English
Liberate from the self-nature of hatred. This is the training of samadhi. By observing the self-nature of delusion and abiding in its nature, one experiences non-conceptuality. One enters the Abhidhamma Pitaka. Liberate from the self-nature of delusion. This is the training of wisdom. When afflictions arise, abide in them as they are, seize them, and transform them into the path. Fifth, the yoga of essential times is: "Observe dawn and dusk, arising, passing away, and the bardo." That is to say, in the morning and evening, when strong afflictions and coarse thoughts arise, when non-conceptual wisdom arises, it is very important to seize the essential points of the time of death and the bardo. Especially in the early morning, the essence and dregs of food are separated, the six consciousnesses arise, and the body and mind are clear. The power of both good and bad is great, so it is very important to seize the essential points. In the evening, when going to sleep, the bindu power is weak, fearful appearances increase, the magical powers of gods and demons are great, and it is similar to death. The power of both good and bad is great, so it is very important to seize it with skillful means. When strong afflictions and coarse thoughts arise, if they are not transformed into the path, there will be obstacles to life, vows will be broken, samadhi will be obstructed, and the correct path will be disturbed. Therefore, it is necessary to seize the essential points and transform them into the path. When non-dual wisdom arises and consciousness is completely absorbed into the non-conceptual self-nature, seize the essential points with skillful means and transform them into the path. In this state of accomplished essential points, do not be distracted for even a moment. On that seat, within that mandala, practice for a long time. Arrange all the connections of aspiration and prayer at that time of interdependence. This will surely be accomplished. Otherwise, if you arrange it with a mind mixed with ordinary thoughts, it will not succeed, because the arranger himself is also a thought. It is like not being able to cure a cold disease with cold. When the time of death comes, one will be completely absorbed into the power of the path that one has previously familiarized oneself with. Therefore, it is very important to arrange good connections. Forget all sins, remember all virtues, focus consciousness on stable practice, and do not have even a moment of delusion. In short, arrange good connections at those times. There are three essential points of the bardo period:
Chinese
迅速地在没有中阴身的状态下成佛，中等地从中阴身中成佛，最下等者是受生之方式。首先，最上等者有四种：五大消融之方式，念头止息之方式，无念之智慧显现之方式，以及认识到此并成佛之方式。初者有四：五大消融之方式，地融入水，因此脐轮之脉结解开，地之气脉动摇，身体沉重，意识迟钝，出现如海市蜃楼般的景象。其次，水融入火，因此心间的脉结解开，水之气脉动摇，口鼻干燥，意识粗糙，出现如烟雾般的景象。第三，火融入风，因此喉咙的脉结解开，火之气脉动摇，体温下降，景象忽明忽暗，出现如萤火虫般的景象。第四，风融入识，因此密处的脉结解开，风的气脉动摇，呼吸逆转，意识稍微混乱，稍微出现光明的景象。如是五大消融，五根之对境止息。第二，念头止息之方式：在主脉之下端，有火之精华，呈阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字之形状，若玛脉之力量减弱而向上升，则出现红光。此时，贪欲之念头止息。在主脉之上端，有父之精华，呈吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字之形状，若强玛脉之力量减弱而向下落，则出现白光。此时，嗔恨之念头止息。之后，顶轮遍行气脉动摇，出现黑光。此时，愚痴之念头止息。如是三毒止息，我慢与嫉妒自然止息，因为三毒聚集于三脉之故。此时，外呼吸停止。第三，无念之智慧显现之方式：在外呼吸停止，内呼吸未停止之间，在太阳上升和月亮下降之时，气与心识进入中脉，此三者安住于中脉，由于念头止息之关键，显现出完全无念之智慧，如佛陀法身之意，如同一顿饭之时间。第四，认识到此并成佛之方式：如是习惯之后，凭借口诀教导之力，认识到自生俱生之智慧，法身母子相遇而成佛，之后觉性从梵穴中出来，进入法界。
English
Rapidly attaining Buddhahood without an intermediate state (bardo), moderately attaining Buddhahood from the bardo, and lastly, the manner of taking rebirth. Firstly, the highest has four aspects: the manner of the dissolution of the elements, the manner of the cessation of thoughts, the manner of the arising of non-conceptual wisdom, and the manner of recognizing that and attaining Buddhahood. The first has four: the manner of the dissolution of the elements, earth dissolves into water, thus the knot of the navel chakra is destroyed, the earth element's energy channel quakes, the body becomes heavy, consciousness becomes dull, and a mirage-like appearance arises. Secondly, water dissolves into fire, thus the knot of the heart chakra is destroyed, the water element's energy channel quakes, the mouth and nose become dry, consciousness becomes agitated, and a smoke-like appearance arises. Thirdly, fire dissolves into wind, thus the knot of the throat chakra is destroyed, the fire element's energy channel quakes, warmth diminishes, appearances become alternately clear and dim, and a firefly-like appearance arises. Fourthly, wind dissolves into consciousness, thus the knot of the secret place chakra is destroyed, the wind element's energy channel quakes, breath reverses, consciousness becomes slightly confused, and a slight appearance of light arises. Thus, the elements dissolve, and the five sense faculties' objects cease. Secondly, the manner of the cessation of thoughts: at the lower end of the central channel, there is the essence of fire in the form of the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: A), if the power of the Roma channel diminishes and rises upward, a red path appears. At that time, the thought of desire ceases. At the upper end of the central channel, there is the essence of the father in the form of the letter Hum (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, literal meaning: Hum), if the power of the Kyangma channel diminishes and falls downward, a white path appears. At that time, the thought of hatred ceases. Then, the energy channel pervading the crown chakra quakes, and a black path appears. At that time, the thought of ignorance ceases. Thus, the three poisons cease, and pride and jealousy naturally cease, because the three poisons gather in the three channels. At that time, the outer breath ceases. Thirdly, the manner of the arising of non-conceptual wisdom: in the interval between the cessation of the outer breath and the non-cessation of the inner breath, at the time when the sun rises and the moon sets, energy and mind enter the central channel, these three abide in the central channel, and due to the key point of the cessation of thoughts, completely non-conceptual wisdom arises, like the intention of the Buddha's Dharmakaya, for the duration of a single meal. Fourthly, the manner of recognizing that and attaining Buddhahood: having become accustomed to that, by the power of the instruction of the oral teachings, recognizing that self-arisen co-emergent wisdom, the Dharmakaya mother and child meet and Buddhahood is attained, then awareness emerges from the Brahma aperture and enters the Dharmadhatu.
Chinese
谁逝去了呢？这是根器上等者无需经历中阴而成佛的口诀。第二，根器中等者于中阴成佛的口诀有四点：元素消融的方式和念头止息的方式与之前相同。第三，法性中阴显现的方式是：像根器上等者一样，如果没有认识到无念法身的密意，那么识蕴停留在心间，通过像白色丝线一样的脉络进入，然后从中出来，身识分离，昏厥一天。从昏厥中醒来后，法性中阴的声、光、射线和明点的景象就会显现。声音是法性本身的自声，像区分冬夏的雷声一样，巨大而猛烈地显现。光是觉性的自光，清晰而明亮地显现。在光芒之中，射线闪耀，像夏季平原上的海市蜃楼一样，闪烁不定地显现。第四，认识自性而成就佛陀的方式是：现在依靠介绍和修持的力量，将声、光、射线的景象认识为自生俱生智，从而成佛。此外，根据反复串习的差别，如果是习惯于圆满次第空性之义的瑜伽士，那么声、光、射线的景象会显现为空性与显现无二的智慧，从而成就法身。如果是习惯于生起次第本尊瑜伽的瑜伽士，那么声、光、射线的景象会显现为自光本尊的坛城，从而成就报身。如果是将虚假显现视为空性的瑜伽士，那么声、光、射线的景象会显现为如梦如幻，从而成就化身。如果是将轮回涅槃的一切法都认识为自显的瑜伽士，那么声、光、射线的景象会认识为自显自解脱，从而成就自性身。因此，我们观察自己处于四种修持中的哪一种，通过在哪一种修持中生起证悟来截断中阴。第三，根器下等者受生方式有五点：元素消融的方式和念头止息的方式与之前相同。第三，意生身形成的方式是：通过八种缘起形成意生身，即不认识光明的自显是不明，由于它的影响，五种风聚集并导致轮回是行，由此识蕴变得清晰
English
Who has passed away? This is the instruction for those of superior faculties to attain Buddhahood without the bardo. Second, the instruction for those of intermediate faculties to attain Buddhahood in the bardo has four aspects: The manner of the dissolution of the elements and the cessation of thoughts are the same as before. Third, the manner in which the bardo of reality dawns is as follows: Like those of superior faculties, if one does not recognize the intent of the non-conceptual dharmakaya, then the awareness remains within the heart, enters through a channel like a white silk thread, and then exits from there, and the body and awareness separate, resulting in a faint for one day. When one recovers from the faint, the appearances of sound, light, rays, and bindus of the bardo of reality will dawn. The sound is the natural sound of reality itself, like the sound of thunder that distinguishes summer from winter, appearing vast and intense. The light is the natural radiance of awareness, appearing clear and pure. Within the light, rays emanate, shimmering like a mirage on a summer plain. Fourth, the manner of recognizing one's own nature and attaining Buddhahood is as follows: Now, through the power of introduction and practice, one recognizes these appearances of sound, light, and rays as the spontaneously arisen coemergent wisdom and attains Buddhahood. Furthermore, depending on the differences in repeated familiarization, if one is a yogi who is accustomed to the meaning of emptiness in the completion stage, then the appearances of sound, light, and rays will dawn as the wisdom of the inseparability of appearance and emptiness, and one will attain Buddhahood in the dharmakaya. If one is accustomed to the yoga of the deity in the generation stage, then the appearances of sound, light, and rays will dawn as the mandala of the self-radiant deity, and one will attain Buddhahood in the sambhogakaya. If one is a yogi who sees false appearances as empty, then the appearances of sound, light, and rays will dawn like dreams and illusions, and one will attain Buddhahood in the nirmanakaya. If one is a yogi who knows all phenomena of samsara and nirvana as self-appearances, then the appearances of sound, light, and rays will be known as self-arising and self-liberating, and one will attain Buddhahood in the svabhavikakaya. Therefore, we must examine which of the four practices we are abiding in, and cut through the bardo through the door of whichever practice has given rise to realization. Third, the manner in which those of inferior faculties take rebirth has five aspects: The manner of the dissolution of the elements and the cessation of thoughts are the same as before. Third, the manner in which the mental body is formed is as follows: The mental body is formed through eight interdependent conditions: not recognizing the self-appearance of light is ignorance; due to its influence, the five winds gather and cause wandering in samsara, which is karma; from this, awareness becomes clear