English
Through Dharma's request and abiding in suchness, if the guide possesses bodhicitta and realization, then by the key point that there is no good or bad in actions, one progresses further and further. The third is, by abandoning the support of the aggregates of self-grasping, the spontaneously accomplished nature of reality, which is the ground appearance, becomes manifest. By severing connections with various habitual patterns, one engages in the nature of reality, which is self-existing contemplation. When the objects grasped by the senses are emptied, it is the time to seize the ground of luminosity. At that time, for the bardo of reality, it is necessary to have instructions like meeting a familiar person, trusting in one's own appearances. Although it is called the bardo of reality, the sound of the nature of reality resonates in the heart and is present in appearance while alive, but it is obscured by the physical body and cannot be seen. There, when the physical body disintegrates, it becomes clearly manifest, but there is nothing new that arises. Therefore, the illusory body of habituation with conceptualization explained elsewhere, and the appearance of the union cluster of the bardo of reality, although similar only in appearing as a deity form, here the manner of appearance is also vast, and liberation occurs instantly upon recognizing it as one's own appearance. Awareness is merely returning to the original pure ground of its own place of origin, where the radiance that transcends the ground is manifestly apparent. The illusory body of a deity that has been habituated with conceptual thoughts is different from that, and it is necessary for one's own school to know that. Furthermore, within the five interconnected spheres of light, first, from the half-form, appearing as a single form, a father-mother form, and a five-fold assembly, rays of light like horsehair emanate from the heart and pierce one's own heart, which is called the entry of light into awareness. At that time, awareness is oneself, and light is the external self-appearance, so when it first arises, it enters outward, thereby recognizing that the sound is self-appearance; and when it dissolves, it enters inward. Therefore, there is no appearance, and the way of abiding in one's own ground is according to the consequentialist school: Here, the bardo of reality is explained. At the time of dissolution at the time of death, the consciousnesses dissolve into space, and when space dissolves into luminosity, all coarse and subtle appearances cease, and the luminous body possessing all faculties becomes like a body and its shadow. At this time, at the moment of the fragments of light, the wise seize the arising of appearance. When the moving winds dissolve, rays and lights of five times five colors appear as uncertain rainbow patterns. And so on. Furthermore, when awareness emerges from the eyes and appears in the sky, in the expanse of awareness, the wisdom of
Chinese
五气运行生出五光，当看到身体的显现如线般相连时，从被阿赖耶识执着中解脱的显现生起，在确信为自显的境界中不移动，第一刹那认识，第二刹那在认识中解脱，第三刹那在解脱中融入本初清净，此后没有任何显现。如果未能稳固于此，则称为融入双运智慧。从自己的心间发出极其细微的光线，刺向上方的天空，体验智慧四合的显现，如蓝色、白色、黄色和红色的丝绸，四种感官的对境仅在光中显现之上，与颜色相应的各自智慧的自性，如五个光点的明点，四个镜子般大小的光点各自以五颗豌豆大小的光芒点缀，如同曼荼罗上放置的聚宝，其上旋转着如同孔雀伞般的光环，这是五种智慧的法界显现，这些是任运成就显现的种子。这也是与未能解脱于本初清净相结合，安住于智慧四合之中。事业成就的智慧，因力量未圆满，虽不显现自性，但因种子的力量，而安住于阿赖耶识的遍在性中。对于这些显现，也有认识自性的口诀，例如，如同抽取心水时，导管笔直不动分毫，以此比喻觉性与因缘分离，从蕴的生起中解脱；觉性无垢，烦恼于法性中解脱；觉性不落于任何边，从内外之法中解脱，于自性的要点不动的法性中安住。如果未能安住于此，则有融入任运成就智慧的六种显现：显现方式、忆念、神通、持、禅定、任运成就融入方式。第一种是日月交合，然后自己的觉性融入上方的光中，体验八种显现方式。此时，也会见到下方的报身忿怒相的显现。何为八种显现方式？如慈悲般显现，轮回涅槃不断绝；如光般显现，一切显现内在明亮；如身般显现，所知之门不向外散失；如智慧般显现，一切显现空明；如二无般显现，自己的觉
English
When the five airs move, five lights arise. When the appearances of the body are seen as connected like threads, the appearance of liberation from being bound by the ālaya arises. If one does not move from the state of believing in self-appearance, one recognizes it in the first instant. In the second, one is liberated upon recognition. In the third, one dissolves into primordial purity upon liberation, and thereafter there are no more appearances. If one does not gain a firm foothold in that, it is called dissolving into coemergent wisdom. A very thin thread of light emanates from one's heart center and pierces the sky above. The appearance of the fourfold union of wisdom appears as indigo, white, yellow, and red silk. Above the clarity of the senses' objects in the light, the essence of each wisdom corresponding to the colors appears as five lights of bindus. Four mirror-like lights are adorned with five pea-sized lights each, like a mandala with heaps placed on it. Above that, a rotating halo like a peacock umbrella is the realm appearance of the five wisdoms. These are the seeds for the spontaneous arising of accomplishment. That is, it is placed in the fourfold union of wisdom in conjunction with not yet being liberated into primordial purity. The wisdom of accomplished activity does not manifest its own nature because its power is not complete, but because the power of the seed is complete, it abides as the pervasive nature of the ālaya. There are also instructions for recognizing the ground of those appearances. For example, like a tube that does not move even a hair's breadth when drawing heart essence, this is an analogy for awareness being free from conditions, being liberated from the arising of the aggregates. Awareness is stainless, so afflictions are liberated into dharmatā. Awareness does not fall to any extreme, so it is liberated from outer and inner dharmas, and one abides equally in the dharmatā that does not move from the essential point of one's own nature. If one does not stabilize in that state, there are six appearances of dissolving into spontaneously present wisdom: the manner of arising, recollection, clairvoyance, retention, samādhi, and the manner of dissolving into spontaneous presence. The first is the union of the sun and moon. Then, one's own awareness dissolves into the light above, and one experiences the eight ways of arising. At that time, one will also see the appearances of the wrathful forms of the nirmāṇakāya below. What are the eight ways of arising? Arising like compassion, the cycle of existence and nirvāṇa is not interrupted. Arising like light, all appearances are clear within. Arising like a body, the door of knowable objects does not fall outward. Arising like wisdom, all appearances are transparent. Arising like nonduality, one's own awarenes
Tibetan
ས་པ་རྩེ་གཅིག་ཏུ་གནས། མཐའ་གྲོལ་ལྟར་ཤར་བས་མཐའ་གང་ལ་ཡང་མི་གནས། མ་དག་པ་འཁོར་བའི་སྒོ་ལྟར་ཤར་པས་སྲིད་པའི་བྱུང་ཁུང་མ་འགགས། དག་པ་ཡེ་ཤེས་ཀྱི་སྒོ་ལྟར་ཤར་བས་ཆོས་ཉིད་མ་བུ་འབྲེལ་བའོ། །དེའི་ཚེ་ཕྱིར་མི་ལྡོག་པ་དཔལ་ཆེན་གྱི་མདའ་ལྟ་བུའི་ཐབས་མཆོག་ཏུ་དྲན་པར་བྱའོ། །ཞེས་སོ། །དེ་ཡང་དཔལ་ཆེན་གྱི་མདའ་ནི་ཤུགས་དྲག་པས་ཕྱིར་མི་ལྡོག་པ་ལྟར་ཤར་ལུགས་བརྒྱད་དུ་ཤར་ཀྱང་། སྡུད་ས་གཅིག་ལས་མེད་པས། ནང་དབྱིངས་ཟང་མ་ཐལ་གྱི་ཆ་ལ་གཞི་སྣང་གི་འཆར་སྒོ་སྡུད་པ་ནི་གནད་དམ་པའོ། །དེ་ལ་ད་ལྟ་ནས་ཐོད་རྒལ་ལ་འདྲིས་ཤིང་དབྱིངས་ལས་མི་གཡོ་བའི་གོམས་སྟོབས་ཀྱང་སྔོན་རོལ་གྱི་གདམས་པའི་གནད་དོ། །གཉིས་པ་ནི། ཉི་ཟླ་ཁ་སྦྱོར་ལས། དེའི་ཚེ་རྗེས་སུ་དྲན་པ་དྲུག་ཀྱང་འཆར་ཏེ། ལྷ་རྗེས་སུ་དྲན་པས་དེ་ཉིད་དུ་ཡི་དམ་ལྷའི་ཞལ་མཐོང་བ་དང་། ལམ་རྣམས་རྗེས་སུ་དྲན་པས་བར་མ་དོའི་ཆོས་ཉིད་ལ་དབང་བསྒྱུར་བ་དང་། སྐྱེ་གནས་རྗེས་སུ་དྲན་པས་དབང་པོ་ཐ་མ་རྣམས་རང་བཞིན་སྤྲུལ་པའི་སྐུའི་ཞིང་ཁམས་སུ་དབུགས་འབྱིན་པ་དང་། བསམ་གཏན་རྣམས་རྗེས་སུ་ དྲན་པས་ཞག་ལྔར་བསམ་གཏན་ལ་གནས་པ་དང་། བླ་མའི་མན་ངག་རྗེས་སུ་དྲན་པས་རང་གི་སྣང་བ་རྣམས་དང་གཉིས་སུ་མེད་པར་སྤྱོད་པ་དང་། ལྟ་བ་རྗེས་སུ་དྲན་པས་སྔར་འདྲིས་པའི་མི་ཕྱི་འཕྲད་པ་ཙམ་གྱི་ངོ་ཤེས་པ་ལྟ་བུའོ། །ཞེས་སོ། །གསུམ་པ་ནི། དབང་པོའི་མངོན་ཤེས་དྲུག །སེམས་ལས་སུ་རུང་བའི་མངོན་ཤེས་དྲུག །ཤེས་རབ་ལ་དབང་བའི་མངོན་ཤེས་དྲུག །ཡེ་ཤེས་ཀྱི་མཐོང་བ་དག་པའི་མངོན་ཤེས་དྲུག །ཆོས་ཉིད་ཕྱིན་ཅི་མ་ལོག་པ་མཐོང་བའི་མངོན་ཤེས་དྲུག སངས་རྒྱས་ཀྱི་མཁྱེན་པ་ཕྱིན་ཅི་མ་ལོག་པ་མཐོང་བའི་མངོན་ཤེས་དྲུག་སྟེ། དྲུག་ཚན་དང་པོ་ལ་དྲུག་ཅུ་རྩ་བརྒྱད། གཉིས་པ་དང་གསུམ་པ་ལ་ཉི་ཤུ་རྩ་བཞི་བཞི། ལྷག་མ་གསུམ་ལ་དྲུག་དྲུག་སྟེ་ཆ་ཤས་དབྱེ་ན་བརྒྱ་སུམ་ཅུ་རྩ་བཞི་པོ་རྣམས་ལའང་ཡུལ་ཆོས་ཅན་དང་ཆོས་ཉིད་ལ་ལྟོས་ནས་ཟག་བཅས་དང་། ཟག་མེད་དང་། ཤིན་ཏུ་ཟག་མེད་ཀྱི་རྣམ་པར་དབྱེ་བ་ཐེག་པའི་མཆོག་ཏུ་གསལ་ལ། དེའང་དོན་གྱི་ཆ་ལ་རྟོགས་བྱེད་ཀྱི་བློ་འཕགས་པའི་ཡེ་ཤེས་སུ་མཉམ་པ་ཟག་མེད་དང་། སོ་སོ་སྐྱེ་བོའི་ས་ལ་ཟག་བཅས་སུ་ཤེས་པར་བྱའོ། །འདིར་ཉི་ཟླ་ཁ་སྦྱོར་ལས། དེ་ལྟར་ཤར་བའི་རིགས་ཀྱི་བུ་དེ་ལ་མངོན་པར་ཤེས་པ་དྲུག་འཆར་ཏེ། སྔོན་གྱི་སྐྱེ་གནས་ཤེས་པ་དང་། འཆི་འཕོ་དང་། སྐྱེ་བ་ཤེས་པ་དང་། ཕ་རོལ་གྱི་སེམས་ཤེས
Chinese
安住于一境。如脱离边际般显现，不住于任何边。如不净轮回之门般显现，故有之生处未断绝。如清净智慧之门般显现，故法性母子相连。彼时，应忆念如不退转大威力之箭般的殊胜方便。如是说。又，大威力之箭，如以猛力不退转般显现，虽显现为八种显现方式，然汇集之处无二。故将内虚空赤裸之分中，基现之显现门汇集乃为要诀。对此，从现在起熟悉顿超，且不离虚空之串习力，亦为先前口诀之要诀。二者为，日月和合中，彼时亦显现六随念，即，随念天尊，于彼即见本尊天颜；随念道，于中阴法性中得自在；随念生处，令最后诸根于自性化身刹土中出气；随念禅定，于五日中安住禅定；随念上师口诀，与自之显现无二而行持；随念见，如仅是相遇先前熟悉之人般认识。如是说。三者为，根之现量六，心堪能之现量六，智慧自在之现量六，清净智慧见之现量六，如实见法性之现量六，如实见佛陀之智之现量六。六组中，第一组有六十八，第二组与第三组各有二十四，剩余三组各有六，若分分部分，则一百三十四者，亦依所缘有法与法性，而有有漏、无漏、极无漏之分类，于胜乘中极为了知。彼亦于意义之分，了知之智与圣者之智慧相同为无漏，于异生之地则知为有漏。此处日月和合中，如是显现之种姓之子，显现六神通，即，知晓前世生处，知晓死殁，知晓转生，知晓他人之心。
English
Abiding in a single point. Appearing like liberation from extremes, not abiding in any extreme. Appearing like the door of impure samsara, thus the source of existence is not cut off. Appearing like the door of pure wisdom, thus the dharmata mother and child are connected. At that time, one should remember the supreme method like the great powerful arrow that does not turn back. Thus it is said. Moreover, the great powerful arrow, appearing as if not turning back with great force, although appearing in eight ways of appearing, there is only one place of gathering. Therefore, gathering the appearance doors of the ground appearance in the part of the inner empty nakedness is the key point. To this, from now on, becoming familiar with Tögal and the habit strength of not moving from the expanse is also the key point of the previous instructions. The second is, in the union of sun and moon, at that time six recollections also appear, namely, recollecting the deity, one sees the face of the yidam deity at that very moment; recollecting the paths, one gains mastery over the dharmata of the bardo; recollecting the place of birth, one breathes out the last senses in the pure land of the self-nature sambhogakaya; recollecting the meditations, one abides in meditation for five days; recollecting the guru's instructions, one practices inseparably from one's own appearances; recollecting the view, one recognizes as if just meeting a previously familiar person. Thus it is said. The third is, six direct perceptions of the senses, six direct perceptions of the mind's ability, six direct perceptions of the power of wisdom, six direct perceptions of the pure vision of wisdom, six direct perceptions of seeing the dharmata without error, six direct perceptions of seeing the Buddha's knowledge without error. Among the six sets, the first set has sixty-eight, the second and third sets each have twenty-four, the remaining three sets each have six, if divided into parts, then the one hundred and thirty-four also have the classifications of contaminated, uncontaminated, and extremely uncontaminated depending on the object of focus and the dharmata, which is extremely clear in the supreme vehicle. That also, in terms of meaning, the knowing mind being equal to the wisdom of the noble ones is uncontaminated, and in the ground of ordinary beings it is known as contaminated. Here, in the union of sun and moon, the son of the lineage who appears in this way, six abhijñās appear, namely, knowing the previous place of birth, knowing death and transmigration, knowing birth, knowing the minds of others.