Chinese
故。那些的要点若始终无法掌握之时，必定不是在中阴成佛，却也达到能成就转世化身的程度；或者以圆满次第，现观任何一个示范意义的智慧，若不违背口诀，则能于彼处广大生起而解脱；否则，就是以迁识，已如实中阴的征象。最下等的，也能在认识此梦境，并能在修持转变断除的基础上运用时；于日间光明中阴作意，那便在梦中显现；又于梦中也认识到是梦，以修持转变断除抛掷之力，自己不至坠落而断除恶梦；那般在中阴转变，也能断除中阴。又，现在修持二品，于日间修持，与夜晚相混，由此在法性中阴获得解脱；那些方式的相似或臆测，是因为梦的缘故；现在梦境如何循序渐进地断除，中阴也同样是那般的征象，最初不会食用。特别是，最初恶梦的习气多；中间好坏交替；最后清净的多，由此给予确定的信赖。第四，于死有苦恼的中阴，以六中阴的迁识来中阴：总的来说，无论哪种中阴的口诀，都以生起次第，迁化光之蕴和声音的迁识；以脉气，于示范光明之状态中；特别是，以乐空下门，迁化乐空无别；以四道之途径，于大印大手印的修持状态中迁识；此处，与那些要点相同，瑜伽士已熟悉生起次第寂怒的观修内容，由此于生处中阴的修持，于身语意的状态中迁识，以及圆满次第禅定的修持者，稍微具有示范意义的光明，以及特别是，具有立断的修持者，迁识入城入户，以及顿超者，以清净的迁识进入处所和地方；或者于有中阴，迁识至自性化身刹土；或者以六识具足的迁识等任何途径，连同于梦中光明迁识，如之前的口诀要点一般。第五，于法性三身中阴，六中阴的果位各自占据本位：乃是真实解脱的
English
Therefore, if those key points are never grasped, it is certain that one will not attain Buddhahood in the bardo, but will reach the point of accomplishing a reincarnation; or, through the completion stage, directly realizing any example of meaningful wisdom, if one does not deviate from the instructions, one can arise greatly there and be liberated; otherwise, it is a sign of truly emptying out through transference. Even the lowest can recognize this dream and be able to use it on the basis of practice, transformation, and cutting; by contemplating the daylight bardo, it will appear in the dream; and even in the dream, recognizing that it is a dream, by the power of practicing transformation and cutting, one will not fall and will cut off bad dreams; transforming that into the bardo will also cut off the bardo. Also, now practicing the two aspects, practicing during the day, mixing with the night, thereby attaining liberation in the bardo of reality; the similarity or speculation of those methods is because of dreams; now, how dreams are gradually cut off, the bardo is also a sign of being just like that, initially not eating. In particular, initially, the habit of bad dreams is more; in the middle, good and bad alternate; finally, purity is more, thereby giving definite confidence. Fourth, in the bardo of suffering of death and existence, emptying out through the transference of the six bardos: In general, whatever bardo instructions there are, through the generation stage, the transference of the essence of light and sound; through the channels and winds, in the state of exemplary luminosity; in particular, through the lower gate of bliss and emptiness, the transference of inseparable bliss and emptiness; through the path of the four, the transference in the state of practicing the great seal of Mahamudra; here, with those points being the same, the yogi is familiar with the meditation content of the peaceful and wrathful deities of the generation stage, thereby transferring the practice of the birth-place bardo in the state of body, speech, and mind, and the practitioner of the completion stage meditation, having a little exemplary luminosity, and in particular, having the practice of trekchö, transferring into the city and entering the house, and the togal practitioner, entering the place and location with pure transference; or in the existence bardo, transferring to the field of the self-nature nirmanakaya; or through any path such as the transference of the six consciousnesses, together with the transference of luminosity in the dream, as in the previous key points of the instructions. Fifth, in the bardo of the three kayas of reality, the results of the six bardos each occupying their own place: is the power of true liberation.
Chinese
如是行持，生起次第者于显现中阴，解脱为有法表相之本尊身，显空双运大融合；圆满次第者，于法性实义之本尊身，三身任运成就之自性中成佛，二者最终要点皆于一味双运之体性中证悟，无有差别，故而最终果位无有差别。于此，无论趋入何种道，皆从获得自主而于此中阴解脱，有者于身中，有者于光明中，有者于明点中，有者于四合中，有者于任运成就中解脱。彼等无有丝毫差别，然于法性中阴解脱之一切众生皆趋至成佛，然彻却者于虚空中解脱故为金刚，脱噶者于光明双运三蕴中解脱故为现证菩提，圆满次第者于四合中解脱则为法身，生起次第者于任运成就中为报身，于自性化身中解脱者，虽为真实不共之果，然除此之外，寿自在亦无有退转，故而不会退转，且上方道之勤作寂止虽广大然亦存在，故而获得佛地后，再未获得其他身亦是不可能之事，且于道之相状上愚昧之障碍亦是不可能之事，故而难以安立为各异。九有有之中阴，以中阴六友之行持断除轮回之生续者，即不堕入恶趣，断除贪执后选择净土，或取殊胜之生，并于彼中作为串习六道中任何一道之征相，此后永不退转于轮回。如是已竟道之宣说。第三义，果位善逝六饰显现觉醒之方式者，即证悟六种佛地后，于自位而持自位，对此，有略说、广说、义摄三者，初者即，彼亦如前，了知六中阴之基础，道之串习转为力量，故而显现轮涅无别之果，于本已成佛者亦施设成佛之名言，乃是离垢之果，然基础心续未变，身语意三之身语意与三身之垢障已离，如形成宝瓶般与虚空无别，或如莲花开放之时得见内中之身般，于界内光明之
English
Having done so, the generation stage dissolves into the great union of appearance and emptiness, the deity body of characteristics in the bardo of appearance; the completion stage dissolves into the nature of the three kayas, spontaneously accomplished, the deity body of meaning in the nature of reality, and both are enlightened in the essence of the single point, the union, without any difference. Therefore, there is no difference in the final result. Here, no matter which path is entered, liberation in this bardo comes from gaining self-mastery. Some liberate in the body, some in light, some in bindus, some in the four unions, and some in spontaneous accomplishment. There is no difference between them, and all who liberate in the bardo of reality go to Buddhahood. However, those who liberate into the sky through trekchö are Vajras; those who liberate into the three heaps of luminosity and union through tögal are manifest enlightenment; those who liberate into the four unions through the completion stage are the Dharmakaya; those who liberate into spontaneous accomplishment through the generation stage are the Sambhogakaya; and those who liberate into the Nirmanakaya of self-nature are the uncommon results, but other than that, even the life-empowerment is without leakage, so there is no possibility of reversal. Although the efforts of the upper path are peaceful and vast, they still exist, so it is impossible to obtain another body after attaining Buddhahood. Since the obscurations of ignorance in the aspects of the path are impossible, it is difficult to establish them as different. Cutting off the cycle of existence by practicing the six friends of the bardo in the bardo of the nine existences is to avoid entering evil rebirths, cut off attachment, and choose a pure land, or take a good rebirth and use it as a sign of familiarity with any of the six paths, and then turn away from rebirth in the future. That completes the explanation of the path. The third meaning is how the result, the six Sugata ornaments, appear and awaken: Having realized the six Buddha-grounds, one takes one's own ground on one's own. There are three aspects to this: a brief explanation, a detailed explanation, and a summary of the meaning. The first is: Also, as before, knowing the basis of the six bardos, the habituation of the path becomes strength, so the result of samsara and nirvana being inseparable manifests, and even for those who are already Buddhas, the term "Buddha" is applied. It is the result of being free from obscurations, but the basic continuum remains unchanged. The obscurations of the body, speech, and mind of the three kayas are removed, like a vase being formed and becoming inseparable from the sky, or like seeing the inner body when a lotus opens, in the luminosity within the sphere of reality.
Chinese
身和智慧，以及其力量，若有可调伏之众生，则以调伏者之相好，以及其他显现的报身和化身，不费力气自然而然地显现。因此，自生智慧的内在光明，以自明之体性而存在，故内明三者，体性空性为金刚，自性光明为显现，大悲周遍为法身，不显现于他者，超越粗糙之地的本来清净，如童瓶般，是法身三身之庄严。自性光明的光彩为五种智慧，以此为庄严，自显报身，以及其力量，显现于十地菩萨之半化身报身。由此而起的游舞化身四相，乃是智慧明觉不间断之大悲，以外内之观察，一切具智慧者，皆为本来清净无二无别，离一异，超越心识之界，常恒自生之智慧，以不变之法性所摄持，故一切最终皆圆满成就为宝瓶之王。如是，如所有尽所有之内观，乃是纯粹法身之智慧。若不领悟此要点，而将大悲视为化身之智慧，则会产生诸多不合逻辑之矛盾。第二，分别解说，即以所依身、能依智慧、所作事业之次第广为解说之三者。首先，何者遮蔽，如前所说。所遮蔽之身有五种，首先，法界内明之三身，乃是从法身一体之不同角度而安立之身，亦安住于究竟之体性。后二者乃是引导所化众生之道的显现之身，故非究竟之体性，而是造作安立之身。其中，第一，不变金刚乃是一切身之自性，一与多无别之法性，无漏大乐，无别明点唯一，觉性空性菩提，是证悟不退转、不变异之义。此乃是一切后起之身之蓝图，安住于法界之中。第二，现证菩提之身，乃是自明不间断之报身蓝图，二障无余清净，功德圆满成就，然于外在光明中未曾散发，内在则具足力量等无漏之法，无不具足之断证。
English
Body and wisdom, and its power, if there are sentient beings to be tamed, then with the marks and qualities of the tamer, and other manifestations of the Sambhogakaya and Nirmanakaya, effortlessly and naturally appear. Therefore, the inner light of self-born wisdom, exists with self-illuminating essence, hence the three inner illuminations, the essence of emptiness is Vajra, the nature of luminosity is manifestation, the all-pervading compassion is Dharmakaya, not appearing to others, surpassing the coarse ground, the primordial purity like a youthful vase, is the adornment of the Trikaya of Dharmakaya. The radiance of self-illuminating nature is the five wisdoms, and as its adornment, the self-appearing Sambhogakaya, and its power, appearing to the tenth-level Bodhisattvas as the semi-Nirmanakaya Sambhogakaya. From this arises the playful Nirmanakaya's four aspects, which are the uninterrupted compassion of wisdom awareness, with outer and inner observation, all those with wisdom, are primordially pure, non-dual, beyond the realm of mind, the constant self-born wisdom, held by the unchanging Dharma nature, therefore everything ultimately is perfectly accomplished as the king of the treasure vase. Thus, the inner view of all that exists, is the pure wisdom of Dharmakaya. If this key point is not understood, and compassion is regarded as the wisdom of Nirmanakaya, then many illogical contradictions will arise. Second, the separate explanation, which is the three aspects of explaining in detail the order of the supporting body, the supported wisdom, and the actions. First, what obscures, as previously explained. The obscured bodies are five, first, the three bodies of the inner luminosity of Dharmadhatu, are bodies established from different perspectives of the one Dharmakaya, and also abide in the ultimate essence. The latter two are the manifestations of the path that guide sentient beings to be tamed, therefore they are not the ultimate essence, but rather fabricated and established bodies. Among them, the first, the immutable Vajra, is the nature of all bodies, the Dharma nature without difference between one and many, the great bliss without outflows, the unique indivisible Bindu, the awakened awareness of emptiness, is the realization of the meaning of non-regression and immutability. This is the blueprint for all subsequent bodies, abiding in the realm of Dharmadhatu. Second, the body of perfect enlightenment, is the blueprint of the self-illuminating uninterrupted Sambhogakaya, the two obscurations are completely purified, the qualities are perfectly accomplished, yet it has not radiated in the outer light, internally it possesses the power and other uncontaminated Dharmas, without lacking any of the abandonment and realization.