English
A clear aspiration arises. These are the combination of virtuous deeds with death. Now, if one can cultivate the virtuous deeds of waking and sleeping while alive, there is no doubt that one will recognize the clear light of death. These instructions for recognizing the Dharmakaya, although the visualization itself is mainly focused on clear light, are closely related to the instructions for the Bardo, so the previous Lamas taught them during the illusory stage of the Bardo. However, in the small script of the instructions of Ngok Shedang Dorje, there are three kinds of small scripts for the illusory body, with different lengths of words and phrases. There is no difference in meaning, but from these small scripts, the manifestation of clear light into the deity's body is not clear. The instructions of one's own tradition and the instructions of the tradition of aspiration have it, and this is necessary. Otherwise, in general, it cannot be considered the instructions of the illusory body. In particular, it will lose the reason for being the instructions of the Bardo. The reason why it is not clear in those small scripts is because the words and phrases are short and obscure, not because it is not adopted because it is already clarified in the scriptures. Second, relying on the illusory body to recognize the body of union, the preliminary practice is the same as usual. Visualize the previous five letters dissolving into clear light before the visualization, it would be good if these are done first. Even if it is not done, it is okay, stay in non-conceptuality for a while. Then, apply a deconstructive analysis to all the internal and external appearances of oneself and others. Thinking that these are all appearances of the Bardo, without being confused, transform all the containers and contents of oneself and others into the mandala of Vajra Heruka Nairatmya. Cultivate the aspiration of thinking it is like an illusion. Visualize all sounds as the roaring sound of mantras. Visualize this also as illusion. If there is an experience of bliss and emptiness arising from Tummo, such as vast clear light, use it to expand. If not, first cultivate the aspiration of the Bardo and illusion. By placing great hope on this clear and empty awareness, one will find a sense of bliss. Generate faith in the heart of Hevajra. Meditating repeatedly in this way is one session of visualization. In all breaks between sessions, cultivate the aspiration of the Bardo. There is also another way, even if it is not the Bardo now, but sometime in the future the appearance of the Bardo will occur, so continuously generate the aspiration to practice in this way at that time as well. Visualize as before.
Chinese
在座间时，中阴也和这个一样。如果对这个迷惑，那时也会迷惑，所以要对这个不迷惑。要常常生起不让烦恼贪嗔和庸常分别念控制的强烈愿望。观修两次。之后，将那两个观修早晚交替修习，这是观修三次。在座间时，一会儿想“中阴正在消融”，一会儿想“我就是中阴”，交替修习，就这样整天修习。晚上睡觉时也修习，这样在梦中会忆起座间的所有观修并进行修习。特别是，要常常想着“我本身就是中阴”，以及生起不迷惑的强烈愿望，以及自己和显现如何适宜地转为本尊身，以及声音的显现转为咒语，以及了知这一切皆无实，以及仅仅忆念拙火等，心便会显现为乐空无戏。这些会次第出现，最终如果所有这些都汇集并反复出现在梦中，就能切断中阴。还有，如果死亡时直接认识到法身，就不会出现庸常的中阴，而是中阴的光明本尊会自然显现。即使死亡时将死亡带入光明道，如果没有如实显现，首先会出现庸常的中阴。之后，修习这个窍诀，在中阴时，身体是本尊身，心是乐空，显现是如幻。持续不断地修习，大多会在中阴的第一周左右切断道路。三、遮止六道之生门：对于下根者，在第二个中阴所说的修法传承中，从出生后修习七天等一个中阴的寿命，但因为修习时间短，仍然没有切断道路。如果将要转生为胎生，转生者会清晰地看到要去父母那里，并且对交合生起贪嗔嫉妒，因此很可能会不由自主地转生到恶趣。为了阻止这种情况，必须修习这个窍诀。也就是先进行前两个中阴的窍诀，然后在修习时，观想六道的一切男女众生，生起中阴的贪嗔
English
Also during session breaks, the bardo is just like this. If you are confused about this, you will also be confused at that time, so make sure you are not confused about this. You should repeatedly generate a strong desire not to let afflictions, attachment, anger, and ordinary conceptual thoughts control you. Two sessions of contemplation. Then, those two contemplations should be practiced alternately in the morning and evening, which is three sessions of contemplation. Also during session breaks, sometimes think, "The bardo is dissolving," and sometimes think, "I am the bardo itself." Practice alternately, and practice that way all day long. Also practice when going to bed at night, so that in dreams you will remember all the contemplations of the session breaks and practice them. In particular, you should always think, "I myself am the bardo," and generate a strong desire not to be confused, and how yourself and appearances appropriately transform into the deity's body, and the appearance of sound transforms into mantra, and knowing that all of that is unreal, and just by remembering tummo and so on, the mind will appear as bliss-emptiness, free from elaboration. These will appear in sequence, and eventually if all of these gather and repeatedly appear in dreams, you will be able to cut off the bardo. Also, if at the time of death you directly recognize the dharmakaya, the ordinary bardo will not appear, but the bardo's clear light deity will naturally arise. Even if at the time of death you take death into the clear light path, if it does not manifest as it is, the ordinary bardo will appear first. Then, by practicing this instruction, in the bardo, the body is the deity's body, the mind is bliss-emptiness, and appearances appear as illusion. By continuously practicing that, you will mostly cut off the path in the first week or so of the bardo. Third, preventing the birth gates of the six realms: For those of lower faculties, in the practice lineage explained in the second bardo, even if you practice for one bardo lifespan, such as seven days after birth, because the practice time is short, you still have not cut off the path. If you are going to be born as a womb-born being, the one who is going to take birth will clearly see going to the parents, and attachment, anger, and jealousy will arise towards the union, so it is very likely that you will involuntarily take birth in a bad rebirth. To prevent this, you must practice this instruction. That is, first perform the first two bardo instructions, and then during the session, visualize all the male and female sentient beings of the six realms, and generate the attachment and anger of the bardo.
Chinese
不应该那样。不仅如此，这一切都是上师智慧的神变。首先要生起上师是诸佛总集欢喜金刚父母的念头，然后所有男子汇聚成根本上师，所有女子汇聚成导师之母。进而，身体的形象化为嘿汝嘎父母，向其供养，祈祷，接受完整灌顶，或者四灌顶之主要部分，或者接受菩提心水流合一的四灌顶，根据根器的优劣或信心，接受任何一种灌顶。在所有座间，凡见到男子都观想为上师嘿汝嘎，凡见到女子都观想为明妃无我母。此处讲解时，虽然将上师和本尊分开，但实际上将上师本尊无二无别才是关键。精通此观想，就能在中有七七期的前后阶段阻断生门，并且认为在中阴身之后，修习之前的诀窍就能解脱。第四，如果未能阻断生门，则选择生处的诀窍是中有诀窍的后续内容。也就是在之前观想之后，如果我未能于中阴解脱，那么就发愿投生为普遍断恶行善的天人或人类，特别是修持密咒乘者，尤其是修持欢喜金刚之法者，并祈愿能够转生于此。然后，对于将要投生之处的父母，如前观想为上师嘿汝嘎父母，接受四灌顶。在接受转生方式时，自己融入上师嘿汝嘎父母之身，稍作安住。修习此法，即使在中阴也能辨认出将要投生的善妙殊胜之处和父母等，并且在拥有自主权的情况下，能够选择殊胜的转生。这是通过转生而证得佛果的诀窍。第三，关于光明的诀窍，如光明四义中所说，根本的支分有四种，即修习自性光明的诀窍之光明，睡眠光明，以及死亡光明，共四种。第一种是
English
It should not be like that. Moreover, all of this is the magical display of the guru's wisdom. First, generate the thought that the guru is the embodiment of all Buddhas, Hevajra in union, and then all men gather together and become the root guru, and all women gather together and become the mother of the teacher. Furthermore, the form of the body becomes Hevajra in union, and offerings are made to it, prayers are offered, and the complete empowerment is received, or the main parts of the four empowerments, or the four empowerments combined into one stream of bodhicitta are received, according to the capacity or faith, any one of the empowerments is received. In all the intervals between sessions, every man seen is visualized as the guru Hevajra, and every woman seen is visualized as the consort Nairatmya. Although the guru and the yidam are separated in the explanation here, the key is to practice the guru and the yidam as inseparable. By mastering this visualization, the womb-entrance is blocked at the beginning and end of the seven-week period of the bardo, and it is believed that by meditating on the previous instructions in the subsequent bardo body, liberation will be attained. Fourth, if the womb-entrance is not blocked, the instruction on choosing a place of rebirth is a continuation of the bardo instructions. That is, following the previous visualization, if I am not liberated in the bardo, then I aspire and pray to be reborn as a deva or human who generally abandons evil and practices dharma, especially one who practices the mantra vehicle, and especially one who practices the dharma of Hevajra. Then, the basis for taking rebirth, which is thought to be the parents, is visualized as the guru Hevajra in union as before, and the four empowerments are received. In the manner of taking rebirth, one dissolves into the body of the guru Hevajra in union, and remains in equanimity for a short time. By practicing this method, even in the bardo, one will recognize the excellent and special place and parents where one will be reborn, and while having autonomy, one will be able to choose an excellent rebirth. This is the instruction for attaining Buddhahood through rebirth. Third, regarding the instructions on clear light, as it appears in the Four Meanings of Clear Light, there are four root divisions: the clear light of meditating on the instruction of self-existing clear light, the clear light of sleep, and the instruction of the clear light of death, these four. The first is
Chinese
所有显现、声音、外器内情的法，都观想为如幻无实的显现部分，并且将实相或空性理解为光明，以此为目标进行禅修。禅修的前行等与之前相同。保持身体的姿势，眼睛的视线保持在舒适的状态。排除粗气，让气息自然流动。放下心中的杂念，在放松的状态下，保持觉性于心的本位。清晰明了地安住于自性之中。这是根本，即第一个观修要点。如果生起体验，就认识到无生无灭、无有边际，这是第二个观修要点。然后，将现在的显现完全安住在六根之上，这是第三个观修要点。再次，在显现之上，直接观察显现的觉性和显现本身无二无别的自性，这是第四个观修要点。之后，认识到所有显现声音的实相是心之自性光明。例如，云朵最初从虚空中产生，中间没有超出虚空的自性，最终融入时也融入虚空。以此为例，这些显现声音最初在觉性心的基础上显现为显现的现象，中间也没有成立为与心的自性相异的事物，是心的显现，最终融入时也融入心之中。生处、住处、灭处三者也仅仅是显现的方式不同，在本体上没有丝毫差别地进行认识。这是第五个观修要点。然后，将这种体验融入到行走、站立、坐卧、吃饭、说话等一切行为中。也融入到其他的善行中。对于显现无实和自性是光明，这样的意愿也要时时忆念。这是第六个观修要点。在这里，实相大圆满的人们，不将意愿作为禅修，不将其算作是分别念的禅修。如俄巴的《光明四义》中所说：“无论做什么，都是光明，要反复不断地观想认为是光明。”这样明确地出现，所以法相术语不同。杰冈波巴也在一次法会上，驳斥了认为俄·觉赛将拙火作为光明的人。直贡巴也说“没有被三大所触及”，所以新密派的这种大手印