Tibetan
བར་དོའི་ཆོས་བཤད་བརྗོད་བདེར་སྤེལ བར་དོའི་ཆོས་བཤད་བརྗོད་བདེར་སྤེལ
Chinese
中阴教法开示易懂宣说 中阴教法开示易懂宣说 中阴教法开示易懂宣说完毕。嗡 玛哈苏卡加纳悉地咕噜夏莫！转变轮回百种苦，无迁大乐金刚摧，解脱妙道示导师，顶礼中阴法略说。于此，为救度已逝众生脱离恶趣苦难，结合迁识仪轨，乐于宣说中阴教法。总的来说，犹如水波般苦难接踵而至，煎熬着一切众生，特别是以亡者为首的中阴众生，饱受痛苦折磨。为了让所有法从原始以来自然清净的实相，觉悟自性，显现无缘大悲的无量光芒，应根据所化之人的根器，宣说与之相应的窍诀之体性。以及与世间习俗相符与否等，不混淆地，以清晰悦耳的言辞，分清场合，如此说道：哦！从这个世界往生之人，名为某某，这是你自己的衣服坐垫。或者说，亡者名为某某，这是你自己的衣物坐垫。然后说，这件沾染污垢之物，作为习气的所依；这个名牌或名字，作为心识的所依，并以对上师和坛城本尊的强烈虔诚，在仪轨和开示未结束之前，保持觉知，安住于心的本性，不要让心或念头散乱到其他地方，一心一意地认真听闻。要知道，往昔因积累殊胜福德之力，在中央圣法兴盛之地，获得了珍贵的人身。拥有圆满的种姓血统，受到众人尊敬的地位，以及成为世间庄严之事，即便如此。或者说，如果是修行人，获得了珍贵的人身，被上师善知识摄受，进入了神圣的佛法之门。
English
Dispelling Bardo Teachings in an Easy-to-Understand Manner Dispelling Bardo Teachings in an Easy-to-Understand Manner Dispelling Bardo Teachings in an Easy-to-Understand Manner is complete. Oṃ Mahā-sukha-jñāna-siddhi-guru-ṣāmo! The hundred kinds of suffering of the changing cycle of existence, are utterly destroyed by the immutable great bliss vajra. To the lama who shows the excellent path of liberation, I prostrate and briefly explain the Bardo teachings. Here, in order to save beings who have passed away from this world from the suffering of the lower realms, in connection with the rite of transference of consciousness, I am pleased to explain the Bardo teachings. In general, all sentient beings are tormented by suffering, which is like the ripples of water, one pressing upon another. In particular, those in the Bardo state, especially the deceased, are tormented by suffering. In order to realize that all dharmas are primordially and naturally pure, the very nature of reality, may the radiance of immeasurable compassion, which is the display of skill and non-objectification, arise as the self-radiance, and according to the capacity of the person to be guided, how to show the essence of the instructions that are appropriate to them. And also, how to transform the words, such as whether or not it is necessary to conform to worldly customs, without mixing them up, but by distinguishing the occasions, with clear and pleasant words, say this: Oh! The one who has passed away from this world, named so-and-so, this is your own clothing and seat. Or, the deceased, named so-and-so, these are your own clothes and seat. Then say, this defiled object is the support for imprints; this name tag or name is the support for consciousness, and with strong devotion to the lama and the deities of the mandala, until the rite and introduction are not finished, hold awareness in the natural state of mind, remain relaxed and attentive, and listen carefully with one-pointedness, without letting your mind or thoughts wander elsewhere. Furthermore, due to the power of accumulating extraordinary merit in the past, you have obtained a precious human body in a central land where the sacred Dharma flourishes. Even though you have a perfect lineage, a position respected by all, and are an ornament to the world. Or, if you are a practitioner, you have obtained a precious human body, have been taken care of by a lama, a virtuous friend, and have entered the gate of the sacred Dharma.
Chinese
即使拥有毫不颠倒地了解无上窍诀，以及成就解脱之道的顺缘——信心、精进和勇气，也这样说。一般来说，生者终有一死，聚者终须离散，如经中所说，有为法具有无常的自性，如今降临到您身上，昨天已经离开了这个世界。然而，这并非世间不可能发生的事情，而是没有超出一切有为法的性质。特别是在《譬喻品》中说： 唉！有为诸法皆无常，是生灭法之本性。生已灭尽最为乐，故能迅速得寂静。 如星眩目如灯烛，幻术露珠与水泡。 梦幻闪电似浮云，有为诸法亦如是。 通过幻术和梦境等比喻，普遍说明了有为法的无常，特别是人寿的无常。《广大游舞经》中说： 三有无常如秋云，众生生死如观舞。 人寿短促如空电，似山涧流水疾速逝。 以及，《无常品》中说： 出生之后未曾死，这样的人你见过吗？ 或者听说过吗？对此感到怀疑吗？ 像这样，一切生者面前，都面临着死亡。 这样说。因此，无论想到什么都是无常的。看外在的景象，四季的变化是无常的。日夜瞬间的变化，是刹那的无常。按生死的顺序来想，亲友是无常的。想到商铺的客人，聚散是无常的。同样，您也是因为前世的业力耗尽，被突发的因缘所推动，现在已经离开了这个世界的显现，从人中死去，还没有获得来世的生，所以到达了所谓的“中阴”的阶段。那时最重要的是中阴的窍诀。这样引入。如果是像上师善知识一样的人，就不说那些，而是从一开始就说： 哦，是的。像这样，以清净的增上意乐，为了策动您对所化之境的慈悲，稍微说一些并祈请，请您好好地考虑并听取。
English
Even if one possesses the supreme instructions without inversion, and the conducive conditions for accomplishing the path of liberation, such as faith, diligence, and courage, it is said thus. Generally, those born will eventually die, those gathered will eventually disperse, and as it is said in the scriptures, conditioned phenomena have the nature of impermanence, and now it has befallen you, having passed away to the other world yesterday. However, it is not that something impossible has occurred in the world, but rather it has not transcended the nature of all conditioned phenomena. In particular, in the chapter on similes, it says: Alas! Conditioned things are impermanent, They are by nature to arise and cease. Having arisen, to cease is bliss, Therefore, quickly attain peace. Like a star, a mirage, a lamp, An illusion, a dewdrop, and a bubble. Like a dream, lightning, and a cloud, Conditioned phenomena are also like that. Through the examples of illusion and dreams, the impermanence of conditioned phenomena in general, and the impermanence of human life in particular, are explained. In the Extensive Play Sutra, it says: The three realms are impermanent like autumn clouds, The birth and death of beings are like watching a dance. The life of a person is like lightning in the sky, Like a mountain stream, it flows swiftly. And in the chapter on impermanence, it says: Having been born, who has not died? Have you seen such a person? Or have you heard of them? Do you doubt it? Like this, for all who are born, Death stands before them. Thus it is said. Therefore, whatever one thinks about is impermanent. Looking at external appearances, the changes of the four seasons are impermanent. The momentary changes of day and night are the impermanence of an instant. Thinking about the sequence of birth and death, friends are impermanent. Thinking about the guests of a shop, gathering and dispersal are impermanent. Similarly, you too, because the karma of your previous life has been exhausted, propelled by sudden circumstances, have now passed away from the appearance of this world, have died and transmigrated from among humans, and have not yet taken birth in the next world, so you have arrived at the stage called the "intermediate state" (bardo). At that time, the most important thing is the instructions on the intermediate state. Thus it is introduced. If it is someone like a lama or a spiritual friend, they would not say those things, but from the beginning would say: Oh, yes. Like this, with pure higher intention, in order to stimulate your compassion towards the object of taming, I will say a little and request, please consider it well and listen.
Chinese
而且，嘉察·米旁·贡波说：“圣者已彻底断除了疾病、死亡和衰老的痛苦。”就像这样，对于殊胜者来说，虽然没有业力导致的死亡，但为了调伏那些执着常有的有情，他们也会示现坏灭如金刚般不坏之身，前往其他刹土。这实际上是善巧方便的示现。因此，即使那时并不依赖于其他力量的窍诀的阐明，但如果结合世俗的习惯，从中有关于中阴之法的修持劝请的略微阐明，也是可以的。这样引入后，无论这两种情况中的哪一种，都有对中阴总相的简要说明，以及对具体情况的详细阐述。首先，对于总相，又分为中阴的体性、中阴的词义、中阴的分类以及各个分类的行持方法。首先，什么是中阴的体性呢？在基位本净中没有中阴，因为它不依赖于其他前后之法，也不可能存在于任何两者之间，因为它超越了迁变、显现和空性的边际。如是，在《中观根本慧论》中也说：“在最初的本净中，连错乱的根源都无法言说，同样，不错乱又是什么呢？”因此，除了内在的本净之外，所有显现的一切都是中阴的状态。基显现为身和智慧的自性光芒，是显现二身事业的自性显现，这是清净法性的中阴。而由六道所摄的错乱显现的一切法，是不清净错乱的中阴，因为它们从内在的本净中向外显现，最终又必须融入本净的法界中，所以存在于本净之间的具有种子的心识就是中阴的体性。其次，词义也是从任何前后上下的中间部分而安立的。如果从自性和临终中阴的角度来说，就是指前者已逝，后者未生的中间部分。如果从法性中阴和有中阴的角度来说，如《俱舍论》中所说：“此于死与生之间，有中阴生，因未至所行处，故名有间。”就像这样，从此地迁逝，尚未成就后世的
English
Furthermore, GyaltsapMipham Gonpo said, "The noble ones have completely abandoned the suffering of disease, death, and old age." Like that, although there is no death due to karma for the holy ones, in order to tame those sentient beings who cling to permanence, they also show the destruction of a body like an indestructible vajra, going to other buddhafields. This is actually a skillful means of manifestation. Therefore, even if at that time it does not depend on the clarification of the key points of other powers, it is also possible to combine it with worldly customs and make a brief clarification of the practice encouragement based on the Bardo teachings. After this introduction, in either of these two cases, there is a brief explanation of the general characteristics of the Bardo, and a detailed explanation of the specific nature of the case. First, for the general characteristics, it is also divided into the nature of the Bardo, the meaning of the word Bardo, the classification of the Bardo, and the methods of practice for each classification. First, what is the nature of the Bardo? There is no Bardo in the ground of original purity, because it does not depend on other previous or subsequent dharmas, and it is impossible to exist between any two, because it transcends the limits of change, appearance, and emptiness. Thus, in the Root Wisdom Treatise it is also said: "In the very beginning of original purity, even the root of delusion cannot be spoken of, likewise, what is non-delusion?" Therefore, everything that appears other than the inner sphere of original purity is the state of Bardo. The self-radiance of the ground appearing as body and wisdom is the self-appearance of the manifestation of the two kayas, which is the Bardo of pure dharmata. And all the dharmas included in the six realms of confused appearance are the impure confused Bardo, because they appear outward from the inner sphere of original purity, and eventually must dissolve into the dharmadhatu of original purity, so the mind with seeds that exists between the original purity is the nature of the Bardo. Secondly, the meaning of the word is also established from the middle part of any before and after, above and below. If we consider it from the perspective of the Bardo of nature and the Bardo of dying, it refers to the middle part where the former has passed and the latter has not yet been born. If we consider it from the perspective of the Bardo of dharmata and the Bardo of existence, as it is said in the Treasury of Knowledge: "This between death and birth, the Bardo of existence arises, because it has not reached the place to go, therefore it is called the intermediate existence." Like this, having passed away from here, not yet having accomplished the future
Chinese
因此，这个阶段被称为“有”中阴。第三，关于中阴的分类，有四种说法：自性中阴、临终中阴、法性中阴和有中阴。正如《现观庄严论》中所说：“中阴的法性是这样的，讲述极其秘密的法性，从寂静和清净中分类。”这四种中阴的显现方式和界限是：自性安住中阴的显现是，五蕴、十二处和十八界被烦恼束缚，因此，五身、光明和颜色、智慧和法性的显现自然消退，由于执着于显现的对象，在轮回的错觉中，总是执着于常、真、乐、相的四种颠倒，并沉溺于业和习气。其界限是从离开母胎到被死亡疾病击中为止。临终中阴的显现是，身体的元素紊乱，心的感受消失，身心遭受痛苦，贪恋此生的显现，以及担心堕入恶道等，处于身心分离的痛苦之中。其界限是从趋向死亡到内呼吸停止为止。法性中阴的显现是，体验身和智慧的法性、自性禅定的法性、自显光明法性这三种。其界限是从内呼吸停止到光明显现，以及自生显现未消失为止。有中阴的显现是，依赖意生身和气味般的食物，无处游荡。其界限是从自生显现消失到进入来世的生处为止。第四，各种分类的取舍方法，通过比喻和意义两种方式来展示：在自性中阴中，下定关于所知事物的决心，例如雏鸟进入巢穴般的教诲，意义是依靠殊胜的上师，对于他所教导的教诲，首先通过听闻来调伏心智，中间通过思考来下定决心，最后通过修行来将意义真实地融入，从而断除增益和损减。在临终中阴中，使不明显的光明显现，例如美女照镜子般的教诲是，以前习惯的教诲在此时