Chinese
梦见享用如意宝珠的宝藏，梦见金书如雨般降下，梦见各种佛法的声音传入自己的耳朵，梦见自己被各种乐器供养，梦见天神将自己放在四足珍宝座上，抬到空中飞行，梦见龙王们赐予自己珍宝，梦见中阴景象显现，梦见骑着大象，四个强壮的人抬着四条腿，在空中向上飞升，梦见自己站在金轮上，在空中跳跃三次，六十六，即一百一十六，是不确定的征兆。这些是道路的征兆，变化或不变化，无法确定。障碍的征兆是能够化现各种身体，身体发出光芒，无论走到哪里，那个地方都会发出声音，能够将力量注入他人，聚集群体，以及擅长修饰词语，这些都是那个人出现障碍的征兆。无论这三种征兆出现在谁身上，都要按照这个关键的口诀来做：出现变化的征兆时，应在水中静坐，将两块十六指长的木板插入水中，并经常用檀香油涂抹身体，内外都要观想粗大的事物，这样所有的果实都不会被浪费。出现不确定的征兆时，身上穿清凉的衣服，食物也吃清凉的，口中念诵阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无），心中观想虚空中众多的佛身，这样大多会转变为确定的征兆。障碍的征兆是：能够化现各种身体，这也是魔鬼加持的结果，如果仔细观察，会显现出第二个影像。如果看不到这种情况，就用黑松香和楝树水涂抹身体的头部和尾部，并在五处肢体上涂抹旧指甲的土，这样他的身体就会变得花花绿绿。如果出现这种情况，就将如来佛的身像展示给盲人看。
English
Dreaming of enjoying a treasure trove of wish-fulfilling jewels, dreaming of a rain of golden books falling, dreaming of various Dharma sounds reaching one's own ears, dreaming of being offered various musical instruments, dreaming of the lord of gods placing oneself on a four-legged jeweled throne and lifting it into the sky to travel, dreaming of the dragon kings giving oneself precious jewels, dreaming of the appearance of the Bardo visions, dreaming of riding an elephant, with four strong men lifting the four legs and ascending upwards in the sky, dreaming of oneself standing on a golden wheel and leaping three times into the sky, sixty-six, that is, one hundred and sixteen, are signs of uncertainty. These are signs of the path, whether they change or not, it is impossible to be sure. Signs of obstacles are being able to manifest various bodies, light emanating from the body, sound emanating from the place one goes, being able to infuse power into others, gathering assemblies, and being skilled at embellishing words, these are signs that obstacles have arisen for that person. Whomever these three signs appear to, one should act according to this key instruction: when a sign of change appears, one should sit quietly in the middle of water, insert two sixteen-finger-long wooden boards into the water, and constantly apply sandalwood oil to the body, and meditate on gross objects both internally and externally, so that all fruits will not be wasted. When a sign of uncertainty appears, one should wear cool clothes on the body and eat cool food, recite the form of A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: without) in the mouth, and visualize many Buddha bodies in the sky in the mind, so that it will mostly turn into a sign of certainty. The sign of obstacles is: being able to manifest various bodies, this is also the result of the blessing of demons, if one examines it carefully, a second image will appear. If one does not see this situation, then apply black guggul and neem water to the head and end of the body, and apply old nail soil to the five limbs, so that his body will become mottled. If this happens, then show the image of the Tathagata's body to a blind person.
Chinese
因为有火的精华，所以用温暖产生热量；因为有土的精华，所以坚硬的土产生肉；因为有水的精华，所以用水聚集产生血；因为有风的精华，所以轻盈的风产生气息，因此身体才得以形成，这是世俗谛。究竟的智慧明点有五种：根本明点是好的，像光团一样，如此在身体中形成，位于脉中，没有移动。道之明点是好的，从脉中被智慧之风推动而往来。好的中的好，使灯在境上显现。好的顶端，使智慧的各种切割从脉中运行。具有好和装饰的明点，依赖于四种灯，使体验越来越增长，显示景象。自性道之明点是：法性的明点没有造作，遍及一切；普贤王如来没有好坏和大小地显现；法界的明点没有内外地显现；法界完全清净的明点没有错乱和偏袒地自生；智慧的明点本来没有造作地自住；大智慧的明点不被任何烦恼所染污地显现，共有六种。最终的果之明点是法身的明点，唯一没有被任何戏论所戏论，没有被任何人所聚集，不像这个，远离了相状，本体远离了执着，显现各种能力，没有任何成立之物。明点的相状是：远离损害、进入和痛苦。圆形没有戏论，以片段的方式显示代表智慧的形象，智慧完全通透，五个圆环合一，是身的处所，空性没有成为实体，超越了执着。从中产生景象的增长，功德无偏地显现，不被任何过失所染污，相状没有污垢。能力没有阻碍地显现各种游戏，相状没有二元性，本体自清净。理由无偏地显现，在法性中自解脱。结果是明点自性没有内外，使显现存在完全通透地解脱，相状是
English
Because there is the essence of fire, warmth generates heat; because there is the essence of earth, solid earth generates flesh; because there is the essence of water, water gathers and generates blood; because there is the essence of wind, light wind generates breath, thus the body is formed, which is the conventional truth. The five ultimate wisdom bindus are: the root bindu is good, like a ball of light, thus formed in the body, residing in the channels, without movement. The path bindu is good, moving from the channels by the wind of wisdom, going and coming. The good of the good, makes the lamp appear on the object. The tip of the good, makes the various cuts of wisdom move from the channels. The bindu with good and ornaments, relies on the four lamps, making the experience increase more and more, showing appearances. The self-nature path bindu is: the bindu of dharmata is unmade and all-pervading; Kuntuzangpo appears without good or bad and large or small; the bindu of space is clear without inside or outside; the bindu of completely pure space is self-arisen without error or bias; the bindu of wisdom is self-abiding without being made from the beginning; the bindu of great wisdom appears manifestly without being obscured by any affliction, there are six. The ultimate fruit bindu is the bindu of dharmakaya, the only one not elaborated by any elaboration, not gathered by anyone, not like this, free from characteristics, the essence is free from grasping, various abilities appear, there is nothing to be established. The characteristic of the bindu is: free from harm, entering, and pain. Round and without elaboration, showing the image representing wisdom in fragments, wisdom is completely transparent, the five circles are united, it is the place of the body, emptiness is not established as a substance, it transcends grasping. From it, the increase of appearances arises, qualities appear impartially, not stained by any faults, the characteristics have no impurity. Abilities appear in various plays without obstruction, the characteristics are non-dual, the essence is self-purified. Reasons appear impartially, self-liberated in the nature of reality. The result is that the bindu's nature has no inside or outside, making the appearance of existence completely transparently liberated, the characteristics are
Chinese
因为没有执着，显现解脱于无偏。因为真理没有改变，誓言也解脱于有无。像这样的明点，谁有幸进入空性之中呢？因为具有自性大圆满的福分，具有法性空性的意义，这就是见到法身唯一明点的征兆。从自己的眼中，明点空性的灯，不用自己的拇指努力，自然显现在虚空中，这就是即使寿命终结，也必定不会进入子宫之门的征兆。还有，有缘者亲自体验到这一切的征兆是：对于没有言辞戏论的事物，妄加说是存在；对于存在的事物，妄加说是不存在；对于是的事物，妄加说不是；对于不是的事物，妄加说是。用言辞妄加分别，用心思辨，从一中生出种种差别；对于同一个意义，用言辞认定为不同的意义；在没有确定本体之前，就去寻找特征；明明一个能表达意义的词就足够了，却因为戏论而找不到意义。这些没有断除戏论的人，无论说什么、思考什么都是有缺陷的。而真正正确的是，其他宗派的人，即使一瞬间也无法理解深刻的词语。因为对于言辞的戏论，没有思辨的机会，安住于此，这就是安住于实相意义的征兆。因此，瑜伽士自己身体上停止说话，是因为言辞的表达已经穷尽。在这个时候，瑜伽士也变得像哑巴一样，怎么可能对其他人说话呢？甚至连“我要说”的想法，都不会在这个人身上产生，这就是领悟了法性不可言说的意义的征兆。他怎么还会跟随他人听声音、听言辞呢？像这样，无论哪个人显现出觉性，那个人就彻底断绝了事物本性的存在方式，也就是无戏论的法身唯一明点。因此，像这样具有征兆的人，就是三身显现的征兆。然后，即使到了两岁，也能通过正确的智慧，知道自己的觉性已经达到了显现的极限。然后，内外虚空
English
Because there is no attachment, appearances are liberated into impartiality. Because there is no change in logic, vows are liberated from being right or wrong. Who is fortunate enough to realize such a bindu in the expanse? Because they have the fortune of the Great Perfection of self-nature, possessing the meaning of the emptiness of Dharma-nature, the sign of seeing the single bindu of the Dharma-kaya is this: the bindu, the lamp of emptiness, from one's own eyes, without effort from one's own thumb and forefinger, naturally arises in the empty sky, which is the sign that one will definitely not enter the door of the womb even when life ends. Furthermore, the signs that the fortunate one has personally experienced all of this are: to falsely attribute existence to what is without verbal elaboration; to falsely claim non-existence for what exists; to falsely claim what is as not; and to falsely claim what is not as being. To verbally fabricate, to mentally speculate and elaborate from one into many differences; to identify one meaning with words as different meanings; to seek characteristics without settling on the essence; and although one word that expresses the meaning is sufficient, not finding the meaning because of elaboration. Those who have not cut off elaboration, whatever they say or think, are flawed, while what is truly correct is that others of different tenets cannot even momentarily grasp profound words. Because there is no opportunity for speculation on verbal elaboration, abiding in this is the sign of abiding solely in the meaning of reality. Therefore, the cessation of the yogi's own speech in their body is because the expression of words has been exhausted. At this time, the yogi also becomes like a mute, how could they possibly speak to others? Even the thought of "I will speak" will not arise in this person, which is the sign of understanding the meaning of the inexpressible Dharma-nature. How could they still follow others in listening to sounds and words? Like this, whoever has awareness dawning, that person has completely cut off the way things inherently exist, which is the single bindu of the non-elaborated Dharma-kaya. Therefore, one who possesses such signs is a sign of the manifestation of the three kayas. Then, even at the age of two, one knows through correct wisdom that one's own awareness has reached the limit of manifestation. Then, inner and outer space.
Chinese
混合是自性觉的自显现二者，融入无二之中。如此觉性达到极致的显现，以及任何时候都不分离的状态中，有缘者安住其中。之后，诸法自灭，此人身体的四大也自然清净，对此生没有怀疑。如是，显示了习惯于明点的有相和果。现在，为了显示习惯于身的相，特别是习惯于法身的相，经文说：谁对身达到极致。等等。意思是，任何瑜伽士，总的来说对一切身，特别是对三身达到极致，对于具有自性大圆满缘分的士夫，在外显现的境中，会出现这样的相。其中，特别是对法身达到极致的相是：对于法身来说，有体性、定义、分类、特征和果。法身的体性是不存在于境中，空性不是有形之物，没有来去，具有一切时分的智慧和度量。定义是，汇集了一切不颠倒的法性，任何事物都无法摧毁的身体，是道的究竟。法是涅槃之法，身是不生不灭，所以称为法身。分类有轮回的法身和涅槃的法身。轮回的法身是声闻、缘觉和菩萨的法身。声闻的法身是阿罗汉，缘觉是独觉佛，菩萨的法身是十一地普光地。涅槃的法身有三种：法身的化身，是外密最终的果；法身的报身，是内密最终的果；法身的法身，是大圆满某些人的果。特征是，声闻的法的特征，外在所取的境的阿罗汉，对法无我，内在执着的心的阿罗汉，对蕴和界无我，认为是法身。缘觉的法身的特征是，自己修习甚深的缘起性，安住于此的力量
English
Mixing is the co-emergence of self-awareness and self-appearance. It is mixed into non-duality. Thus, the appearance of awareness reaching its limit, and the state of being inseparable at all times, is where the fortunate one abides. Then, as all phenomena are self-exhausted, that person's body's four elements will also naturally become clear, there is no doubt about this life. Thus, having shown the signs and results of being accustomed to Thigle. Now, to show the signs of being accustomed to the body, especially the signs of being accustomed to the Dharmakaya, it is shown by: "Whoever has mastered the body." Etc. It means that any yogi who has mastered all bodies in general, and the three bodies in particular, for a person who has the fortune of the Great Perfection of self-nature, such signs will appear in the external manifest realm. In particular, the signs of mastering the Dharmakaya are: For the Dharmakaya, there are essence, definition, division, characteristics, and fruit. The essence of the Dharmakaya is not in the realm, emptiness is not a form, there is no coming and going, it has the wisdom and measure of all times. The definition is that the body that gathers all the undeviating Dharma nature, which cannot be destroyed by anything, is the ultimate end of the path. Dharma is the Dharma of Nirvana, and the body is without birth or death, so it is called Dharmakaya. The divisions are the Dharmakaya of Samsara and the Dharmakaya of Nirvana. The Dharmakaya of Samsara is the Dharmakaya of Shravakas, Pratyekabuddhas, and Bodhisattvas. The Dharmakaya of Shravakas is Arhat, Pratyekabuddha is the Solitary Buddha himself, and the Dharmakaya of Bodhisattvas is the eleventh Bhumi, the All-Illuminating Ground. The Dharmakaya of Nirvana is threefold: the Nirmanakaya of the Dharmakaya, the ultimate result of outer Tantra; the Sambhogakaya of the Dharmakaya, the ultimate result of inner Tantra; the Dharmakaya of the Dharmakaya, the result of some of the Great Perfection practitioners. The characteristic is the characteristic of the Dharma of the Shravakas. The Arhat of the external grasped object is without self of Dharma, and the Arhat of the internal grasping mind is without self of the aggregates and elements, and it is considered to be the Dharmakaya. The characteristic of the Dharmakaya of the Pratyekabuddha is that by meditating on the profound Dharma nature of dependent origination, the power of abiding in it