English
It is called luminosity, which means the luminosity of the basic abode that is common to all sentient beings. The time when it manifests. For those who are familiar with it, liberation will appear clearly, but for those who are not familiar with it, even if it appears, they will not be able to recognize it. For sentient beings who do not possess the six realms, only a little will appear, and they will not have the fortune to recognize it. Therefore, now, in the two states of waking and sleeping in birth, death, and bardo, in the waking state, the luminosity drawn by the four emptinesses, or the co-emergent luminosity drawn by bliss and emptiness, whichever it is, to abide in that luminosity is to merge with the Dharmakaya in the waking state. When arising from that luminosity, from the near attainment of the reverse order, together with the signs and appearances such as mirages, arising as the deity body in the mind is to merge with the Sambhogakaya in the waking state. Arising from that luminosity and viewing the aggregates of the ripening result as a three-tiered deity body is to merge with the Nirmanakaya in the waking state. Similarly, one must also practice sleep at night, and one must have a stable familiarity in both day and night. Having become familiar in this way, at the time of death, when the wind element of the extremely subtle wind and mind gathering as one entity begins to stir slightly, the luminosity itself immediately arises as near attainment, and the bardo is established immediately. Immediately after that, increase and appearance arise in sequence. From that, eighty kinds of conceptualizations arise, and all the illusions of the bardo mind body, the body possessing the four aggregates of name, are experienced. At that time, for a person of superior capacity, merging death with the Dharmakaya is to collect the gross twenty and the inner elements at the time of collection, in accordance with the collection sequence familiar in the grasping and conceptualization of both the container and its contents, in accordance with the generation stage and completion stage, and not to waver from the memory of the Dharma. After that, when the signs of the extremely subtle appearance, increase, and attainment appear, just as an experienced person enters an old path, after the eighty kinds of self-nature conceptualizations dissolve into the three emptinesses, combine the death luminosity with the Dharma nature of emptiness, the ultimate truth, and abide in it, thereby liberating from the bondage of the body of the ripening result, the bondage of the appearance of habits, and the bondage of the mind of consciousness, these three bondages. Because the qualities of the path of learning are perfected, all that should be purified has been purified, so that the non-learning union, the qualities of the Buddha Dharmakaya, are perfected in an instant, this is the death Dharmakaya.
Chinese
叫做融入光明，我们尊贵的上师说：五种感官的知识逐渐融入于意。那又融入于阿赖耶识，因此没有分别念。唯一的、没有显现对境的那个状态。融入法界，因此自性远离戏论。特别以剩余的光明融入。处于此中阴法身的瑜伽中。这样认为。从那个光明中，开始生起四空逆转次第时，睡眠时与梦境相似的中阴有，那个蕴与先前的蕴不同，因为是不同的位置，所以超越了粗大的物质身体，具有名色蕴的习气，仅仅由风心组成的具有相好的本性，生起为意念中的本尊身，修习它叫做中阴报身的融入。睡眠或死亡的光明逆转时，再次显现，从阿赖耶识中，唯独生起意，因此是梦境的心。所有感官的极限，由意所成的身体。同样，从五现证刹那间，第一尊主善加生起之理。愿中阴幻身生起为报身。这样说。如果不能将报身道修习生起为幻身，或者虽然能，但像最后有菩萨一样，仍然具有觉知，为了特殊的目的，就像在子宫中连接一样。不以神通观察是否寻找修习密咒的特殊所依，而以神通观察好坏。从那两者的精血白红聚集到身体圆满之间，以五现证和，三种次第和，刹那间化生等连接，叫做生起化身的道用或者融入。中阴身在那母亲的子宫中，进入的方式，首先是不动尊主的身体进入，从而生起金刚心，从那之中布置身坛城，加持三门，三重叠加三菩萨，之后成为明妃的欲望享受的显现。愿白天的显现、生死、中阴的串习，成为生起化身瑜伽的道。这样说。这样结合三种融入来讲述，是对于活着的时候具有串习力量的人们而言的。串习微弱的人死亡
English
It is called merging with luminosity, and our venerable Lama said: The knowledge of the five senses gradually dissolves into the mind. That also dissolves into the alaya, therefore there is no conceptualization. That state of being one-pointed and without an object of appearance. Dissolves into the Dharmadhatu, therefore the nature is free from elaboration. Especially with the remaining luminosity, it enters. Abiding in the yoga of the Dharmakaya in this intermediate state. This is how it is considered. When starting to arise from that luminosity in the reverse order of the four emptinesses, the intermediate state of existence, which is similar to dreams during sleep, that aggregate is different from the previous aggregate, because it is a different location, so it transcends the gross material body, and the habit of having a name and form aggregate, consisting only of wind and mind, having the nature of signs and examples, arises as a deity body in the mind, practicing it is called the merging of the intermediate state Sambhogakaya. When the luminosity of sleep or death reverses, it appears again, from the alaya consciousness, only the mind arises, therefore it is the mind of dreams. The limit of all senses, the body formed by the mind. Similarly, from the five instantaneous manifestations, the manner of well generating the first protector. May the intermediate state illusory body arise as the Sambhogakaya. So it is said. If one cannot practice the path of the Sambhogakaya to arise as the illusory body, or even if one can, but like the last existence Bodhisattva, one still has awareness, for the sake of special purposes, just like connecting in the womb. Without using clairvoyance to observe whether to seek a special support for practicing mantras, one uses clairvoyance to observe good and bad. From the gathering of the white and red semen and blood of those two until the body is complete, connecting with the five manifestations and, the three stages and, instantaneous miraculous birth, etc., is called taking the path of the Nirmanakaya or merging. The intermediate state body in that mother's womb, the way of entering, first the body of the immovable lord enters, thereby generating the Vajra mind, from that arranging the body mandala, blessing the three doors, stacking the three Bodhisattvas in three layers, and then becoming the manifestation of the desire enjoyment of the consort. May the habitual practice of daytime appearance, birth, death, and intermediate state, become the path of the Nirmanakaya yoga. So it is said. Thus, explaining in conjunction with the three mergings is for those who have the power of habituation while alive. The death of those with weak habituation
Chinese
如果不能将光明和幻身真实地转为道用，那么就依靠修习之力和牵引力，显现如幻的本尊身。将中阴的所有显现都观想为宫殿和眷属本尊，并且将这些融入于两种禅定中的任何一种光明中，安住于其中。此外，还要与成熟灌顶相融合，与解脱道相融合，与守护誓言相融合，与获得果位相融合。将具有庸常显现执着的身体转化为本尊身，同样地，将语言转化为咒语，将意转化为法性，要熟悉融合迁转双运的关键。如果不能这样做，首先要确定死亡的征兆，然后以希求光明和中阴的强大力量来摄持并修习。对此，有微细的融入次第，即现、增、得三者。如果证得了死亡的光明，就尽力安住于其中。从中以逆转的方式生起的中阴身，具有完整的诸根，以香气为食而滋养身体，由四名蕴组成的身体会生起八十种自性分别念。除了受生之处外，对于任何地方都没有阻碍，具有业的幻化能力。能被与自己同类的中阴身和天眼所见，知道自己已经死亡，也能看到尸体。从地风中产生山崩的声音，从水风中产生海洋翻腾的声音，从火风中产生森林燃烧的声音，从风的风中产生劫末风的声音，这四种是恐怖的声音。三种毒的自性显现为白色、红色、黑色的深渊，即三种险峻的悬崖。由于业力的作用，由习气错乱而产生的形象，受到许多刽子手的折磨，以及面临水、火、野兽等的恐惧。由于善恶和有无善友的区别，错乱的显现也会增多。寿命也有定与不定两种说法，由于业的显现不可思议，所以对两者都不要进行破立。受生的方式是，如果是化生，则贪恋处所；如果是湿生，则贪恋气味和味道；如果是胎生和卵生，则对父母的交合产生贪嗔。其中，如果是转生为男性，则贪恋母亲而嗔恨父亲；如果是转生为女性，则...
English
If you cannot actually transform the clear light and illusory body into the path, then rely on the power of practice and the force of habituation to arise as a deity body like an illusion. Purify all appearances of the bardo into a palace and a retinue of deities, and then gather these into the clear light of either of the two meditations and abide in equipoise. Furthermore, blend them with the maturing empowerment, blend them with the liberating path, blend them with the vows to be protected, and blend them with the fruit to be attained. Transform the body with ordinary clinging appearances into a deity body, similarly, transform speech into mantra, and transform mind into dharmata. Become familiar with the key point of blending, transference, and union. If you cannot do that, first ascertain the signs of death, and then hold on with the strong power of desiring clear light and bardo and meditate. For that, there are the three subtle stages of dissolution: appearance, increase, and attainment. If you realize the clear light of death, then abide in equipoise in it as much as possible. From that, the bardo body that arises in reverse order has all the faculties complete. The body is nourished by fragrance, and the aggregates composed of the four names give rise to eighty types of self-nature thoughts. It has the magical power of karma, unobstructed in any place except for the place of birth. It is seen by bardos and divine eyes of the same kind, knows that it has died, and also sees the corpse. From earth and wind comes the sound of mountains collapsing, from water and wind comes the sound of the ocean churning, from fire and wind comes the sound of forests burning, and from wind and wind comes the sound of the wind of time, these four are terrifying sounds. The self-nature of the three poisons appears as white, red, and black ravines, these three are dangerous cliffs. Due to the power of karma, the images arising from the confusion of habits are tormented by many executioners, and face the fear of fire, water, wild animals, etc. Due to the difference between good and bad and the presence or absence of virtuous friends, confused appearances also increase. The lifespan is also explained as being either definite or indefinite. Since the appearances of karma are inconceivable, do not engage in affirmation or negation of either. The way of taking birth is that if it is a miraculous birth, then there is attachment to the place; if it is a moisture-born, then there is attachment to smell and taste; if it is a womb-born or egg-born, then there is attachment and aversion to the intercourse of parents. Among them, if one is born as a male, then there is attachment to the mother and hatred towards the father; if one is born as a female, then...