English
Thus, this is the Mahayana. The Mahayana has two aspects: the Paramita and the Mantra. The difference between Mantra and Paramita is that both share the intention to realize all phenomena as emptiness through great wisdom, and the compassion to establish sentient beings in the supreme fruit, prioritizing the benefit of others. Mantra also prioritizes great compassion for the benefit of others, and wisdom for one's own benefit, with the realization that all phenomena are emptiness being the same. The difference lies in the skillful means. There are outer and inner Mantras. The difference between outer and inner Mantra is that they both agree on prioritizing skillful means. However, outer Mantras do not understand how to transform skillful means, and cannot use the five samaya substances in a mixed way. They can only change the three garments and rely on the three sweets and three white foods, and so on. Inner Mantras, through the key points of transforming the five poisons into medicine, and through the key point of purifying without abandoning, can use the five samaya substances in a mixed way, which is a superior difference. So, by using the five samaya substances, the five amritas, what is the need or benefit? Outwardly, it has the need to cut off conceptual thoughts and eliminate obstacles. Inwardly, by mixing the five Kayas and five wisdoms, there is the need to attain Buddhahood in this very life. The faults are the opposite of this. Among these, this is the inner path, and among the inner paths, it is the Great Perfection. This itself is superior to the Mantra vehicle because it is easy in its means. Likewise, it is superior because its means are vast and swift. This itself is the means, as it is easy to attain Buddhahood by directly realizing the meaning beyond acceptance and rejection and the deity without any effort or exertion. The means are swift because the superior practitioner attains Buddhahood in this very life without seeing contaminated phenomena. The intermediate practitioner attains Buddhahood immediately after abandoning this body in the bardo. The inferior practitioner attains Buddhahood after exhaling in the realm of the Natural Emanation Body, so it is swift. It is superior because its means are vast, as there is no higher Dharma than this, so it is vast. Relying on such means, and practicing it, even if stability is not attained in this very life, even if such signs do not appear, such signs will appear immediately after abandoning the body. These are the signs of Nirvana: on the body of that person appear Buddha images and
Chinese
我和，光和声音以及比这更特别的，这些血脉都产生，如果生起五方佛各自种姓的血脉，那么此身一舍弃，在法性的中阴中，真实地生起各自本种姓的佛的血脉。身是毗卢遮那佛和，金刚不动佛和，宝生佛和，无量光佛的身和，不空成就佛的身和，五者的血脉生起，见到那佛的身而解脱。如是显示果的差别后，现在是第二个详细提问，以“智慧轮又明”等显示，智慧是进入的三种智慧，听闻的智慧能认识烦恼，思的智慧能压制烦恼，修的智慧能从根本上断除并去除。轮是智慧之主空行母，又祈请是提问回答多次。嗟嗟是需要两个意义，称呼续部的导师金刚持，血脉的相是，体性和，词义和，分类和，特征和，果。血脉的体性是佛和各自种姓的所依，词义是因为代表种姓所以称为血脉。代表意义的类别。分类是世间假立的血脉和，众生差别的血脉和，佛陀稳固不变的血脉。假立是仅仅命名而已，众生差别是血脉代表种姓，即国王种姓和，统治者种姓和，婆罗门和，平民种姓。佛陀教法稳固不变是舍利等五种外在的分类。这五者代表佛的种姓。特征是从颜色和形状等此处确定代表并显示等。如果是那些的血脉，就是各自种姓的血脉，从何处产生呢？从所依的特殊补特伽罗产生。为何产生呢？因为信赖并修持甚深法性而产生。如此产生有什么必要呢？为了让随行者们生起信心的必要。果是血脉
English
I, and light and sound, and more particularly, all these lineages arise, if the lineages of the five Buddha families arise separately, then as soon as this body is abandoned, in the bardo of Dharmata, the lineage of the Buddhas of their respective families will truly arise. The body is that of Vairochana, and Vajrasattva, and Ratnasambhava, and Amitabha, and Amoghasiddhi, and the lineage of the five arises, and one is liberated upon seeing the body of that Buddha. Having thus shown the distinctions of the fruit, now the second is to ask in detail, shown by "Wisdom wheel again clear," etc. Wisdom is the wisdom of the three entrances, the wisdom of hearing recognizes afflictions, the wisdom of thinking suppresses afflictions, and the wisdom of meditation cuts off and removes them from the root. The wheel is the wisdom-chief dakini, and again the supplication is asking questions and answers many times. Kye Kye is needing two meanings, calling the teacher Vajradhara of the tantra, the aspects of the lineage are: nature, definition, division, characteristic, and fruit. The nature of the lineage is the basis of the Buddha and the respective families, the definition is that it is called lineage because it represents the family. Representing the category of meaning. The divisions are the lineage of worldly designation, the lineage of distinct beings, and the lineage of the Buddha's steadfast transformation. Designation is merely naming, distinct beings are lineages representing families, namely the royal family, the ruling family, the Brahmins, and the commoner family. The steadfast transformation of the Buddha's teachings is the five external divisions such as relics. These five represent the Buddha's family. The characteristics are that from color and shape, etc., these are definitely represented and shown from here. If it is the lineage of those, it is the lineage of the respective families, from where does it arise? It arises from the special individual of the basis. Why does it arise? Because it trusts and practices the profound Dharmata. What is the need for it to arise in this way? There is a need for the followers to have faith. The fruit is the lineage.
Chinese
无论显现五种姓中的哪一种，都能见到该种姓的佛身而成佛。如此所示，所有这些舍利子的颜色都是什么？它们各自的形状又是怎样的？同样，通过大小的次第，如何才能真正转变为五方佛各自种姓的舍利子？这些我以前从未了解过，如何才能转变为各自的种姓？因为对这些没有产生定解，请您为我开示。”如此详细地提问之后，现在为了最终极其详尽地回答，通过六个方面来阐述，首先是阐述夏日然的颜色、大小和形状等。之后又说道：“又开示说”，等等。从紧接着提问之后开始， “又”是强调的词语。“开示说”是谁开示的呢？是续部的导师。向谁开示呢？向这个续部。以什么方式或方法开示呢？因为汇集了一切征相，所以是为了汇集之义而开示。由谁开示呢？向先前出现时的汇集者开示。开示有什么必要呢？为了让后来的修行者生起信心和信任，以及激发精进。 “嗟！谛听，空行母”，这样呼唤汇集者之后，“舍利子夏日然的颜色是什么呢？”回答是：白色而清澈，非常润滑，形状是圆的，从深处自显为五种颜色的光芒。大小的尺寸是像豌豆大小，非常圆润。这是由什么原因产生的呢？由骨髓的精华产生，所以颜色是白色的，法性没有被污垢沾染，是证悟原始清净的征相。骨髓的精华来自骨髓或见解汇集的因缘，所以非常润滑，是证悟基一味一体的征相。由骨头的精髓产生，成熟而变得圆润，这是证悟法身唯一明点的征相。这的处所是什么呢？从具有方便者的头部产生。这样开示了夏日然的形状等之后，现在开示巴日然的颜色和形状等，即“巴日然，蓝色而黑”，等等。巴日然的颜色是什么呢？是蓝色而发黑。大小的尺寸是最小的少许。
English
Whichever of the five families manifests, one can see the Buddha's body of that family and attain Buddhahood. As shown in this way, what are the colors of all these relics? What are their respective shapes like? Similarly, through the order of size, how can one truly transform into the relics of each of the five Dhyani Buddhas' families? I have never understood these before. How can one transform into their respective families? Because I have not developed a definite understanding of these, please explain them to me.” After asking in such detail, now, in order to finally and very extensively answer, it is explained through six aspects. First, it explains the color, size, and shape of the Shariram. Then it says, “Again, it was taught,” and so on. It starts from immediately after the question. “Again” is a word of emphasis. Who taught “it was taught”? The teacher of the tantra. To whom was it taught? To this tantra. In what way or method was it taught? Because all the signs are gathered, it is taught for the meaning of gathering. By whom was it taught? To the one who gathers at the time of the first appearance. What is the need for teaching? In order to generate faith and trust in later practitioners, and to inspire diligence. “O, listen, Dakini,” after calling the gatherer in this way, “What is the color of the Shariram relic?” The answer is: white and clear, very smooth, and the shape is round, self-manifesting from the depths as the light of five colors. The size is about the size of a pea, very round. What is the cause of this? It arises from the essence of bone marrow, so the color is white, the nature of reality is not stained by impurities, it is a sign of realizing primordial purity. The essence of bone marrow comes from the marrow or the cause of the gathering of views, so it is very smooth, it is a sign of realizing the oneness of the basis. It arises from the essence of the bone, maturing and becoming round, this is a sign of realizing the Dharmakaya as a single bindu. What is the place of this? It arises from the head of the one who possesses skillful means. After explaining the shape of the Shariram and so on, now explaining the color and shape of the Bariram and so on, that is, “Bariram, blue and black,” and so on. What is the color of Bariram? It is blue and black. The size is the smallest, a little.
Chinese
白色舍利如芥子大小。最大的也如小豆大小。这由何因产生呢？由所有暖热聚集的清净元素，由火元素的种子产生，凝结成芥子般大小，是不颠倒证悟智慧意义的象征。它由元素清净聚集而产生，呈现蓝色是天空的特性，呈现黑色是水的作用增大的象征。它的位置从哪里产生呢？从具方便者的肋骨间隙产生。空行母啊，这样显示了瓦日惹的颜色等等。现在显示水日惹的颜色、形状、大小、来源和位置：水日惹由“颜色是黄色”等等来显示。所谓水日惹，颜色呈现黄色。大小的尺度如黑芥子大小。原因是，由血液的精华产生，凝结成黄水，颜色是黄色，是无偏颇证悟功德的象征。它由黄水的滴液凝结而成，呈现芥子般大小，是将明点置于道上的象征。它从哪里产生呢？从具方便者的肝脏上方产生。这样显示了水日惹的颜色等等。现在显示革日惹的颜色等等：革日惹由“红色且清澈”等等来显示。革日惹的颜色是什么呢？呈现红色且清澈。大小的尺度也如白芥子大小。原因是什么呢？这是由世俗的四大元素聚集而产生的。由火元素成熟，呈现红色，这是圆满获得四灌顶，不被誓言过失沾染的象征。由火元素成熟而极其清澈，这是身语没有被过失沾染的象征。由土元素的精华聚集，成熟成如白芥子般的颗粒，这是获得世俗明点的象征。由风元素聚集成熟，因此极其轻盈，是能驾驭智慧之风的象征。它的位置从哪里产生呢？从具福者的肾脏产生。空行母啊，这样显示了革日惹的颜色等等。
English
The white relic is the size of a mustard seed. The largest is the size of a small bean. What is the cause of this? It arises from the pure elements of all heat combined, from the seed of the fire element, and congeals to the size of a mustard seed, which is a sign of realizing the meaning of wisdom without inversion. Its arising from the accumulation of pure elements, appearing blue, is a characteristic of the sky, and appearing black is a sign of the increase of the function of water. Where does its location arise from? It arises from the intercostal space of the one with skillful means. O Dakini, thus showing the color of Vari Ram etc. Now, the color, shape, size, origin, and location of Water Ri Ram are shown: Water Ri Ram is shown by "the color is yellow" etc. The so-called Water Ri Ram appears yellow in color. The measure of size is the size of a black mustard seed. The cause is that it arises from the essence of blood, congeals into yellow water, and the color is yellow, which is a sign of impartial realization of qualities. It is congealed from a drop of yellow water, appearing the size of a mustard seed, which is a sign of placing the bindu on the path. Where does it arise from? It arises from above the liver of the one with skillful means. Thus showing the color of Water Ri Ram etc. Now showing the color of Leather Ri Ram etc.: Leather Ri Ram is shown by "red and clear" etc. What is the color of Leather Ri Ram? It appears red and clear. The measure of size is also the size of a white mustard seed. What is the cause? This arises from the accumulation of the four mundane elements. It matures from the fire element, appearing red in color, which is a sign of perfecting and obtaining the four empowerments, and not being tainted by faults of vows. It matures from the fire element and is extremely clear, which is a sign that body and speech are not tainted by faults. From the accumulation of the essence of the earth element, it matures into a grain like a white mustard seed, which is a sign of attaining the mundane bindu. It matures from the accumulation of the wind element, therefore it is extremely light, which is a sign of being able to harness the wind of wisdom. Where does its location arise from? It arises from the kidneys of the fortunate one. O Dakini, thus showing the color of Leather Ri Ram etc.