Chinese
成为了增长的原因。像这样习惯了光明，错觉便在光明中解脱，显现出身语的特殊征兆，从遗体燃烧中可以看出：谁习惯了光明？在自己所见的行境中，地、水、火、风，四大元素的显现自然消失，逐渐体验五种颜色。这是与其不可分离的征兆。在他人所见的行境中，像疯子一样无碍，对任何事物都没有执着，能够穿透山石，同样也能潜入地底，也能穿透水。身体甚至没有衣服，赤裸无碍，对食物等欲望自然脱离。由此，这个显现本身，元素回归本位，有漏的蕴身不再显现，毫无疑问能获得果位。如是说。如同外在显现的体验征兆一样，内在意识也会出现。如果有人不误入歧途而进入正道，就会出现涅槃的征兆。如《自显》所说：觉性乘坐不变之马，恒常观照真实之光，导师之语象征重大意义，觉性之王显现的程度，应以此如实把握。独自安住则获得安乐，因为自显现作为朋友而生起，与他人的心意相合，因为与自己的本性不分离，所以不会产生贪恋和执着，为了走向自己的本位，不会对任何事物产生欲望，因为已经获得了自己的意义，即使像木棉花瓣一样，虫子和昆虫也会消失。如是说。第二，关于习惯于法界的征兆，有体性、词义、分类、特征、果五者。第一，体性是：广大无垠的自性光明，即自明。词义是：称为中心，称为虚空，法性事物本性的自性，广大且无边无际。分类有：外在的法界是天空，内在的法界是灯，秘密的法界是光和明点，无上的法界是错觉自然止息的广大显现。这些依次是：觉性，智慧，三身，以及果位的境域。特征是：广大而能开启，能够显现且遍及，因此作为光明的境域而显现，如明镜般清澈。
English
It becomes the cause of increase. Having become accustomed to such light, illusion is liberated into clear light, and special signs of body and speech appear, as can be seen from the burning of the remains: Who has become accustomed to the light? In the realm of experience seen by oneself, the appearance of earth, water, fire, and wind, the four elements, naturally disappears, gradually experiencing the five colors. This is a sign of being inseparable from it. In the realm of experience seen by others, like a madman, without obstruction, without attachment to anything, able to penetrate mountains and rocks, and likewise able to penetrate into the depths of the earth, and also able to penetrate water. The body even has no clothes, naked and unobstructed, and desires for food and the like are naturally detached. Therefore, this very appearance, the elements return to their own place, and the contaminated aggregates no longer appear, and there is no doubt that the fruit will be obtained. Thus it is said. Just as there are experiential signs of external appearance, so too will internal consciousness appear. If someone enters the path without straying, signs of nirvana will appear. As the Self-Arisen says: Awareness rides the unchanging horse, constantly gazing at the true light, the words of the teacher symbolize great meaning, the extent to which the king of awareness appears, should be grasped in this way. Abiding alone brings happiness, because self-appearance arises as a friend, in accordance with the minds of others, because it is inseparable from one's own nature, therefore attachment and clinging will not arise, in order to go to one's own place, one will not have desires for anything, because one has already obtained one's own meaning, even like a cottonwood petal, insects and worms will disappear. Thus it is said. Secondly, regarding the signs of being accustomed to the Dharmadhatu, there are five: essence, definition, classification, characteristics, and fruit. First, the essence is: the clear self-nature of vast and expansive self-luminosity. The definition is: called the center, called the void, the self-nature of the nature of phenomena, vast and boundless. The classifications are: the outer Dharmadhatu is the sky, the inner Dharmadhatu is the lamp, the secret Dharmadhatu is light and bindu, the supreme Dharmadhatu is the vast appearance of illusion naturally ceasing. These are, in order: awareness, wisdom, the three bodies, and the realm of fruition. The characteristic is: vast and able to open, able to appear and pervasive, therefore appearing as a realm of light, clear as a mirror.