English
Since these are merely illusions and not established as truly existent, do not be attached to or crave any of the appearances of beautiful forms, pleasant sounds, fragrant smells, delicious tastes, or smooth tactile sensations, as they are all illusions. Likewise, do not feel aversion or wish to abandon ugly forms, unpleasant sounds, etc., as they are also illusions of your own mind. Similarly, the appearances of enemies and friends are merely illusions, so do not harbor hatred towards those who appear as enemies or attachment to those who appear as friends. The appearances of hot and cold are also illusions, so do not dislike being tormented by heat or crave and desire cold. Even when threatened by cold, do not wish to abandon it or be attached to warmth. When the appearance of being female arises, do not develop attachment to males or hatred towards females. Likewise, when the appearance of being male arises, do not develop attachment to females or hatred towards males. If attachment and aversion arise towards the appearance of male and female, one will enter into womb-born and egg-born states. The appearances of male and female in the intermediate state are also merely appearances of one's own mind, and it is a delusion regarding the object, so it is a mistake to be attached or averse. Furthermore, if craving for a place arises, one will enter into miraculous birth; if craving for warmth and taste arises, one will enter into moisture-born states, so abandon attachment and craving for these. The appearances of places and regions as pleasant, and the sensation of fragrant smells, are illusions that appear even though they do not exist, so do not be happy or sad, and do not be attached or crave. Even when seeing frightening beings such as executioners, fierce beasts, and other terrifying creatures, be certain that it is an illusion like a dream and do not be afraid. In short, abandon attachment and aversion towards whatever appears as good or bad, as well as the dualistic mind of acceptance and rejection, hope and fear, etc. As it is said in the *Sutra Requested by Ljonpa*: "Just as in a perfectly clear mirror, How there is no inherent nature, The appearance of the face's circle, Ljonpa! Know all phenomena thus." And as it is said in the *Samadhiraja Sutra*: "Like the forms conjured by a magician, Horses, elephants, chariots, various kinds, In them, there is nothing that appears as it is, Know all phenomena to be like that." Thus, generate a strong, one-pointed recollection, knowing that all phenomena are like illusions and magic, without true existence. Moreover, the support of the intermediate state is easily transformed, and consciousness
Chinese
由于光明的威力，此时如果生起贪嗔等罪恶的显现，就会滋养以前的恶业，毫无疑问会堕入恐怖的恶道深渊。如果生起信心和慈悲等善心，就会滋养以前的善业，最好能获得解脱的果位，最差也能获得天界的安乐，这是确定无疑的。中阴的这个阶段，就像天平的高低一样，如果迷惑，迷惑的程度会非常严重，即使是微小的贪恋显现的分别念，也能将你抛向恶道。如果修持正道，解脱的程度也会非常大，比活着的时候常年累月地修持还要有效，因为在这里哪怕只修持片刻，效果也很大。现在不要让心被烦恼所控制，要知道中阴的这些显现都是自显，所有自显都是无实如幻的，通过这种方式努力修持甚深教言。如果能这样，最好现在就能获得解脱，最差也能毫无疑问地转生到天界或人间。因此，你们这些留在后面的人，不要对亲戚、土地、仓库、财产、受用等任何事物产生贪恋和吝啬之心。即使对这些事物产生贪恋，也已经分离了，现在没有一起相处的机会了。如果贪恋执着，就会在轮回中流转，所以要下定决心。像这样，亲人、房屋、受用、财富全部放下，前往来世，后人以善良的仪轨供养上师和三宝，布施给贫困的人等，做这些善事的帮助和支持，对你非常有益。正如《宝女请问经》中所说：死亡来临的时候，儿女不能作为救护，父母不是，亲戚朋友也不是，那时只有功德是唯一的救护。所以不要悲伤。第四，如何修持中阴的窍诀呢？首先，活着的时候就要认为白天的所有显现都是真实的中阴，晚上做梦的时候也要常常忆念自己处于中阴之中，并修持中阴的窍诀，这样才能避免在这个阶段迷惑。特别是要按照根识的次第，修持中阴的窍诀。根器上等者修持甚深的上师
English
Due to the power of clarity, if attachment, hatred, and sinful appearances arise at this time, they will nourish previous evil deeds, and there is no doubt that you will fall into the terrifying abyss of the lower realms. If you generate virtuous thoughts such as faith and compassion, they will nourish previous virtuous deeds, and at best you will attain the state of liberation, and at worst you will attain the bliss of the higher realms, which is certain. In this state of bardo, if you are confused, like the high and low of a scale, the confusion will be very serious, and even a small thought of attachment can throw you into the lower realms. If you practice the path, the degree of liberation will also be very great. Even practicing for a moment here is more effective than practicing for years during your lifetime. Now, do not let your mind be controlled by afflictions. Know that all these appearances of the bardo are self-appearances, and all self-appearances are unreal and like illusions. By knowing this, diligently strive to practice the profound instructions. If you do so, at best you will be liberated right now, and at worst you will undoubtedly go to the higher realms of gods or humans. Therefore, you who are left behind, do not have thoughts of attachment and miserliness towards relatives, land, storehouses, wealth, possessions, or anything else. Even if you are attached to these things, you have already separated, and there is no chance to be together now. If you are attached and cling, you will wander in samsara, so make up your mind. Like this, leave behind all relatives, houses, possessions, wealth, and go to the next world. Those who remain should offer to the lama and the Three Jewels with good rituals, give to the poor, and so on. This help and support of virtuous deeds will be very beneficial to you. As it is said in the Sutra Requested by the Jewel Daughter: When death comes, children cannot be a refuge, neither parents nor relatives. At that time, only merit is the sole refuge. Therefore, do not grieve. Fourth, how to practice the instructions of the bardo? First, while still alive, think that all the appearances of the day are the actual bardo, and at night in dreams, constantly remember that you are in the bardo, and practice the instructions of the bardo, so that you will not be confused in this state. In particular, practice the instructions of the bardo in accordance with the order of the senses. Those with the highest faculties practice the profound lama
Chinese
依靠虔诚的信仰来净化中阴。有些有福之人不需要用推理等方法来引导心转向虔诚，而是从一开始，所有的念头都自然而然地产生出真实的虔诚。如果能够做到心中所想是上师，口中所说是祈祷，显现不离上师，并能保持希望和依赖，那么根器也会变得非常敏锐，仅仅通过上师瑜伽就能在中阴中获得成就。其中的诀窍是：在《金刚镜》中说：“金刚萨埵坛城为主，上师与诸佛平等。”以及在《四座经》中说：“上师是佛，上师是法，同样，上师是僧。”等等。正如所说，根本上师是十方三世一切诸佛的化身。既然如此，也是一切法和僧的化身，因此，他是所有皈依境的总集，是能以一法断定一切的唯一至尊之王。下定决心，将一切托付于您所知，以强烈依赖和毫不犹豫的虔诚，不断地祈祷吧！不仅如此，中阴的所有幻象都只是自心的显现，因此，为了能随心所欲地转变，要想着将它们转变为清净的显现。因此，所见的一切形相，都视为令人百看不厌的上师身之坛城；显现成形，而执着未成形，如镜中之影像般，显空无执地清晰；所闻的一切声音，都视为上师之语，是能消除轮回和寂灭衰败的殊胜佛法的音声，响彻空性而不可摧毁；所有的觉知，都转变为上师之心，空明自生的智慧，超越思虑的法身，原始清净的境界，并让它们赤裸裸地、敞亮地安住其中。这样，从不净显现之门显现的三门，在自性本初的身语意三的法界中自然解脱，与上师的金刚三身无二无别地成就佛果。此外，对于根器极佳者，通过生圆次第甚深之道来净化中阴的方法是：如果不将上师视为真佛，仅仅依靠对上师的虔诚是无法在中阴中获得成就的。因此，要通过甚深圆满次第之门来净化，因为这完全是由风和心所形成的如幻的中阴身，要完全抓住它。
English
One purifies the bardo by relying on devotion. Some fortunate ones do not need to direct their minds to devotion through methods such as reasoning; from the very beginning, all conceptual appearances arise as genuine devotion. If one can think of the lama, speak prayers, and remain inseparable from the appearance of the lama, able to maintain hope and reliance, then the faculties will also become very sharp, and the bardo will be accomplished solely through lama yoga. The instruction for this is: From the Vajra Mirror, "Vajrasattva is the main mandala, the lama is equal to all Buddhas." And from the Four Seats, "The lama is the Buddha, the lama is the Dharma, likewise, the lama is the Sangha." As it is said, the root lama is the embodiment of all Buddhas of the ten directions and three times. Just as that is so, he is also the embodiment of all Dharma and Sangha. Therefore, he is the sole sovereign king who embodies all refuges, deciding everything with a single understanding. Make a firm decision, entrust everything to what you know, and supplicate with intense devotion of hope and abandonment! Moreover, all these illusory appearances of the bardo are merely appearances of one's own mind. Therefore, since one can transform them into anything with one's own mind, think of transforming them into pure appearances. Thus, all that appears as form is the mandala of the lama's body, which one never tires of seeing; appearance is formed, but grasping is not formed, like a reflection in a mirror, remaining clear, empty, and free from attachment; all that sounds is the lama's speech, the sound of the sacred Dharma that dispels the decline of samsara and nirvana, resounding empty and indestructible; transform all awareness into the lama's mind, the spontaneously arising wisdom of emptiness and clarity, the Dharmakaya beyond thought, the state of original purity, and let them rest nakedly and openly. In this way, the three gates of impure appearance are self-liberated into the sphere of one's own innate body, speech, and mind, attaining Buddhahood inseparable from the lama's three vajras. Furthermore, for those with sharp faculties, the method of purifying the bardo through the profound path of generation and completion is: If one does not see the lama as the actual Buddha, one cannot accomplish the bardo solely through devotion to the lama. Therefore, purify through the door of the profound completion stage, because this illusory bardo body, formed solely from wind and mind, must be completely grasped.
Chinese
以任运或后破之禅定二者任何一种，将光明融入，从而证悟胜义谛，并升起为双运之本尊身。预先发出这样的愿力。不散乱于自身显现为本尊身如幻之相，专注地投入，逐渐融入法界，安住于离戏之状态，这是任运而持。从了知自身与器情世间一切显现如幻之状态中，专注地观看外在显现，器情世间的一切显现都融入法界。之后，专注地观看自身，自身也融入法界，于无思离戏之状态中自然安住，这是后破之禅定。如是，通过两种禅定，将中阴身和一切显现融入光明无分别之法界，反复串习，通过三显清净之光明之火，烧炼中阴之幻身。以先前的愿力为因，以随后的忆念为滋养，以三摩地为连接，从顺逆之三显连同智慧之风中，如鱼出水般升起为双运之身，这就是以光明而烧炼。如果不能现证光明，那么中阴的一切显现都是自显。一切自显都是无实如幻如梦，因此此时应当转为清净之显现，如此思维。外在器世间的一切都观想为清净刹土和宫殿，内在情世间的一切众生都观想为圣者大悲观世音菩萨之身。自己的身体也观想为本尊身，具足一切相好，显现而无自性，清晰而无分别，安乐而无贪执，自现为法身之体性，报身之形象，化身之事业无别的大乐之身。声音所及之处，皆为声空不坏之法性咒语之声，朗朗可闻。一切念头和分别都了知为本初清净法身自性不灭之游舞。于此状态中，自然安住。由此，不清净之显现、声音、动摇三者都将解脱于本尊、咒语、智慧之界中。又，如果对光明和本尊身不熟悉，不通达中阴，那么