English
Because earth merges into the navel chakra, apply red sandalwood juice, oil, and śrīrikāta's rilu there, and then bake it with tiles. When water merges, the elements merge into the heart center, so apply a paste of white sesame powder, ཛྷa-ti-pha-la powder, and essence cheese powder mixed with the juice squeezed from red cloth to your own heart, and then apply warm stone fomentation from the outside. When fire merges, the elements merge into the throat, so apply a paste of horse and donkey fat, human fat, and camphor mixed with goat's milk there, and then massage it with the palms of your hands from the outside. At these times, invite the Buddha (བུདྡྷ་，Buddha，बुद्ध，Awakened One), Bodhisattva (བོ་དྷི་སཏྭ་，Bodhisattva，बोधिसत्त्व，Enlightenment Being), and your own guru into the sky in front of you, offer the five offerings, and recite the seed syllables of each element. By doing so, you will not fall into the lower realms, and diseases associated with pain will also be completely pacified, and inner suffering will also be completely pacified. When wind merges into wind, breathing becomes difficult, and one pants and gasps repeatedly, and the eyes sometimes turn upwards, the body's strength diminishes, limbs and so on tremble, and the complexion changes. At this time, if the patient is very wealthy, one should completely purify the three circles and prepare a feast with offerings for the guru and the sangha. If of middling means, one should prepare a feast with offerings for one's own guru and seven special samaya friends, as well as seven fully ordained monks who are pure in their vows, seven novices, and seven lay practitioners. If poor, one should prepare a feast for the guru and seven children, and apply symbolic moxibustion with purple sandalwood on the crown of the head. At this time, by making offerings of various kinds of musical instruments, that person will not fall into the lower realms, and will be free from the pain of disease, and will be placed in complete peace, and the mind will also become calm. At this time, the four elements each transform into their own functions. As the solid earth element decreases, the body's radiance diminishes, and consciousness also becomes very heavy, and the mind cannot focus on actions. As the cold water element's cohesion scatters, the body's muscles and bones, etc., also scatter, body hair stands on end, and consciousness is the same as before, and terrible things occur. The hot fire element matures.
Chinese
不闻气味，不进饮食，是胃火之城崩塌之相。又因轻盈之风的力量减弱，身体无法支撑在地上，意识也不清晰。之后，作为风融入意识的征兆，意识变得混乱。此时，在中阴法性中，无论显现何种景象，如果是男性，就从右耳孔插入芦苇管或纸卷。如果是女性，就从左耳孔插入。此时，应向喇嘛祈祷。如此施加诀窍，没有不成功的。例如，就像送信必定能见到一样。之后，作为意识融入虚空的征兆，眼睛向上翻，脉搏消失，意识变得不清晰。此时，应尽力积聚资粮，如果不哭泣，必定能证得法性中阴的佛陀果位。此外，作为身体的四个脉轮中，四大元素同时聚集的征兆，出现腿脚抽搐、心脏颤抖、喉咙不适和阻塞、头顶发痒和晃动等现象时，应进行上师的资粮积聚和缘起轮。其中，内在元素各自发生变化是：先前失去光泽、失去光彩、汗毛竖立等现象，会在三个月内死亡。身体失去光彩，变成黄色，眼白消失，指甲失去光泽等现象，会在五个月内出现。又，身体的热量消失，心脏空虚，身体感到寒冷等现象，如果出现这些现象，会在二十七天内死亡。又，呼吸停止，心脏不悦，意识恍惚和恐惧，心脏颤抖等现象出现后，会在两个月内死亡。如果这些都聚集在一起，那么对于寿命转移的众生来说，一切都聚集在身体的四个脉轮中，通过深厚的缘起修法和善行，可以平息死亡转移时自身身体的疾病痛苦和内心的痛苦。以上所说的修法，如果与内外征兆相结合，并在身体没有错乱的情况下进行，就能使身心
English
Not smelling odors and not taking food are signs of the collapse of the city of stomach fire. Also, because the power of the light wind weakens, the body cannot support itself on the ground, and consciousness is not clear. Then, as a sign of the wind dissolving into consciousness, consciousness becomes confused. At this time, in the Bardo of Dharmata, whatever appearances arise, if it is a male, insert a reed tube or paper roll from the right ear hole. If it is a female, insert it from the left ear hole. At this time, one should pray to the Lama. By applying the instructions in this way, there is no possibility of failure. For example, it is like sending a message and definitely meeting. Then, as a sign of consciousness dissolving into space, the eyes roll upwards, the pulses disappear, and consciousness becomes unclear. At this time, one should strive to accumulate merit, and if one does not cry, one will definitely attain Buddhahood in the Bardo of Dharmata. Furthermore, as a sign of the four elements gathering simultaneously in the four chakras of the body, when phenomena such as twitching legs and feet, trembling heart, discomfort and blockage in the throat, itching and shaking of the crown of the head occur, one should perform the accumulation of merit of the Lama and the wheel of dependent origination. Among these, the changes in the individual inner elements are: previously losing luster, losing radiance, and hair standing on end, which will lead to death within three months. The body losing its radiance and turning yellow, the whites of the eyes disappearing, and the nails losing their luster will occur within five months. Also, the body's heat disappearing, the heart becoming empty, and the body feeling cold; if these phenomena occur, death will occur within twenty-seven days. Also, when the breath ceases, the heart is displeased, consciousness is dazed and fearful, and the heart trembles, death will occur within two months. If all these gather together, then for beings undergoing transference of life, everything gathers in the four chakras of the body. Through profound practices of dependent origination and virtuous deeds, one can pacify the suffering of one's own body's illnesses and the mental anguish at the time of death transference. The practices mentioned above, if combined with external and internal signs, and performed when the body is not confused, can bring about body and mind.
Chinese
从痛苦和恶道中产生的意义上，为了利益众生，依赖瑜伽士的传承，这个人被称为身心完全寂静的士夫。为了将众生安置于寂静之处，必须了解身体的四种状态。识是觉知的非时之法性，作为和行动之法性，远离轮回之法性，无为之法性，无谬之法性，如是之法性，以及从界之分和觉性之分产生的法性。即：毗卢遮那佛等五身，如来部等五部，嘛嘛枳等五母，金刚手等菩萨，嘛列等佛母，以及他们的光和明点，如明镜般的智慧等五智，白色等五色，虽然座垫和坐姿各异，但遍布柔软、年轻、缠绵、婀娜、轻盈等九种姿态的自性。此外，各自具有手印和各自体验的身，一切都以五组的集合装饰。身显现而无自性，如虚空的彩虹般显现。一切从外看则内明，从内看则外明，面容舒展。这些虽然本体各异，但未超出本性唯一的范围。它们安住于圆满报身之自性中。显现出无量庄严、颜色和嬉戏的差别，如云：“显现支离破碎时，智者应执持显现增长。”如是，这些都聚集在自己的觉性中。如果问：这些如何成为识？答：不是进入各异的识，因为有明知觉性自明之识，故称为识之聚集。法性中阴身显明为身和智慧之自性，故称为地。因此，远离六识的生起感受之分别，以及自然或强制性的分别，因此显现出这样的光，五色相融而不混杂，是五智的游舞。
English
In the sense of arising from suffering and evil destinies, for the benefit of sentient beings, relying on the lineage of yogis, this person is called a man of completely peaceful body and mind. In order to place sentient beings in a state of peace, it is necessary to know the four states of the body. Consciousness is the nature of non-temporal awareness, the nature of action and activity, the nature of abandoning samsara, the nature of being unconditioned, the nature of being unerring, the nature of suchness, and the nature arising from the aspect of realm and the aspect of awareness. Namely: the five bodies such as Vairochana, the five families such as the Tathagata family, the five mothers such as Mamaki, the bodhisattvas such as Vajrapani, the consorts such as Male, and their light and bindus, the five wisdoms such as mirror-like wisdom, the five colors such as white, although the seats and postures are different, they pervade the nature of nine qualities such as softness, youthfulness, entanglement, gracefulness, and litheness. Moreover, the bodies that possess individual mudras and individual experiences, all adorned with clusters of five groups. The body appears but is without inherent existence, appearing like a rainbow in the sky. Everything is clear inside when viewed from the outside, and clear outside when viewed from the inside, with faces always relaxed. Although these are different in essence, they do not go beyond the scope of a single nature. They abide in the nature of the Sambhogakaya. The appearance of immeasurable distinctions of ornaments, colors, and play is like the saying: "When appearances are fragmented, the wise should hold onto the proliferation of appearances." Thus, all of these are gathered in one's own awareness. If asked, how do these become consciousness? The answer is: they are not consciousnesses that enter separately, because there is consciousness of clear knowing awareness that is self-illuminating, therefore it is called the gathering of consciousness. The Dharmata Bardo body is clear as the nature of body and wisdom, therefore it is called ground. Therefore, being free from the conceptualization of the arising sensations of the six consciousnesses, and free from natural or forced distinctions, thus the light of five colors appears in this way, blended but unmixed, it is the play of the five wisdoms.
Chinese
它什么也不是。因为自性是任运成就的，所以称为任运成。也就是说，从法性中阴结束后，在下方的基础上，对任运成的显现获得定解而成就佛果，以及进入轮回之门，进入有之中阴这两种情况。这是获得定解的方式。因为这个有转变，所以称为任运成，即出现了过失。我有时也把这个称为珍宝秘密身。见到这八种显现方式后，也会返回轮回。显现方式是：如慈悲般显现之门，如光明般显现之门，如身般显现之门，如智慧般，如无二般，如解脱边般，清净智慧之门，以及不清净轮回之门，显现为这八种。这样，仅仅见到这八种显现方式之门，也会再次在三界中轮回。之后，从中阴道中出路，由于业力的影响，再次进入胎门，与喜乐、争斗、平等、迷醉、饥饿以及大痛苦等相伴随，再次轮回。合理的方面是：因为成为一切显现的制造者，所以在基础上是合理的。时间是法性中阴的基础，所以就在那个时候。转变的方法是：因为认识到是自显现，所以从那之中解脱，不进入三界。也就是说，显现方式是：在慈悲之门显现的时候，众生仅仅显现为悲悯的对象。如果对那个慈悲执着为我，就会被带入三界。在如光明般显现的时候，无论显现什么都显现为光明。如果对这个珍爱或喜爱，或者恐惧或害怕，也会被带入轮回。在如身般显现的时候，仅仅显现为身。也就是说，如果修持自己的本尊，仅仅显现为本尊。如果对那个生起贪恋之心，就会再次在三界中轮回。在如智慧般显现的时候，仅仅显现为形状和颜色的显现。如果把那个认识为他显现，也会在三界中轮回。在如真实般显现的时候，仅仅显现为与自己的朋友非常一致。如果对这个贪恋并沉溺于喜乐，也会在三界中轮回。在如解脱边般显现的时候，清醒等
English
It is nothing at all. Because its nature is spontaneously accomplished, it is called spontaneously accomplished. That is, from the dissolution of the bardo of dharmata, on the basis below, one attains certainty in the appearance of spontaneous accomplishment and attains Buddhahood, and the two entrances to samsara, entering the bardo of existence. This is the way of attaining certainty. Because this has transformation, it is called spontaneously accomplished, that is, it has become flawed. I sometimes call this the precious secret body. Having seen these eight ways of appearing, one also returns to samsara. The ways of appearing are: the door that appears like compassion, the door that appears like light, the door that appears like a body, like wisdom, like non-duality, like the edge of liberation, the door of pure wisdom, and the door of impure samsara, appearing as these eight. Thus, merely seeing the door of these eight ways of appearing, one also revolves again in the three realms. Then, having emerged from the bardo of existence, due to the power of karma, one again enters the womb door, accompanied by joy, strife, equality, intoxication, hunger, and great suffering, and again revolves in samsara. The reasonable aspect is: because it becomes the maker of all appearances, it is reasonable on the basis. The time is the basis of the bardo of dharmata, so it is at that time. The method of transformation is: because one recognizes it as self-appearance, one is liberated from that and does not enter the three realms. That is, the way of appearing is: at the time of the appearance of the door of compassion, beings appear only as objects of compassion. If one clings to that compassion as self, one will be led into the three realms. At the time of appearing like light, whatever appears appears as light. If one cherishes or loves this, or is frightened or afraid, one will also be led into samsara. At the time of appearing like a body, only a body appears. That is, if one practices one's own yidam, only the yidam appears. If one develops attachment to that, one will revolve again in the three realms. At the time of appearing like wisdom, only the appearance of shapes and colors appears. If one recognizes that as the appearance of another, one will also revolve in the three realms. At the time of appearing like truth, only that which is very consistent with one's own friends appears. If one is attached to this and indulges in joy and pleasure, one will also revolve in the three realms. At the time of appearing like the edge of liberation, clarity etc.