English
This is the seal of the body. In the object entrusted, one can inject self-awareness into it. In the very place where one dwells, the body also follows it. Just like awareness itself. One can transform the disbelief of others, the clinging of thoughts ceases on its own, and it is endowed with inner signs. Who can directly realize this? This is the place of the self-nature of phenomena. Those with fortune are purified from this, and strive for the supreme state of unbornness. Thus, and so on. Secondly, in that very tantra it says: For the person who realizes the unborn nature, who cuts off its root, these kinds of signs will also appear. Whoever possesses this sign is equal to me in fortune. Worms, lice, etc. on the body, all of these cease the continuation of birth. Whose hair and nails, all of these do not grow and the continuation ceases, this is the state of unbornness. One who possesses signs in this way, even in three months, this is the place where phenomena are self-purified. The contaminated aggregates do not appear, and one's own body transforms in the center of a circle of light, together with the lineage. Thus, and so on. Thirdly, the later signs are twofold: brief explanation and detailed explanation. The first is the sign of liberation for the fortunate and the sign of confusion for the unfortunate. From the burning of the body, if there are those who pass into nirvana, then their body and relics, as well as light and sound, and the earth will shake. Rain and mist in the sky, these signs appear later. Thus, and so on. The second has two parts: the signs that determine the degree of liberation of the yogi and the signs of rebirth in each of the six realms. The first has five parts: body, relics, light, sound, and the signs of the degree of earth shaking are shown. First, the body has two parts, as it says in that very tantra: When those with lineage pass into nirvana, their remaining contaminated aggregates, after being burned and purified in the place of support, their body has two types: the peaceful body and the wrathful body. In the two forms, if there is a yogi, these two forms, if both appear, then this has no bardo, and becomes one who possesses the confidence of the great primordial purity. If the sign of the peaceful body appears, then the truth is seen in five days, and it also dissolves into the state of the Buddha. If the wrathful
Chinese
如果出现身体，这就是法性中阴的，刹那五分中，解脱吧，空行母。如是说。关于舍利，有简要指示本体和详细解释自性两种。第一种是，出自续部本身：夏日让（藏文，梵文天城体：śarīraṃ，梵文罗马拟音：shariram，汉语字面意思：身体），乃是善逝舍利。同样，瓦日让（藏文，梵文天城体：varīraṃ，梵文罗马拟音：variram，汉语字面意思：瓦日让）被称为，金刚部的舍利。秋日让（藏文，梵文天城体：curīraṃ，梵文罗马拟音：churiram，汉语字面意思：秋日让）是珍宝。贝日让（藏文，梵文天城体：verīraṃ，梵文罗马拟音：veriram，汉语字面意思：贝日让）是莲花。同样，雅日让（藏文，梵文天城体：yarīraṃ，梵文罗马拟音：yariram，汉语字面意思：雅日让）被称为，事业部的舍利。 如是说。第二种有五种舍利，各自的颜色 大小，因，处所，地点等指示如下：出自续部本身：夏日让（藏文，梵文天城体：śarīraṃ，梵文罗马拟音：shariram，汉语字面意思：身体）是白色且透明，油润且凝聚，颜色鲜明，如豌豆的颗粒大小。 这是骨头的精华，成熟而凝聚产生。出自具方便者的头部。瓦日让（藏文，梵文天城体：varīraṃ，梵文罗马拟音：variram，汉语字面意思：瓦日让）是蓝黑色，如白色芥菜籽的大小，或者如小豌豆的大小。这是热量的精华凝聚，从他的肋骨间隙中，产生啊，空行母。秋日让（藏文，梵文天城体：curīraṃ，梵文罗马拟音：churiram，汉语字面意思：秋日让）是黄色，如芥菜籽大小，来自血液。它从肝脏上面产生。贝日让（藏文，梵文天城体：verīraṃ，梵文罗马拟音：veriram，汉语字面意思：贝日让）是红色且透明，大小也如芥菜籽。这是从元素聚集而凝聚，从具缘者的肾脏中，产生啊，空行母。雅日让（藏文，梵文天城体：yarīraṃ，梵文罗马拟音：yariram，汉语字面意思：雅日让）是因陀罗色，如芥菜籽大小，颜色鲜明，从知识的精华中，它从肺部上面产生。这些总的形状是圆形且凝聚，所有都清澈见底，五种颜色。如是说。舍利子是这位瑜伽士以化身呼气之相，由元素所毁坏，但舍利不毁坏。出自续部本身：这个和相似的，舍利子本身是微小的，如芝麻的种子和尘埃一样。这个能被元素摧毁，这是化身的净土。舍利谁也不能摧毁，坚硬牢固，远离一切恐惧，这些都获得无畏的佛果。这样说，以及，自生中说：身体和舍利和光芒等，凡是涅槃的，对于他们出现各种征兆。如是说。光有光环和，向上伸展和，光芒四射三种，从身体舍利燃烧中，光有三种形态
English
If the body appears, this is the bardo of the Dharmata, In an instant, in five parts, May you be liberated, Dakini. Thus it is said. Regarding relics, there are two aspects: briefly indicating the essence and elaborately explaining the nature. The first is, from the tantra itself: Śarīraṃ (藏文，梵文天城体：śarīraṃ，梵文罗马拟音：shariram，汉语字面意思：Body) is the relic of the Sugata. Similarly, Varīraṃ (藏文，梵文天城体：varīraṃ，梵文罗马拟音：variram，汉语字面意思：Variram) is said to be the relic of the Vajra family. Curīraṃ (藏文，梵文天城体：curīraṃ，梵文罗马拟音：churiram，汉语字面意思：Curiram) is the jewel. Verīraṃ (藏文，梵文天城体：verīraṃ，梵文罗马拟音：veriram，汉语字面意思：Veriram) is the lotus. Similarly, Yarīraṃ (藏文，梵文天城体：yarīraṃ，梵文罗马拟音：yariram，汉语字面意思：Yariram) is called the relic of the Karma family. Thus it is said. The second has five types of relics, each with its own color size, cause, place, and location, which are indicated as follows: From the tantra itself: Śarīraṃ (藏文，梵文天城体：śarīraṃ，梵文罗马拟音：shariram，汉语字面意思：Body) is white and clear, oily and cohesive, with a bright color, about the size of a pea. This is the essence of the bones, which matures and coalesces. It comes from the head of the one with skillful means. Varīraṃ (藏文，梵文天城体：varīraṃ，梵文罗马拟音：variram，汉语字面意思：Variram) is bluish-black, about the size of a white mustard seed, or about the size of a small pea. This is the essence of heat that coalesces, from the spaces between his ribs, it arises, Dakini. Curīraṃ (藏文，梵文天城体：curīraṃ，梵文罗马拟音：churiram，汉语字面意思：Curiram) is yellow in color, about the size of a mustard seed, from the blood. It arises from above the liver. Verīraṃ (藏文，梵文天城体：verīraṃ，梵文罗马拟音：veriram，汉语字面意思：Veriram) is red and clear, and the size is also about the size of a mustard seed. This coalesces from the gathering of elements, from the kidneys of the fortunate one, it arises, Dakini. Yarīraṃ (藏文，梵文天城体：yarīraṃ，梵文罗马拟音：yariram，汉语字面意思：Yariram) is Indra-colored, about the size of a mustard seed, with a bright color, from the essence of knowledge, it arises from above the lungs. All of these are round and cohesive in general shape, all are clear and have five colors. Thus it is said. Relics are a sign that this yogi breathes out as an emanation, destroyed by the elements, but relics are not destroyed. From the tantra itself: This and also similar, the relics themselves are tiny, like sesame seeds and dust particles. This can be destroyed by the elements, this is the pure land of emanation. Relics cannot be destroyed by anyone, solid and firm, free from all fear, all of these attain fearless Buddhahood. Thus it is said, and from Rangshar: Body and relics and lights, etc., whatever Nirvana there is, for them, signs are said to arise. Thus it is said. Light has a halo and, extending upwards and, radiating in three ways, from the burning of the body and relics, light has three forms
Chinese
如是。在包含周围环境之中，从何处发生痕迹呢？这确定是在第一个中阴中，必定获得果实。如果向上挺立，这会使中阴不显现，刹那间成佛。如果光芒显现为光束，这在最后一个中阴中，会证得现前菩提。如是说。关于声音，也以方位和声音的次第来区分：从燃烧的遗体中，在何处逝去之房屋的，靠近东方的方向，声音如果非常响亮，这会转生为金刚部。同样，在南方的方向，声音会显现为宝生部。西方是莲花部，北方转生为事业部。同样，上方也是如来部。声音的自性是这样的，喧闹且重叠密集，以及持续长久、柔和缓慢悠长的声音，以寂静和忿怒的差别来区分。如果像现在༼༡༽一样具有声音，这会获得圆满受用身的果实。如是说。关于地震的征兆和程度：在那部续中说，当发生地震时，那个人，在断气的时候发生，这会获得声闻的地位。同样，即使在三天内，那地方也发生了地震，这会成为独觉佛的处所。如果在六天内发生，这是菩萨，进入大地的征兆，空行母。如果即使在九天内，也发生了地震，这会成为持明者，能够随意使用大地的征兆。对于有地震因缘的人来说，佛的果位不会显现，同样，对于土地和道路，会长期进行净化和安住。如是说。 第二，六道各自产生之处的征兆有六种：在那部续中说，当某人死亡的时候，天空是灰黑色和黑暗的 黑 。同样，有雨、雾气、风和冰雹暴风雪。这些都发生在谁身上呢？会转生到有情地狱之处。对于这些人来说，没有中阴，会发生转变，空行母。天空像雾一样 。有黄色光芒，日月消失。没有风和冰雹，没有闪电和太阳，或者降雨后有痕迹。这会在黄昏降临 。这些发生在谁身上呢？是饿鬼的
English
Thus. In the environment including the surroundings, from where does the trace occur? This is definitely in the first bardo, and one will surely obtain the fruit. If one stands upright, this will make the bardo not appear, and one will become a Buddha in an instant. If the light appears as beams, this is in the final bardo, and one will attain manifest enlightenment. Thus it is said. Regarding sound, it is also distinguished by direction and the order of sounds: From the burning corpse, in the house where one has passed away, near the eastern direction, if the sound is very loud, this will transform into the Vajra family. Similarly, in the southern direction, the sound will appear as the Ratna family. The west is the Padma family, and the north transforms into the Karma family. Similarly, the upper direction is also the Tathagata family. The nature of sound is like this, noisy and densely layered, and sustained, gentle, slow, and long sounds, distinguished by the difference between peaceful and wrathful. If one possesses sound like now (1), this will obtain the fruit of the Sambhogakaya. Thus it is said. Regarding the signs and extent of earthquakes: In that tantra it is said, when an earthquake occurs, that person, when the breath is cut off, this will attain the position of a Shravaka. Similarly, even within three days, if that place experiences an earthquake, this will become the place of a Pratyekabuddha. If it occurs within six days, this is a Bodhisattva, a sign of entering the earth, O Dakini. If even within nine days, an earthquake occurs, this will become a Vidyadhara, able to freely use the earth. For those who have the karma of earthquakes, the fruit of Buddhahood will not appear, similarly, for the land and roads, there will be long-term purification and abiding. Thus it is said. Secondly, the signs of the six realms of existence arising in their respective places are six: In that tantra it is said, when someone dies, the sky is grayish-black and dark black . Similarly, there is rain, mist, wind, and hail storms. To whom do all these occur? One will be reborn in the hell realm of sentient beings. For these people, there is no bardo, a transformation will occur, O Dakini. The sky is like a fog . There are yellow rays of light, and the sun and moon disappear. There is no wind or hail, no lightning or sun, or there are traces after rainfall. This will descend at dusk . To whom do these occur? They are the pretas'
Chinese
于生处所，生者乃空行母。 虚空昏暗亦无风， 乌云浓密无边际， 或现雾气不悦意， 谁作此生之行持？ 此乃畜生之境地。 狂风剧烈而搅动， 乌云如末劫之景象， 剧烈翻腾且往来， 雷鸣电闪舌绽放， 日月之光不能显， 此景若于谁人现？ 此乃非天之生处。 虚空澄澈而明净， 日月之光显明亮， 风与冰雹皆不见， 此乃天人之生处。 又或虚空澄澈明， 人间之云如白绸， 极薄且广阔而显现， 或有日月光环绕， 此景若于谁人现？ 此乃人道所得也。 如是说。 语义珍宝藏中， 由相而定次第， 即金刚处第九， 广说如是。 其后，于中阴以智慧灯， 如何安立自显之口诀， 所示有二： 中阴总相之安立， 及各自自性之广说。 初者有三： 分类、界限、显现。 分类有四，如《根本续》云： 分类实有四种相。 即：自性中阴、临终中阴、法性中阴、有之中阴。 界限者，自性中阴，始于初生离母胎，终于临终之病苦。 临终中阴者，始于临终之病苦，终于内息断绝。 法性中阴者，始于断气刹那光明生起，终于任运之显现融入。 有之中阴者，始于任运融入，终于意生身无碍游走，入于母胎。 入胎之后，即为后有。 显现者，有四。 于自性而住之中阴显现，亦有总说与别说二者。 初者亦有三：三界总相、处所类别各异、补特伽罗各别。 总相者，以阿赖耶之上，随各自习气安立之故，根本