Chinese
行利他至究竟，利他圆满融入法身。彼时利他从色身以下，脱离世间诸方与乘之边际。如是说。出自《离戏义明大续》，中阴果所示之品第一百一十二竟。此后，密主复请问：嗟！嗟！薄伽梵金刚持！总相之差别如是，上中下之解脱方式，请无误依次宣说。如是请问。导师垂教言：根器最上者，由本初彻证大清净故，无中阴，于刹那间，安住于如是之自性。自性清净之虚空中，法性清净之体性安住。于彼，觉性彻证而显现，非是显现，乃是安住。譬如虚空彻证，然造房舍则虚空被隔断。房屋内之虚空与，自性清净之虚空二者，若以门或见，则无有遮障，二虚空无障而明晰。习气蕴之觉性与，安住于空之觉性二者，以智慧之门连接，不被习气身所遮蔽，安住于无二彻证大清净中。证悟之大义如是，如狮子一跃而断地，以智慧彻证大清净，中阴生灭不住，断于珍宝蕴之中。因此安住于本初解脱大清净中。于彼不应作意。如是不知如何述说其义，于根器下劣之补特伽罗，无有解脱方式可作意。纵然作意亦不得定解故，说以一有而阻隔。此后彼即会相遇。中有上中下三品，中有之上品与中有之中品，中有之下品三种。中有之上品的解脱方式是，于三刹那解脱。首先显现融入于次第，于五根之识等。内在之诸大融入于光，五种识如是融入。四种力显现融入是，如混合颜色的线团。彼时四风从四次第，生起无有慈悲之业风，从命脉中生起。彼从语处融入于道，从道迅速融入于门，门之显现法性界
English
Having acted for the benefit of others to the very end, having perfected the benefit of others, one dissolves into the Dharmakaya itself. At that time, from the benefit of others, down to the Rupakaya, one is separated from the worlds and all the limits of the vehicles. Thus it is said. From the Great Tantra of the Meaning of Non-elaboration, the chapter on the Fruit of the Bardo, the one hundred and twelfth is complete. Then, again, the Lord of Secrets asked: O! O! Bhagavan Vajradhara! The specifics of the general are such, the modes of liberation of the superior, middling, and inferior, please explain in order without error. Thus he asked. The Teacher spoke: For those who are of the highest faculty, because of the great purity of original enlightenment, there is no Bardo, and in an instant, they remain in that very nature. In the sky of self-nature purity, the essence of Dharma-nature purity abides. In that, awareness dawns as thorough realization, it is not dawning, but abiding. For example, the sky is thoroughly realized, but building houses separates the sky. The sky inside the house and the sky of self-nature purity, if seen through a door, are without obstruction, the two skies are clear without obstruction. The awareness of the karmic-traces-womb and the awareness abiding in the sky, the two, connected by the door of wisdom, without being obscured by the karmic-traces-body, abide in the great purity of non-duality thorough realization. The great meaning of realization is such, like a lion leaping and severing the ground, with the great purity of wisdom thorough realization, the arising and ceasing of the Bardo does not abide, it is severed within the precious womb. Therefore, one abides in the great purity of original liberation. One should not fixate on that. Just as one does not know how to express the meaning, for a person of inferior faculty, there is no mode of liberation to fixate on. Even if one fixates, one will not find certainty, therefore it is said to be obstructed by one existence. After that, one will encounter that. There are three kinds of intermediate: superior, middling, and inferior. The superior of the intermediate, the middling of the intermediate, and the inferior of the intermediate are three kinds. The mode of liberation of the superior of the intermediate is, one will be liberated in three instants. First, appearance enters into the manner, into the consciousnesses of the five senses. The inner elements dissolve into light, the five consciousnesses dissolve in that way. The four displays of power dissolve, like mixing colored threads. At that time, the four winds, from the four stages, the wind of action without compassion arises, arising from the life-force channel. That dissolves from the place of speech into the path, from the path it quickly enters the door, the appearance of the door, the realm of Dharma-nature.