English
Destroying the ground is because knowing that death itself is the Dharmakaya free from concepts. ༈. Ninth, there are three ways to cut off the mistaken grounds with the four grounds. One way of explaining it is that it is also said to cut off the mistaken grounds. That is, if one falls under the power of sinking and excitement, one falls into the mistaken ground of ordinary beings. By adjusting sinking and excitement, one can cut off the mistaken ground of beings. These three are similar. Another way is, the ground where appearance abides in the mind, the ground where the mind abides in emptiness, the ground where emptiness abides in non-duality, and the ground where non-duality abides in self-liberation. Another way is, the ground where sinking and excitement abide in non-duality, the ground where awareness abides in no object, and the ground where Dharmata abides in the natural state. First, by abiding in the non-dual equality of sinking and excitement, the mistaken ground of ordinary beings abiding in sinking and excitement is cut off. Second, knowing that non-dual mind is also self-liberated, the mistaken ground of uninterrupted one-sidedness is cut off. Third, awareness abides in no object, and the mind is separated from the object, cutting off the mistaken ground of meditating on the mind in the object of the four extremes of meditation. Fourth, Dharmata is in the natural state, and appearance is established with a seal without good or bad, cutting off the mistaken ground of Mahayana meditation. ༈. The six recollections are: recollection of death, renunciation, and generosity are the preliminaries of the instructions. When the signs of death appear, practice as it is without interruption of breath. Practicing after the breath is cut off is wisdom. Practicing in the Bardo is of the Bardo. That is, this life, the time of death, and the Bardo are said to be the fields for planting instructions. ༈. Among them, recollection of death is that when life is exhausted, the elements dissolve into their own places. If one breaks vows, there is no time to examine the signs of death, and one will die in evil ways such as fire disasters, knife disasters, water disasters, falling disasters, and weapon disasters, so it is very important not to break vows. The sign is that earth dissolves into water, the supporting energy weakens, the foundation falls to the ground, the body becomes heavy, and others have to move it. Even if there is only one piece of clothing, it will leave marks and oppress the body. This is the first sign of death, but there is no real death yet. In general, according to the type of elements that are more or less, some people die while standing or walking. For these people, the body will become heavy and stagnant. Second, when water dissolves into fire, warmth goes out, and the internal water dries up, causing the skin and tongue to dry, craving for water, and the ears ringing.
Chinese
走。声音像冰雹一样落下。没有声音发出。身体像灰尘一样散开。这确定无疑是死亡。第三，融入火大的方式是：对于罪人来说，如果热量从四肢向上消散，最终从头顶消失，那是最好的，可以获得最终的果报。如果从上下两端同时消散，从心脏或胸口消失而死去，那么会获得天人居住的果报。通过热量来判断转生之处。一般来说，会产生像手掌大小的热量。如果热量出现在腰部以上，那是好的。如果出现在腰部以下，那就是不好的。气息融入到意识中。像狗喘气一样，会产生一口气。如果连这口气都无法维持，就会急促地喘气。那时，会产生断绝住所的痛苦。那时，想要断气而努力向外呼气，向内吸气是生命。如果发出“哈”的声音却不知道如何向内吸气而死去，那是好的。如果吸入后不知道如何从内向外呼出，那就是不好的。从气息的角度来判断转生之处。还有一种方式是，在心脏的法轮中，有一根像白色细丝一样的脉之精华，那是地气。它融入到水气中，导致身体沉重等等。在那根脉中，有像打碎朱砂的汁液一样的血液精华，那是水气。它融入到火气中，导致口鼻干燥等等。在那血液中，有像太阳照射镜子产生的热气一样的热量精华，那是火气。它融入到风气中，导致热量产生。在那热量中，有像埋藏在地下的黄金蒸汽一样的气息精华，那是风气。它融入到意识中，导致气息停止。如果将这些归纳为五大元素，那么虚空就是精华。如果证悟，就能了解五种智慧；如果未证悟，也能了解五毒的对立面。厌离和随念：对地方和房屋感到厌离，知道它们像旅馆一样。对物品和用具感到厌离，知道它们像借来的东西一样。对亲戚关系感到厌离，知道他们像同住的客人一样。早上，甚至对自己亲近的身体也感到厌离，知道它是不稳定的、不洁净的、会产生诸多痛苦的，像破旧的衣服一样。因此，舍弃之心自然产生，不会堕入轮回。众生因为不明白这个道理，过于执着，所以会堕入轮回。舍弃
English
Go. The sound falls like hail. No sound is emitted. The body scatters like dust. This is certainly death. Third, the way to dissolve into the fire element is: For sinners, if the heat dissipates upwards from the limbs and eventually disappears from the crown of the head, that is the best, and the ultimate result will be obtained. If it dissipates from both the top and bottom simultaneously, and dies from the heart or chest, then the result of residing with gods and humans will be obtained. Judging the place of rebirth through heat. Generally, a heat the size of a palm will arise. If the heat appears above the waist, that is good. If it appears below the waist, that is bad. The breath dissolves into consciousness. Like a dog panting in the sun, a single breath will arise. If even this breath cannot be maintained, then rapid panting will occur. At that time, the suffering of severing the abode will arise. At that time, wanting to stop breathing and striving to exhale, inhaling is life. If one makes a "ha" sound but does not know how to inhale and dies, that is good. If one inhales but does not know how to exhale from within, that is bad. Judging the place of rebirth from the perspective of breath. Another way is that within the Dharma wheel of the heart, there is an essence of the veins like a white thread, that is the earth air. It dissolves into the water air, causing the body to be heavy, and so on. Within that vein, there is an essence of blood like the juice of crushed cinnabar, that is the water air. It dissolves into the fire air, causing the mouth and nose to be dry, and so on. Within that blood, there is an essence of heat like the heat produced by placing a mirror in the sun, that is the fire air. It dissolves into the wind air, causing heat to arise. Within that heat, there is an essence of breath like the steam of gold buried underground, that is the wind air. It dissolves into consciousness, causing the breath to stop. If these are summarized into the five elements, then space is the essence. If one realizes, one can understand the five wisdoms; if one does not realize, one can also understand the opposites of the five poisons. Renunciation and remembrance: One feels renunciation towards places and houses, knowing that they are like inns. One feels renunciation towards objects and utensils, knowing that they are like borrowed things. One feels renunciation towards relatives, knowing that they are like fellow travelers. In the morning, one even feels renunciation towards one's own close body, knowing that it is impermanent, impure, and causes much suffering, like old and tattered clothes. Therefore, the mind of renunciation arises naturally, and one will not fall into samsara. Beings, because they do not understand this principle and are too attached, will fall into samsara. Renunciation
Chinese
是这样的，通过了解这些，不执着于它们，而是彻底地放下。忆念本尊：如果心智迟钝，就应当忆念本尊，不要执着。殊胜的是，忆念本尊是安住于自心空明的状态，并进行禅修。其他人也应给予开示。在那时，其他人也应当禅修。临终者的所依之人也应当去禅修，据说这是用例子来示范。中阴忆念将在实践中展示。忆念般若波罗蜜多：在呼吸停止的那一刻，证悟空明无二的法身，如果短暂，就像男子拉弓或女子纺纱一样；如果中等，则为五次呼吸；如果长久，则为十四天。据说通过串习的力量来认识它，以前串习的是子，中阴显现的是母，法性母子融合而证悟成佛。如果没有母子融合，就应当在中阴中忆念，对无念生起意念波动，中阴的景象就会显现，因为不认识死亡，所以认为自己还活着。五根自然运作，在土地、石头、山崖中畅行无阻。在那时，会出现认识到已经死亡的根，亲近的人会看到骨头和尸体被焚烧后逐渐升起的烟雾等，从而认识到已经死亡。那时，意识会变得愤怒、贪婪，或者像装满水的铜壶被水冲走一样。在那时，要连接三个口：本有的口、中阴显现的口、以及无二串习的口。据说鲁钦波，此生、临终、中阴是三者。殊胜的是，前世对无分别的串习是第一，临终时在相续中生起无常是第二，中阴时忆念无分别是第三，佛陀如是说。总而言之，本初安住于空明，先前或临终时串习，以及中阴时忆念其意义，三者聚合才能成佛，因此需要忆念。之后，这比改变梦境更容易，梦境比改变中阴更容易，忆念中阴被称为密宗的捷径道，觉性安住于自地，从而获得果位。总而言之，首先通过忆念死亡来认识死亡的征兆，通过厌离和舍弃对任何事物都不执着，本尊空明双运即是法身的开示。
English
Thus, by knowing these, not clinging to them, but completely letting go. Remembering the deity: If the mind is dull, one should remember the deity of commitment, without clinging. The supreme is to remember the deity as abiding in the empty and clear state of one's own mind, and to meditate. Others should also give instructions. At that time, others should also meditate. The person who is the support for the dying should also go to meditate, it is said that this is to demonstrate with examples. Bardo remembrance will be shown in practice. Remembering Prajñāpāramitā: At the moment when the breath stops, realize the Dharmakāya of emptiness and clarity, non-duality. If it is short, it is like a man drawing a bow or a woman spinning yarn; if it is medium, it is five breaths; if it is long, it is fourteen days. It is said that one recognizes it through the power of familiarity, the previous habit is the child, the one that appears in the bardo is the mother, the nature of reality, the mother and child merge and enlightenment is attained. If the mother and child do not merge, one should remember in the bardo, and when mental fluctuations arise towards non-thought, the appearances of the bardo will appear, because one does not recognize death, one thinks that one is still alive. The five senses operate naturally, traveling unhindered through land, stones, mountains, and cliffs. At that time, the root of knowing that one has died will appear, close relatives will see the bones and the smoke gradually rising from the cremation of the corpse, and thus recognize that one has died. At that time, consciousness will become angry, greedy, or like a copper pot filled with water being washed away by the water. At that time, connect the three mouths: the mouth of the primordial state, the mouth of the bardo appearance, and the mouth of non-dual habituation. Ruchhenpo said that this life, the time of death, and the bardo are the three. The supreme is that the habituation of non-conceptualization in the previous life is the first, the arising of impermanence in the continuum at the time of death is the second, and the remembrance of non-conceptualization in the bardo is the third, thus spoke the Buddha. In short, the primordial abiding in emptiness and clarity, the habituation in the past or at the time of death, and the remembrance of its meaning in the bardo, the combination of these three leads to enlightenment, therefore it is necessary to remember. After that, this is easier than transforming dreams, dreams are easier than transforming the bardo, remembering the bardo is called the shortcut path of secret mantra, awareness abides in its own ground, thereby obtaining the result. In short, first, by remembering death, recognize the signs of death, through renunciation and abandonment, do not cling to anything, the deity emptiness and clarity union is the Dharmakāya instruction.