English
The pure land of stacked lotuses is made of padmarāga jewels, and the pure land of perfect bliss in the north is made of emerald. All four are precious palaces with four doors, adorned with pleasing ornaments such as stables and staircases, beautiful to behold, filled with lakes, ponds, and lotuses. Inconceivable numbers of auspicious birds dwell there, their voices melodious. At the four corners are precious stupas connected by nets of bells and chimes. On the outer perimeter is a fence of seven precious jewels. In the center of these is an excellent arrangement of Dharma-teaching thrones, upon which the teachers, the glorious Vajrasattva, Ratnasambhava, Amitābha, and Amoghasiddhi, teach the Dharma, surrounded by many bodhisattvas of their respective families. In the space in the center of these four, the pure land of wrathful deities, a terrifying palace of burning charnel grounds, is shown by the youthful hero of great power, who is in the form of the terrifying Heruka, teaching the Dharma to an inconceivable retinue. Having been miraculously born in such peaceful pure lands of the east and so forth in an instant, they remain there for one hundred and twenty-five years each. In the pure land of the east, they see the face of the teacher Vajrasattva and hear the Dharma. In the south, they receive empowerment from Ratnasambhava. In the west, they are prophesied to enlightenment by Amitābha. In the north, they are blessed by Amoghasiddhi. As soon as they see the pure land of wrathful deities in the stacked realms of the sky above, they attain unsurpassed enlightenment in the ground of their own primordial awareness, and spontaneously accomplish the benefit of themselves and others through the inseparability of form and wisdom. Thus, it is held that they are born successively in the four peaceful pure lands. The Omniscient King of Dharma said, "If that were the case, it would contradict what is said in the 'Self-Commentary' that the bodhisattvas who dwell in those pure lands are all those who will attain Buddhahood in their next life. As stated in the 'Great Commentary,' one's being matures in whichever pure land one is born, and when one sees the pure land of wrathful deities in the stacked realms of the sky in front, one purifies all obscurations of knowledge through its blessing and manifestly awakens to enlightenment in the ground of primordial purity." So it is said. Then
Chinese
如同喇嘛善知识一般，像这样在寂静的法界中示现的最后教法，也在显现于此世间之时，将大圆满秘密心髓的甚深口诀于心中修持，断除了增益，因此于自性中阴获得解脱。虽然不需要依赖后三个中阴的口诀，但为了顺应世间，稍微做些提示。也就是根据对口诀的串习程度，上等者在舍弃身体的同时，光明生起之时便获得解脱；中等者于双运或智慧的显现中解脱；下等者于任运自成珍宝的显现中获得解脱。即使亲眼见到，但若修持没有达到标准，也会在自性化身刹土中放松，必定会无中阴成佛。无论解脱的次第如何，都将证得圆满正等觉的自显现三身，并且不离此境。从“不离此境”开始，到“请您永远不懈怠地摄受”为止，如前一样连接即可，此后便不需要了。如果是通达口诀要点的其他修行者，则应区分需要与不需要。此外，即使没有进入大圆满之门，但如果总体上掌握了密咒甚深道的修持要点，那么也能在之前详细阐述的临终光明介绍中的原始法身中阴获得解脱。在“获得解脱”之后，如果未能在此处获得解脱，那么从心性显现的部分，将会显现任运自成色身的五种光明。如《二无别胜王经》所说：“第五无云虚空中，无念无边无中现。”如同所说，一切显现都如秋季无云晴空一般，以心间的光明为基础，以五部佛的坛城和自性安住的要点，五部的坛城如云般充满虚空而显现。也就是在禅定第一日，从蓝色光中显现毗卢遮那佛；第二日，从白色光中显现金刚不动佛；第三日，从黄色光中显现宝生佛；第四日，从红色光中显现无量光佛；第五
English
Like a virtuous spiritual friend, even the final teachings manifested in the peaceful realm of suchness, when appearing in this world, taking the profound instructions of the Great Perfection Secret Essence to heart and severing all attachments, one will attain liberation in the bardo of self-nature. Although there is no need to rely on the instructions of the latter three bardos, a slight reminder is given in accordance with worldly conventions. Depending on the degree of familiarity with the instructions, the best will attain liberation simultaneously with the arising of clear light immediately upon abandoning the body; the intermediate will be liberated in either union or the appearance of wisdom; and the lowest will attain liberation in the appearance of spontaneously accomplished jewels. Even if one sees directly, those whose practice has not reached the standard will be relieved in the realm of the self-nature nirmanakaya and will definitely attain enlightenment without a bardo. In any case, whatever the order of liberation, one will attain the three kayas of self-appearance of the perfectly complete Buddha, and without moving from that state. From "without moving from that state" to "please always take care of them without negligence," connect as before, and nothing more is needed. If it is another practitioner who sees the key points of the instructions, then one should distinguish between what is needed and what is not. Furthermore, even if one has not entered the gate of the Great Perfection, if one has generally grasped the key points of practice on the profound path of mantra, then one will obtain liberation in the bardo of the primordial dharmakaya in the detailed introduction to the clear light of death, as explained earlier. After "obtaining liberation," if one is unable to attain liberation there, then from the aspect of the appearance of mind itself, the five clear lights of the spontaneously accomplished form kaya will appear. As it is said in the "Two-Without-Difference Victorious King Sutra": "The fifth, in the cloudless sky, the non-conceptual, without beginning or end, appears." As it is said, all appearances are like an autumn sky free from clouds, based on the clear light of the heart, with the key point that the five families of deities and realms reside naturally, the mandala of the five families appears filling the sky like clouds. That is, on the first day of meditation, Vairochana appears from the blue light; on the second day, Akshobhya Vajra appears from the white light; on the third day, Ratnasambhava appears from the yellow light; on the fourth day, Amitabha appears from the red light; on the fifth
Chinese
从绿光中，现出不空成就佛主眷们，如虹光聚会般，从心间的明光中自然显现。往昔已经认识，并且稳固串习禅定的人们，在那时便能解脱。如果那时没有认识，那么当法性光明消逝的瞬间，就会被各种引发后世习气的因缘所驱动，与微细的风心四大结合，成为产生如梦境般景象的因素，从而生起中有意生身。如以下所说连接。还有，对于那些不具备修持要诀的人们，如果只进行有中阴的介绍，那么就像之前一样，先提起话头：“哦！从这个世界到彼岸。”直到“那时最重要的是中阴的诀窍。”之间的过渡性话语，以及“其中，简要地阐述中阴的一般特征。”直到“第二，详细地阐述特殊情况的自性。”之后，像这样讲述之后，在四种中阴的分类中，这里如果着重讲解有中阴的实际情况，那么，种姓之子，你去世时，由于身体的水、火、风三种元素紊乱，成为温度和意识之所依的生命将会终结。虽然详细地讲解了蕴、界、处等粗细的消融方式，但由于所依消融时，能依必定消融，因此着重讲解四大消融的征象，如海市蜃楼、烟雾、萤火虫、火星、灯火等四种，连同五种光芒一起融入。在《金刚鬘》中说：“最初的意识融入，名为显现增长，那是融入大空性，那也走向光明。”如是所说，以白色、红色、黑色的景象为代表，一切显现、增长、获得三种景象都融入阿赖耶识时，无论死亡光明法身以何种方式在自相续中显现，但从那之中，“大种自身是根本，背离规律是不明，从不明中生心所，从那之中生显现。”如是所说，三种显现并不清净，由于不认识如幻的自性，由于先前的牵引
English
From the green light, the principal and retinue of Amoghasiddhi appear, like a gathering of rainbow lights, naturally arising from the clear light in the heart. Those who have recognized it in the past and have firmly cultivated familiarity with meditation will be liberated at that time. If one does not recognize it then, at the moment when the clear light of the Dharmata vanishes, one will be driven by various causes that awaken the habitual tendencies of the future, and in conjunction with the subtle wind-mind and the four elements, these will become the cause for the arising of the mind-body of the becoming-intermediate state, like a dreamlike appearance. Connect as it is explained below. Furthermore, for those who do not possess the essential points of practice, if one only introduces the becoming-intermediate state, then as before, begin by raising the topic: "Oh! From this world to the other shore," up to the transitional words, "At that time, the most important thing is the instructions of the intermediate state." And from "Among them, briefly explain the general characteristics of the intermediate state," up to "Secondly, explain in detail the nature of the specific circumstances." After speaking in this way, among the four divisions of the intermediate state, here, if one focuses on explaining the actual situation of the becoming-intermediate state, then, son of lineage, at the time when you pass away, due to the disturbance of the three elements of water, fire, and wind in the body, the life that serves as the basis for warmth and consciousness will come to an end. Although the subtle and coarse ways of dissolution of the aggregates, elements, and sense bases are explained in detail, since the dependent dissolves when the basis dissolves, focus on explaining the signs of the dissolution of the four elements, such as the four like mirages, smoke, fireflies, sparks, and lamps, along with the five lights, dissolving into it. In the Vajra Garland it says, "The first consciousness enters, it is called the increase of appearance, that is the entry into the great emptiness, and that also goes to the clear light." As it is said, represented by the appearances of white, red, and black, when all the appearances of appearance, increase, and attainment dissolve into the Alaya, no matter in what way the death clear light Dharmakaya arises in one's own continuum, but from that, "The great element itself is the root, turning away from the norm is ignorance, from ignorance arises mental events, from that arises appearance." As it is said, the three appearances are not pure, and due to not recognizing the illusory nature, due to previous karma.
Chinese
以业为因，以风为缘，念头的骏马奔驰，于光明之中，显现近取七相。由此生起显现，由此生起显现，由此从微细的四大——风、火、水、土中生起，如梦境般显现，升起于中阴身。并且，在上述融入次第的显现中，当融入到红相显现时，心识会因之前所造的业力，短暂地显现六道各自不同的景象。经部中说，这是种下未来贪欲的种子，因此，这如同播种一般，所以此时的连接非常重要。据说，那时修行者会遇到勇父空行的迎接，罪人则会遇到阎罗卒。关于之前生命的终结方式，如果将要堕入地狱的众生，因为过去习惯于不善业，所以此时也会显现同样的景象。当收摄自身显现的空影时，显现会有两种方式：罪业深重，将要堕入无间地狱者，会见到阎罗卒等，自己的血胆之身被风吹散，变得像血眼一样，身体因热而痛苦，因贪恋生命而死亡，显现剧烈的痛苦。那景象是燃烧的火焰、武器等，耳边的风声也变得颠倒，与此一同死去，在意识转移的瞬间，显现会稍微感到舒适，然后看到森林、火、水等。如果喜欢那里而前往，据说之前的阎罗狱卒会来阻止。因此，业力较轻者，在临终时，地狱的景象是地狱的处所、武器的森林、山、草地等，看到众生互相残杀、吃肉，土地被鲜血染红，因为过去习惯于杀生，所以会想：唉，我也会去那里。这是一种力量较弱的显现。前者是业力成熟，力量强大的显现。在《念住经》中有详细的描述。如果贪婪吝啬之心强烈，就会转生为饿鬼；如果转生为旁生，则会因喜欢看到旁生而产生贪恋和执着的心理。