English
There are three instructions for liberation in the Bardo: the essence, the divisions, and the individual practices. Firstly, all appearances other than the ground of original purity are the intermediate state of the Bardo. The appearance of the ground manifesting as wisdom is the pure Bardo of Dharmata. All phenomena encompassed by the six realms of delusion are the impure Bardo of delusion. Moreover, it arises from the sphere of original purity, and the mind with its seeds, until the basis of appearance is not perfected in the sphere, is the Bardo. Secondly, there are four: the Bardo of birth or nature, the Bardo of dying, the Bardo of Dharmata, and the Bardo of becoming. The first is from the moment of conception in the mother's womb until afflicted by the disease of death. The second is from turning towards death until the cessation of the inner breath. The third is from the cessation of the inner breath until the appearance of the clear light and the dissolution of the spontaneously accomplished appearances. The fourth is from the dissolution of the spontaneously accomplished appearances until the establishment of the future rebirth. Thirdly, the four Bardos are taught with two examples and two meanings. Firstly, cutting off attachments in the Bardo of birth is like a bird entering its nest. The meaning is that by relying on a noble Lama, one cuts off attachments to the instructions he teaches through hearing and thinking. By meditating, one cuts off attachments to the meaning of reality in the experience of awareness, thus perfecting the qualities of the four paths and ten Bhumis of learning, and manifesting the fruit of non-learning. Secondly, clarifying in the Bardo of dying is like a beautiful woman looking in a mirror. The meaning is that the instructions previously meditated upon are clarified in the mind at this time. How to clarify? As the key points of the instructions for the dissolving stages corresponding to the clear light of death are clear in the mind, one looks at the light of the eyes and places awareness in emptiness and clarity. Thus, the current clear light is like an escort, and the clear light of the Bardo is like a welcome. The two are liberated like the setting sun and the rising moon on the fifteenth day of the month occurring simultaneously. Moreover, in the "Union of Sun and Moon Sutra" it says: When earth dissolves into earth, the body becomes heavy and does not take food, and all strength to stand and walk is exhausted. When water dissolves into water, saliva and nasal mucus flow. Similarly, when fire dissolves into fire, the mouth and nose become very dry, and all the body's heat escapes from the extremities. Similarly, when wind dissolves into wind, the breath
Chinese
手臂摇动，眼睛也向上翻。这种征兆出现在谁身上，就必定会前往来世。那时，上师的教诲，要融入自己的心续。如是说，对于教诲的意义，此时要毫不散乱地提起觉性，清晰地观想。当气息融入意识时，前后光明母子相会，在原始法界中解脱。第三，在法性中阴时，相信自显，如母亲怀抱孩子一般。由于教言的意义已融入体验，无论法性的显现如何出现，都不会恐惧，而是将自显视为智慧的游舞，要通过五种融入的方式来认识。首先，当意识融入虚空时，觉性的光芒融入，在眼睛中停留。最初的瞬间，会显现本初清净的景象，如秋日晴空般无云的光明，无边无际。然后，当虚空融入光明时，景象会转变，显现五光的景象，以及声、光、射线三种景象遍布虚空。然后，光明融入双运时，五部如来的坛城会依次在禅定中显现五天。然后，双运融入智慧时，四喜智慧的法衣和明点会显现。然后，当智慧融入任运成就时，向上显现本初清净法身，直接显现报身五部如来，向下显现调伏众生的化身等刹土。那时，无论法性的显现如何出现，都不会恐惧，而是像遇到熟人一样，确信自显是智慧的游舞。这五种融入的方式不一定按顺序进行，而是根据个人的根器。上等者，如日月交融般，舍弃身体和光明显现同时解脱。中等者，在双运或智慧的景象中解脱。下等者，在任运成就的景象中解脱。显现的方式也只显现到解脱的地方为止，再往下融入法界就不显现了。无论在哪种景象中解脱，第一瞬间要认识到是自显，第二要安住于认识之上，第三要从安住之上解脱，第四要从解脱之上向众生界散发化身，第五是
English
The arms wave, and the eyes also roll upwards. Whoever has this sign will surely go to the next life. At that time, the guru's instructions should be integrated into one's own mindstream. As it is said, at this time, one should extract awareness from the meaning of the instructions and clearly visualize without a moment's distraction. When the breath dissolves into consciousness, the two lights, mother and child, meet and are liberated in the primordial realm. Third, in the bardo of dharmata, trusting in self-appearance is like a mother embracing her child. Because the meaning of the instructions has been integrated into experience, no matter how the appearances of dharmata arise, there is no fear, but the self-appearance is seen as the play of wisdom. These should be recognized through the five ways of dissolution. First, when consciousness dissolves into space, the radiance of awareness enters and remains in the eyes. At the first moment, the appearance of primordial purity arises, like the cloudless sky of autumn, a light without beginning or end. Then, when space dissolves into light, the appearance changes without delay, and the appearance of the five lights and the three appearances of sound, light, and rays fill the sky. Then, when light dissolves into union, the mandalas of the five families gradually appear in meditation for five days. Then, when union dissolves into wisdom, the garments and bindus of the four joys of wisdom appear. Then, when wisdom dissolves into spontaneous accomplishment, the dharmakaya of primordial purity appears upwards, the sambhogakaya of the five families appears directly, and the nirmanakaya that tames beings and other realms appear downwards. At that time, no matter how the appearances of dharmata arise, there is no fear, but like meeting a familiar person, one is certain that self-appearance is the play of wisdom. These five ways of dissolution do not necessarily proceed in order, but depend on the faculties of the individual. The best, like the union of the sun and moon, abandon the body and the appearance of light are liberated simultaneously. The intermediate, are liberated in either the appearance of union or wisdom. The lowest, are liberated in the appearance of spontaneous accomplishment. The way appearances arise also only arises up to the point of liberation, and below that, it dissolves into the realm and does not appear. In whichever appearance one is liberated, in the first moment, one recognizes it as self-appearance, in the second, one abides in the recognition, in the third, one is liberated from the abiding, in the fourth, one emanates manifestations to the realms of sentient beings from the liberation, and the fifth is
Chinese
我安住于明净宝瓶身中，那些刹那也大多是行圆满次第的刹那，但也不一定。禅定的间歇是先前安住于三摩地，到后来的分别念未生起之间的习气。这些也只是在这里粗略地显示而已。此外，关于进入法性中阴的景象的要诀、解脱之身的要诀、最终完成时认识的要诀这三者的意义等，应从《修持要诀明灯》中了解。第四，在有中阴时，由于业力的延续，就像在断腿的田埂上筑巢一样。无论错觉和恐惧如何显现，都应通过先前习惯的诀窍进入清净生起的道路。此外，即使通过根识的次第获得了认识的要诀，但由于修行不完整，需要经历多次转世才能解脱。即使已经习惯，当任运成就的景象显现时，由于三摩地的力量薄弱，前后光明同时显现，但由于没有认识到自己的显现，景象自行消失，意识与身体分离，四大微细的业风逆转。中阴意生身后，一切景象都像蜂箱、食物被切断、羽毛被风吹动一样显现。能够毫无阻碍地进入任何四大物质，具有业力的神通，显现前所未有的微细神通，根识敏锐，记忆清晰。具有相同习性的其他众生可以通过天眼看到。由于先前的习气，会前往亲戚朋友等方向，即使说话，他们也看不到也听不到，因此知道自己已经死亡。忆起先前的诀窍，认识到中阴的所有错觉和恐惧。此外，通过根识的次第，上等根器者通过上师的虔诚之道的引导，以及将能取所取二者合一的一切景象都视为无实如幻而获得解脱。中等根器者依靠本尊的生起次第和圆满次第双运的修持而获得解脱。下等根器者则在心中观想清净刹土，并在前方观想红色法源，在向上倾斜的莲花中央，将自心观想为白色阿字
English
I abide in the clear vase body, and those moments are mostly moments of accomplishing the completion stage, but not necessarily. The interval of meditation is the habit from previously abiding in samadhi until the subsequent conceptual thought has not arisen. These are only shown here in brief. Furthermore, the key to knowing how to enter the appearance of the bardo of dharmata, the key to liberation of the body, and the meaning of the three keys to recognizing the ultimate completion, etc., should be understood from the "Lamp of Essential Instructions for Practice." Fourth, in the existence of the bardo, due to the continuation of karma, it is like building a nest on a broken-legged embankment. No matter how illusory appearances and fears arise, one should enter the path of pure arising through the key of previous habits. Furthermore, even if one obtains the key to recognition through the sequence of faculties, liberation is achieved through successive rebirths because practice remains incomplete. Even if one is accustomed, when the spontaneous appearances arise, due to the weakness of the power of samadhi, the two lights of before and after arise simultaneously, but because one does not recognize one's own appearance, the appearance vanishes on its own, and the consciousness separates from the body, and the subtle winds of the four elements rise in reverse. After the bardo mind-body is formed, all appearances appear like beehives, food being cut off, and feathers being blown by the wind. One can enter any of the four elements without obstruction, possessing the power of karmic miracles, and subtle clairvoyance that has never existed before arises, the faculties are sharp, and the memory is clear. Other beings of the same kind can be seen with pure divine eyes. Due to previous habits, one goes in the direction of relatives and friends, etc., and even if one speaks, they cannot see or hear, so one knows that one has died. Remembering the previous instructions, one recognizes all the illusions and fears of the bardo. Furthermore, through the sequence of faculties, those of superior intellect are liberated through the guru's path of devotion and by realizing that all appearances, uniting the apprehended and the apprehender, are like unreal illusions. Those of intermediate intellect are liberated by relying on the practice of the generation and completion stages of the yidam deity. Those of inferior intellect visualize a pure realm in their minds and visualize a red dharma source in front, and in the center of the upward-pointing lotus, visualize their own mind as a white A-letter.
Chinese
以祈愿连接，思维如流星划过天空般前往清净刹土，心安住于离戏状态而解脱。若未解脱，则舍弃来世的恶劣胎门，继续连接善妙之处：于将要投生之处，观想父母与本尊无二无别的父母形象，于子宫中观想莲花、日、月之上有一白色吽字，当神识进入时，发愿以此受生之所能成办弘扬佛法和利益众生的伟大事业，以专注的意愿观想自己为金刚萨埵，并思维融入母亲子宫的吽字中。安住于离戏空性状态，则会由具信父母所生，自小便与佛法相遇，具足智慧和精进。因串习的业力苏醒，与精要之教相遇，继续修持道，则于此生或中阴必定成佛。第三个意义是，下根者于自性化身刹土成佛的窍诀有三：于自性安住之时修习，于中阴之时迁识，于化身刹土解脱。第一，于显现的景象昼夜修习，则恶梦消失，只梦见美好的事物。心中安住于乐明无分别的禅定中，长久安住于此，有时于白天思维自性化身刹土，观想觉性如光团般从眼中射出，射向主尊的心间。夜晚睡眠时，也要将一切处所观想为自性化身刹土，身体为宫殿，心中莲花和日月中央安住着五部佛，专注于此而不散乱地入睡，则必定能在梦中熟悉清净刹土。此要诀于《日月和合论》中宣说，极为甚深。第二分为二：正文的密意，以及依靠懒惰者强制迁识的诀窍而连接。第一，当自显中阴的光明隐没时，自己会生起于中阴的觉知，此时以前的观想迁识而受生。这也是由于法性真谛的加持，以及持明上师们的慈悲所致。