Chinese
从现在开始，解释“鱼日让”的颜色等，即解释“鱼日让是因陀罗”等。那么，鱼日让的颜色等是什么呢？因陀罗是绿色的。大小的尺寸是芥菜籽那么大，五种颜色从深处显现出来。这是由什么原因产生的呢？从知识转化的精华中产生绿色，这是智慧事业圆满的标志。从知识安住于一的精华中产生，所以才像芥菜籽那么大，这是真实胜义的明点的标志。它的位置是从有缘者的肺部上方产生的。这样解释了鱼日让的颜色等。现在解释共同的法界和舍利子的形状，即用“这所有的共同形状是圆形且卷曲的”等来解释。这些遗骨的共同形状都是圆形且非常卷曲的。它们所有的深处都显现出五种光芒，五种颜色互不混杂，各自清晰显现，这一点是相同的。遗骨的形状和这个相似，舍利子非常细微，大小的尺寸像芝麻籽，或者像阳光中的尘埃。遗骨和舍利子的区别是：舍利子会被元素所破坏，会被火烧毁，会被风吹走，会被土石切割，会被水冲走。因此，此人的果报是在化身净土中休息。这样解释了舍利子。现在解释它们的果报的差别和各自的位置，即用“遗骨是谁也无法摧毁的”等来解释。上面的那些遗骨，即使放在铁锤之间也无法摧毁。非常坚硬，像金刚石一样。坚固是因为远离了四大元素的损害，之前是由四大元素的精华产生的。毁灭是在劫末毁灭的时候，空行母会进行处理。有些人是从菩萨的地上提升到更高的地上，因此，这是证悟了智慧远离生灭的标志。因为远离了这一切，所以，这个人证悟的标志是，在这个世界耗尽之后获得成佛。遗骨的位置如上所述。
English
From now on, explaining the color of "Nyariram" etc., that is, explaining "Nyariram is Indra" etc. So, what are the color etc. of Nyariram? Indra is green. The size is about the size of a mustard seed, and five colors appear from the depths. What is the cause of this? Green arises from the essence of transformed knowledge, which is a sign of the completion of the work of wisdom. It arises from the essence of knowledge abiding in one, so it is as small as a mustard seed, which is a sign of the bindu of ultimate truth. Its location arises from above the lungs of the fortunate one. Thus, the color etc. of Nyariram are explained. Now, explaining the common dharmadhatu and the appearance of relics, that is, explaining with "The common shape of all these is round and curled up" etc. The common shape of all these relics is round and very curled up. It is the same that five lights appear from the depths of all of them, and the five colors do not mix with each other, and each appears clearly. The shape of the relics is similar to this, and the relics are very subtle, the size is like a sesame seed, or like a speck of dust in the sunlight. The difference between relics and sharira is: relics can be destroyed by the elements, can be burned by fire, can be blown away by wind, can be cut by earth and stones, and can be washed away by water. Therefore, the fruit of this person is to rest in the nirmanakaya pure land. Thus, the relics are explained. Now, explaining the difference in their fruits and their respective locations, that is, explaining with "Relics cannot be destroyed by anyone" etc. Those relics above cannot be destroyed even if they are placed between iron hammers. It is very hard, like a diamond. Steadfast because it is free from the harm of the four elements, and before it was produced by the essence of the four elements. Destruction is at the time of destruction at the end of the kalpa, the dakinis will handle it. Some are promoted from the bodhisattva's ground to a higher ground, therefore, this is a sign of realizing that wisdom is free from arising and ceasing. Because it is free from all of this, therefore, the sign of this person's realization is that he attains Buddhahood after this world is exhausted. The location of the relics is as mentioned above.
Chinese
在自身的中阴界中，见到各自种姓的佛身而证悟成佛。这些舍利，原因是众生本来就没有谁造作，这些身和舍利，以大自在的方式安住在最初的基位上。在这里，它们成熟与未成熟的差别，是从前串习与未串习的差别而产生的。那些差别的串习，会显现出来，而未串习的则潜藏着，不会实际显现。如同上面所说的舍利的位置，身体是从人的头部产生，或者从脊椎堆叠的连接处产生。舍利的位置是在关节的间隙中，或者从肉和皮肤之间产生舍利。这些都是产生和出现的处所。这样说明了它们的果和位置。那些说明了舍利如何产生之后，现在说明光如何产生，这有两方面。第一，说明确定光的分类的标志是：光有三种。等等这样说明。关于光，有光的体性、定义、分类、特征和结果。光的体性是不依赖于其他能照亮的事物。定义是，因为它能显现，所以是光；因为它持续时间短，所以是光。分类是：共同显现的光、福德之光、入于寂灭道的光、化身随现的光、觉性自性的光。共同显现的光是太阳、月亮、星星的光，以及彩虹等等。福德之光是指诸神的光。入于寂灭道的光是指声闻、缘觉、菩萨和持明者的光等等。化身随现的光是世间的化身和非世间的化身的光。世间的是指天、龙、夜叉等的光。非世间的是指佛的化身的光芒。觉性自性的光有向上直立、光芒四射和环绕三种。特征是空性光明和显现光明。
English
In one's own bardo, one sees the Buddha body of one's respective lineage and attains enlightenment. The reason for these relics is that no one has created them for sentient beings from the beginning. These bodies and relics abide in the original ground in a state of great self-liberation. Here, the difference between their maturity and immaturity arises from the difference between prior habituation and non-habituation. Those differences in habituation will manifest, while those not habituated will remain latent and not actually appear. As mentioned above regarding the location of relics, the body arises from the head of a person, or from the joints where the vertebrae are stacked. The location of relics is in the gaps between joints, or relics arise from between the flesh and skin. All of these are the places of generation and appearance. Thus, their result and location are explained. After explaining how relics arise, now explaining how light arises, there are two aspects to this. First, explaining the signs that determine the classification of light: there are three types of light. And so on. Regarding light, there are the nature of light, definition, classification, characteristics, and results. The nature of light is that it does not depend on other illuminating factors. The definition is that because it makes things appear, it is light; because its duration is short, it is light. The classification is: commonly appearing light, light of merit, light of entering the path of nirvana, light of emanated appearances, and light of the nature of awareness itself. Commonly appearing light is the light of the sun, moon, and stars, as well as rainbows, etc. The light of merit refers to the light of the gods. The light of entering the path of nirvana refers to the light of Shravakas, Pratyekabuddhas, Bodhisattvas, and Vidyadharas, etc. The light of emanated appearances is the light of worldly emanations and non-worldly emanations. Worldly refers to the light of gods, nagas, yakshas, etc. Non-worldly refers to the rays of light of the Buddha's emanations. The light of the nature of awareness itself has three aspects: upright, radiant, and circular. The characteristics are emptiness luminosity and appearance luminosity.
Chinese
空性法性中遍布的光，持有五种智慧的特征。显现中遍布，仅仅在显现中遍布，因此持有种子的特征。在特殊显现中遍布，因此持有自生自显的特征。果是对于任运成就的珍宝显现获得确信。像这样，三种形态是觉性自身体性的光，伴随着圆圈和周围而出现。此人于中阴的显现中，仅一刹那便可在佛的果位上获得果实。又，光在光芒中显现和变化，那么有缘者于最后的中阴中，对任运成就的珍宝明显地显示征兆，从而清净者获得法身，证悟者获得报身。如此，在显示了光的差别具有决定意义的征兆后，现在显示依靠光而成就的具缘者，如何产生化身。如“在光之坛城中”等所显示，如上所显示的那样，在五光的坛城，觉性轮涅槃中，作为所依的某人获得菩提，此人是具缘的菩萨摩诃萨。因此，他如此成佛后，将化身散布到世间的十方，无有吝惜地自然而然地为一切众生谋福利，空行母啊，这是对收集者亲切地呼唤并给予的教诲。具有善缘的瑜伽士也是如此。这是显示化身产生的方式，这些显示了具有光之征兆的人获得佛果的方式。现在，显示声音的征兆出现而获得果实的方式，分为两种，首先是分别确定各自的种姓和成佛的果实。如“在何处逝去之住所”等所显示，获得成就的所依之人，在何处逝去之住所，即从东方的方向非常近的地方。声音是体性、词义、分类、特征和果实。声音的体性是引发任何事物所在之处，词义是清晰地显示特征，因此称为声音。如果分类，则分为表达的声音和存在的声音。
English
The light pervading emptiness and suchness holds the characteristics of the five wisdoms. Pervading appearance means pervading mere appearance, thus holding the characteristic of seed. Pervading specific appearances means holding the characteristic of self-arisen and self-manifest. The result is certainty in the appearance of spontaneously accomplished jewels. Like that, the three aspects are the light of the nature of awareness itself, appearing with circumference and surroundings. This person, in the appearance of the intermediate state, in a single instant, will obtain the result on the ground of Buddhahood. Furthermore, if the light appears and changes in rays, then this fortunate one, in the final intermediate state, will manifestly show signs of spontaneously accomplished jewels, thus the purified one will obtain the Dharmakaya, and the enlightened one will obtain the Sambhogakaya. Having shown the distinctions of light with definite meaning and signs, now it is shown how the Nirmanakaya arises for the fortunate one who attains Buddhahood through light. As shown by "In the mandala of light" and so on, as shown above, in the mandala of five lights, the wheel of awareness and wisdom itself, whoever, as the basis, attains enlightenment, this person is called a fortunate great Bodhisattva. Therefore, after he attains Buddhahood in this way, he sends forth emanations to the ten directions of the world, and without any stinginess, naturally benefits all sentient beings. O Dakini, this is the instruction given by closely calling the collector. That fortunate yogi is also the same. This shows how the Nirmanakaya arises, and these show how a person with the signs of light obtains the fruit of Buddhahood. Now, showing how the fruit is obtained when the signs of sound appear, there are two parts. First, it is definitely shown how to attain Buddhahood with each of their own lineages. As shown by "Where the past dwelling place is" and so on, the basis person who has attained accomplishment, where the past dwelling place is, is in a place very close from the eastern direction. Sound is essence, definition, division, characteristic, and result. The essence of sound is what causes any place to arise, the definition is what clearly shows the characteristic, therefore it is called sound. If divided, it is divided into expressive sound and abiding sound.
Chinese
声音，自性之声，以及象征之声。言说是与人的语言一起进入对象。住处之声，是所有有情众生根源中，自性根源处的文字，作为一切声音的基础而存在。自性之声，是物质之声和有觉知之声。物质是四大元素之声。由元素相遇而产生的声音。有觉知是六道众生语言的各种差别。象征之声，是自声和他声。自声是仅凭言语的声音就能无二地理解意义。他声是依靠所产生的声音来确定原因。声音的特征是，能够理解它所表达的语言知识，并通过不同的特征来象征。获得果位报身。当这样的声音在东方广为流传时，这个人将变成金刚部的报身佛。同样，在南方，如果声音像上面一样广为人知，那么它将变成珍宝部的无量光报身。同样，如果在西方出现，那么莲花部的报身也是如此。同样，如果在北方出现，那么它将变成事业部。同样，如果在上方出现声音，那么它将变成如来部的身。声音的自性是这样的：首先发出“呜”的声音，持续很久，然后它的余音具有三重、四重结构，是金刚部。同样，持续不断，没有间断的是珍宝部。柔和，即长久而细微，没有接触的是莲花部。缓慢，即声音厚重的是事业部。长长的声音，即延伸出去然后进入并回响的是如来部。也就是说，与寂静的报身结合，会非常长久地来到这里。愤怒的特点是接触很多，并且具有非常强烈的声音。这样分别展示了各自的部和果位之后，果位的名称确定为：如果那个人出现时带有声音，那么可以确定这个人将获得圆满报身寂静和愤怒的果位。作为基础的那个人都是报身。
English
Sound, the sound of nature, and the sound of symbols. Speech is what enters an object together with the words of a person. The sound of dwelling is the letter of the root nature from within the root of all sentient beings, dwelling as the basis of all sounds. The sound of nature is the sound of matter and the sound of consciousness. Matter is the sound of the four elements. Sounds that arise from the meeting of elements. Consciousness is the various differences in the language of the six classes of beings. The sound of symbols is one's own sound and another's sound. One's own is understanding the meaning without duality by relying solely on the sound of speech. Another's is relying on the sound that arises to definitely indicate the cause. The characteristic of sound is that it becomes knowledge of the language it expresses, and it is symbolized by different characteristics. Obtaining the fruition of the Sambhogakaya. When such a sound is widely known in the east, this person will become a Sambhogakaya Buddha of the Vajra family. Similarly, in the south, if the sound is known as above, it will become the Sambhogakaya with infinite light, appearing as the Ratna family. Again, if it occurs in the west, the Sambhogakaya of the Padma family is the same. Likewise, if it occurs in the north, it will become the Karma family. Similarly, if a sound occurs above, it will become the body of the Tathagata family. The nature of sound is like this: first, the sound "uur" dwells for a long time, and then its after-sound has a triple and quadruple structure, which is the Vajra family. Similarly, continuous and uninterrupted is the Ratna family. Gentle, that is, subtle for a long time and without contact, is the Padma family. Slow, that is, the sound is thick, is the Karma family. The long sound, that is, extending and then entering and resounding, is the Tathagata family. That is, joining with the peaceful Sambhogakaya, it will come here for a very long time. The characteristic of the wrathful is that there are many contacts and it has a very intense sound. Thus, after showing the respective families and fruits, the name of the fruit is determined: if that person appears with sound, then it is certain that this person will obtain the fruition of the peaceful and wrathful complete enjoyment body. The person who is the basis is all Sambhogakaya.