English
It is said that intermediate states such as death can be transferred and transformed, which has been explained. Here, some consider that the knowledge of Tögal is transferred from the secret path of eye consciousness. Therefore, in order to master such practice, during the intervals of day and night, one should diligently practice the instructions on death. First, practice the Dharmakaya path, with the body in the posture of a lion's sitting or lying position, thinking, "Now I will pass into nirvana." ༄༅། །With the thought of the moment of death in mind, completely let go of all the disturbances of movement, leave the mind uncorrected in its natural state, and focus awareness on the eyes. The eyes gaze at the clear sky, and in the pure expanse of space, thinking, "Now I will pass into nirvana," without any contraction or expansion of the mind, taking the space as the path and remaining in that state. One gains confidence in the unchanging wisdom of the Dharmadhatu and becomes enlightened without going through the Bardo. Again, secondly, practice the Sambhogakaya path, with the body in the posture of an elephant lying down. Abandon all attachment and clinging to all internal and external objects. Thinking, "I am certainly approaching the moment of death," and as before, keeping the moment of death in mind, abandon all clinging and attachment to any object. Meditate on any of the five realms of the Enjoyment Body. As before, without letting awareness wander elsewhere, focus on the eyes, taking the space as the path, and with the way of looking with the eyes, manifest the Dharmadhatu appearance. At that time, the impure appearances of the mind, all the containers and contents, are transformed into the play of pure Dharmadhatu, and all appearances ripen into the nature of the union body and wisdom. All appearances are vast and boundless in the great play of Dharmadhatu and bindus. One reaches the measure of the great wisdom of the natural state of Dharmata and is able to transfer to the realm of the Svabhavikakaya. Thirdly, practice the Nirmanakaya path, again sitting in the posture of a sage, keeping the moment of death in mind. Abandon all attachment and clinging to all things included in the impure samsaric mind and appearances. In the state of knowing all appearances to be of the nature of unreal illusion and dream, all appearances, like rainbows dissolving into the sky, the nature of reality
Chinese
在空性的境界中，例如像从睡梦中醒来一样，知道并非真实存在。心中想着自性化身的刹土，以眼睛的观看方式，使空性和明点的显现显现出来。觉性不从空性上移动，安住在无戏论之中。像这样如理修行， 依靠所取的要点，第一，在原始清净中获得死亡的自在；第二，自声的智慧大光明得以显现；第三，获得对本然安住的智慧的自在，所有显现的对境都转化为光明，能够迁转到自性清净的刹土。 像这样依靠五大的清净，成就耗尽的生处的方法，以及修习死亡的口诀，是第十三品。 萨玛雅(藏文，梵文天城体，samaya，誓言)。 古雅(藏文，梵文天城体，guhya，秘密)。 这是暂时封印的意义。 另外，根本章节第八节的四种显现的界限的第四节，法性耗尽的显现是： 像这样修习等等。 融入于本性中(藏文：ངང་དུ་འབྱམས༔༷ )。 这样说，这里是道路四种显现的功用圆满后，到达耗尽之地，然后停止收摄的方式： 像这样在这条道路上，不厌倦仅仅依靠精进和勇气的行为的修行，以一生修习佛法的力量，内在意义的智慧得以显现，道路的 功德的显现的光明任运成就身和明点的增长程度全部达到究竟。当内外不混淆的量圆满的显现在自己的相续中生起时，不清净的 事物什么也不显现，所有显现都变成仅仅显现光芒。在那时，在一个大明点的虚空中，五个明点成群显现的内部，五部族成群，圆满受用圆满的庄严，父母双运，与各自的颜色相符的四部眷属轮流显现，并且那些也最终在空性和明点耗尽之前，从五部族成群的那些的心间，出现与五种颜色各自的颜色相符的光的丝线，刺入自己的心间之上。 五光的明点像珍宝的倒扣的杯子一样重叠安住。
English
In the realm of emptiness, for example, like waking up from a dream, knowing that it is not truly established. Thinking of the self-nature emanation realm, with the way of seeing with the eyes, making the appearance of emptiness and bindus manifest. The awareness does not move from the realm of emptiness, and abides in non-proliferation. Like this, practicing properly, Depending on the key points taken, first, obtaining freedom from death in the primordial purity; second, the great luminosity of the wisdom of one's own sound manifests; third, gaining mastery over the wisdom of the natural state, all appearing objects are transformed into luminosity, and one is able to transfer to the realm of self-nature purity. Like this, relying on the purification of the five elements, the method of accomplishing the exhausted birth, and the instruction of practicing death, is the thirteenth chapter. Samaya (藏文，梵文天城体，samaya，Vow). Guhya (藏文，梵文天城体，guhya，Secret). This is the meaning of temporarily sealing. Also, the fourth section of the boundary of the four appearances in the case of the eighth section of the root chapter, the appearance of the exhaustion of dharmata is: Like this, practicing and so on. Merged into the nature (藏文：ངང་དུ་འབྱམས༔༷ ). Thus it is said, here, after the function of the four appearances of the path is complete, reaching the place of exhaustion, and then the way of stopping and gathering is: Like this, on this path, not being tired of the practice of actions relying solely on diligence and courage, with the power of studying the Dharma for a lifetime, the wisdom of the inner meaning manifests, and the The luminosity of the qualities of the path, the spontaneously accomplished body and the degree of increase of the bindus all reach the ultimate. When the appearance of the complete measure, without confusion of inner and outer, arises in one's own continuum, the impure Things do not appear at all, and all appearances become merely the appearance of light rays. At that time, in the space of a single great bindu, inside the five bindus appearing in clusters, the five families in clusters, complete with the adornments of complete enjoyment, the union of father and mother, the four retinues in accordance with their respective colors appear in turn, and those also ultimately, before the exhaustion of emptiness and bindus, from the hearts of those five families in clusters, threads of light appear in accordance with the respective colors of the five colors, piercing into one's own heart. The bindus of five lights abide stacked like an overturned jeweled cup.
Chinese
的形象显现。那些光芒一出现，就在圆满的尽头融入自身，凭借大光明的力量，内外器情一切都变得光明澄澈。最终，铜色吉祥山（དུང་ཁང་，铜色吉祥山）的饮血尊众嬉戏的坛城，都带着燃烧的舞姿显现。 ༄༅། །上方虚空中显现景象，那时自身也融入光明的境界，除了伸展手指之外什么也看不见。之后，法界和明点，身和净土的一切景象都逐渐消失，就像十五的满月渐渐隐没于空虚的法界中一样，融入内光明中。 最终，无明在根本上清净，有法的显现净化于法界。光明法性大圆满的实义得以证悟。外在显现的境，内在粗重的身，以及中间业风的运行，都成熟为光明的游舞。到达穷尽之地，虹身大迁转之身得以显现。心如彩虹消逝于虚空，有法的显现穷尽于法性，获得四大无畏的坚定。本体从一开始就清净的智慧，远离八边戏论。具备三解脱门。空性法界金刚瑜伽母的虚空广大无垠，遍布无偏的境界。 如是宣说，那时内在的征象是，身体就像尸体被抛弃在尸陀林一样。即使被上百个夺命的刽子手包围，也远离恐惧的境地。二取执着的念头消失，能怖畏的境也空虚。显有寂灭平等中觉悟，没有希望和恐惧。语是能持风界的风清净，语如山崖回声般消失。声音词句的表达，也只是跟随大众的重复，语风的执着消失，对词句等没有执着，到达穷尽之地。即便还有细微的习气，知识障的潜在习气，偶尔像空中闪电般显现景象。有时自身在光明的境界中，显现光身之相，或者仅仅是伸展手指。区分显现和心识的阶段，话语和佛法词句等未经修改而脱口而出。
English
The image appears. As soon as those lights appear, they dissolve into oneself at the end of perfection. By the power of the great light, all internal and external phenomena become clear and bright. Finally, the mandala of the playing of the blood-drinking deities of Dungkhang (Copper-Colored Glorious Mountain) all blaze with the appearance of nine dances. ༄༅། །Appearances in the sky above, and at that time one's own body is also invisible in the realm of light, except for the spreading of fingers. Then, the appearances of all the dimensions, bindus, bodies, and realms gradually disappear. For example, just as the full moon on the fifteenth day disappears into the empty sky, it dissolves into the inner light. In the end, ignorance is purified at the base, and the appearance of phenomena is purified in the realm of space. The meaning of the great luminosity of the Dharma is realized. The outer appearing objects, the inner solid body, And the movement of the winds of karma in between mature into the play of clear light. Reaching the end point, the body of the great transformation of the rainbow body is manifested. The mind is like a rainbow disappearing into the sky. As the appearance of phenomena is exhausted in the nature of reality, one obtains the four great assurances of fearlessness. The essence is the wisdom that is pure from the beginning, free from the eight extremes of elaboration. Possessing the three gates of liberation. The vast expanse of the Vajra Yogini's space of emptiness pervades the impartial state. As it is taught, at that time, the inner sign is that the body is like a corpse thrown into a charnel ground. Even if surrounded by hundreds of life-cutting executioners, one is free from the realm of fear. As the mind that grasps at duality ceases, the realm of the one who fears is empty. As appearances and existence are awakened equally, there is no hope or fear. Speech is the purification of the wind that holds the wind element, and speech disappears like an echo on a cliff. The expression of sounds and words is also only a repetition of what everyone else says. As the grasping of the wind of speech ceases, there is no attachment to words and expressions, and one reaches the end point. Even now, because there are subtle habitual tendencies, latent habitual tendencies of the obscuration of knowledge, occasionally, like lightning flashing in the sky, appearances are shown. Sometimes, in the realm of light, the appearance of the light body or just the spreading of the fingers appears. Distinguishing the stages of appearance and mind, words and Dharma words are spoken without modification.