English
By either the spontaneous or subsequent dissolution meditation, merge into the clear light, thereby realizing the ultimate truth, and arise as the deity body of union. First, set forth the aspiration with such thoughts. Without being distracted by the illusory appearance of one's own body as a deity, focus intently, gradually dissolving into the expanse, and abide in the state of freedom from elaboration; this is spontaneous holding. From the state of knowing all appearances of oneself and the environment and beings as illusory, gaze intently at the external appearances, and all the appearances of the environment and beings dissolve into the expanse. Then, gaze intently at one's own body, and it also dissolves into the expanse, and abide naturally in the state of thought-free freedom from elaboration; this is subsequent dissolution meditation. Thus, through the two meditations, merge the intermediate state body and all appearances into the expanse of clear light, non-conceptual, and repeatedly familiarize yourself. Then, through the fire of the clear light that purifies the three appearances, purify the illusory body of the intermediate state. With the previous aspiration as the cause, nourished by subsequent mindfulness, and connected by samadhi, from the three appearances of forward and reverse, together with the winds of wisdom, arise as the body of union, like a fish leaping from water; this is purification by clear light. If you cannot realize the clear light, then all the appearances of the intermediate state are self-appearances. All self-appearances are unreal, illusory, like dreams, so at this time you should transform them into pure appearances, thinking in this way. Visualize all the external environment as pure lands and palaces, and all the internal beings as the body of the noble, great compassionate Avalokiteśvara. Visualize your own body also as the deity body, complete with all the marks and signs, appearing but without inherent existence, clear but without conceptualization, blissful but without attachment, self-arising as the nature of the dharmakaya, the form of the sambhogakaya, and the activity of the nirmanakaya, indivisible, the body of great bliss. Wherever sound resounds, it is the sound of the indestructible dharma nature mantra, clear and distinct. Know that all thoughts and concepts are the unceasing play of the primordially pure dharmakaya's own sound. In this state, abide naturally. By this, the impure appearances, sounds, and movements will be liberated into the realm of deity, mantra, and wisdom. Again, if you are not familiar with clear light and the deity body, and do not master the intermediate state, then
Chinese
既然已经变成了中等，所以用无误中阴的迁转来修持非常重要，我死后觉得要停留的那个时候，不要对中阴产生恐惧之心，唉呀，由贪嗔而受生是极其痛苦的，现在我要去往极乐净土这样想，要知道中阴的所有显现都是无实如幻的。在自己的面前，观想唉法的生处，三角形，根细朝下，柄粗朝上，显现为安乐的自性安乐，在那的中央，自己的心是明亮闪耀的白色明点，从那发出五种颜色的光芒，每道光芒三次放射，净化三时的一切生处习气，观想受生的所有障碍都得以清净。从那个明点完全变化，自己成为大悲观世音菩萨的身相，如彩虹般清晰地观想，对显现、声音、移动这三者的自性大大地观察，在清净的状态中安住于本尊、咒语、光明的轮涅。或者在前方的虚空中，观想极乐净土的功德圆满，中央是阿弥陀佛，其相好光明如亿万太阳般显现，深信其真实安住。自己的心化为白色阿字（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），从自己意身的头顶如流星般射出，融入无量光佛的心间，深信并安住。中阴的迁转，如果转变祈愿的箭头的方向，就会变得非常强大，因此，具种姓之子，你应该这样想：在不死鼓声陀罗尼中说：从这里向西方的方向，有极乐世界，那里有圆满的佛陀，名为无量寿如来，谁持彼之名，彼将生于彼土，示死期之时，比丘与僧团皆可见。如是所说，如果生于不净的、充满争斗的、五浊兴盛的世界，这个充满悲伤气味的世间，那么就无法摆脱无尽的痛苦之轮。现在，从这里向西方，越过若干佛土，从清净的愿望中成就的净土——极乐
English
Since it has become intermediate, it is very important to practice with the unerring bardo transference. At the time when I think I am dead, do not have a fearful mind towards the bardo. Alas, taking birth through attachment and hatred is extremely painful. Now I must go to the realm of great bliss, thinking thus, and knowing that all appearances of the bardo are unreal like illusions. In front of oneself, visualize the source of E-chos, a triangle with a thin root pointing downwards and a thick stem pointing upwards, appearing as the nature of bliss, blissful. In the center of that, one's own mind is a clear and radiant white bindu. From that, rays of five colors emanate three times each, purifying all the habitual tendencies of the three times' birth places, and think that all the obscurations of taking birth are purified. From the complete transformation of that bindu, one becomes the body of the Great Compassionate Avalokiteśvara, vividly meditating like a rainbow. By greatly observing the self-nature of the three: appearance, sound, and movement, one rests in equanimity in the pure state of the deity, mantra, and clear light wheel. Alternatively, in the sky in front, visualize the Sukhavati realm with all its perfect qualities, in the center of which is the Buddha Amitabha, whose glorious marks and signs appear like the rays of a hundred thousand suns, believing that he is actually present. One's own mind, in the form of a white Ah syllable (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), shoots out from the crown of one's mind-body like a shooting star, dissolving into the heart of Amitabha, believing and resting in equanimity. The transference of the bardo itself becomes very powerful if the arrow of aspiration is turned around, therefore, son of good family, you should think like this: In the Deathless Drum Sound Dharani, it says: From here to the west, there is the Sukhavati world. There dwells the perfect Buddha, the Tathagata Amitayus. Whoever holds his name will take birth in that land. At the time of death, monks and the Sangha will see him. As it is said, if one is born in an impure realm, full of strife, a world where the five degenerations are rampant, this world full of the stench of sorrow, then one cannot escape the endless wheel of suffering. Now, from here to the west, beyond several Buddha lands, the pure land accomplished from pure aspirations—Sukhavati.
Chinese
名为具乐。一切地基如手掌般平坦，由纯粹智慧宝藏的自性所成。其中，所有维系存在的众生，也都是从莲花的精华中化生。于菩萨比丘无量僧众之大殿中央，在圆满庄严的座榻上，导师如来正等觉，名为无量光，观之无厌，以具足妙相好之身，光辉炽盛，现今真实安住，宣说大乘佛法。因此，以对彼世尊强烈的欢喜心忆念，凭借彼如来的加持力与自身善业之力，以神通之力，于刹那间前往彼刹土，从莲花花蕊的房中化生，于第一刹那见到导师无量光之面容，领受佛法甘露，获得于大菩提不退转之授记。于第二刹那，获得眼等与无漏之所有功德，于十方世界百千俱胝之无量无边刹土中，同时示现百千俱胝如水中月般的化身，心想能够成办无量众生之利益。于彼吉祥喜悦之胜者坛城中，从极其美妙之莲花中生，无量光胜者亲自于现前，我也能在那里获得授记。在那里我能获得殊胜的授记之后，以智慧之力，于十方示现众多百千俱胝之化身，也能为众生做广大的利益。如是发清净之愿，一切法皆由愿力所转变，故不欺骗，必定能往生极乐世界。此外，无论投生于三界轮回之高低何处，都未脱离痛苦，因此心想无论如何都不需要轮回的安乐与富饶。轮回由业所生，业由烦恼所生，若烦恼未尽，则轮回不息，若断除烦恼，则从轮回中自然解脱。
English
It is called "Having Joy." All the ground is as flat as the palm of a hand, made of the essence of pure wisdom treasure alone. There, all sentient beings who maintain existence are also born miraculously from the essence of lotus flowers alone. In the center of the great hall of the immeasurable sangha of Bodhisattva monks, on a perfectly arranged throne, the teacher, the Tathagata, the perfectly complete Buddha named Amitabha, who is never satisfied to behold, with the splendor of the supreme marks and signs blazing, now manifestly dwells and teaches the Dharma of the Great Vehicle. Therefore, remember that Bhagavan with intense joy, and by the power of the blessings of that Tathagata and the power of your own virtue, by the cause of miraculous power, go to that realm in an instant, be miraculously born from the house of the lotus flower's stamen, and in the first instant, see the face of the teacher Amitabha and receive the nectar of the Dharma, and obtain the prophecy of non-retrogression from the Great Bodhi. In the second instant, having obtained all the faultless qualities such as eyes and clairvoyance, in the boundless and limitless realms of hundreds of thousands of billions of worlds in the ten directions, at the same time, show hundreds of thousands of billions of emanations like reflections of the moon in water, thinking that you can accomplish the benefit of immeasurable sentient beings. In that auspicious and joyful mandala of the Victorious One, born from an extremely beautiful lotus, the Victorious One Amitabha personally in front, may I also obtain the prophecy there. There, after I have obtained the excellent prophecy, by the power of wisdom, in the ten directions, showing many hundreds of thousands of billions of emanations, may I also do great benefit to sentient beings. Thus, by making pure aspirations, all dharmas are transformed by aspiration, so it is not deceiving, and one will surely be born in the Sukhavati realm. Furthermore, no matter where one is born in the high or low places of the three realms of samsara, one has not escaped from suffering alone, so one thinks that there is no need for the happiness and prosperity of samsara in any way. Samsara arises from karma, karma arises from afflictions, if afflictions are not exhausted, samsara will not cease, if afflictions are abandoned, one will naturally be liberated from samsara.
Chinese
哇，这就是法性。以前被烦恼束缚在轮回中，现在如果再受其支配，痛苦将没有尽头，这样强烈地修习厌离心和出离心。深信从罪恶的行为产生痛苦，从善行产生快乐的业果成熟之理。无论发生什么快乐或痛苦、好或坏的事情，都一心依赖上师和三宝。此外，还必须修习遮止胎门的教授：对六道的一切男女，不要视为庸常，而观想为本尊父母，这是以生起次第遮止胎门。无论见到什么男女和性行为的景象，都将其视为如幻，安住于离戏的法界中，这是以圆满次第遮止胎门。了解转生于胎中的过患和贪欲的罪过，见到梵行的利益，不让心受贪欲的支配，这被称为以梵行遮止胎门。不仅如此，还说在这些时候，要舍弃恶劣的胎处，选择良好的胎处而入。也就是，地狱显现为黑暗的雨雾，饿鬼显现为泥泞的外表，旁生显现为洞穴和树木，人显现为高楼大厦和众多人群之中，阿修罗显现为光轮，天人显现为花园和无量宫殿等等。在这些之中，能够修持正法的殊胜所依是人身，因此选择人。到达那里时，男女交合，或者仅仅是一起欢喜，或者显现父母中的任何一方等等，都是不确定的。在母亲的子宫中，观想莲花日月中央的吽字（ཧཱུྃ，हूँ，hūṃ，吽）。当自己的意识进入时，以强烈的意愿，获得一个具有暇满的人身，清净无染，发愿转生后，能够成办利益佛法和众生的伟大事业，并且凭借这个所依，获得无上的菩提解脱果位。然后，将自己的心如金刚萨埵般，与本尊的吽字（ཧཱུྃ，हूँ，hūṃ，吽）无二无别地融合而进入。这样，就会转生为信仰虔诚父母的儿子，从小就能遇到正法，具有信心、智慧、精进和修习的善根。
English
Wow, this is the nature of reality. Previously bound in samsara by afflictions, if I am still dominated by them, suffering will have no end. Thus, cultivate strong renunciation and detachment. Generate firm belief in the ripening of karmic results, that suffering arises from sinful actions and happiness arises from virtuous actions. Whatever happiness or suffering, good or bad, may occur, rely wholeheartedly on the Lama and the Three Jewels. Furthermore, it is necessary to practice the instructions on blocking the womb entrance: Do not perceive all males and females of the six realms as ordinary, but visualize them as Yidam fathers and mothers; this is blocking the womb entrance through the generation stage. Whatever sight of male and female or sexual activity arises, recognize it as illusory and remain in equanimity in the uncontrived expanse of reality; this is blocking the womb entrance through the completion stage. Understand the faults of taking birth in the womb and the sins of desire. Seeing the benefits of celibacy, do not let the mind be dominated by desire; this is called blocking the womb entrance through celibacy. Moreover, it is said that in these circumstances, one should abandon bad womb-places and choose good ones to enter. That is, hell appears as dark, drizzling rain; hungry ghosts appear as muddy exteriors; animals appear as caves and trees; humans appear as mansions and among many people; Asuras appear as wheels of light; gods appear as gardens of flowers and immeasurable palaces, and so on. Among these, the particularly suitable basis for practicing the sacred Dharma is the human body, so choose to be human. When arriving there, the appearance of male and female engaging in intercourse, or merely rejoicing together, or the appearance of either the father or mother, etc., is uncertain. In the mother's womb, visualize the syllable Hūṃ (ཧཱུྃ，हूँ，hūṃ，吽, seed syllable) in the center of a lotus, sun, and moon. When one's own consciousness enters, with strong aspiration, take birth as a fully endowed and pure human body. Vow that after being born, one will be able to accomplish great deeds that benefit the teachings and sentient beings, and that through this basis, one will attain the precious state of unsurpassed enlightenment and liberation. Then, blend one's own mind, like Vajrasattva, with the deity's form of Hūṃ (ཧཱུྃ，हूँ，hūṃ，吽, seed syllable), inseparable, and enter. Thus, one will be born as the son of faithful parents, and from a young age, one will encounter the sacred Dharma, possessing faith, wisdom, diligence, and the continuation of practice.