Chinese
领会并具备不死的意义，作为通达自身意义的征兆，他的身体会变得像十六岁一样。此外，由于空性法性的湿润遍布于那个人的自心，那个人的身体的毛发、面部肢体、全身的肤色等等，以及牙齿、指甲和头发，在没有自然涂抹油脂的情况下，自然而然地渗出油脂，并具有油性光泽，这是空性法性禅修达到圆满的征兆。此外，对于有缘分的人来说，心的禅修显现的征兆是：对于所有显现的法，无论瑜伽士的心在任何瞬间，显现的因缘如何生起，都不会从一个地方散乱到其他地方，而是停留在最初设定的地方或虚空之中，迷惑的二元对境，无明本身无法进入，而是安住于自性，不被分别念所左右，这是内在的征兆。因为这个征兆表明，不是其他的禅修，而是自己获得的，所以这些是禅修成就的征兆。具备这些征兆的有缘者，在此生和来世必定获得证悟显现的佛果。以上讲述了从禅修中产生的征兆。现在讲述习惯于法性之境光明的征兆，即“谁习惯于光明”等所讲述的。任何瑜伽士，对于光明，有体性、定义、分类、特征和结果五种。光明的体性是显示自己的光辉。定义是，因为使对境完全清净而显现，所以是光；因为显示自己的自性，所以是光；因为慈悲自然而然地显现，所以是光。分类有名称之光、世间显现之光、五种智慧的自性之光、福德身力的光、以及修持习惯程度的光。名称是所有被命名的事物。世间显现之光是太阳、月亮、星宿、星星、酥油灯的光、萤火虫的光、以及饿鬼的光。
English
Having comprehended and possessed the meaning of immortality, as a sign of realizing one's own meaning, his body will transform to be like that of a sixteen-year-old. Furthermore, because the moisture of the emptiness of dharmata pervades that person's own mind, the body hair, facial limbs, overall skin tone of that person's body, and likewise the teeth, nails, and hair, without naturally applying oil, oil naturally seeps out, possessing an oily sheen. This is a sign that the meditation on the emptiness of dharmata has reached perfection. Moreover, for a fortunate individual, the sign of the manifestation of mind's meditation is this: for all appearing phenomena, no matter how the conditions of appearance arise in any instant for that yogi's mind, it does not scatter from one place to another, but remains in the place where it was initially set or in the space of the sky. The deluded dualistic object, ignorance itself, cannot enter, but abides in its own place, not being swayed by conceptual thoughts. This is an inner sign. Because this sign indicates that it is not another meditation, but one that is self-obtained, these are signs of accomplished meditation. The fortunate one who possesses these signs will definitely attain the enlightenment of a Buddha in this life and the next. Having shown the signs arising from meditation, now showing the signs of being accustomed to the realm of light of dharmata, which is shown by "Who is accustomed to light?" etc. For any yogi, regarding light, there are five: essence, definition, classification, characteristics, and result. The essence of light is that which reveals its own radiance. The definition is: because it illuminates objects in a completely pure way, it is light; because it reveals its own nature, it is light; because compassion naturally manifests, it is light. The classifications are the light of name, the light of worldly appearance, the light of the self-nature of the five wisdoms, the light of merit and physical strength, and the light of the degree of practice and habituation. Names are all those that are named. The light of worldly appearance is the light of the sun, moon, planets, stars, butter lamps, the light of fireflies, and the light of pretas.
Chinese
等等，这些虽然是光，但不具备自性。福德身力的光，是世间和出世间的。世间的是指色界诸天对由福德成就的光的期望而产生的身体装饰。出世间的是指声闻的光、独觉、菩萨和佛的色身二者的光。五种智慧各自体性的光是：法界体性智，其自性为蓝色的光，安住于法性道之自声中，使见解不离其自性而显现。大圆镜智的光是白色的，显现为法性道的光芒，使禅修显现于其自住的本性中。平等性智的自性是黄色的光，显现为法性道的深沉之声，使行为显现为其自身的功德。妙观察智的光是红色的，安住于法性道的普遍之声中，使果位显现为自在的能量。成所作智的自性是持有的绿色光，显现为法性道的能量之声，使觉性显现为其自身不离勤作和成就的本性。修习的熟练程度的光是：当一个有缘者修习时，从修习中不断增长的显现，呈现出颜色和形状各异的景象，即光之碎片、角锥体、垂直线、放射状、圆周、珍宝网、半网、城堡形状、帐篷、眼状图案和各种眼状图案等，这些将在内部征兆的部分中进行说明。这些光存在于事物本性的完整性中，仅作为其自身的一部分存在，而不是作为外在的显现者存在，例如芝麻籽被油遍布一样。这些是道上的显现。在真实的、深奥的法性中，无论说有光还是无光，都无法成立。这难以用语言表达。自性是不依赖于其他显现者的。也就是说，显现的自性体验为显现者，体验和显现二者无二无别地显现。果位是法界不可思议的
English
Etc., these, although they are light, do not possess characteristics. The light of merit and physical strength is worldly and transcendental. Worldly refers to the bodily ornaments of the gods of the form realm who rely on the light that arises from merit. Transcendental refers to the light of the Shravakas, Pratyekabuddhas, Bodhisattvas, and the two form bodies of the Buddhas. The light of the self-nature of the five wisdoms is: The self-nature of the Dharmadhatu wisdom is blue light, which abides in the self-sound of the Dharma-nature path, causing the view to appear without changing from its own nature. The white light of the mirror-like wisdom appears as the rays of the Dharma-nature path, causing meditation to appear in its own abiding nature. The self-nature of the wisdom of equality is yellow light, which appears as the deep sound of the Dharma-nature path, causing conduct to appear as its own qualities. The red light of discriminating wisdom abides in the pervasive sound of the Dharma-nature path, causing the result to appear as the power of self-mastery. The green light of the self-nature of accomplishing activity appears as the sound of the Dharma-nature's energy, causing awareness to appear as its own nature, free from effort and accomplishment. The light of the degree of familiarity with practice is: When a single person with a connection practices, the appearances that increase from practice, with different colors and shapes, appear differently, such as fragments of light, truncated pyramids, vertical lines, radiating spokes, circumferences, jewel nets, half nets, castle shapes, tent houses, eye patterns, and various eye patterns, etc., which will be explained in the section on internal signs. These lights exist in the completeness of the nature of things, only as a part of themselves, and not as external manifestors, just as sesame seeds are pervaded by oil. These are the appearances of the path. In the true, profound Dharma-nature, whether one says there is light or no light, nothing can be established. This is difficult to express in words. Characteristic is that which does not depend on other elucidators. That is, the self-nature of what is to be elucidated is experienced as the elucidator, and experience and elucidation appear inseparably. The result is the inconceivable Dharmadhatu.
Chinese
定能成佛。像这样的人如果习惯了光的道相，就能在不可思议的法界中成佛。瑜伽士用自己的眼识所见的境界中，外面的地、火、水、风四大的相状不再显现，而是有时显现为自光的光明，有时四大显现，但没有任何造作而自然消失。然后依次出现最初的蓝色，然后是白色，然后变成黄色等三种颜色，然后是红色，然后是绿色等景象依次出现，这样越来越增上，当运用五种颜色时，就是因为习惯了光。为了证明这种光的显现与瑜伽士不可分离，其他众生所见的眼识境界中，那些摆脱了错觉的有缘者，会被看作是疯子一样。而他自己对任何显现都没有阻碍，总之脱离了四大之害，能做到不沉于水中等等。自己享用这些，并且远离损害。那时，这个人对任何事物都不执着。像这样出现的时候，作为脱离四大束缚的标志，他能够身体穿透山石等物，同样，潜入地底，也会在其他众生的显现中被看到。同样，在水中也能穿透而不下沉。这个时候，身体不穿衣服，也能感受到法的温暖，所以不觉得冷。裸体时，对任何显现都没有阻碍，可以自由行走。这个时候，因为获得了等味的禅定食物，所以自然摆脱了世间的饮食、疾病、生死等欲望。因此，对于这种显现，有漏的蕴和烦恼的漏自然耗尽，四大恢复本位，有漏的蕴不再显现，今生获得佛果是毫无疑问的。以上显示了习惯光的征兆。现在显示习惯于法界的征兆，就是通过“谁习惯于法界”等来显示。任何瑜伽士
English
Will certainly attain Buddhahood. If someone is accustomed to the path of light like this, they will attain Buddhahood in the inconceivable realm of Dharma. In the realm seen by the yogi's own eye consciousness, the appearances of the external elements of earth, fire, water, and wind no longer appear. Instead, sometimes the appearance of self-light appears, and sometimes the four elements appear, but they naturally disappear without any fabrication. Then, the initial blue color appears, followed by white, and then it transforms into yellow and other three colors. Then, red and then green appearances gradually arise. In this way, it increases more and more. When utilizing the five colors, it is because of being accustomed to light. As a sign that this appearance of light is inseparable from the yogi, those fortunate ones who are free from delusion in the realm of eye consciousness seen by other beings will be seen as if they are mad. And he himself has no obstruction to any appearance. In short, he is free from the harm of the four elements and can do things like not sinking in water. He enjoys these things himself and is free from harm. At that time, that person is not attached to any material object. When this appears, as a sign of being liberated from the bonds of the four elements, he is able to pass through mountains and rocks with his body. Similarly, he can penetrate into the depths of the earth, and this will be seen in the appearances of other beings. Similarly, he can pass through water without sinking. At this time, even without clothes on the body, he can feel the warmth of the Dharma, so he does not feel cold. When naked, there is no obstruction to any appearance, and he can walk freely. At this time, because he has obtained the food of sameness in taste of meditative absorption, he naturally gets rid of desires such as food, drink, sickness, birth, and death in the world. Therefore, for this appearance, the contaminated aggregates and the outflows of afflictions are naturally exhausted, and the four elements return to their original state. The contaminated aggregates no longer appear, and there is no doubt that one will attain the fruit of Buddhahood in this life. The above shows the signs of being accustomed to light. Now, the signs of being accustomed to the Dharmadhatu are shown, which is shown through "Whoever is accustomed to the Dharmadhatu," etc. Any yogi
Chinese
即法界，有法界的体性、定义、分类、特征和结果五种。法界的体性是广大无垠的自性光明。定义是称为中心，称为法界，是法性事物本性的自性，广大且无边无际。分类有四种：外法界虚空，内法界明灯，秘密法界光明和明点，以及无上秘密法界，即错觉自然消散。其中，外法界是认知的对象，内法界是智慧的对象，秘密法界是三身的对象，无上秘密法界是究竟结果的对象。特征分为共相和自相。共相是显现遍布于能力，无处不在地升起，明亮的对象就像镜子中显现的面容一样清晰。简而言之，法性本身不是法性，而是使法性显现的对象，产生明亮的能力。自相是，外法界的特征是空性，没有执着；内法界的光明没有执着；秘密法界的显现没有执着；无上秘密法界的特征是体验没有执着。结果是，对法性的领域完全理解和通晓，从而如实地见到法性本身的体性。通过将不改变的显现作为道路，从而如实地证得佛果。对于那些习惯于这种法界并具有善缘的人来说，作为脱离八种分别念之风的标志，气息不会向外流动，从而脱离了对外境的分别念；向内流动自然耗尽，这是内心没有分别念的标志。这样，由于内外两种分别念的消失，身体没有粗重感，作为空性的标志，身体的粗细消失。这是因为先前习惯于外法界，并精通于此。身体的力量能够像鸟一样在外部的虚空中行走，同样也能像鱼一样在水中游泳。这就是习惯于外法界的标志。
English
The Dharmadhatu has five aspects: the nature of Dharmadhatu, definition, classification, characteristics, and result. The nature of Dharmadhatu is the self-luminous nature of vastness and expansiveness. The definition is called the center, called Dharmadhatu, which is the nature of Dharma, the essence of things, the nature of being vast and without end. There are four classifications: the outer Dharmadhatu is space, the inner Dharmadhatu is the lamp, the secret Dharmadhatu is light and bindu, and the ultimate secret Dharmadhatu is the spontaneous cessation of illusion. Among them, the outer Dharmadhatu is the object of cognition, the inner Dharmadhatu is the object of wisdom, the secret Dharmadhatu is the object of the three bodies, and the ultimate secret Dharmadhatu is the object of the ultimate result. The characteristics are divided into general characteristics and specific characteristics. The general characteristic is that appearance pervades the ability and arises everywhere. The clear object is like the face appearing clearly in a mirror. In short, Dharma itself is not Dharma, but the object that makes Dharma appear, producing a bright ability. The specific characteristic is that the characteristic of the outer Dharmadhatu is emptiness, without attachment; the luminosity of the inner Dharmadhatu is without attachment; the appearance of the secret Dharmadhatu is without attachment; the characteristic of the ultimate secret Dharmadhatu is that experience is without attachment. The result is that the realm of Dharma is fully understood and comprehended, thereby seeing the nature of Dharma itself as it is. By taking the unchanging manifestation as the path, one attains the fruit of Buddhahood as it is. For those who are accustomed to this Dharmadhatu and have good fortune, as a sign of being free from the eight winds of conceptualization, the breath does not flow outward, thus being free from conceptualization of external objects; the inward flow naturally exhausts, which is a sign of the absence of conceptualization in the inner mind. Thus, due to the disappearance of both inner and outer conceptualizations, the body has no heaviness, and as a sign of emptiness, the grossness and fineness of the body disappear. This is because one has previously become accustomed to the outer Dharmadhatu and is proficient in it. The power of the body enables one to walk in the outer space like a bird, and similarly, one can swim in the water like a fish. This is the sign of being accustomed to the outer Dharmadhatu.