English
Having relics is because, here, through the clear establishment of the generation and completion stages, it manifests from the aggregation of pure elements. Latently, there is the immature nature; manifestly, it appears as the mature relic body. From the complete, it appears as father and mother deities, assemblies, and mandalas. From the immature generation and completion stages, it appears as letters, hand symbols, half-bodies, and solitary forms. Here, the body has two aspects: peaceful and wrathful. If both are present, one will be liberated into the Dharmakaya at death, thus converging into liberation in this life, without the bardo of reality. If a peaceful body arises, as soon as this appearance ceases, one is liberated into the self-appearance of clear light within five days. There is no reincarnation for this. If a wrathful body arises, at the time of clear light, when liberating into sound, light, and rays, the basis for spontaneous accomplishment appears, and one remains for a moment. After twenty-one days, one performs the purpose of reincarnation in the bardo. The location of these bodies arises from the head and between the vertebrae. Between relics and ringsel, the cause of the former is that, in general, all beings inherently abide in the nature of the five Buddha families, both as separate and non-separate. Holding the lineage and life of those bodies as relics, the five relics are immature and latently present. When yogis cultivate the path of the essence of clear light, it matures into manifestation. From the burning of the relic body: Sharira is the Sugata relic. (Tibetan: ཤ་རི་རམ་, Sanskrit Devanagari: शरीर, Sanskrit Romanization: śarīra, Literal Chinese meaning: body). Similarly, Varira is the Vajra family relic. (Tibetan: བ་རྭི་རམ་, Sanskrit Devanagari: वज्र, Sanskrit Romanization: vajra, Literal Chinese meaning: vajra). Churira is the Jewel. (Tibetan: ཆུ་རྭི་རམ་, Sanskrit Devanagari: जल, Sanskrit Romanization: jala, Literal Chinese meaning: water). Serira is the Lotus. (Tibetan: བསེ་རྭི་རམ་, Sanskrit Devanagari: पद्म, Sanskrit Romanization: padma, Literal Chinese meaning: lotus). Similarly, Nyarira is called the Karma family relic. (Tibetan: ཉྭ་རྭི་རམ་, Sanskrit Devanagari: कर्म, Sanskrit Romanization: karma, Literal Chinese meaning: karma). The colors are blue, white, yellow, red, green, and various others. The locations are: Sharira is in the head, Varira is between the ribs, Churira is above the liver, Serira is in the kidneys, and Nyarira is above the lungs. The conch shell is a sign of non-reversal, which is also divided into two parts by the distinction of peaceful and wrathful. The size is like a bean or a small bean, round in shape, with five lights. In order, they are the condensed essence of bone, heat, blood, and arising consciousness. Relics are the purest of the pure essence. Relics are indestructible by the harm of the elements, and they do not break even when struck with an iron hammer. The cause of ringsel is the mixture of white and red pure essence, as well as the pure essence of flesh, bone, heat, and breath, and the shape is round.
Chinese
或者任何五种颜色，出现如芝麻大小或尘埃般的微粒，容易被摧毁和破坏。如果这发生在修持心髓的幸运者身上，他们将往生于自性化身刹土。对于其他人则不确定，有些人会往生于天界，有些则会往生于恶道等等，因为这也会发生在普通众生、鸟类、狗类、罪恶者、格西（善知识）、思想家身上。光的体性是五种颜色自发显现。其原因是元素精华和习气成熟的自性音声二者聚合，从而在过去时显现。如果出现连续的光环，则在第一个中阴阶段解脱。如果是向上直立的卡达（本净），则在最后的中阴阶段解脱。如果在尸体火化场的周围，光像阶梯一样显现，则在五天内与四种智慧结合。如果出现光圈，则在五天内显现聚集的景象。在任运自成的景象中，化身显现，对自显和他显二者都有利益。声音的因是：由外在虚空的寂静和二者相击的缘而产生，此处是由获得稳固的因产生。分类有两种：缓慢而持续的喧闹声，在寂静身中，于禅定七日内解脱。短暂而重叠的喧闹声，强烈而短暂，在忿怒身中解脱。缓慢而持续的是寂静的鼓声，强烈而短暂的是忿怒的雷声。这两种声音有五种部族，如果在尸体火化场向东方发出声音，则是金刚部族等等五种部族。地震的体性是：作为容器的基础，是众生所依赖和支撑的地方。其原因是那个人（死者）的力量驱动风而摇动。分类有四种：摇动、剧烈摇动、极大摇动、完全剧烈摇动。这些是普通人、菩萨等等。这些的前行是，对于那些修行未完成而死亡的人，以及那些心怀目标的人，一些通过施加解脱而与人建立联系，那些对道路有信心和精进的人，在气息停止后立即出现地震，这是声闻乘中较差的八地。死后三天，如果从东方开始摇动，则是缘觉乘的预流果等四果。他们依次通过土地运动而解脱。应该通过土地、道路、负重、线条的例子来理解。此外，白玉传承仁波切说，一般来说，对于光明四相，在妥噶（顿超）中有顺生，在且却（断行）中有逆生，以及大圆满
English
Or any of the five colors, appearing as particles the size of sesame seeds or dust, which can be destroyed and broken. If this happens to a fortunate one who practices the Heart Essence, they will be born in the realm of the self-existing Nirmanakaya. It is uncertain for others, some will be born in the heavens, and some will be born in the lower realms, etc., because this also happens to ordinary beings, birds, dogs, evil ones, Geshes (spiritual friends), and thinkers. The nature of light is the self-illumination of the five colors. The cause is the combination of the essence of the elements and the self-sounding of habitual awareness, which manifests in the past. If continuous halos appear, one is liberated in the first bardo. If it is an upright Kada (primordial purity), one is liberated in the final bardo. If light appears like a ladder around the cremation ground, one unites with the four wisdoms within five days. If a light circle appears, the vision of clusters appears within five days. In the spontaneously accomplished vision, emanations are sent forth, benefiting both self-appearance and other-appearance. The cause of sound is: it arises from the stillness of the outer sky and the condition of two things striking each other, here it arises from the cause of gaining stability. There are two
Chinese
关于那波派认为三身是道的显现，自显智慧之道有逆行和从他显慈悲的角度产生的顺行两种。这里如果按照后两种来说，离戏智慧的法性穷尽之意，自住本来清净的本来面目如是之证悟是法身的智慧。其以无修安住之修持达到极致，觉性光明显现的游舞更加广大，如明镜等是智慧的体性，是圆满报身坛城一切的计划。证悟现前的智慧，其慈悲力圆满，不离于任何显现皆是智慧之性的状态，以佛陀的事业调伏有情，如所有尽所有之了知智慧的体性是化身的显现，如是说。空行仰提中说：如果仅以本来清净也能解脱，那四种显现如何计算呢？首先，认识本来清净离戏的智慧自性是法性现前的显现。对此串习，外在显现的各种对境不生起能取所取的分别念，内在的各种念头不生起收放之心，秘密的乐明无念的良好体验越来越增上，故称为体验增上的显现。于此状态串习，能取所取二取之念头自然解脱，无执无边的证悟现前，远离轮回涅槃希冀之时，眼和神通以及共同的成就顺带成就，这称为觉性达到极致的显现。于此状态中，安住于对任何事物都不执著，业和习气以及能取所取错乱分别念全部穷尽，是法性穷尽的显现。如是说。彻却的四种显现颠倒过来达到证量的标准，也就是首先认识觉性本来清净赤裸的法性穷尽之显现，守护法身国王的意，彼无有聚散之时，从一和多的边解脱的觉性通彻达到极致，内外之缘起显现于法性中解脱的状态中不离守护，断除破立烦恼分别念，自清净穷尽，体验无有偏颇，自生无执著，如虚空般开展显现，穷尽边际的体验
English
Regarding the Nabo school's view that the three kayas are the manifestation of the path, there are two types of paths in the way of self-manifesting wisdom: the reversing path and the emerging path from the perspective of other-manifesting compassion. Here, if we explain according to the latter two, the realization of the non-dual wisdom, the exhaustion of dharmata, the naturally abiding original purity, the suchness of the original state, is the wisdom of the dharmakaya. When that itself reaches its limit through the meditation of abiding without meditation, and the play of the radiance of awareness-wisdom becomes especially vast, like a mirror, etc., it is the essence of wisdom, and it is the blueprint for all the mandalas of the sambhogakaya. That very wisdom of direct realization, its compassionate power perfected, without straying from the state where whatever appears is the nature of wisdom, taming beings through the deeds of the Buddha, the essence of the wisdom that knows all that exists and all that appears, is said to be the manifestation of the nirmanakaya. In the Yangti of the Dakinis, it says: If liberation can be attained through original purity alone, then how are the four visions counted? First, recognizing the self-nature of the non-dual wisdom of original purity is the direct manifestation of dharmata. By familiarizing oneself with this, various external appearances do not give rise to thoughts of grasping and being grasped. Internal thoughts do not give rise to the mind of gathering and scattering. The good experience of secret bliss-clarity-non-thought increases more and more, and is therefore called the manifestation of increasing experience. By familiarizing oneself with this state, the thoughts of grasping and being grasped, dualistic grasping, are naturally liberated, and the realization of non-grasping, free from extremes, becomes manifest. When one is free from hopes and fears of samsara and nirvana, the eye and clairvoyance, as well as common siddhis, are achieved incidentally. This is called the manifestation of awareness reaching its limit. By abiding in this state without grasping onto anything, karma, habitual patterns, grasping, and all deluded thoughts are exhausted, which is the manifestation of the exhaustion of dharmata. Thus it is said. The four visions of Trekchö are reversed to reach the standard of signs and measure. That is, first, by recognizing the naked, originally pure awareness, the manifestation of the exhaustion of dharmata, when guarding the intention of the dharmakaya king without separation or union, the awareness that is liberated from the extremes of one and many reaches its limit in thorough penetration. Because the appearance of external and internal conditions is guarded without straying from the state of liberation in dharmata, the afflictions of affirmation and negation, and conceptual thoughts are self-purified and exhausted. Experience is without bias, self-arisen, without grasping, like the sky, and appears openly, exhausting the experience of boundaries.
Chinese
当地基耗尽，当觉性到达真实基础时，法性现量的景象直接升起，于原始本来清净中赤裸安住。此时称为舍弃法、耗尽法、超越法，任何成就都不存在，但能成就神通和预知，能掌控诸元素，并出现元素无法伤害的十种征兆。五道是：从五种智慧的景象来象征，法界智的道是远离戏论、意义的自性、法性耗尽的景象。其本身是镜智的道，是远离局限和偏袒的自明、广阔清澈、日夜不断的瑜伽、觉性达到极限的景象。由此，平等智的道是证悟的功德更上一层楼的景象。远离对证悟的执着之边的自显现，是各别自证智的道，是法性现量的景象，指示觉性不离事物的基础。由此，成所作智的道是觉性解脱于本来清净，安住于通透赤裸的法性自性中，指示在彻却的阶段，妥噶会发生逆转。比玛拉说：“它们也通过逆转，将自明送回初始的基础。”这就是所说的意义。再者，大圆满时期的四缘是：不认识自显现是俱生缘，认识为他者是增上缘，自显现显现为多是所缘缘，这些同时发生是等无间缘。另外，四缘向上解脱的方式是：俱生缘是事物的实相，增上缘是自明觉性之智慧，所缘缘是认识自显现，等无间缘是这些同时发生。于介绍广义经论意义的口诀中：治疗眼睛不适等的方法，不扰乱诸元素的方法，用布裹头，闭上眼睛静坐片刻。站起来睁开眼睛，上下观看地方，然后观看泥土石头等相。之后，在脱噶中说：“眼窝中跳动的脉搏，向上逆转能降临智慧，从要点产生的任何智慧，具智者如实地处于法性中，从一切分别念中解脱，是从虚空中产生的智慧。”如是说，观看妥噶。