Chinese
抓住地界的产生是名识。由此产生中阴的意和意的身体二者。由此产生知识快速敏锐，所以产生生处。它与境相遇是触。它感受苦乐是受。由此产生贪嗔是爱。这样通过八者形成意身。第四，中阴的显现方式是：显现以前的习气和业的显现。来到以前的地方和家。用意与亲近的人们交往。没有对食物、住所和依靠处的确定。意身吃气味之食。对于生处和母亲的子宫，以及如来佛的身像，和不是金刚座的一切处所，都没有阻碍地去往。恒常地恐惧、惊吓、害怕。显现食肉罗刹、猛兽、雨雪冰雹的风暴的景象。在一切庇护和隐蔽处寻找。生处清晰，意的根完整。具有清净的天眼，中阴的众生从内部见到。第五，获得来世的方式是：上面的自光殊胜的光明隐没后，共同的光的五道光芒闪耀。俱生无明不认识自己，遍计所执的无明执著于他者。因为对其他显现执著而进入，所以转生于六道，就像野兽落入陷阱，蜜蜂被裹在棉花里一样。如果对白光执著，则堕入地狱。对红光，则堕入饿鬼。对黑光，则堕入畜生。对黄光，则转生为人。对绿光，则转生为天人和非天。那时思维六道的痛苦，对任何五种光都不执著。中阴的意识容易转变，如果被忆念抓住，就像向往极乐世界一样，没有怀疑地转生。指示了消除那条道路的四种障碍的过失。其中，第二是思维道路的障碍，有四种：消除禅定退失的障碍，消除身体疾病痛苦的障碍，消除心识分别念头鬼神的障碍，消除外缘显现突发阴影的障碍。第一是：消除禅定退失的障碍。将沉掉昏沉三种过失修正为道路。这样说。这有五种：沉没时使之清明，掉举时加以抑制，将有益的体验转化为道路，将有害的体验转化为助伴，将无益无害的体验转化为增上。
English
Grasping the place of existence is consciousness. From that arise the mind of the bardo and the two, the mind's body. From that, knowledge arises quickly and sharply, so the sense bases arise. It meets with an object, which is contact. It experiences pleasure and pain, which is feeling. From that arises attachment and aversion, which is craving. Thus, through the eight, the mind-body is formed. Fourth, the way appearances arise in the bardo is: the appearances of previous imprints and karma arise. It comes to previous places and homes. It associates with all those nearby with its mind. There is no certainty of food, dwelling, and places of reliance. The mind-body eats the food of odors. It goes without obstruction to the place of birth and the mother's womb, as well as the body of the Thus-Gone One, and all places that are not the Vajra Seat. It is always fearful, startled, and afraid. Appearances of flesh-eating demons, wild animals, and storms of rain, snow, and hail arise. It seeks refuge and hiding places everywhere. The sense bases are clear and the mind's faculties are complete. With pure divine eyes, the bardo being sees from within. Fifth, the way to take rebirth in the future is: when the self-radiance, the supreme clear light, of the above has faded, the five paths of common light flash. The co-emergent ignorance does not recognize itself, and the ignorance of imputation imputes to others. Because of engaging in grasping at other appearances, one is born into the six realms, like a wild animal caught in a trap, or a bee wrapped in cotton. If one engages in grasping at white light, one falls into hell. At red light, one falls into the preta realm. At black light, one falls into the animal realm. At yellow light, one is reborn as a human. At green light, one is reborn as a god or demigod. At that time, thinking of the suffering of the six realms, one should not grasp at any of the five lights. The consciousness of the bardo is easy to transform, so if it is seized by mindfulness, one is reborn without doubt by directing aspiration, like aspiring to Sukhavati. It indicates the elimination of the faults of the four obstacles on that path. Among these, the second is thinking about the obstacles on the path, which are four: eliminating the obstacle of the decline of samadhi, eliminating the obstacle of physical illness and suffering, eliminating the obstacle of mental thoughts and demons, and eliminating the obstacle of external appearances and sudden shadows. The first is: eliminating the obstacle of the decline of samadhi. Correcting sinking, scattering, and dullness, the three faults, and transforming them into the path. Thus it is said. There are five aspects to this: when sinking, make it clear; when scattering, restrain it; transform beneficial experiences into the path; transform harmful experiences into companions; transform neither beneficial nor harmful experiences into increase.
Chinese
是也。第一、沉没。沉没、昏沉、黑暗等等，意义相同，都是沉没。其中，沉没是指心识没有找回自己的光彩；昏沉是指没有抓住清晰的感受；黑暗是指与睡眠混合。第二、掉举。散乱、游动、摇摆等等，意义相同，都是掉举。其中，摇摆是指心不愿安住；摇摆不定是指即使片刻安住也无法长久安住；游动是指意识进入外境。游动有两种：下意识游动是指自以为心已安住，却没有察觉到游动；自发游动是指在禅修中，感觉到心在安住、在清晰，但一种细微的感受进入了禅修之中。掉举有两种：外在掉举是指意识被三种外缘所扰动；内在掉举是指没有安住之处，意识飘荡。总之，沉没和掉举两种情况的根本原因相同，都是因为心识没有受到约束，处于放任自流的状态。为了消除这两种情况：如果沉没，就将心放在心间，约束心识，集中注意力，像矛一样竖立，一心一意地禅修。这样沉没就不会发生，而是会进入正轨。如果掉举，就将心放在肚脐下方，约束心识，集中注意力，像柱子一样竖立。这样就会完全专注于一个目标，不会发生散乱和掉举。总之，如果一心一意地像柱子一样竖立，沉没和掉举两种情况都不会发生。第三、将有益的体验转化为道用：在生起喜乐、明空、无分别的良好禅定时，或者在生起慈悲、厌离、虔诚等深刻的情感时，如果品尝其中的滋味，切断身语的活动，那么这种体验本身就会因为风脉逆转而消失，从而产生受他人支配的行为。因此，要以智慧了解风心之间的相互依存关系，不作区分和执着，观察自己的本性，保持自然状态，这样就会显现为无二智慧的本性，不要沉溺于体验，而要保持开放。此外，如果产生快乐的体验、厌离的情感、强烈的慈悲心而哭泣等等，就要认识心识，了解见地的要点，不要品尝其中的滋味，而要保持自然状态。如果品尝其中的滋味，甚至可能会成为国王等人的幻术。第四、有害的
English
It is so. First, sinking. Sinking, dullness, darkness, and so on, have the same meaning, which is sinking. Among them, sinking refers to the mind not finding its own radiance; dullness refers to not grasping the clear feeling; darkness refers to being mixed with sleep. Second, excitement. Distraction, wandering, swaying, and so on, have the same meaning, which is excitement. Among them, swaying refers to the mind not wanting to stay in place; instability refers to not being able to stay for a long time even if staying for a moment; wandering refers to consciousness entering external objects. There are two types of wandering: subconscious wandering refers to thinking that the mind has settled, but not noticing the wandering; spontaneous wandering refers to feeling that the mind is settling and clear in meditation, but a subtle feeling enters the meditation. There are two types of excitement: external excitement refers to consciousness being disturbed by three external conditions; internal excitement refers to consciousness wandering without a place to settle. In short, the root cause of both sinking and excitement is the same, which is that the mind is not restrained and is in a state of letting go. To eliminate these two situations: if sinking occurs, place the mind in the heart, restrain consciousness, concentrate attention, stand like a spear, and meditate wholeheartedly. This will prevent sinking from happening and will get on the right track. If excitement occurs, place the mind below the navel, restrain consciousness, concentrate attention, and stand like a pillar. This will completely focus on one goal and prevent distraction and excitement from happening. In short, if you stand wholeheartedly like a pillar, neither sinking nor excitement will occur. Third, transforming beneficial experiences into the path: when a good samadhi of bliss, clarity, and non-conceptuality arises, or when deep emotions such as loving-kindness, compassion, renunciation, and devotion arise, if you taste the flavor of it and cut off the activities of body and speech, then the experience itself will disappear due to the reversal of the wind-energy, thus creating actions that are controlled by others. Therefore, one should understand the interdependence of wind and mind with wisdom, without distinguishing or clinging, observe one's own nature, and maintain a natural state, so that it will manifest as the nature of non-dual wisdom. Do not indulge in the experience, but remain open. In addition, if joyful experiences, renunciation, or intense compassion arise and cause crying, etc., one should recognize the mind and understand the key points of the view. Do not taste the flavor of it, but maintain a natural state. If you taste the flavor of it, it may even become the illusion of kings and others. Fourth, harmful
Chinese
将疾病作为修行的助伴：无论发生疾病、疼痛，还是心风混合等情况，都要将其视为一种体验，不要沮丧或骄傲。显现的境和执着的念头自生自灭，不要视为过失，不要执为功德，而是任其自生自灭，顺其自然地修行。第五，将无益无损的体验视为修行的进步：一切轮回涅槃的法在阿赖耶识中自然具足，并以种子的形式存在。金刚身中的脉、字、风、心存在，认识到这些并专注于三摩地，进行禅修，从而认识到实相的自性，脉结解开，风心清净，习气消除，功德生起，轮回涅槃的各种显现便会在体验中显现。如果这些有漏洞，风就会进入；如果生起分别念，魔就会出现；如果保持中立，就无法走向正道。因此，必须将一切都视为体验，不要将任何事物视为过失，不要执着于任何功德，没有希望和恐惧，也没有争斗，将体验的显现视为自生自灭，这样一切都会转化为进步。总之，在修行的时候，有时心容易控制，善行增长，就像伟大的修行者唱着悠长的歌；有时心难以控制，善行减少，意识混乱，就像伟大的修行者空洞无物。总之，会生起各种高低不同的体验，不要沮丧或骄傲，无执着地抓住要点并将其转化为道路，修行时不要松懈或停滞，这样一切都会转化为进步。第二，消除身体上的疾病痛苦的障碍：识别并治疗疾病的根源、原因、条件和结果。也就是说，疾病所依之处，产生的根源，引发的条件，成熟的结果，以及治疗的方法。第一点是，疾病所依之处：阿赖耶识和脉络以潜在习气的形式存在。第二点是，产生的根源：无明和我执，即积累的恶业。第三点是，引发的条件：烦恼、分别念以及鬼魔。第四点是，成熟的结果：以寒热、胆病、疼痛、消化不良等为主的四百零四种疾病。其中，俱生之病以原因为主，遍计所执之病以条件为主，任何疾病
English
Taking sickness as a companion on the path: Whatever happens, whether it's sickness, pain, or a combination of heart problems and imbalances, recognize it as an experience. Don't be discouraged or become arrogant. Since appearances and clinging thoughts arise and dissolve on their own, don't see them as faults or hold them as virtues; instead, let them arise and dissolve naturally, and practice spontaneously. Fifth, regarding experiences that are neither beneficial nor harmful as progress in practice: All phenomena of samsara and nirvana are naturally complete in the alaya (ground consciousness) and exist in the form of seeds. The channels, letters, winds, and mind exist in the vajra body; recognize these, focus on the essential points of samadhi, and meditate. By doing so, you will recognize the nature of reality, the knots in the channels will be released, the winds and mind will be purified, habitual tendencies will be cleansed, and qualities will arise. Various appearances of samsara and nirvana will then appear in your experience. If there are holes in these, wind will enter; if conceptual thoughts arise, demons will arise; if you remain neutral, you will not progress on the path. Therefore, you must recognize everything as experience, without seeing anything as a fault or clinging to any virtue, without hope or fear, and without contention. By cultivating the arising of experiences as self-arising and self-dissolving, everything will turn into progress. In short, when practicing, sometimes the mind is easy to control and virtuous activities increase, like a great meditator singing a long song; sometimes the mind is difficult to control, virtuous activities decrease, and awareness is turbulent, like a great meditator being empty and hollow. In short, various experiences of high and low will arise. Without being discouraged or arrogant, seize the essential points without attachment and turn them into the path. By practicing without laxity or stagnation, everything will turn into progress. Second, eliminating the obstacles of sickness and suffering in the body: Identify and treat the root, cause, condition, and result of sickness. That is, the basis of sickness, the cause of its arising, the condition that provokes it, the result of its ripening, and the method of treatment. The first point is, the basis of sickness: the alaya and the channels exist in the form of latent habitual tendencies. The second point is, the cause of its arising: ignorance and clinging to self, which are accumulated negative actions. The third point is, the condition that provokes it: afflictions, conceptual thoughts, and demons. The fourth point is, the result of its ripening: the four hundred and four diseases, mainly including heat, cold, phlegm, pain, indigestion, and swelling. Among these, co-emergent sickness is mainly caused by the root, imputed sickness is mainly caused by the condition, and whatever sickness