结果。涅槃的本体是超越生死二者。定义是，在死亡的时刻没有对痛苦的体验，因为没有死亡，所以超越了悲伤和哀号，因此称为“超越”。分类有三种：作为原因的三乘的涅槃之地；作为结果的密咒的涅槃之地；以及自性大圆满的涅槃之地。作为原因的乘是：声闻的涅槃是阿罗汉，缘觉的涅槃是八种解脱，菩萨的涅槃是十一地中的普光地。作为结果的密咒是内外圆满的持金刚之地。自性大圆满是法性本初清净，超越一切戏论边际的涅槃。特征是，作为原因的三乘的涅槃的特征是：主要着重于所净之物，通过努力而超越；内外密咒主要着重于所转之物，无二无别地超越；大圆满主要着重于显现，无需断舍、努力和修证而超越。涅槃的结果是：声闻需要三个无数劫才能获得，缘觉也需要三个无数劫才能获得，而波罗蜜多乘则需要三十二大劫才能获得果位，这是在《八千颂般若经》的注释中所说的。内外密咒，外密的三种通过更换三种衣服和依赖三种食物，在三世中获得结果。
English
The manifestation shown at the time when the fundamental meaning arises in the mindstream is indicated by "distinguishing the boundary between samsara and nirvana," etc. Samsara is explained through five aspects: essence, definition, classification, characteristics, and result. The essence is the production of suffering. The definition is "samsara" because it revolves from one to another. There are three classifications: impure samsara, encompassed by inverted views; the samsara of the pure side, namely the Shravakas and Pratyekabuddhas; and the true samsara, encompassed by the continuum of Bodhisattvas. The characteristics of samsara are not fixed. The result is sentient beings encompassed by the six realms and the five paths. Nirvana also has essence, definition, classification, characteristics, and result. The essence of nirvana is transcendence of both birth and death. The definition is that there is no experience of suffering at the time of death, because there is no death, thus transcending sorrow and lamentation, hence it is called "transcendence." There are three classifications: the nirvana ground of the three vehicles as cause; the nirvana ground of the secret mantras as result; and the nirvana ground of the Great Perfection of self-nature. The vehicles as cause are: the nirvana of the Shravakas is Arhatship, the nirvana of the Pratyekabuddhas is the eight liberations, and the nirvana of the Bodhisattvas is the eleventh ground, the Ground of Universal Light. The secret mantras as result are the ground of the Vajradhara who is complete with the outer and inner signs. The Great Perfection of self-nature is nirvana in the very nature of Dharma, primordially pure, free from all extremes of elaboration. The characteristics are that the characteristics of the nirvana of the three vehicles as cause are: mainly focusing on what is to be purified, transcending with effort; the outer and inner mantras mainly focusing on what is to be transformed, transcending inseparably; and the Great Perfection mainly focusing on manifestation, transcending without abandoning, adopting, effort, or accomplishment. The result of nirvana is that the Shravakas attain it in three countless eons, the Pratyekabuddhas also attain it in three countless eons, while the Paramitayana attains the result in thirty-two great eons, as explained in the commentary on the Eight Thousand Verse Prajnaparamita Sutra. The outer and inner mantras, the outer three, through changing three garments and relying on three foods, attain the result in three lifetimes.
Chinese
获得儿子和内道佛教徒，依靠究竟和世俗的本尊空行母的自性，以一生获得果位。自性大圆满者，上等根器者不舍有漏蕴，即生获得果位；中等根器者不经历中阴而获得果位；下等根器者不入胎门，于自性化身刹土化生，于彼处证悟，不经中阴而成佛。如是超越之境，亦由胜于上述轮回之法的身语之行，行如是区分之行而生。如是区分之后，于实证无漏智慧之时，彼士夫之身语意显现如是之相。彼亦先由身体之行，身体不可能再入轮回，乃由身体安住于本性之力而生。先由语言之行，语言不可能再入轮回，乃依于语言安住于本性之力而生。如是，由串习意之先行，显现此等之相，乃依于意安住于本性之力而生。其中，尤其身体之先行，显现此等串习之相。瑜伽士彼之身体之执着自解脱之相，如是推理，显现之错乱乃由事物之错乱和对境之错乱所致。事物之错乱乃由事物自性之住法之错乱和彼之自性之错乱所致。住法者，于证悟成佛之前，亦无成立或名言，未证悟之有情亦无成立或名言之先前的基础，由因无明三，缘聚合四，基础与基础所知之差别而错乱，成立为轮回。彼之自性之错乱者，任运成就显现任何事物，游舞生起任何事物，显现方式各异，于任何事物皆不确定而错乱。对境之错乱者，乃法性之中