Chinese
因为是从心的粗大和有形之相中产生，是身体的种子和身体的法。就此意义而言，因为是运动的缘故，也安立为风的法。因此，光明的心及其所依之风，在此处即是它们，也是轮回的根本。并且，我也安立于此，所以说轮回是从自己的心产生，不是从他处产生。六道众生自己没有自主，而有自主的就是光明。这两者是一个意思。成为名识的光明，也是以相同的方式一切皆空，只是说智慧的名称而已。这是基础时期的真实光明，虽然它恒常存在于有情众生心中，就像金矿遍布于金石中一样，因为存在于大多数不明显的状态中，所以无法证悟。在睡眠和梦境等状态中稍微明显，死亡和中阴时期则更加明显。显现的原因是分别念运动的风融入其中。那个时候的习气变得强大，从中产生属于界、微粒之法的最细微的风，它真实地产生梦境和中阴等显现。从中产生身体的风中间风，首先成就粗大的身体，成就之后，产生十风等产生身体的粗大之风，产生痛苦和快乐、语言的表达、衰老和死亡等各种各样的现象。与粗大身体的成就相关联，器世界和受用也以粗大的显现方式出现。如此，在《续部金刚鬘》中也说：成为心要的自命，三界之中没有其他的，幻化风的三界，如梦中做梦般见到。以及，生和住和灭，有间住在有中，如是世间所观察，是心的风的变幻。如此说到，显现为三界是没有心要的，虽然没有却显现，成为它的心要，做作所作
English
Because it arises from the mind's gross and tangible aspects, it is the seed of the body and the dharma of the body. In this sense, because it is movement, it is also established as the dharma of wind. Therefore, the mind of clear light and the wind that is its mount are these here, and this alone is the root of samsara. And, I am also established in this, so it is said that samsara arises from one's own mind, not from elsewhere. The six realms of beings do not have autonomy themselves, but the one that has autonomy is clear light. These two are the same meaning. The clear light that becomes consciousness is also empty of everything in the same way, it is only the name of wisdom that is spoken. This is the real clear light of the base time, and although it always exists in sentient beings, like gold ore pervading gold stones, it is not realized because it exists in a mostly unclear state. It is slightly clearer in states such as sleep and dreams, and even more so in death and the intermediate state. The reason for the appearance is that the wind of conceptual movement dissolves into it. The habit of that time becomes strong, and from it arises the finest wind belonging to the element and particle dharma, which truly produces appearances such as dreams and the intermediate state. From this arises the intermediate wind of the arising body, which first accomplishes the gross body, and after it is accomplished, the ten winds and other gross winds of the arising body arise, producing various phenomena such as pain and pleasure, expression of speech, aging and death. In connection with the accomplishment of the gross body, the vessel world and enjoyment also appear in a gross manner. Thus, it is also said in the Tantra Vajra Garland: From the self-life that has become the essence, there is nothing else in the three realms, the three realms of illusory wind, seen as dreaming in a dream. And, birth and dwelling and destruction, dwelling in the intermediate state of existence, as the world observes, are the transformations of the wind of the mind. Thus it is said, appearing as the three realms is without essence, although it does not exist, it appears, becoming its essence, doing and making
Chinese
如是，堪布者，唯是自心与风相合，无有他者。心为因，风为缘，三界如梦中所见。六道众生，生、住、灭三者，以及中阴之境，所有世间显现，虽以分别念执著为外境存在，然实无外境，仅是风心之幻化。 《大乘入楞伽经》中亦云：“有想及无想，有情之假立，此等所依处，皆从风所生，还复归于风。未思之心识，虽住轮回海，颠倒迷乱故，如犬豺牛象，心亦复如是。”如是，众生皆由风心而流转于各种境地，一切皆从光明之风而生，复归于光明之风，所有生灭往来之行为皆由风所作。 于此，有智者言，此仅示现风心，而非示现无本初之身，亦非示现无外境。此乃为迎合己意之根本论典、释论及宗义。然实无需迎合，如前已述。尤为特别者，圣天于《自加持次第》中云：“外境非有故，当观为自心，如是修幻化，彼亦当随念。”如是，未加观察之时，亦不遮止外境存在。稍作观察之时，则外境不成立，仅于觉知上安立轮回涅槃缘起之法。最终，连觉知亦不可得，此乃趣入胜义谛之次第。总而言之，一切经续，特别是圣龙树父子之论典，皆为此意。尤为特别者，彼等所造之密续，必须如是结合其义。 如是，光明之风心亦为生灭之作者，如云：“地等四者，以及空性四者，乃为生灭之因。”
English
Thus, the Khenpo is none other than one's own mind mingled with wind. Mind is the cause, and wind is the condition, whereby the three realms are seen as in a dream. All the states of the six kinds of beings—birth, abiding, and destruction, as well as the intermediate state—and all worldly appearances, though conceptually apprehended as existing externally, are in reality without external entities, being merely the magical displays of wind and mind. As it is also stated in the *Laṅkāvatāra Sūtra*: "Those with and without perception, the designation of sentient beings, all these abodes arise from wind, and again dissolve into wind. The unthinking mind, though dwelling in the ocean of saṃsāra, due to its inverted confusion, like dogs, jackals, cattle, and elephants, the mind also goes as such." Thus, sentient beings, through wind and mind, transmigrate into various states, all arising from the wind of clear light and dissolving into the wind of clear light, and all activities of birth, death, coming, and going are performed by the wind. Here, some scholars say that this only shows the wind and mind, and does not show the absence of a primordial body, nor does it show the absence of external objects. This is because they are conforming to their own desired root texts, commentaries, and tenets. However, there is no need to conform, as has been said above. In particular, Āryadeva says in the *Sequence of Self-Blessing*: "Since external objects do not exist, contemplate these as your own mind. Likewise, having meditated on illusion, one should also remember that." Thus, in the face of non-examination and non-analysis, the existence of external objects is not denied. In the state of slight examination, external objects are not established, and the arrangement of saṃsāra and nirvāṇa, dependent origination, is made only on awareness. Ultimately, even awareness is not found, which is the sequence of entering the ultimate truth. In general, all sūtras and tantras, especially the treatises of the noble Nāgārjuna and his spiritual sons, are of this intention. In particular, the meaning of the tantric texts composed by them must be applied in this way. Likewise, the wind-mind of clear light is also the agent of birth and destruction, as it is said: "The four elements, earth and so forth, as well as the four emptinesses, are the very cause of generation and destruction."
Chinese
第八是名为了别识。从光明中产生大空性，从中如实生起方便，从中出生智慧，从中风产生，风中如实生起火，火中产生水，水中生起地，从这些中产生有情。地融入水中，水融入火中，火进入微细界，风也融入于心，心入于从心所生，心所入于无明，那也进入光明，三有将会止息。如幻三摩地，乃至未见自性时，如是无始时有之，有轮将会运转。如是说，死亡光明之际，除了光明本身的坐骑风之外，其余都融入了。从中生起近取风与坐骑，从中方便生起风，从中智慧显现风，这三者在道位的时候，如果能以自在力延长，否则刹那间就会圆满。因此这是死亡光明中生起的三种显现，所以在那个时候中阴身也在成就。逆行的第一显现圆满和中阴圆满成就同时。从光明中生起之后，虽然中阴刹那间成就，但那个刹那也不是最后的刹那，即使是最后的刹那，其中也有前后之分，所以成就中阴的唯一刹那，即使是眨眼之间，如果向内分解也有很多微细的时间。在那期间，很多人担心基础时期的逆行三种显现没有圆满，但不需要那样，因为中阴的身语意三者的因是，三种显现必须先发生。死亡之前的顺行三种显现，因为已经过去很久了，而且前后有的界限已经被死亡切断，所以不会成为中阴的直接因。因此，在中阴生起的时候获得，在中阴寿命的中间生起，趋向于临近受生的是显现。
English
The eighth is known as the consciousness. From the clear light arises the great emptiness, from which truly arises skillful means, from which is born wisdom, from which wind arises, from wind truly arises fire, from fire arises water, from water is born earth, and from these beings arise. Earth dissolves into water, water dissolves into fire, fire enters the subtle realm, wind also dissolves into mind, mind enters what arises from mind, mental factors enter ignorance, and that also goes into clear light, and the three realms of existence will cease. With the illusion-like samadhi, until one does not see one's own nature, thus the wheel of existence of beginningless time will turn. Thus it is said, at the moment of the clear light of death, except for the wind that is the mount of the clear light itself, all others dissolve. From that arises the wind of close attainment with its mount, from that skillful means arises with wind, and from that the appearance of wisdom arises with wind. These three, if they can be prolonged by the power of mastery at the time of the path, otherwise they will be completed in an instant. Therefore, these are the three appearances arising from the clear light of death, so at that time the intermediate state body is also being accomplished. The completion of the first reversed appearance and the completion of the intermediate state are simultaneous. Although the intermediate state is accomplished in an instant immediately after arising from the clear light, that instant is not the final instant. Even if it is the final instant, there are many distinctions between before and after. Therefore, if the single instant of accomplishing the intermediate state, even in the blink of an eye, is divided internally, there are many subtle times. During that time, many people worry that the three reversed appearances of the base period have not been completed, but that is not necessary, because the cause of the body, speech, and mind of the intermediate state is that the three appearances must occur first. The three progressive appearances before death, because they have passed for a long time, and because the boundary between the previous and subsequent existences has been cut off by death, they do not become the direct cause of the intermediate state. Therefore, what is obtained at the time of the arising of the intermediate state, what arises in the middle of the life of the intermediate state, and what tends towards taking rebirth are appearances.
Chinese
不对。像这样的一些汉藏人的观点也是不好的。从死亡中起来和中阴成就，就像秤杆的高低一样。但在这期间，顺逆的景象能够完整地显现。那些景象虽然时间非常短，但也必须要有中阴的身语意三者，因为从中阴的这三者会产生粗大的三门。因为它成了轮回的根本，所以因非常重要，因此是八个阶段的计数。中阴的身体也是极其清澈的四大种的自性。那些的产生，也在一瞬间的前后次第产生风火水土，因此中阴的身体会变成一切感官都完全具足的众生。之后，即使取了化生和湿生，也是以细微的四大种作为因，而取了粗大的四大种的方式。胎生卵生的身体成就的方式也是取了粗大的四大种的方式，但是，那些不是以因八个阶段次第产生的方式，而是果六道众生产生的分类。因此，以八个阶段次第产生的成果是产生了细微的众生中阴。从那产生粗大众生的身体，并且成就的那个安住的阶段叫做住。又是那个最终死亡的阶段，首先粗大的其他都融入的方式虽然如上所说，但那些只是死亡的准备而已。另一种情况，也有可能不再死亡而返回，因此，那个阶段也可能是属于活着的时期。不仅如此，那些也并非没有包含在五界融入的次第中，因为蕴界那些也包含在五界中，四大种融入的真正次第只是产生的先兆而已。在这个融入的方式的阶段，每一融入次第也有长时间安住的情况，即使是非常短的时间，也安住一刹那一刹那，不像弹指那么长的时间就结束了。那么，如果基位时八个阶段产生的次第非常快，那么，会想八个阶段融入没有长时间拖延的理由。八个阶段产生后，最初只是产生细微的身体，因此很快，融入的
English
No. Such views of some Chinese and Tibetans are also not good. Rising from death and the accomplishment of the bardo are like the high and low of a balance scale. However, during that time, the complete appearance of direct and reverse visions can occur. Although those visions are very short in duration, it is necessary to have the three aspects of body, speech, and mind of the bardo being, because from those three of the bardo being, the gross three doors arise. Because it becomes the root of samsara, the cause is very important, therefore it is counted as eight stages. That bardo body is also of the nature of the very clear four elements. Their arising also occurs in the order of wind, fire, water, and earth in the beginning and end of a single moment, therefore the bardo body becomes a sentient being with all senses fully complete. After that, even if one takes birth as spontaneously born or moisture-born, it is the way of taking the gross four elements by using the subtle four elements as the cause. The way the bodies of womb-born and egg-born beings are accomplished is also the way of taking the gross four elements, but those are not the way of arising in the order of the eight causal stages, but rather the classification of the arising of sentient beings of the six realms as the result. Therefore, the result of arising in the order of eight stages is that a subtle sentient being, the bardo being, arises. From that, the body of a gross sentient being is accomplished, and that accomplished state of abiding is called "abiding." Again, in that final stage of death, although the way in which the other gross elements dissolve first is as described above, those are only preparations for death. In another way, it is also possible to return without dying again, therefore, that stage may also belong to the time of being alive. Moreover, those are not without being included in the stages of dissolution of the five elements, because the aggregates and elements are also included in the five elements, and the actual stages of dissolution of the four elements are only the preliminary signs of arising. In this stage of the way of dissolution, each stage of dissolution may also abide for a long time, and even the shortest time abides for a moment or two, not ending in the duration of a snap of the fingers. Then, if the order of arising of the eight stages at the time of the basis is very fast, then one might think that there is no reason for the dissolution of the eight stages to take a long time. After the eight stages arise, only the subtle body is created at first, so it is fast, and the dissolution of the