Chinese
以及，自性无有造作。 事业未生未成未作。 无有自然生起与止息。 无作而作。 报身具有身语意功德行。 身乃显现而无自性。 明与能明遍布于觉性。 语乃自生自显现， 舒卷显现之轮。 意乃无间断之观照， 智慧之功用与意念。 功德圆满具足相好， 意念明晰，神通圆满。 事业于法轮之中， 内外秘密皆开展， 于各自部族的佛陀和， 菩萨们也， 从自生之舌中开展， 向眷属以自性示现。 化身具有身语意， 功德事业五种。 身乃相好， 随所化众生调伏而化身， 语乃善妙之词句， 六十四梵音支分。 意乃所知之二种智慧， 自他二利圆满安住。 功德智慧圆满具足， 事业内外秘密之， 事业无余圆满， 安住于五种圆满之中。 如是宣说。 如是，法身远离戏论，报身相好光明，化身显现种种，不变金刚身乃彼等之法性，自性身乃二种清净，本初无垢故自性清净，由了知突发之垢染自性而清净。 现证菩提之身乃无缘大悲与事业直至轮回未空之间行持，大圆满自性任运成就之果，自生自明自解脱之大，于原始之基，本来清净之地，如实成佛，是为获得不退转菩提之智慧。 由此，任运顿超之甚深义修持之引导次第圆满后， 后行引导。 根器与精进中等者于中阴成佛之口诀。 自性中阴。 中阴期间利益之引导，第三科后行引导中，根器与精进中等和下等之次第引导二者中，首先根器与精进中等者于中阴成佛之口诀是，若
English
And, self-nature is without fabrication. Activity is unborn, uncreated, unmade. There is no spontaneous arising or cessation. Acting without acting. The enjoyment body has body, speech, mind, qualities, and activity. The body is appearance but without self-nature. Clarity and the agent of clarity pervade awareness. Speech is self-arisen and self-appearing, The wheel of manifestation that expands and contracts. The mind is the uninterrupted gaze, The power of wisdom and intention. Qualities are complete with marks and signs, Intentions are clear, and clairvoyance is complete. Activity, within the wheel of Dharma, Expands all outer, inner, and secret aspects, And also to the Buddhas and Bodhisattvas of each lineage, It expands from the self-arisen tongue, Showing the retinue its own nature. The emanation body has body, speech, and mind, And five aspects of qualities and activity. The body has marks and signs, Emanating bodies to tame beings to be tamed. Speech has well-composed words, Sixty-four aspects of Brahma's voice. The mind has two wisdoms of knowable things, Perfectly abiding for the benefit of self and others. Qualities are complete with wisdom, Activity is the outer, inner, and secret, Actions are completely perfected, Abiding in the five perfections. Thus it is said. Thus, the Dharmakaya is free from elaboration, the Sambhogakaya is clear with marks and signs, the Nirmanakaya appears in various forms, the immutable Vajra body is the Dharmata of those, the Svabhavikakaya is the two purities, being pure in nature because it is primordially without defilements, and being pure by knowing the self-nature of sudden defilements. The body of perfect enlightenment is the compassion without object and the activity that continues until samsara is not empty, the great result of the spontaneously accomplished Great Perfection, the great self-arisen, self-illuminated, self-liberated, on the ground of the primordial base, the originally pure ground, becoming enlightened as it is, is called obtaining the irreversible wisdom of enlightenment. Having thus completed the sequence of instructions for practicing the profound meaning of spontaneous transcendence, Subsequent Instructions. Mantra for enlightenment in the Bardo for those of medium faculty and diligence. Bardo of Self-Nature. During the Bardo, the third section of the instructions for the benefit, in the subsequent instructions, among the two sequences of instructions for those of medium and lower faculties and diligence, first, the mantra for enlightenment in the Bardo for those of medium faculty and diligence is, if
Chinese
即使是智慧敏锐、精进力强的人，也可能因缘而中断，或者听闻和精进力属于中等的人，对于这四种中阴，据说在临终之前任何一个阶段都能解脱。因此，现在就必须学习解脱的诀窍。一般来说，基显现显现为智慧的现象，是清净法性的中阴；被六道轮回所包含的一切现象，是不清净的迷乱中阴。从基之本净中显现，到未圆满于再次显现的基之本净之间的，具有种子的心识就是中阴。具体来说，这里，如根本续部所说：“若分有四种。”即自性中阴、临终中阴、法性中阴、有中阴。确定了中阴的四个界限。第一，从在母胎中受生开始，到罹患必死重病为止，称为自性或生处中阴。对此，需要通过听闻和思维来断除增益，就像舵手前往金洲，或者小鸟进入巢穴一样的窍诀。就像舵手积攒船只，小鸟考察巢穴一样，现在就要依止上师，对于上师所教导的听闻、思维、修持等行为，不要懒惰和拖延，要精进努力断除增益，即使死亡来临，也要像孩子回到父亲的家一样，没有忧愁和恐惧，而是充满喜悦。 临终中阴。 第二，从临终到内气完全断绝之间，称为临终中阴。对此，需要像国王派遣使者，或者为了使不清晰变得清晰，美女照镜子一样的窍诀。也就是说，对于大圆满的修行者，没有死亡的征兆，也不用计算在哪里死亡、何时死亡，像小孩子一样死去的人，不需要这个窍诀。但是，对于中等中的上等，没有外缘的损害，像乞丐一样在村庄和道路的十字路口死去的人；以及中等，没有外缘，像野兽和狮子一样在空旷的山谷、山洞、雪地等地方死去的人，有两个窍诀：融入身和智慧的光明融入窍诀是，现在在晴朗的天空中，身体呈狮子卧式或三种坐姿
English
Even those with sharp intellect and strong diligence may be interrupted by circumstances, or those whose hearing and diligence are of middling capacity, it is said that they can be liberated in any of the four bardos before death. Therefore, one must learn the key to liberation now. Generally, the phenomena that appear as the basis of appearance, appearing as wisdom, are the pure dharmata bardo; all phenomena encompassed by the six realms of samsara are the impure, deluded bardo. From the emergence from the ground of primordial purity, until the mind with its seeds is not perfected in the ground of re-emergence, that is the bardo. Specifically, here, as the root tantra says, "If divided, there are four types." That is, the natural bardo, the death bardo, the dharmata bardo, and the becoming bardo. There are four definite boundaries of the bardo. The first is from the completion of birth in the mother's womb until the onset of a severe, certain-to-die illness, which is called the natural or birth-place bardo. For this, it is necessary to cut off clinging through hearing and contemplation, a key like a captain going to the Isle of Gold, or a bird entering its nest. Just as a captain gathers his ship's equipment and a bird inspects its nest, now, relying on a holy lama, one must diligently strive to cut off clinging by not giving in to laziness or procrastination in the activities of hearing, contemplating, and meditating as taught by the lama, so that even when death comes, one is without sorrow or fear, but with joy, like a child going to its father's house. The Death Bardo. The second is from the moment of death until the inner breath completely ceases, which is called the death bardo. For this, one needs a key like a king sending a message, or a beautiful woman looking in a mirror to make the unclear clear. That is, for practitioners of Dzogchen who die like children without calculating the signs of death, where they will die, or when they will die, this key is not necessary. However, for the best of the middling, who die like beggars at the crossroads of villages and roads without being harmed by external circumstances; and for the middling, who die like wild animals and lions in empty valleys, caves, snowy mountains, etc., without external circumstances, there are two keys: the key to merging into the body and wisdom, the clear light merging key is: now, when the sky is clear, the body is in the lion posture or three sitting postures.
Tibetan
པོ་གང་རུང་ལ་གནས་པས་རིག་པ་དབྱིངས་སུ་གཏད་ཏེ། བདག་ངེས་པར་འཆི་བའི་དུས་ལ་བབས་པ་ཡིན་པས་སྤྲོས་པ་མེད་པའི་ཀློང་དུ་མྱ་ངན་ལས་འདའ་བར་བྱའོ་སྙམ་དུ་དབུགས་ཕྱིར་འཕངས་པའི་ཕྱི་ལ་ཤེས་པ་གཏད་མེད་དུ་འཇོག་པ་ལ་གོམས་སུ་བཅུག་སྟེ། དུས་ལ་བབས་པ་ནའང་སེང་གེའི་ཉལ་ལུགས་སོགས་སུ་གནས་པས་ཤེས་པ་མིག་དང་། མིག་དབྱིངས་རིག་ལ་གཏད་དེ། ཀ་དག་གི་ངང་ལ་སྤྲོ་བསྡུ་མེད་པར་འཇོག་པའི་ངང་ནས་ཚེའི་འདུ་བྱེད་བཏང་བས་སྐད་ཅིག་ལ་གྲོལ་བར་འགྱུར་ཏེ། གསང་ལམ་ངོ་སྤྲོད་ཅེས་བྱ་བ་ཤིན་ཏུ་མྱུར་བའི་ལམ་གནད་ཟབ་མོའོ། །ཡུལ་དང་གནས་ལ་འཇུག་པ་འཕོ་བའི་གདམས་པ་ནི། ཟབ་ལམ་འཕོ་བའི་མན་ངག་སྤྱི་ལྟར་ལ། ཁྱད་པར་རླུང་ཐ་མ་ཕྱིར་འགྲོ་དུས་སྙིང་ཀར་རིག་པ་ཨ་དཀར་པོའི་རྣམ་པར་གནས་པ་ཚངས་བུག་ནས་ཡར་སངས་ཀྱིས་སོང་བར་བསམ་པའི་མོད་ལ་ཧིཀ་ཉེར་གཅིག་རེ་བརྩེགས་མར་བརྗོད་པ་ལ་འདྲེས་ཤིང་གོམས་པར་བྱས་ཏེ། སྐབས་སུ་བབས་པ་ན་ཡང་དེ་ལྟར་གསལ་གདབ་པས་ཐིམ་རིམ་ལ་མ་ལྟོས་པར་བྱང་ཆུབ་སེམས་དཔའི་འཕོ་ལུགས་དག་གིས་གྲོལ་ཞིང་མྱ་ངན་ལས་འདའ་བ་ཡིན་ཏེ། ཉི་ཟླ་ཁ་སྦྱོར་ལས། སྐུ་དང་ཡེ་ཤེས་འཇུག་ལུགས་ནི། །རིག་པ་འདི་ལྟར་གཏད་པར་བྱ། །ཕུང་པོ་སེང་གེའི་ཉལ་ལུགས་ཀྱིས། །རིག་པ་ཉིད་ནི་མིག་ལ་གཏད། །ཡུད་ཙམ་བར་སྣང་ལམ་དུ་བྱ། །དབྱིངས་དང་རིག་པ་མི་མྱུར་ན། །མི་དེ་བར་དོ་མེད་པར་ནི། །འཚང་རྒྱ་བ་ལ་ཐེ་ཚོམ་མེད། །ཅེས་དང་། ཡུལ་གནས་དག་ལ་འཇུག་ལུགས་ནི། གྲོང་འཕོ་གྲོང་འཇུག ་གདམས་པ་སྟེ། །རྣམ་ཤེས་རླུང་ལ་ཞོན་ནས་སྦྱངས། །དེ་ཡང་གོང་དུ་འབྱོང་བ་གཅེས། །རིག་པ་བསྡུ་དང་འཕང་པ་གཅེས། །དེ་ཡང་ཧིག་གིས་འཕང་བའོ། །དེ་ཉིད་བླ་མའི་ཞལ་ལ་ཐུག །ཅེས་སོ། །འབྲིང་གི་ཐ་མ་མན་ངག་ཐོབ་ཀྱང་གནད་དང་མི་ལྡན་པའམ། །ཐ་མལ་པའི་རྣམ་པ་སྤྱི་ལ། འབྱུང་བའི་ཐིམ་རིམ། རླུང་གི་བྲོས་ཚུལ། སྣང་བའི་སྡུད་རིམ་རྣམས་རིམ་པར་འབྱུང་སྟེ། དེ་ཡང་ཉི་ཟླ་ཁ་སྦྱོར་ལས། ས་ནི་ས་ལ་རང་ཐིམ་ནས། །ལུས་ནི་ལྕི་ཞིང་ལྡང་མི་ནུས། །ལངས་དང་འགྲོ་བའི་སྟོབས་ཀུན་ཟད། །ཆུ་ནི་ཆུ་ལ་ཐིམ་པའི་ཚེ། །ཁ་ཆུ་སྣ་ཆུ་འཛག་པར་བྱེད། །དེ་བཞིན་མེ་ལ་མེ་ཐིམ་པས། །ཁ་སྣ་དག་ནི་རབ་ཏུ་སྐམ། །ལུས་ཀྱི་མཐའ་ཡི་དྲོད་རྣམས་འཆོར། །དེ་བཞིན་རླུང་ལ་རླུང་ཐིམ་པས། །དབུགས་ནི་ངར་ངར་ཡན་ལག་ཕྲ། །མིག་ཀྱང་གྱེན་ལ་ལྡོག་པའོ། །རྟགས་འདི་སུ་ལ་བྱུང་བ་དེ། །འདི་ལ་མི་གནས་ཕ་རོལ་འགྲོ། །དེ་ཚེ་བླ་མའི་གདམས་ངག་རྣམས། །རང་གི་
Chinese
处于任何姿势，将觉性安住于法界之中。我已 निश्चित地到达死亡之时，应当在无戏论的境界中解脱痛苦，如此想着，在呼出气息之后，习惯于将觉性无所依地安住。当死亡来临时，也以狮子卧式等姿势安住，将觉性专注于眼睛，眼睛专注于觉性之界。在原始清净的状态中，无有散乱和收摄地安住，在此状态中舍弃寿命的行蕴，顷刻之间便能解脱。这被称为秘密道的介绍，是极其迅速的甚深要诀。进入处所和方位的迁识法诀窍是：按照深道迁识法的一般口诀，特别是在最后一口气呼出时，观想心间的觉性为白色“阿”（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字，从梵穴向上升起，同时连续不断地念诵二十一次“嘿”（藏文：ཧིཀ，梵文天城体：हिक्，梵文罗马拟音：hik，汉语字面意思：嘿），并使之纯熟。当死亡来临时，也如此清晰观想，不依赖于次第的融入，以菩萨的迁识方式解脱并超越痛苦。如《日月和合经》所说：身与智慧的进入方式是，如此专注于觉性，身体呈狮子卧式，觉性专注于眼睛，片刻之间进入虚空道。如果法界与觉性不迅速，那么此人无疑会 बिना中阴身而证悟。又说：进入处所和方位的方式是，城市迁识和城市进入的法诀，意识乘着风而净化，这以上方的纯熟为佳，觉性的收摄和放射为佳，这以“嘿”（藏文：ཧིཀ，梵文天城体：हिक्，梵文罗马拟音：hik，汉语字面意思：嘿）字放射。这直接关系到上师的教言。中等根器的人即使获得了口诀，但如果没有要点，或者是一般普通人的状态，地融入地，水融入水，火融入火，风融入风，依次出现。如《日月和合经》所说：地融入地时，身体沉重无法 उठना，起身和行走的力量全部耗尽。水融入水时，口水和鼻涕流淌。同样，火融入火时，口鼻干燥，身体末端的温度消失。同样，风融入风时，呼吸急促，四肢颤抖，眼睛向上翻转。无论谁出现这些征兆，都不会留在此处，而是前往他方。那时，上师的教言
English
By abiding in any posture, direct awareness into the expanse of reality. Thinking, "I have certainly arrived at the time of death, so I shall pass beyond sorrow in the expanse free from elaboration," after exhaling, accustom yourself to leaving awareness without support. When the time comes, also abide in the lion's posture, etc., focusing awareness on the eyes, and the eyes on the expanse of awareness. In the state of primordial purity, without distraction or gathering, release the aggregates of life from within that state, and you will be liberated in an instant. This is called the introduction to the secret path, a profoundly deep key to a very swift path. The instruction on transference for entering places and locations is as follows: According to the general instructions for the profound path of transference, especially when the last breath is exhaled, visualize the awareness in your heart as a white "A" (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), rising upwards from the Brahma aperture, and simultaneously recite "Hik" (Tibetan: ཧིཀ, Devanagari: हिक्, Romanized Sanskrit: hik, Literal Chinese meaning: Hik) twenty-one times in succession, becoming mingled and accustomed to it. When the occasion arises, clarify it in this way, and without relying on the stages of dissolution, you will be liberated and pass beyond sorrow through the transference method of the Bodhisattvas. As it says in the "Union of Sun and Moon": The way to enter body and wisdom is to direct awareness in this way. The aggregates are in the lion's posture. Awareness itself is focused on the eyes. For a moment, it is in the path of space. If the expanse and awareness are not swift, then there is no doubt that person will attain enlightenment without an intermediate state. And it says: The way to enter places and locations is the instruction of transferring to and entering a city. Consciousness rides on the wind and is purified. It is best to be skilled above. It is best to gather and scatter awareness. It is scattered with "Hik" (Tibetan: ཧིཀ, Devanagari: हिक्, Romanized Sanskrit: hik, Literal Chinese meaning: Hik). That very thing meets the face of the Lama. So it is. For those of middling capacity, even if they receive the instructions but lack the key points, or for ordinary people in general, the stages of the elements dissolving, the manner of the winds fleeing, and the stages of the appearances gathering will occur in sequence. As it says in the "Union of Sun and Moon": When earth dissolves into earth, the body becomes heavy and unable to rise. All strength to rise and walk is exhausted. When water dissolves into water, saliva and nasal mucus drip. Likewise, when fire dissolves into fire, the mouth and nose become very dry. The warmth at the ends of the body is lost. Likewise, when wind dissolves into wind, the breath is rough, the limbs tremble, and the eyes turn upwards. Whoever experiences these signs will not remain here but will go elsewhere. At that time, the instructions of the Lama