English
And, the similarities of impermanence and things that act together are the causes of the future life. The former is compassion. Consciousness is: everything possesses the three. The former possesses immeasurable whiteness. Signs are not definite in one, but in the lower ones, the signs that appear internally and externally are inconceivable. Signs or omens appear beforehand, and the other completely depends on it, because karma has not been used. The latter, because it is used, in all fields of action, when doing good, one sees pleasant things and disappears upwards. Blackness itself produces unpleasant things, and due to the torment of extreme illness, the senses are reversed, limbs shake, unpleasant sounds are emitted, and it disappears downwards. The examples of transference are: like sunlight, seeds, cause, and sound. From cause to effect is not something else. The Dharma that is transformed from here, it is said that not even a particle exists. These four examples are like appearing to others without transference, the cause of death does not cause the fruit to transfer to another place, but manifests the result of karma and attaches to the transformation of the field of action in the present moment, in reality, not even a particle transfers from here to another place. If someone asks, then are the cause of increase and connection contradictory? Because only that which appears to beings as existing is there, so here it is only attached to terminology. In order to explain the manner of death: the wind of the four elements of earth, water, fire, and wind, resides in the triple junction, heart, secret place, and navel, respectively, all elements are the basis. It is said: the root of life is the root of the limbs, because the basis is expansion. The way it resides is that in the triple junction, the wind appears as a blue crescent or bow shape, in the navel it appears as a yellow square, in the heart water appears as a white circle, and in the secret place fire appears as a red triangle, which is the basis of all internal and external limbs. Due to the exhaustion of karmic winds and various conditions, the root of life and limbs decline. The exhaustion of karma refers to dying on time, conditions cannot prevent it, this is the power of common karma. Here it is said that if one possesses diligence and method, one can destroy karma, because karma is not completed, life will transfer. Mentioning conditions refers to death caused by conditions, therefore, the root of life and limbs exist in different parts of the body, are continuous, and are unstable.
Chinese
为了虚弱和无力，无论时间长短都要这样做。真正的死亡方式是：六识融入，不再显现。这是说，肢体的风作为因缘，从根门进入自己的通道，融入脐部的地风，因此六境不再显现。地融入水，身体衰弱。这是说，从自己的通道融入心间的水风。因此，与地分离，变得不稳定。它融入火中，孔穴干涸。这是说，水风从自己的通道进入，聚集在隐秘处。水与火分离，孔穴的门都干涸了。火风运行，体温下降改变。这是说，火鬼进入脉结处，身体的温度下降改变。风的精华是明点，吸入并最终呼出。这是说，风融入智慧精华的明点，从自己的通道融入并消失。风专注地长时间吸入和呼出。明点如镜中之气。声音和意义的总境消失。这是说，智慧精华，风命的真正主宰，就像镜子被气息覆盖而消失一样，七识与境一起消散。无所缘的后得。这是说，当分别的意识因缘而逆转时，无所缘是第一个禅定道的基础。之后没有间隔，显示了因果相连的方式。四喻之中的中阴身，身体和来世的行境显现。这是说，解释了四喻。中阴身的意身和善与非善的行境各自显现。因此，在名言中称为“迁识”。这是说，就像瓦罐破碎，小鸟飞走一样，在所示的理由的名言中，存在是确定的，承认没有生灭，因为没有生起。为了显示第五身，中阴身的菩萨。这是说，解释了中阴身自性的菩萨慈悲的处所，即中阴身的因，本体的相貌，技能和能力，中阴身的行境和想法，寿命，定义和身体的尺度，人数，受用，属于何处，存在于哪个界，喜欢什么业，道路的差别和外
English
In order to be weak and powerless, do whatever is long or short. The actual way of dying is: the six aggregates dissolve, and no longer appear. This means that the winds of the limbs, as a condition, enter from the sense organs through their own channels and dissolve into the earth wind at the navel, so the six objects no longer appear. Earth dissolves into water, causing the body to weaken. This means that it enters the water wind of the heart from its own channel. Therefore, being separated from the earth, it becomes unstable. It dissolves into fire, and the orifices dry up. This means that the water wind enters from its own channel and gathers in the secret place. Water separates from fire, and the doors of the orifices dry up. Fire wind moves, body temperature decreases and changes. This means that the fire ghost enters the knot of the pulse, and the body temperature decreases and changes. The essence of wind is the bindu, inhaled and finally exhaled. This means that the wind dissolves into the bindu of the essence of wisdom, dissolving from its own channel. The wind is focused and inhaled and exhaled for a long time. The bindu is like breath on a mirror. The general realm of sound and meaning disappears. This means that the essence of wisdom, the true master of the life force of wind, is like a mirror covered with breath and disappearing, so the seven consciousnesses dissipate together with the realm. The subsequent attainment of no object of focus. This means that when the consciousness of discrimination is reversed by conditions, no object of focus is the basis of the first meditation path. After that, there is no interval, showing the way in which cause and effect are connected. In the intermediate state of the four metaphors, the body and the realm of activity of the afterlife appear. This means that the four metaphors are explained. The mind body of the intermediate state and the realms of activity of good and non-good appear separately. Therefore, it is called "transference of consciousness" in name. This means that, like a broken pot and a bird flying away, in the name of the reason shown, existence is certain, admitting that there is no birth and death, because there is no arising. In order to show the fifth body, the bodhisattva of the intermediate state. This means that the place of compassion of the bodhisattva of the intermediate state of self-nature is explained, that is, the cause of the intermediate state, the appearance of the essence, the skills and abilities, the realm of activity and thoughts of the intermediate state, the lifespan, the definition and the measure of the body, the number of people, the enjoyment, where it belongs, in which realm it exists, what kind of karma it likes, the difference of the path, and the outer
Chinese
这是关于与母亲相关的死亡和中阴的口诀的教导。首先，为了说明这一点：舍弃产生分别念的身体，在精华中产生。这意味着，如前所述，前一个身体与四大精华相关联，是中间身体的原因。第二点是：意识之身后来产生，感官和肢体都完整。这意味着，意识产生时，不与污垢相关联，而是以何种方式产生，即感官和肢体都齐全。第八个是孩子五岁时的状态。第十一个是属于化生。第十二个是，为了这个原因，在色界初禅天产生时就存在。在无色界转移时也存在，因为如果颠倒过来就不存在，所以这是大多数情况。有些人因为特殊的业力，瞬间化生，在最强烈的投生中，在最后的界中也可能不存在。即使是瞬间的了知，在强烈的情况下也可能不存在。第三点是：具有业力的神通力量。如幻如梦的身体。可以毫无阻碍地进入一切。这意味着，不是从见道和修道中产生的神通，而是由业力产生的。幻身的五种元素可以毫无阻碍地行动。如果业力有差别，神通却相同，这是否意味着因果是虚假的？其原因是，这是由投生之业本身的神通所致，而不是由投生所成就的。然而，据说第二种情况也因成熟的业力而具有不同的对象和能力。第四点是：即使是百千俱胝的距离。也能被光芒照亮。这意味着，虽然每个人都有，但善业者的大小和明暗程度不同。欲界的一切容器和精华。都能被清净的天眼所见。这意味着，善业者与业力和果报相关联，并通过净化恶业可以看到二十个处所。另一种情况是不相关联，有垢天眼看不到酥油的容器和精华，也看不到其他类似的。这是业力的天眼。第五和第六点是： निश्चित地知道轮回的道路。这意味着，知道将在哪里受生，就会显现出它的自性。因此，对此的怀疑会减少。这意味着，无论是否有分，都想要快乐，并且痛苦。
English
This is the teaching on the instructions for death and the bardo related to the mother. First, to explain this: Having abandoned the body that generates conceptual thoughts, it arises in the essence. This means that, as previously stated, the essence of the four elements associated with the previous body is the cause of the intermediate body. The second point is: The mind body later arises, complete with senses and limbs. This means that when the mind arises, it is not associated with defilements, but in what manner it arises, that is, complete with senses and limbs. The eighth is the state of a child at the age of five. The eleventh belongs to the category of miraculous birth. The twelfth is that, for this reason, it exists when born in the first realm of form. It also exists when transferring to the formless realm, because if it is reversed, it does not exist, so this is the majority of cases. Some, due to special karma, are miraculously born in an instant, and in the most intense throwing, it may also not exist in the last realm. Even in an instant of knowing, it may not exist in intense situations. The third point is: Possessing the power of miraculous abilities of karma. With bodies like illusions. One can enter all without obstruction. This means that the miraculous abilities that do not arise from the path of seeing and meditation, but arise from karma, exist. The five elements of the illusion body can act without obstruction. If there is a difference in karma, but the miraculous abilities are the same, does this mean that cause and effect are false? The reason is that this is due to the miraculous abilities of the karma of throwing itself, and not achieved by throwing. However, it is said that the second case also has different objects and abilities due to the power of ripening karma. The fourth point is: Even hundreds of thousands of millions of leagues. Can be filled with the light of light. This means that although everyone has it, the size and clarity of the virtuous one differ. All the containers and essences of the desire realm. Can be seen by the pure divine eye. This means that the virtuous one is associated with karma and its results, and by purifying negative karma, one can see twenty places. The other case is not associated, and the defiled eye cannot see the containers and essences of butter, nor others of the same kind. This is the divine eye of karma. The fifth and sixth points are: Definitely knowing the path of rebirth. This means that knowing where one will be born, its own nature will appear. Therefore, doubts about it will be reduced. This means that whether there is a part or not, one desires happiness, and suffering.
Chinese
金刚部。深蓝怖畏的武器者。裸身威猛之态芥子许掺杂。如是说。彼咒之明觉，自显之基，六生，诸有，五大，微尘，草木一切，金刚部之忿怒尊，深蓝色，具足种种武器。裸身，毛发燃烧般显现，以投入事业之咒语念诵，极其凶猛，以同行之姿态趋入事业，如以容器盛满芝麻一般思维。忿怒而起，三界震动。于所调伏之对境，观想而取之。如是说。驱逐诛杀，迎请。以谛实加持，以使者迎请。以忿怒咒语念诵，佐以芥子抛掷。彼等忿怒尊从十方如怒而起般涌现充满，如经续中所出，以喧嚣、摇动、震动、抛掷三种次第，搅动三界之四十一处。从中，执持恶方者，行诛杀者，守护之众皆摧毁消灭驱逐。慈悲之所，于彼先前之形态，于心间，九头之卡约卡把持，不由自主地，被 न्रिः ज（藏文：ནྲྀ་ཛ，梵文天城体：न्रिः ज，梵文罗马拟音：nrih ja，汉语字面意思：无垢生）所牵引，使者与手印及三摩地迎请，来到近前。如所说般，降伏而束缚之。为示现修持之坛城故。于尸林布之坛城上。如是说。乃指示仪轨之材料。如仪轨般，于中央九个莲瓣上，绘制八辐轮。置于台座上，置于干净内衬之毡布上。第四个仪轨写于纸上，与唐卡一起装裱，作为顶棚。为示现仪轨之坛城生起故。六十六饮血尊众。三重累积之众。如是说。于中央，安置本族之黑汝嘎父母。于轮上，安置方位之达枳达枳等八忿怒尊。生起六十八自在母之子，于中央，于五部之上，生起天面母足八，九头。于其上，生起胜乐金刚，如是则为三重。是为观想超胜本尊之故。以加持力而庄严。观想威猛之态，具足光彩。如是说。乃金刚三之加持