Chinese
所有概念和世俗的显现都融入光明中。由于其他世所积累的（业力）尚未显现，暂时所有的能取所取之显现以及三种显现也止息了。外在的征象是如同无云晴空的清澈透明，显现出无边无际的景象；内在的征象是安住于无分别的俱生智，极其远离戏论的智慧中片刻，一切皆空，生起光明的体验，因此被称为心远离垢染的近得智慧，这是第四个刹那。在《二无别胜王经》中说：近得是无垢染，自生自明无有乐的对境，微细粗大完全寂灭，转为殊胜的禅定，在第四个刹那不改变且是遍布的。如是宣说。认识到这些，显现是串习的光明，增盛是禅定的光明，获得是无尘无漏的光明，近得是俱生法身自性的光明。在《二无别胜王经》中说：光明是禅定无漏，无尘无种子不动摇，俱生是法身之精华，任运成就菩提心之自性。如是宣说。此外，由于四光明依次显现，在显现、增盛、获得的三种显现之际，远离遮障的原始清净智慧在原始状态下解脱的道理，如同证悟成佛之时。然而，佛陀的断证是不可逆转的，如果不认识这个，那么逆转就是佛陀在道地上所断除的。这里没有断除，所以会逆转；如果认识到，就不会逆转，因为在认识的刹那解脱，并获得神通等无漏的功德，因此没有逆转之处。如是，将临终法身光明作为道用，怀着临终清净即是法身的想法，以基果相联的慢心，观视并修习包含显现、声响、轮回、涅槃的一切法，皆为法身离戏如是的禅定，这是大空性的瑜伽。因为这需要清净、圆满、成熟三者都具备，所以修习大空性之道，能清净死亡的习气。
English
All appearances of concepts and conventionality dissolve into clear light. Since those accumulated by other lifetimes have not yet arisen, for a moment all appearances of grasping and being grasped, and also the three appearances, cease. As an outer sign, there is an appearance of clear, cloudless sky, clear and transparent, without beginning or end; as an inner sign, abiding for a moment in the non-conceptual, co-emergent wisdom, the wisdom that is utterly free from elaboration, all is empty, and the experience of clear light arises, therefore it is called the approaching wisdom, the mind free from defilements, which is the fourth instant. From the "Two-in-One Supreme Victory": Approaching is without defilement, self-born, self-illuminating, bliss without an object. Subtle and coarse are utterly pacified, it becomes supreme samadhi. In the fourth instant, it is unchanging and pervasive. Thus it is said. Recognizing these, appearance is the clear light of habituation, increase is the clear light of meditation, attainment is the clear light free from dust and without outflows, approaching is the co-emergent clear light of the nature of the Dharmakaya. From the "Two-in-One Supreme Victory": Clear light is meditation without outflows, free from dust, without seeds, unmoving, co-emergent is the essence of the Dharmakaya, spontaneously accomplished is the very nature of Bodhicitta. Thus it is said. Furthermore, since the four clear lights arise in sequence, at the time of the three appearances of appearance, increase, and attainment, the reason why the primordial purity wisdom, free from obscurations, is liberated in the primordial state is just like the time of manifesting Buddhahood. However, the abandonment of the Buddha is irreversible, but if this is not recognized, then reversal is what the Buddha abandoned on the bhumis and paths. Here there is no abandonment, so there will be reversal; if it is recognized, there will be no reversal, because at the instant of recognition there is liberation and the attainment of uncontaminated qualities such as clairvoyance, therefore there is no place for reversal. Thus, taking that very clear light of the Dharmakaya of the bardo of death as the path, with the pride of linking the ground and the result, thinking that the purification of death is the Dharmakaya, contemplating and meditating on all phenomena included in appearance, sound, samsara, and nirvana as the samadhi of the Dharmakaya, the suchness free from elaboration, is the yoga of the great emptiness path. Because this requires the completion of purification, perfection, and maturation, by meditating on the path of great emptiness, the habitual tendencies of dying downwards are purified.
Chinese
这样做。向上培养法身离戏的种子力量，从而使果达到圆满。中间修习此道，在相续中生起实义光明的基础，成为上道成熟之因，如是说。第二，与中阴相顺应的道，即大悲幻化的瑜伽是：法性光明的显现分，在没有认识而隐没的瞬间，由引发后世习气的各种因缘所推动，以微细风心和合的四大作为因缘，从而成就中阴清澈无碍之身。而修习它的方法是，如《怖畏电光》中所说：“二者诸显现，虚空之自性，以三悲遍满之故，修习广大之禅定。”如是，对于未证悟真如的众生，修习无执如幻的大悲周遍虚空。也就是说，如同从清净的虚空界中，突然显现彩虹的形态，也只是虚空的幻化而已，并非真实成立。同样，在空性真如的实相中，轮涅二者无别，却如不知幻术之破绽般，执著于显现的自性而迷惑，无有自主地漂泊于轮回之境的这些众生，应当从痛苦中解脱出来。如此思念，对于六道所摄的一切有情界，观修周遍一切的无执如幻的大悲，这就是大悲幻化的瑜伽。修习此道，向下清净中阴意生身如幻的习气，向上培养法身离戏，从而使报身相好庄严的种子力量，使果达到圆满。中间修习大悲幻化的道，在从实义光明中生起双运之佛身的连接处，在相续中生起大悲的基础，成为上道成熟之因，如是说。第三，修习三种生起次第的道，有唯一印、有戏印、聚类会供三种。第一，修习母胎中出生的第一次第的道，即唯一印。
English
By doing so. Upwardly, it cultivates the power of the seed of the Dharmakaya, free from elaboration, thereby perfecting the result. In between, by meditating on this path, it establishes the basis for the arising of the meaning of clear light in the continuum, becoming the cause for the maturation of the higher path, so it is said. Secondly, the path that is in accordance with the bardo, which is the yoga of compassion and illusion: The appearance of the clear light of reality, in the instant of vanishing without being recognized, is impelled by various causes that awaken the habits of the future life. By taking the subtle wind-mind and the four elements together as the cause and condition, it accomplishes the clear and unobstructed body of the bardo. And the method of training it is, as it is said in "Fearsome Lightning": "Secondly, all appearances, the nature of space, because it is pervaded by the three compassions, meditate on the great expansive samadhi." Likewise, for beings who have not realized Suchness, one meditates on ungrasping, illusion-like compassion that pervades the sky. That is to say, just as the form of a rainbow suddenly appears from the pure realm of space, it is only a manifestation of space and is not truly established. Similarly, in the face of emptiness, the reality of Suchness, samsara and nirvana are inseparable. Without moving from that state, like not knowing the flaws of illusion, one is deluded by grasping at the appearance of exertion as true, and these beings who wander involuntarily in the state of samsara should be liberated from suffering. Thinking in this way, for all sentient beings included in the six realms, one contemplates all-pervading, ungrasping, illusion-like compassion, and that is the yoga of compassion and illusion. By meditating on that path, downwardly, it purifies the habits of the illusion-like mental body of the bardo. Upwardly, it cultivates the power of the seed of the Dharmakaya, free from elaboration, from which arises the Sambhogakaya adorned with marks and signs, thereby perfecting the result. In between, by meditating on the path of compassion and illusion, at the juncture where the union of the deity arises from the clear light of meaning, it establishes the basis for the arising of great compassion in the continuum, becoming the cause for the maturation of the higher path, so it is said. Thirdly, the path that trains the three stages of birth, there are three: the single mudra, the mudra with elaboration, and the gathering of assemblies. First, the path that trains the first stage of birth in the mother's womb, which is the single mudra.
Chinese
。关于这一点，有微细和粗大两种。首先，学习微细的字形：所要净化的中阴众生，在趋向来世时，会对生处产生贪恋。如果是化生，则贪恋处所；如果是湿生，则贪恋冷暖；如果是卵生，则贪恋味道；如果是胎生，则贪恋父母的交合。由于贪恋将要出生的处所，所以在尚未进入该处所的刹那中阴风心就是这样。而净化的方法是：如经中所说：“ཨཿ（藏文，梵文天城体：अः，梵文罗马拟音：Ah，汉语字面意思：啊），完全坚固于白色阿字之上。放出极其微细的阿字。充满十方，变得明亮。即使收拢，也稳定而不增不减。”因此，要通过与空性和慈悲相结合的自性明觉白色阿字，以具备明晰和稳固的八种尺度的方式进行学习。第二，学习粗大的本尊身相：首先，所要净化的对象是：如《时轮根本续》中所说：“明点是月亮，精液是身。分割之物是尘埃，太阳是语。阿字是黑暗，心是极言。”因此，当这样的中阴意识进入父母的精血之中时，会产生作为身语意之所依的三种：精液、微尘和风。当体验到父母二者的坚硬触感时，地界形成。同样，菩提心精液是湿润的自性，由此产生水。从运动中产生热量，即火。从所有脉轮处菩提心的运动产生风。乐是空界，即识，五大与智慧界和合而成的六者聚合而形成。如《喜金刚》中所说：“心是大一，被五种形象所围绕。”也就是说，每七天为一组，五大依次进行形成和破坏等活动。因此，四个七天依次经历如水泡般的四个阶段，共二十八天。之后，在第五个七天的第一个硬化之日，从与母亲相连的脐带处，形成具有自身一半又十三指长度的中脉。其中有命气，上下两端有白色和红色的明点。在第二天，形成作为十气之所依的心轮。之后，每天形成两百条脉，因此在胎内的八个月和体外的四个月，共十二个月内，脉
English
Regarding this, there are two types: subtle and coarse. First, learning the subtle letter forms: The intermediate state being who is to be purified, when tending towards taking rebirth in the future, will develop craving for the place of birth. If it is a miraculous birth, then craving for the place; if it is a moisture-born birth, then craving for warmth and cold; if it is an egg-born birth, then craving for taste; if it is a womb-born birth, then craving for the union of parents. Because of craving for the place where one will be born, the intermediate state wind-mind in the moment before entering that place is like that. And the method of purification is: As it is said in the scriptures, "ཨཿ（Tibetan, Devanagari: अः, Romanized Sanskrit: Ah, Literal meaning: Ah）, completely firm on the white Ah. Emit extremely subtle Ahs. Filling the ten directions, becoming clear. Even when gathered, it is stable without increasing or decreasing." Therefore, one must learn through the self-aware white Ah, which combines emptiness and compassion, in a way that possesses the eight measures of clarity and stability. Second, learning the coarse deity body: First, the object to be purified is: As it is said in the Kalachakra Root Tantra, "Bindu is the moon, semen is the body. The object to be divided is dust, the sun is speech. The letter A is darkness, the heart is the ultimate expression." Therefore, when such an intermediate state consciousness enters the center of the parents' sperm and blood, it generates the three supports of body, speech, and mind: semen, dust, and wind. When experiencing the solid touch of the two parents, the earth element is formed. Similarly, the bodhicitta semen is of a moist nature, from which water arises. From movement, heat is generated, which is fire. From the movement of bodhicitta from all the channels, wind arises. Bliss is the space element, which is consciousness, the union of the five elements and the six elements of the wisdom element. As it is said in the Hevajra, "The mind is the great one, surrounded by the forms of the five." That is to say, every seven days, the five elements perform activities such as formation and destruction in turn. Therefore, the four seven-day periods successively experience the four stages like bubbles, totaling twenty-eight days. After that, on the first hardening day of the fifth seven-day period, from the navel connected to the mother, the central channel with a length of half and thirteen of its own fingers is formed. Inside, there is the life-force wind, and at the two ends, above and below, there are white and red bindus. On the second day, the heart chakra, which is the support of the ten winds, is formed. After that, two hundred channels are formed each day, so within eight months in the womb and four months outside, for a total of twelve months, the channels