English
Therefore, this stage is known as the "becoming" bardo. Third, regarding the classification of bardos, there are said to be four: the natural bardo, the death bardo, the dharmata bardo, and the becoming bardo. As it is said in the *Madhyamakāvatāra*: "The dharmata of the bardo is like this, explaining the extremely secret dharmata, classifying from peace and purity." The appearances and boundaries of these four bardos are: The appearance of the natural abiding bardo is that the five skandhas, twelve ayatanas, and eighteen dhatus are bound by afflictions, therefore, the appearances of the five kayas, light and color, wisdom and dharmata naturally subside, due to clinging to the objects of appearance, in the illusion of samsara, one always clings to the four inversions of permanence, truth, happiness, and self, and indulges in karma and habitual tendencies. Its boundary is from leaving the mother's womb until being struck by the disease of death. The appearance of the death bardo is that the elements of the body are disturbed, the feelings of the mind disappear, one experiences suffering in body and mind, clinging to the appearances of this life, and fearing falling into the lower realms, etc., one abides in the suffering of the separation of body and mind. Its boundary is from approaching death until the cessation of inner breath. The appearance of the dharmata bardo is that one experiences the dharmata of body and wisdom, the dharmata of natural meditation, and the three dharmatas of self-appearing clear light. Its boundary is from the cessation of inner breath until the appearance of clear light, and until the self-arisen appearance has not disappeared. The appearance of the becoming bardo is that one relies on the mental body and food like odors, wandering without a place to stay. Its boundary is from the disappearance of the self-arisen appearance until entering the place of birth in the next life. Fourth, the methods of taking and abandoning of each classification are shown through two ways: example and meaning. In the natural bardo, making a decision about what is to be known, like the instruction of a fledgling entering a nest, the meaning is to rely on the supreme guru, and for the instructions he teaches, first, train the mind through hearing, in the middle, make a decision through thinking, and finally, truly integrate the meaning through meditation, thereby cutting off addition and subtraction. In the death bardo, making the unclear clear light appear, like the instruction of a beautiful woman looking in a mirror, is that the previously accustomed instructions at this time
Chinese
在此阐明：最上等者，将心识安住于本觉自性；中等者，修习迁识法；下等者，依赖上师或道友等其他助缘而得解脱。于法性中阴，因信任自现，如与往昔熟人相遇，或如婴儿投入母亲怀抱。通达口诀之义，光明融入之方式，以及自现之显现方式，诸根解脱之方式等等，皆已熟练掌握，无论法性之显现如何，皆无恐惧，确信自现为智慧之游舞。于有之中阴，延续业力，如于断裂之水渠中筑坝。见真谛者，以法性真谛之加持，于自性化身刹土中解脱。往昔于佛法有所修习者，如所说之显现错乱恐惧，以口诀之要点，于清净之生处相 соединяют。这些也根据诸根的次第，解脱的程度分为三种。第二，详细阐述具体情况的自性。此处主要以三个后中阴为主。对于众生来说，在死亡和转世的时候，身体的水、火、风三种元素紊乱，成为温度和意识的载体时，生命就会终结。而且，当载体消融时，所依赖的事物必然会消融。虽然很多诀窍中只讲了元素消融的方式，但是，正如所说：显现消融，分别念消融，细微消融，粗大消融，在消融之后，习惯的力量，自性的光明显现。像这样，如果从详细讲解粗细消融方式的角度来说，首先粗大的二十种自性会消融。也就是毗卢遮那佛的类别。色蕴融入光明的征象是，所有肢体变得虚弱，身体虚弱无力。如镜之智消融，心识变得不清晰，模糊。地界消融，一切变得干燥。眼根消融，眼睛不动，闭合。境之色消融，身体失去光泽，变得衰败。这样，毗卢遮那佛的类别融入胜义谛。然后是宝生佛的类别。感
English
Here, it is clarified that the best practitioners settle their consciousness in its own nature of reality; intermediate practitioners train in transference of consciousness; and the lowest practitioners rely on external conditions such as a lama or spiritual friends for liberation. In the bardo of dharmata, by trusting in one's own appearances, like meeting a familiar person from the past or like a baby entering its mother's lap, one has mastered the meaning of the instructions, the way luminosity dissolves, the way one's own appearances arise, and the way the senses are liberated. No matter how the phenomena of dharmata appear, there is no fear, and one is confident that one's own appearances are the play of wisdom. In the bardo of existence, one continues the momentum of karma, like building a dam in a broken irrigation ditch. Those who have seen the truth are liberated into the realm of the self-existing nirmanakaya through the blessing of the truth of dharmata. Those who have previously become accustomed to dharma connect to a pure rebirth through the key points of the instructions, as the appearance of delusion and fear is about to be explained. It is said that these also vary in three levels of liberation according to the sequence of the senses. Second, the nature of the specific meaning of the occasion is extensively taught. Here, the emphasis is on the three later bardos. When sentient beings die and transmigrate, the three elements of the body—water, fire, and wind—become disturbed, and when they become the basis for heat and consciousness, life is cut off. Moreover, when the basis dissolves, what depends on it necessarily dissolves. Although many instructions only mention the way the elements dissolve, as it is said: "Appearance dissolves and concept dissolves. Subtle dissolves and gross dissolves. After dissolution, the power of habit, the luminosity of self-nature arises." Like that, if we explain from the perspective of elaborating on the way the subtle and gross dissolve, first the twenty gross natures dissolve. That is, the category of Vairochana. As a sign that the form aggregate is entering luminosity, all the limbs become weak, and the body becomes weak and powerless. As mirror-like wisdom dissolves, the mind becomes unclear and hazy. As the earth element dissolves, everything becomes dry. As the eye sense dissolves, the eyes become immobile and close. As the object of form dissolves, the body loses its luster and becomes degraded. Thus, the category of Vairochana enters ultimate truth. Then, the category of Ratnasambhava. Sen
Chinese
由于感受蕴的消融，感受不再被体验。由于平等性智的消融，三种感受不再被忆念。由于水界的消融，自身的水、痰、尿液、精液和血液等变得干燥。由于耳根的消融，不再听到内外之声。由于境之声的消融，不再听到自身之声。然后是莲花部。由于想蕴的消融，不再忆念双足等众生。由于妙观察智的消融，不再忆念父母兄弟姐妹等名字。由于火界的消融，食物不再消化。由于鼻根的消融，上行之气缓慢运行。由于境之香的消融，自身不再有气味。然后是业部。由于行蕴的消融，不再参与身体的一切活动。由于成所作智的消融，不再忆念世间的事务和需求。由于风界的消融，十气从各自的位置移动。由于舌根的消融，舌头变得粗大而短小，根部变为青色。由于境之味的消融，不再体验六味。如此，二十种粗大的自性消融后，微细的内在元素消融方式是：在《智慧嬉戏》中说：最初地融入水，水也融入火，火融入风，风也融入识，此识之所执，也融入光明中。如是说。也就是说，地融入水，并非指身体的地元素消失或位置转移，而是指地的作用被中观智慧的风所摧毁。当所依消融时，能依必定消融，因此，显现为坚硬的识也将其习气留在中观中而停止。筋等坚硬成分较多的元素，与所依的风和识分离，地的精华融入水的精华中，导致身体无法移动和支撑，感觉身体沉入地中。内相出现如海市蜃楼般的青色闪烁、青色阴影、细雨和水波荡漾的景象。同样，由于中观智慧的风的力量，水的作用被风摧毁，显现为湿润的识也将其习气留在中观中而停止。
English
Due to the dissolution of the aggregate of feeling, feelings are no longer experienced. Due to the dissolution of the wisdom of equality, the three feelings are no longer remembered. Due to the dissolution of the water element, the body's saliva, phlegm, urine, semen, blood, etc., become dry. Due to the dissolution of the ear faculty, one no longer hears internal and external sounds. Due to the dissolution of the sound of objects, one no longer hears the sound of one's own body. Then, the lotus family. Due to the dissolution of the aggregate of perception, one no longer remembers beings with two legs, etc. Due to the dissolution of the discriminating wisdom, one no longer remembers the names of parents, siblings, etc. Due to the dissolution of the fire element, food is no longer digested. Due to the dissolution of the nose faculty, the upward-moving wind moves slowly. Due to the dissolution of the smell of objects, one's own body no longer has a smell. Then, the karma family. Due to the dissolution of the aggregate of formation, one no longer engages in all the activities of the body. Due to the dissolution of the wisdom of accomplishing activities, one no longer remembers worldly affairs and needs. Due to the dissolution of the wind element, the ten winds move from their respective places. Due to the dissolution of the tongue faculty, the tongue becomes thick and short, and the root turns blue. Due to the dissolution of the taste of objects, one no longer experiences the six tastes. Thus, after the twenty coarse natures have dissolved, the way the subtle inner elements dissolve is as follows: In the Wisdom Play it says: First, earth dissolves into water, water also dissolves into fire, fire dissolves into wind, wind also dissolves into consciousness, this apprehended consciousness also enters into luminosity. It is said. That is to say, earth dissolving into water does not mean that the earth element of the body disappears or changes its position, but that the function of earth is destroyed by the wind of the wisdom of the Middle Way. When the support dissolves, the supported necessarily dissolves, so the consciousness that appears as solid also stops, leaving its habitual imprints in the Middle Way. Elements with a large proportion of solid components, such as tendons, are separated from the supporting wind and consciousness, and the essence of earth dissolves into the essence of water, causing the body to be unable to move and support itself, and one feels as if the body is sinking into the earth. Internal signs appear like mirages, such as shimmering blue, shadowy blue, drizzle, and the appearance of rippling water. Similarly, due to the power of the wind of the wisdom of the Middle Way, the function of water is destroyed by the wind, and the consciousness that appears as liquid also stops, leaving its habitual imprints in the Middle Way.
Chinese
因此，血液和血清等液体成分较多的元素，由于失去了所依之风和意识，水的精华融入火的精华中，导致口鼻干燥，舌头伸向喉咙深处。内在的征象是出现像烟雾一样升腾，以及像烟灰堆积一样的现象。中脉的火风摧毁了火的作用之风，因此，感觉为热的意识也将其习气留在中脉上而停止，热等热性较多的元素，由于失去了所依之风和意识，火的精华融入风的精华中，导致身体的热量从末端收缩，转移的火热消失。内在的征象是出现像萤火虫一样红点点和细小红点的现象。风融入意识的意义也不是身体的风的位置上没有了风，或者住所转移，风进入意识之中的意义。也不是在意识上留下风精华的习气，风停止的意义。而是风的精华舍弃了从粗大的命脉到之间的所有身体，进入命脉中的具有五种光芒管道的五脉，与意的显现融为一体。因此，呼吸向外长久地运行，无法向内收缩，粗大的运行停止。内在的征象是出现像燃烧的酥油灯的显现，以及像排列的灯笼串一样的现象。意识融入虚空，不是意识变成无实有的意义，而是融入像虚空一样清澈、无碍、难以言表的空性中。而且，在《密集金刚》圣教典籍中，没有明确说明虚空界融入的方式，是因为微细的界隐藏在风中进行阐述。因此，虚空界融入不单独区分，而是在意识融入次第的阶段，将虚空无云的征象作为显现的基础，认为会显现白、红、黑三种显现。分别念融入是指，在风融入虚空之前，能够进行八十种自性分别念的行蕴的作用都与风一起融入。不进行作用的微细分别念则与三相融合而存在，因此在彼时彼刻融入。因此，所谓显现融入，是指在虚空融入光明之际，心性从空性的状态中