Chinese
前往清净刹土和兜率天等处，毫不费力。第三个中阴是：虽然没有上述的功德，但戒律清净，或者对上师生起佛的想，或者生起少许拙火的暖乐明，或者生起少许稳固的生起次第，也能成就。因此，临终的连接，如颇瓦等非常重要，因为中阴的第一个阶段会出现在那里。正行是：中阴的最初三日半，和之前的分别念相同。此后，只会显现后世的景象。无论如何，通过中阴能知道将要投生何处。特别是，如果投生为男性，则会对女性生起贪恋；如果投生为女性，则会对男性生起贪恋。此时，忆念起之前的经验，心想以前也是这样在轮回中漂泊，现在不能再受其控制，如果能够阻止贪恋和嗔恨的分别念，就能阻止入胎。之后，据说在中阴时就要修习之前的修法。对此，经书中说：当在中阴见到来世的父母时，如果之前对上师有信心，就想上师父母正在给自己灌顶，身语意三门都供养给上师，要阻止贪恋和嗔恨之心。如果生起次第稳固，就观想父母为本尊父母。这是阻止进入之处。阻止进入者是：观想自心为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），观想为本尊，依靠拙火之类的经验，以及仅仅生起戒律的对治力。这些需要具备三个要点：临终时，之前的经验清晰；中阴时，认识时愿望强烈；窍诀现在就要精通，不要拖延。如果具备这些，死亡本身就会成为修道的助伴，因此连接会非常清净。这是连接支分和后世。现在讲述应该理解的其余部分。经书中说：有情众生在死亡时，显现融入，分别念融入，细微融入，粗大融入。在融入之后，由于串习，自性光明会显现。这是通常情况下人类的死亡过程。显现融入是：色蕴融入，因此眼睛看不清楚；声音融入，因此耳朵听不到其他声音；气味融入，因此鼻子像被棉花堵住一样。
English
It is effortless to go to pure lands and Tushita, etc. The third bardo is: Even without the above qualities, one can achieve it through pure morality, or by having the perception of the guru as a Buddha, or by having a slight warmth and clarity of tummo, or by having a slightly stable generation stage. Therefore, the connection at the time of death, such as phowa, is very important, because the first stage of the bardo will appear there. The main practice is: For the first three and a half days of the bardo, the thoughts are the same as before. After that, only the appearances of the next life will appear. In any case, through the bardo, one can know where one will be born. In particular, if one is born as a male, one will develop attachment to females; if one is born as a female, one will develop attachment to males. At this time, remembering the previous experiences, thinking that one has wandered in samsara like this before, and now one must not be controlled by this, if one can prevent the thoughts of attachment and aversion, one can prevent entering the womb. After that, it is said that one should practice the previous practices in the bardo itself. On this, the scriptures say: When seeing the parents of the next life in the bardo, if one had faith in the guru before, one should think that the guru parents are giving me empowerment, and offer one's body, speech, and mind to the guru, and prevent the mind of attachment and aversion. If the generation stage is stable, one should visualize the parents as the deity parents. This is to prevent entering the place. To prevent the enterer is: To visualize one's own mind as Hūṃ (Tibetan: ཧཱུྃ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ，Literal Chinese meaning: 吽), to visualize as a deity, to rely on experiences such as tummo, and to only generate the antidote of morality. These must have three key points: At the time of death, the previous experiences are clear; in the bardo, when recognizing, the desire is strong; the instructions must be mastered now, without delay. If one possesses these, death itself will become a companion on the path, therefore the connection will be very pure. This is connecting the limb and the future life. Now, let's talk about the rest that should be understood. The scriptures say: When sentient beings die, appearances dissolve, thoughts dissolve, subtle dissolves, and gross dissolves. After dissolving, due to habituation, the natural luminosity will appear. This is the general process of human death. The dissolving of appearances is: The form aggregate dissolves, therefore the eyes cannot see clearly; sound dissolves, therefore the ears cannot hear other sounds; smell dissolves, therefore the nose is like being blocked by cotton.