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Taking this as the path, purifying death is the Dharmakaya. With the pride of connecting the ground and the result, meditating on all phenomena encompassed by appearance, sound, samsara, and nirvana as emptiness, free from elaboration, suchness, is the yoga of great emptiness. By meditating on this, one purifies the imprints of death, nourishes the power of the lineage of the Dharmakaya, free from elaboration, causing it to be perfected in the result, and in between, lays the foundation for the light of meaning to arise in the mindstream, becoming a ripening cause for the higher path. Second, the compassionate illusion yoga that is in accordance with the bardo is: From the fifth chapter: The mind-essence without a root, is the root of all dharmas. There are two aspects to this: what is to be purified is the moment when the light of the Dharmakaya of death is not recognized and disappears, driven by various causes that awaken the imprints of the next life, the subtle wind-mind and the four elements together, the bardo body becomes clear and unobstructed. What purifies is: From Fierce Lightning: The second is the universal appearance of the sky and, because of the pervasiveness of the three of compassion, meditate on the samadhi of the great lord of pervasiveness. Therefore, for beings who have not realized suchness, meditating on ungrasping, illusion-like compassion pervading space is the compassionate illusion yoga. This path purifies the imprints of the illusory mind-body of the bardo, nourishes the power of the lineage from the Dharmakaya, free from elaboration, to the Sambhogakaya adorned with marks and signs, causing it to be perfected in the result, and in between, lays the foundation for the connection of the arising of the union deity from the light of meaning, great compassion arises in the mindstream, becoming a ripening cause for the higher path. Third, the means of purifying the three stages of birth, one is the single mudra, the other is the mudra with elaboration, and the third is the gathering of assemblies. First, in the single mudra, there are two types, subtle and coarse. First, the subtle one is learning the letters, from the fifth chapter: The mind-essence is the nature of letters, the letters are like wish-fulfilling jewel clouds. There are two aspects to this: what is to be purified is that when the bardo being is close to taking rebirth in the next life, craving for the place of birth arises, if it is a miraculous birth, then craving for the place arises, if it arises from heat and moisture, then hea
Chinese
卵生众生贪著温暖，卵生众生贪著味道，胎生众生贪著父母的交合。在将要投生之处，刹那进入尚未获得中阴风心的状态。修持的道路是：本章第四品中说：阿！极其稳固的白色阿字，放射出极其微细的阿字，充满十方，即使收摄也稳定而不增减。因此，应修学观修空性与悲心无别的自性明智白色阿字，使其具备明晰稳固的八种程度。第二，修学粗略的本尊身相：第五品中，从“从方便生出方便”等，直到“无畏普贤手印之最胜”之间，也阐述了下方的有戏论手印。其中也有两种：应调伏的中阴众生，进入父母的精血之中，生出身语意三者的所依，即精血风三者。体验父母二者的坚硬触感，从而形成地界；精液的湿润形成水界；运动产生热量，从而形成火界；从所有脉轮处菩提心运动，从而形成风界；交合的乐受形成空界；以及识与智慧的界，共六界。其中，最初的七天是模糊不清的状态，然后逐渐地，第二个七天是黏糊糊的状态，第三个七天是颤动状态，第四个七天是形状清晰的圆形，共二十八天。第五周的第一个硬化之日，在与母亲相连的脐带处，形成自身一半又十三指宽的中脉。其中，形成命气，上下两端各有两个白色和红色的明点。第二十天，形成十风的所依，即心间的脉轮。之后，每天形成两百条脉，从白、红、黑三种类型中，形成七万二千条脉。之后，脐轮形成，呈现鱼的形状；然后向上突出，呈现乌龟的形状；然后逐渐地，在各关节之间形成脉轮，以及形成肌肉、血液、骨骼和关节。在此之前，一直处于昏迷般无所觉知的状态。从第六个月开始，产生意的意识，从而体验到回忆前世等感受。从第七个月开始，生长头发和体毛，以及感官
English
Egg-born beings crave warmth, egg-born beings crave taste, and womb-born beings crave the union of their parents. The mind and wind of the bardo state momentarily enter the place where they will be born, until they are fully established. The path of purification is taught in the fourth chapter: "Ah! From the utterly stable white Ah, emanate extremely subtle Ahs. Having become clear, filling the ten directions, it remains stable without increasing or decreasing even when gathered." Therefore, one should train in meditating on the self-aware white Ah, inseparable from emptiness and compassion, possessing the eight qualities of clarity and stability. Second, training in the gross form of the deity: From the fifth chapter, from "From means, means arise," up to "The supreme mudra of fearless Samantabhadra," also teaches the elaborate mudras below. There are also two aspects to this: The bardo being to be purified enters the center of the parents' sperm and blood, giving rise to the basis for body, speech, and mind, namely the three: sperm, essence, and wind. Experiencing the solid touch of the two parents establishes the earth element. The liquidity of the sperm establishes the water element. The heat generated from movement establishes the fire element. The movement of bodhichitta from all the channels establishes the wind element. The bliss of union establishes the space element. And the element of consciousness and wisdom, making six elements in total. The first seven days are a blurry state, then gradually, the second seven days are a viscous state, the third seven days are a trembling state, and the fourth seven days are a clear, round shape, totaling twenty-eight days. On the first day of hardening in the fifth week, the central channel, measuring thirteen and a half of one's own fingers, forms at the navel connected to the mother. Within it, the life wind forms, with two white and red bindus at the upper and lower ends. On the twentieth day, the heart chakra, the basis for the ten winds, forms. Thereafter, two hundred channels form each day, from the three types of white, red, and black, forming seventy-two thousand channels. Then, the navel chakra forms, resembling the shape of a fish. Then it protrudes upward, resembling a turtle. Then gradually, the chakras of the channels form between the joints, and flesh, blood, bones, and joints form. Until then, it remains in a state of unconsciousness, as if in a coma. From the sixth month, the consciousness of mind arises, thus experiencing feelings such as remembering past lives. From the seventh month, hair and body hair grow, and the sense faculties
Chinese
也能成就。第八个月，诸根圆满，有饥渴，故有大小便。第九个月末，感受痛苦，生起厌烦。如此九月十日便会生产。 顺便说一下，对于众生共同业力显现中形成的四大轮围山王，以及众生所居住、享用的处所、房屋等执着，应如经中所说的清净四洲一般进行观修，从而得以净化。通过如此观修，能清净器世界和处所房屋的习气，一能使上面的佛刹完全清净，二能使果位圆满，中间观修有次第的宫殿，能调伏身体的脉、明点、风三者，从而在相续中生起圆满次第的智慧，成为上道成熟的因缘。上面所说的所净化的对境，通过能净化的手印，即学习粗略的本尊身相，分为三种生起次第和五种现观菩提生起次第。首先，在宫殿的中央，日轮代表精，月轮代表血，种子字阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字落在座垫上，象征中阴的意识、精血和心识三者混合，体验父母交合的五种界，各种姓的种子字转变为法器。光芒的放出和收摄是：将胎中的身体，以风使其增长，以火使其成熟，以水使其收摄，以土使其坚固。以虚空开辟空间，从而形成蕴、界、处，这就是净化。从光团完全转变，生起圆满的本尊身相，从而净化在胎中形成身体的习气。如果与其他卵生等习气结合，则种子字代表乾闼婆的心识，法器代表精血进入中央，放出和收摄的光团代表卵，温暖和湿润方面，座垫的日轮代表温暖，月轮代表湿润，种子字法器代表中阴的意识放出和收摄，圆满的本尊身相代表这三者聚合在温暖和湿润的中央形成身体，这就是净化。对于化生而言，座垫代表生处，种子字法器代表中阴的风心，放出和收摄代表以贪恋执取的势力滋养住处，圆满的本尊身相代表身体刹那间成就，这就是净化。第二，五种现观菩提生起次第是：精液所代表的月
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also be accomplished. In the eighth month, the faculties are complete, and there is hunger and thirst, so there is excretion of feces and urine. At the end of the ninth month, suffering is felt and aversion arises. Thus, after nine months and ten days, birth occurs. Incidentally, regarding the attachment to the four elements of the mandala of Mount Meru, which are formed in the common karmic appearance of sentient beings, and the places, houses, etc., where sentient beings dwell and enjoy, one should meditate as described in the purification of the four continents, thereby purifying them. By meditating in this way, one purifies the habitual tendencies of the container world and places and houses. Firstly, it purifies the Buddha-fields above, and secondly, it perfects the fruit. In between, meditating on the palace with the order of elements tames the three channels, bindus, and winds of the body, thereby generating the wisdom of the completion stage in the continuum, becoming a ripening cause for the higher path. The object to be purified mentioned above is purified by the purifying mudra, that is, learning the coarse deity form, which is divided into three generation stages and five stages of manifest enlightenment. First, in the center of the palace, the sun disc represents semen, the moon disc represents blood, and the seed syllable A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) falls on the seat, symbolizing the mixing of the intermediate state consciousness, semen, blood, and mind, experiencing the five elements of the union of parents, and the seed syllables of each lineage transforming into emblems. The emanation and retraction of light rays is: the body in the womb is increased by wind, matured by fire, gathered by water, and solidified by earth. Space opens up space, thereby forming aggregates, elements, and sense bases, which is purification. From the complete transformation of the ball of light, the complete deity form is generated, thereby purifying the habitual tendencies of the body forming in the womb. If combined with the habitual tendencies of other egg-born beings, etc., the seed syllable represents the mind of the Gandharva, the emblem represents semen and blood entering the center, the ball of light of emanation and retraction represents the egg, in terms of warmth and moisture, the sun disc of the seat represents warmth, the moon disc represents moisture, the seed syllable emblem represents the emanation and retraction of the intermediate state consciousness, and the complete deity form represents the formation of the body in the center of warmth and moisture where these three are gathered, which is purification. For miraculous birth, the seat represents the place of birth, the seed syllable emblem represents the wind-mind of the intermediate state, emanation and retraction represents nourishing the dwelling body with the power of craving and grasping, and the complete deity form represents the body being accomplished in an instant, which is purification. Second, the five stages of manifest enlightenment are: the moon representing semen
Chinese
如镜之智。象征微尘的太阳，平等性智。象征于红白明点之中，融入阿赖耶识的种子字和手印，妙观察智。象征精血和心三者合一的光芒，成所作智。象征在母胎中成形和圆满报身的法界体性智。如是，通过观修同一手印的本尊，可以清净从入胎到出生的习气1。可以圆满向上生起，显现为化身的入胎到诞生的果报2。中间，由于奠定了显现为大悲双运本尊的基础，可以成为上道成熟3之因。第二，关于清净中阴阶段的生起次第，有相瑜伽，也有四种：坛城开展、组群开展、数量开展、面相手开展。第一，寂静坛城开展：五部佛和眷属，五十尊。菩萨夫妇十六尊。门神夫妇八尊。行神普贤王如来和普贤王佛母。二胜六贤等八十二尊。中等：五部佛夫妇，菩萨夫妇，门神夫妇。行神和六贤等四十二尊。简略：五部佛夫妇十尊，门神夫妇八尊，共十八尊。忿怒坛城开展：五部饮血佛夫妇和眷属等五十尊。处所、门神、自在母二十八尊。十忿怒明王夫妇二十尊，共一百一十八尊。中等：饮血五部佛夫妇，处所、门神等如前计数，共七十八尊。简略：减去二十尊十忿怒明王夫妇，共五十八尊。第二，组群开展：出自此续第十一章。从“五与五之结合”至“观修同一组群的本尊”之间有所阐述。寂静本尊有同一组群、三组群、五组群三种。第一种，不动明王夫妇和金刚部眷属夫妇四尊。门神夫妇八尊，共十八尊为同一组群。中央不动明王夫妇，东西方为毗卢遮那佛和无量光佛夫妇，各自被眷属围绕，共三十尊，以及十忿怒明王中去除上下二忿怒明王之夫妇