Chinese
当这样预言时，普贤我亲自体验到自心完全清净的精华，在所有法性的境界中融为一体，这被称为未被改造的法性之味，即乐和空不可分割。我，普贤，获得了身语意三身不退转的地位，因此五蕴、十八界、十二处，以及心和心所，都如金刚般坚不可摧。远离了有碍之物的损害之敌，远离了心性生死的怖畏，进入了三时合一、无星之定的境界，这被称为“泰布索”。通过预言来显示，从而圆满了证悟的支分。现在，第二个内涵是关于法与法之间的确信。如何修持第五地的心，通过“同样，你也……”等来显示。同样，如果你想获得如普贤我被预言的那样坚不可摧的境界，菩萨你也应该修持自心原本无垢、完全清净、光明大圆满的意义。对于智慧之身，金刚链的精华，伴随着风的流动，以完全清净的根识毫不散乱地观看。这是教诲。那么，如何观看的方法，观看的对境，观看的要点，观看后所见的程度，以及观看的自明本性。如何观看的方法是：身体的三个要点。观看的对境是法界。观看的要点是三种观看方式。观看后所见的程度是三种相。观看的自性是法性穷尽。以这样的观看，用无垢的眼睛观看，获得轻松且无忧的确信，以及对轮回没有恐惧的确信，即自明，超越死亡。内外所摄的一切显现都是报身相遇，一切想法都是法身相遇，一切行都是化身相遇的三种安乐，以及自性、本性和自性中自然显现。像这样显现时，对于自己的宗派，人为改造的法，以及被迷惑的自相续所束缚的法，都不作任何思量。在一切法穷尽的地上，智者什么也
English
When that was prophesied, I, Samantabhadra, personally experienced the essence of my own mind being completely pure, merging into one taste in all realms of Dharma-nature, which is called the unadulterated taste of Dharma-nature, the indivisibility of bliss and emptiness. I, Samantabhadra, have attained the irreversible state of the three bodies of body, speech, and mind, so the five aggregates, eighteen elements, twelve sense bases, and all minds and mental factors are indestructible like a vajra. Separated from the enemy of harm that arises from obstructive things, and separated from the fear of birth and death in the nature of mind, entering the samadhi of the unity of the three times, the starless state, which is called "Theb So." By prophesying to show this, the limbs of realization are completely shown. Now, the second inner meaning is about the confidence in Dharma and Dharma. How to train the mind of the fifth ground is shown by "Likewise, you also..." etc. Likewise, if you want to attain the indestructible state as prophesied to me, Samantabhadra, you, Bodhisattva, should also practice the meaning of your own mind, which is originally stainless, completely pure, and the great primordial luminosity. For the body of wisdom, the essence of the Vajra Garland, together with the movement of the winds, look without distraction with completely pure faculties. This is the instruction. So, the method of how to look, the object of looking, the key point of looking, the extent of seeing after looking, and the self-knowing nature of looking. The method of how to look is: the three key points of the body. The object of looking is the Dharmadhatu. The key point of looking is the three ways of looking. The extent of seeing after looking is the three aspects. The nature of looking is the exhaustion of Dharma-nature. By looking at such a view with stainless eyes, one obtains the confidence of being light and without worry, and the confidence of having no fear of samsara, which is self-knowing, transcending death. All appearances encompassed by inner and outer are the enjoyment body meeting, all thoughts are the Dharma body meeting, and all actions are the emanation body meeting, the three kinds of bliss, and naturally arising as self, nature, and essence. When it arises like this, one does not contemplate anything about one's own established view, the Dharma that is artificially constructed, and the Dharma that is bound by the confused self-continuum. On the ground where all Dharmas are exhausted, the wise do not
Chinese
证悟的智慧将会领悟。这是导师在自己的眷属中作出的授记。被称作菩萨的你，如果能将一切法平等安住，并找到将自己的心安住于此的衡量标准，那么就要在外境的生起处寻找安住之处，在内五蕴中寻找，在秘密的法界中寻找，在秘密无上的根源中寻找，以及在那二者无分别的安住处和觉性中安住，并反复地练习。这是教诲，下面将具体展示安住之处。此外，对于自性存在的中阴显现，所有这样显现的有和无，实际上都是无的显现，如同幻术，如同梦境，如同海市蜃楼，如同乾闼婆城，如同化身，如同天空中的云和雾气，如同彩虹，如同影像，在自己的心平等安住时，通过忆念无常，时时刻刻修习的方法是：观察幻术的例子，从而使轮回无常的观念深入内心；思维其他地方的人和众生的死亡，从而使无常的观念深入内心；思维自己的亲友和同伴的无常，从而使无常的观念深入内心；思维自己的死亡何时到来，从而使无常的观念深入内心；思维财富、衣物和自己的痛苦，从而使死亡无常的观念深入内心，并习惯于此。像这样，将非真实的执着为真实，就是将非真实执着为真实的我，如同眼花时将白色的海螺看成黄色，将浅滩看成马，将土堆看成人，或者出现错觉，如同天空掉落发丝，或者天空飘落棉花轮，或者树木移动。或者在身体的元素紊乱时，口中说出不真实的话语，身体的行为和心理的倾向都颠倒错乱。这些都是非真实的显现。因此，如果明白将父亲视为父亲，将母亲、兄弟姐妹、土地、城镇房屋、财物食物以及自己的身语等一切执着为真实的，都是错觉，那么这些的损害
English
The realization of wisdom will comprehend. This is the prophecy made by the teacher among his retinue. Called a Bodhisattva, if you can equally establish all dharmas and find a measure to settle your mind on it, then you must seek a place to dwell in the arising of external phenomena, seek within the five aggregates, seek in the secret realm of reality, seek in the secret, supreme root, and in the place of dwelling and awareness where the two are inseparable, and practice repeatedly. This is the instruction, and the actual place of dwelling will be shown below. Furthermore, regarding this appearance of the bardo that exists by its own nature, all appearances of existence and non-existence are actually appearances of non-existence, like illusion, like dreams, like mirages, like cities of gandharvas, like emanations, like clouds and mists in the sky, like rainbows, like reflections. When your mind dwells equally, the method of practicing at all times by remembering impermanence is: observing examples of illusion, thereby establishing the impermanence of samsara in your mind; contemplating the death of people and other beings in other places, thereby establishing impermanence in your mind; contemplating the impermanence of your own relatives and companions, thereby establishing impermanence in your mind; contemplating when your own death will come, thereby establishing impermanence in your mind; contemplating wealth, clothing, and your own suffering, thereby establishing the impermanence of death in your mind, and becoming accustomed to this. Like this, grasping what is not real as real is grasping what is not real as a real self, like mistaking a white conch for yellow when the eyes are deceived, mistaking a sandbar for a horse, mistaking a mound of earth for a person, or having illusions, like hairs falling from the sky, or cotton wheels falling from the sky, or trees appearing to move. Or, when the elements of the body are disturbed, uttering untrue words, and the actions of the body and the tendencies of the mind are all reversed. These are all unreal appearances. Therefore, if you understand that grasping the father as the father, the mother, siblings, land, towns, houses, wealth, food, and your own body and speech, etc., as real are all illusions, then the harm of these
Chinese
如果因为那个已经成就的心的损害，而使修行者无法散乱自己的心，那是因为先前已经修习过死亡无常。如果无法成就并达到那个程度，那么就有必要从三界的束缚中解脱。因此，为了希求解脱的菩提，必须首先修习死亡无常。如果不修习这个，就不会从轮回中返回。如果不对这个生起厌离心，就不会对解脱和一切智生起信心。如果不对这个生起信心，就不会从三界轮回中解脱。因此，对于这样一位有智慧的修行者，就称为真正的瑜伽士。以上是第二个内容，关于区分佛法与非佛法的五种依据，以及如何修习心的次第的阐述。现在是第三个内容，关于修行者如何像狮子一样修习临终中阴和法性中阴的阐述，从“一切元素聚集之处”等开始阐述。这里的元素不是指外在的地、水、火、风，而是指内在元素的运作。分别是坚硬、流动和平稳三种运作，由于运作混乱，身体上会出现外在的死亡征兆等。如果是主人的身体，那么地的流动就会被火的坚硬所扰乱，四大元素聚集在一起，聚集在身体上，从疾病的中心以下聚集，身体变得痛苦，成为转移的因缘。因此，这些分别显示了各自的运作和运作的终结。也就是说，外在元素融入内在元素。这样，地、水、火、风各自的运作，由于各自元素的运作发生变化，各种疾病的差别导致元素聚集而痛苦。在临终时，地融入地，在被疾病侵袭的时候，身体沉重，脸色改变。水融入水的时候，从口、鼻、眼等处流出一次水，然后再次感到口渴。这时，牙垢和唇垢形成，眼睛的关节错乱，肌肉和骨骼分离。然后，火融入火的征兆是身体的末端失去温度。这时，身体的肌肉等脱落，食物不消化，引起呕吐，眼睛看不清楚，头晕目眩。在地的阶段，元素
English
If a practitioner is unable to distract their own mind due to the harm to the mind of that which has been accomplished, it is because they have previously trained their mind in the impermanence of death. If they are unable to accomplish and reach that level, then there is a need to be liberated from the bonds of the three realms. Therefore, in order to desire the enlightenment of liberation, one must first train the mind in the impermanence of death. If one does not train in this, one will not turn back from samsara. If one does not turn one's mind away from this, one will not develop faith in liberation and omniscience. If one does not develop faith in this, one will not be liberated from the samsara of the three realms. Therefore, such a wise practitioner is called a true yogi. This is the second content, the five grounds for distinguishing Dharma from non-Dharma, and the explanation of the order of how to train the mind. Now is the third content, the explanation of how a practitioner should train like a lion in the bardo of dying and the bardo of dharmata, starting with "the place where all elements gather," etc. The elements here are not the external earth, water, fire, and wind, but the functioning of the internal elements. The three functions of solidity, fluidity, and stability are disrupted, causing external signs of death to appear on the body. If it is the body of the owner, then the fluidity of earth is disturbed by the solidity of fire, and the four elements gather together, gathering on the body, gathering below the center of the disease, the body becomes painful, becoming the cause of transference. Therefore, these separately show the respective functions and the end of the functions. That is, the external elements dissolve into the internal elements. Thus, the respective functions of earth, water, fire, and wind, due to changes in the functions of the respective elements, the differences in various diseases cause the elements to gather and become painful. At the time of dying, earth dissolves into earth, and when afflicted by disease, the body becomes heavy and the complexion changes. When water dissolves into water, water flows out once from the mouth, nose, eyes, etc., and then one becomes thirsty again. At this time, tartar and lip crust form, the joints of the eyes become disoriented, and the muscles and bones separate. Then, the sign of fire dissolving into fire is that heat is lost from the extremities of the body. At this time, the muscles of the body fall off, food is not digested, causing vomiting, the eyes are not clear, and one becomes dizzy. In the stage of earth, the elements
Chinese
因为地融入于脐轮，所以在那里涂抹红色旃檀的汁液、油和śrīrikāta的rilu，然后用瓦片烘烤。在水融入时，诸元素融入于心间，所以在自己的心口涂抹白色芝麻粉、ཛྷ་ཏི་ཕ་ལའི་粉末和精华乳酪的粉末，与红色布挤出的汁液混合的糊状物，然后在外面用温热的石头进行热敷。在火融入时，诸元素融入于喉咙，所以在那里涂抹马和驴的脂肪、人脂和樟脑混合的羊奶的糊状物，然后在外面用手掌按摩。在这些时候，迎请佛（བུདྡྷ་，Buddha，बुद्ध，觉者）和菩萨（བོ་དྷི་སཏྭ་，Bodhisattva，बोधिसत्त्व，菩提萨埵）以及自己的上师到面前的虚空中，献上五种供品，并念诵各自元素的种子字，这样就不会堕入恶道，并且与疼痛相关的疾病也会完全平息，内心的痛苦也会完全平息。在风融入风中时，呼吸不畅，并且反复喘息和粗重，眼睛有时也会向上翻转，身体的力量减弱，肢体等颤抖，脸色改变。在这种时候，如果病人非常富有，就应该完全净化三轮，并为上师和僧众准备包含供养的宴席。如果中等，就为自己的上师和七位特殊的誓言友伴，以及七位持戒清净的比丘，七位沙弥和七位居士准备包含供养的宴席。如果贫穷，就为上师和七个孩子准备宴席，并在头顶上用紫檀做象征性的艾灸。在这个时候，进行各种乐器的供养，这样这个人就不会堕入恶道，并且远离疾病的痛苦，被安置在完全的平静中，心也会变得平静。在这个时候，四大元素各自转化为自己的作用，坚硬的地元素减少，身体的光泽消失，意识也变得非常沉重，心无法专注于行动。寒冷的水元素的凝聚力消散，身体的肌肉和骨骼等也消散，汗毛竖立，意识也和之前一样，并且出现可怕的事情。热的火元素成熟