Chinese
神通和神变也存在于饿鬼、中阴、旁生等之中。通过禅定力获得的神通和神变也存在于外道之中。我们自己即使获得了无数稳固的禅定，但对轮回的根本——我执，不仅没有损害，反而成了助伴。听闻的标志是寂静调柔，修行的标志是没有烦恼。正如至尊冈波巴所说，成就的标志主要是指自相续中的贪欲等烦恼根本已经减少乃至消失，心相续变得越来越好。如是说。世间人依赖药物咒语，说能留下脚印，你们似乎在追随这种无稽之谈，那样的说法不值得信任。据说在印度等地，如果成就了药物的精华提取，就能使身体隐形。这也是经部中所说的事业。同样，成就了观想，就能随意成就杀、驱、僵等事业，并且能够从中恢复。成就物的药物能将接触到的所有东西变成黄金，这些当然是各自成就的标志。然而，即使八大成就等是共同的成就，但因为它们能利益佛法和无量众生，所以成为迅速成就菩提的近因，如果不承认秘密真言的方便众多且迅速是这样的，那又是什么呢？例如，圣者龙树和毗卢巴用炼金术为地上的僧团提供食物，并从贫困的恐惧中拯救了许多众生。大成就者们也像这样通过观想等利益了无量调伏对象。你们说禅定力的神通和神变在外道中也有，这等于承认了佛教大小乘五道的功德与外道相同。在此谈论外道的神通等没有意义。佛教徒通过禅定力获得神通和神变，怎么可能没有断除我执呢？即使眼睛能看到所有细微和粗大的事物，但仍然没有去除障碍。
English
Clairvoyance and magical powers also exist in pretas, bardo beings, animals, and so on. Clairvoyance and magical powers attained through the power of meditation also exist in non-Buddhists. Even if we ourselves have attained countless stable samadhis, not only has it not harmed the root of samsara, self-grasping, but it has even become an aid. The sign of listening is peacefulness and gentleness. The sign of meditation is the absence of afflictions. As the venerable Gampopa said, the main sign of accomplishment refers to the fact that the root of afflictions such as attachment in one's own mind-stream has diminished or even disappeared, and the mind-stream has become better and better. Thus it is said. Worldly people rely on substance mantras and say that they can leave footprints. You seem to be following such nonsense, and such statements are not trustworthy. It is said that in India and other places, if the essence extraction of medicine is accomplished, the body can become invisible. This is also a practice mentioned in the tantras. Similarly, if visualization is accomplished, one can accomplish any desired action such as killing, expelling, or stiffening, and one can also recover from it. The medicine of accomplishment can turn everything it touches into gold, and these are of course the signs of their respective accomplishments. However, even though the eight great accomplishments and others are common accomplishments, because they benefit the Dharma and countless sentient beings, they become a proximate cause for quickly attaining enlightenment. If one does not recognize that the many methods and swiftness of secret mantra are like this, then what is it? For example, the noble Nagarjuna and Virupa used alchemy to provide food for the sangha on earth and saved many beings from the fear of poverty. The great siddhas also benefited countless beings to be tamed through visualization and so on. You say that the power of meditation and the play of magical powers also exist in non-Buddhists, which is tantamount to admitting that the qualities of the five paths of the Great and Small Vehicles of Buddhism are the same as those of non-Buddhists. There is no point in talking about the clairvoyance of non-Buddhists here. How is it possible for a Buddhist who has attained clairvoyance and magical powers through the power of meditation not to have abandoned self-grasping? Even if the eyes can see all subtle and gross objects, they have still not removed the obscurations.
Chinese
这样说有什么区别呢？五道的阶段中，贪等烦恼减少多少，道相的功德就增长多少，这是规律，因此被誉为断证的功德如风一般。大乘的资粮道开始出现眼和神通，获得法流的等持，据说能从化身听法，这是因为获得了天眼的神通和天耳的神通。从加行道获得暖位开始，就变得清晰稳固。获得见道后，能同时化现百身，见到百佛，能利益百众生，知道百种心念，游历百佛土等，能自在掌控十二百种功德。二地以上，据说后后比前前功德增长百倍等等。肉眼和普通的神通，世间禅定也能成就。大小乘的道相，乃至将灭尽的生处转化为四大等无量。你不明白这些，就认为佛教的五道功德与外道相同，还说具有神通的圣者们执着于我，不能造成损害。说这些话的人，就是在浪费珍贵的佛法，这种话在末世的末期，将非佛法伪装成佛法，从而摧毁珍贵的佛法。五道的证相与外道的神通有天壤之别。更不用说菩萨圣者了，即使是声闻缘觉圣者的神通极小一部分，世间导师大自在天和遍入天等也无法与之相比，何况是自在外道们呢？像这样连无我都没有证悟就胡说八道，还有比这更糟糕的吗？还有，你认为烦恼灭尽是成就的标志，而不认为神通是成就的标志，这是因为你将自己没有的作为标志。烦恼灭尽的人怎么可能没有神通呢？这些标志是烦恼灭尽后智慧增长的痕迹，就像有火怎么可能没有烟呢？
English
What difference does it make to say that? In the stages of the five paths, the more afflictions such as attachment decrease, the more the qualities of the path's signs increase, which is the natural order. Therefore, the qualities of abandonment and realization are renowned like the wind. From the great accumulation path of the Mahayana, eyes and clairvoyance first arise, and one obtains the samadhi of the Dharma stream, and it is said that one can listen to the Dharma from the manifested body, because one has obtained the clairvoyance of the divine eye and the clairvoyance of the divine ear. From the attainment of warmth on the path of joining, it becomes clear and stable. After attaining the path of seeing, one can manifest a hundred bodies at once, see a hundred Buddhas, benefit a hundred sentient beings, know a hundred thoughts, travel through a hundred fields, and so on, controlling twelve hundred qualities. From the second ground onwards, it is said that the later qualities increase a hundredfold compared to the former, and so on. Ordinary fleshly eyes and mundane magical powers can also be achieved through worldly meditation. The signs of the paths of the Great and Small Vehicles, such as transforming the elements of the body into the four elements at the end of exhaustion, are limitless. Without understanding this, you think that the qualities of the five paths of the Buddha's teachings are the same as those of the non-Buddhists, and you say that those noble ones who possess clairvoyance and magical powers are not able to harm the clinging to self. Those who say these things are wasting the precious teachings of the Buddha. Such words, at the very end of the degenerate age, disguise non-Dharma as Dharma, thereby destroying the precious teachings of the Buddha. The signs of realization on the five paths are as different as heaven and earth from the clairvoyance and magical powers of the non-Buddhists. Let alone the noble Bodhisattvas, even the smallest fraction of the clairvoyance and magical powers of the Shravakas and Pratyekabuddhas cannot be matched by worldly teachers such as the Great God and Vishnu, let alone the wandering ascetics. What could be worse than speaking without even realizing a little bit of selflessness? Furthermore, you say that the exhaustion of afflictions is a sign of accomplishment, but you do not consider clairvoyance and magical powers to be signs of accomplishment, because you have set what you do not have as a sign. How could it be possible for someone who has exhausted afflictions not to have clairvoyance and magical powers? These signs are the traces of the increase of wisdom after the exhaustion of afflictions, just as if there is fire, how could there be no smoke?
Chinese
请注意。过去的圣者阿罗汉们和菩萨、成就者们，都是舍弃了烦恼，获得了广大神通和证悟。如果不懂得这一点，只认为心性善良就是成就的标志，那么很多没有进入佛法的世俗之人也会变成成就者。因为很多凡夫俗子天生就具有善良的心性。如果说这些人自己显现的征兆像乌龟的毛一样稀少，那实际上就是在贬低圣者们的神通和证悟的力量。有智慧的人应该思考，这是否会发生。因为饿鬼、中阴和动物等也承认有证悟和神通，所以才这样认为。心性变得寂静调柔，不仅仅是通过听闻佛法，而是从心性解脱中产生的，所以应该把它看作是不修行的功德。大多数的听闻都变成了烦恼和放逸的帮凶，甚至憎恨佛法，这是因为心性没有解脱，仅仅满足于听闻，把傲慢执着为我。就像一颗好的星星一样，听闻佛法却被抛弃到恶道的故事有很多。此外，声明、诗歌、历算、占卜、绘画、工艺等知识，仅仅是知识的处所，知道这些是好的。然而，因为这些是内外共通的学问，所以外道徒也很擅长这些。甚至连变成动物的昆虫，也无一不精通这些学问。我们自己也无数次精通这些学问，但最终还是没有超出轮回，甚至没有丝毫进步。这些学问，不要说成为成佛的根本方法，甚至不是获得解脱的根本方法，也不是从恶道中解脱的方法。以前精通各种学问的人，后来却转生为昆虫等，这也需要考察。仅仅精通这些学问的智慧，却不能分辨取舍之处，这是矛盾的。如果即使是外道等，也不会不成就一点人天福报。经中说：做了什么业，就得到什么样的果报。
English
Please pay attention. The past noble Arhats, Bodhisattvas, and accomplished ones all attained mastery over vast miraculous powers and clairvoyance by abandoning afflictions. If one does not understand this and merely considers a good mind to be a sign of accomplishment, then many worldly people who have not entered the Dharma would also become accomplished ones. This is because many ordinary people are born with good minds. If it is said that these signs of manifestation are as rare as turtle hair, then it actually denigrates the powers of clairvoyance and miraculous abilities of the noble ones. Wise people should contemplate whether this will happen. Because pretas, bardo beings, animals, etc., also acknowledge having clairvoyance and miraculous powers, that is why they think this way. Becoming peaceful and gentle is not only through hearing, but arises from the liberation of the mind, so it should be regarded as a virtue of not meditating. Most of the hearing has become an accomplice to afflictions and carelessness, even hating the Dharma, because the mind has not been liberated, merely satisfied with hearing, and clinging to pride as self. Like a good star, there are many stories of hearing the Dharma but being abandoned to evil destinies. Furthermore, the knowledge of sound, poetry, astrology, divination, painting, crafts, etc., are merely places of knowledge, and knowing these is good. However, since these are common sciences, both internal and external, even non-Buddhist heretics are very skilled in them. Even insects that have become animal beings are all without exception proficient in these sciences. We ourselves have also been proficient in these sciences countless times, but in the end, we have not transcended samsara, not even making the slightest progress. These sciences, let alone being the fundamental method for attaining Buddhahood, are not even the fundamental method for attaining liberation, nor are they a method for liberation from the lower realms. It is also necessary to examine the statement that someone who was previously proficient in various sciences was later reborn as an insect, etc. It is contradictory that the wisdom of merely being proficient in these sciences does not even slightly distinguish between what to accept and what to reject. If even non-Buddhists, etc., would not achieve even a little bit of human and divine fortune, that is impossible. As the sutra says: Whatever actions one does, one will receive the corresponding result.
Chinese
既然您说“现在成熟”，那么佛教的特点，因果关系就会混乱，仅仅是不迷惑于这些明处，其智慧就成了转生为畜生的原因，导致异熟果的混乱。先前仅仅是精通某事的人，如果转生为昆虫，那么在他/她的相续中，不可能有同类因的果，因为萨迦班智达曾说：“即使明天死亡，也要学习明处。即使今生没有成为智者，寄托于来世的财富，也如同自己取回一样。”这个矛盾难以消除。因为转生为昆虫的那个人的相续中，永远不会有了解明处的习气。此外，《经庄严论》中说：“如果没有精通五明处，即使是圣者也不会成为一切智者。因此，为了调伏他人、摄受他人，以及自己通晓一切，所以要为此而努力。”菩萨如果没有学习这些明处，即使获得了殊胜的圣果，也不会成为一切智者。经中说，成为一切智者的近因，必须精通各门学问。您却承诺说明处甚至不能成为解脱的因，这个矛盾该如何消除？寂天菩萨说：“王子们没有学习的事物，是不存在的。对于安住于此的智者，没有不转为福德的事物。”萨迦班智达也说：“如果没有学习就能成为一切智者，那么因果又怎么会真实呢？”经中说，获得一切智的主要原因，是学习所有的明处。《贤劫经》中说：“如来时贤国王，以诗人的诗句赞颂逝者胜幢，之后首先发起了殊胜的菩提心。”经中说，仅仅用诗歌的偈颂赞颂，也能成为获得菩提的因，那么精通明处，通过讲说、辩论、写作三方面来弘扬佛法，以及承诺为利益众生而行持伟大的事业，不会成为成佛之因，这无疑是对佛陀和菩萨的所有论典的诽谤，从而积累了巨大的恶业。还有，您在下面说：禅修