English
Has not reached the doorway of existence. The bardo of existence. The appearance of the previous dharma nature vanishes. Afterwards, the aggregates and elements, etc., are not experienced. The boundary is examined in each individual case. The dharma nature of the bardo appearance is: not arising from self or other, appearing with a face, the dharma nature of abiding in the wheel of delusion of karma and afflictions is that the outer form aggregate binds, so one grasps at subtle particles as self. In between, the feeling aggregate binds, so one experiences happiness and suffering. Internally, the perception aggregate binds, so one grasps at one and many as one's own continuum. The secret formation aggregate grasps at various collections of afflictions. The thusness itself, the consciousness aggregate binds, so one gathers objects and various collections of cognitions of knowledge, and its aspects gather into the eighteen elements, so one gathers and connects the sense objects and direct distinctions of the faculties. Afflictions are the six root afflictions that form the basis of delusion. The twenty secondary afflictions connect the boundaries of karma and habitual patterns. Appearing as an object is: form grasps the coarse basis, sound shows the name of appearing sound. Smell closely represents feeling. Taste causes equal actions to contradict. Touch causes actions to be experienced. Dharma grasps the characteristics of both samsara and nirvana. The definition of inherent nature is: self-arising closely takes, and appears with a face, and gathers the extremes of emptiness, and abides in the dharma nature of the world and the past, in between is the boundary between the former and the latter. 'Do' means with dualistic appearance. The dharma nature of the death-point bardo is: earth dissolving into earth, so outwardly the body loses strength, and inwardly consciousness becomes confused, inwardly the faculties and the radiance of the body diminish. Outwardly, the radiance of earth, water, fire, and wind vanishes, and so forth. Water dissolving into water, so outwardly from the door of the faculties, desire can withstand the three waters through karma. Inwardly, consciousness becomes dull, so inwardly the strength of the body and limbs diminishes, outwardly the first water and so forth form. And fire dissolving into fire, so outwardly the radiance of ripening fire vanishes. Inwardly, consciousness becomes faint, so outwardly the radiance of ripening shoulders vanishes. Inwardly, warmth vanishes from the edge of the body. Wind dissolving into wind, so outwardly the breath becomes coarse and increases. Inwardly, consciousness becomes scattered, so outwardly the appearance grasps at objects.
Chinese
堕落。内部意识的光明消退。风融入虚空，外部对执着二者的信任消失。内部先前执着的依赖消失，外部业的风数消失。内部身体和风的信号分离。然后，意识不再停留于一处，先前意识的依赖消失，外部显现停止。外部意识鼻塞，内部无法占据位置。其定义是束缚无法逆转的道路，痛苦逼近，因为被束缚。没有地方可以离开所有道路的母亲。中间是前后之间的界限。二者显现，首先展示了自性安住的中阴二者。现在展示第二个内容，法性中阴，即通过“法性”等来展示。先前与身体的联系消失，外部从法性的中阴中看到身和智慧的显现，内部安住于法性的禅定。外部看到五种智慧的光的五种颜色，内部在五天内安住于法性的喜乐。然后，当觉性安住于光中时，自心明点扩展，显现的一切都作为法身显现，外部错误的根源消失，内部智慧之风爆发。然后，当光融入觉性时，外部五大的粗细净化，内部获得对不生之法的忍。然后，在解脱之时，外部五大身体的粗重消失，显现自然清净，内部执着从心的空隙中解脱，显现的一切都作为法性真实的宫殿显现。定义是不改造就从法轮回涅槃的真如中解脱，的关系，中间是界限，二者显现消失。这样展示了第二个内容，法性中阴。现在展示第三个内容，有中阴的法性，即通过“有”等来展示。也就是说，从法性向外看，进入轮回之轮，因此称为有。此时的显现特别与法相符。也就是像烟雾的显现，像倒影的显现，像雾气的显现，流动，大流动，大显现等等，以及各种不同的形态，由于显现不同，意识的特殊变化是与先前真理不同的迹象。行为是法性的记忆消失所产生的。意识片刻
English
Falling. The clarity of inner consciousness fades. As the wind dissolves into space, the reliance on both external attachments vanishes. As the dependence on previous inner attachments ceases, the external count of karmic winds disappears. Internally, the signals between body and wind separate. Then, consciousness no longer remains in one place, as the dependence on previous consciousness ceases, external appearances cease. External consciousness becomes congested, unable to find a place internally. Its definition is that the path of irreversible bondage, suffering approaches, because of being bound. There is no place to go from the path of all mothers. The intermediate is the boundary between before and after. The two appear, first showing the two bardo of the naturally abiding state. Now, the second content, the bardo of dharmata, is shown, that is, shown by "dharmata" and so on. As the previous connection with the body ceases, externally, from the bardo of dharmata, the appearances of body and wisdom are seen, internally abiding in the meditation of dharmata. Externally, seeing the five colors of the light of the five wisdoms, internally abiding in the bliss of dharmata for five days. Then, when awareness abides in the light, one's own mind-essence expands, and whatever appears arises as the dharmakaya, the source of external delusion ceases, and the inner wisdom wind bursts forth. Then, when light enters awareness, externally, the subtle and coarse elements of the five elements are purified, internally, tolerance for the unborn dharma is attained. Then, at the time of liberation, externally, the grossness of the five elements of the body ceases, appearances are naturally pure, internally, grasping is liberated from the emptiness of the mind, and whatever appears is seen as the actual palace of dharmata. The definition is that liberation comes from the suchness of the wheel of dharma and nirvana without alteration, the relationship of, the intermediate is the boundary, the appearance of the two ceases. Thus, the second content, the bardo of dharmata, is shown. Now, the third content, the dharmata of the bardo of existence, is shown, that is, shown by "existence" and so on. That is, looking outward from dharmata, entering the wheel of samsara, therefore it is called existence. At this time, appearances are particularly in accordance with dharma. That is, like the appearance of smoke, like the appearance of a reflection, like the appearance of mist, flowing, great flowing, great appearance, and so on, and various different forms, because the appearances are different, the special change of consciousness is a sign that it is different from the previous truth. Behavior arises from the loss of memory of dharmata. Consciousness momentarily.
Chinese
那是对过去、现在、未来三时行为颠倒的标志。迷乱是因为先前的预知能力停止了。例如，就像不真实的显现一样。中阴阶段的显现也不是真实的显现，仅仅是迷乱而已。虽然看起来像真的，但实际上是虚假的，就像做梦一样。在这个时候，如果心中生起一切法都如梦的念头，那必定能将轮回的方向扭转向上。 认为是意生身，具有所有感官能力，没有任何阻碍，对一切事物都有觉知。因为是意，所以没有阻碍。因为是身，所以被自身束缚而再次轮回。因为具有五种感官能力，所以能感知一切。因为没有阻碍，所以能安住于虚空之中。那白色光芒是天人的光芒和颜色等等。红色光芒是人类的，蓝色光芒是非天（阿修罗）的，紫色光芒是旁生（畜生）的，黄色光芒是饿鬼的，黑色光芒是地狱众生的。像这样，六道众生无论投生于何处，都会显现各自的光芒等等，如前所述。总共有二十五种特殊的法。这个中有实际上被称为轮回业力的监狱。以上讲述了身体的十五种安立，即中阴的显现，分为三个部分来阐述。现在是身体安立的第十六个问题，详细阐述了自心解脱之法，分为四个部分来阐述，首先是阐述心性本身没有来去的特征。通过自心等来阐述，也就是瑜伽士本来就是未被造作的。所谓的解脱，就是自解脱，没有对治。因为本来解脱，所以没有重新开始的基础。安住于解脱，没有取舍和好坏。因为完全解脱，所以没有最终的堕落。直接见到解脱，因为在高度上清净，所以没有从一处到另一处，或者从一处到另一处的情况。因为没有任何事物能够束缚它，所以成为大自在解脱。这样的心，无论在开始还是结束，都无法确定。以上是第一个内容，阐述了自心没有来去的特征。现在是第二个内容，确定自心是无自性的法性。从“基”开始的四个词语在经文中已经很清楚了。现在是第三个内容，自心解脱
English
That is a sign of the reversed actions of the three times: past, present, and future. Bewilderment is because the previous prescience has ceased. For example, like an untrue appearance. This appearance of the bardo of existence is also not a true appearance; it is only bewilderment. Although it appears to be true, it is actually false, like a dream. At this time, if the thought arises in the mind that all phenomena are like dreams, then it is certain that the course of existence will be turned upwards. It is considered a mind-body, possessing all faculties, without any obstruction, and with knowledge entering into all things. Because it is mind, there is no obstruction. Because it is body, it is bound by itself and revolves again. Because it possesses the five faculties, it enters into all things. Because there is no obstruction, it abides in the sky. That white gleam is the light and color of the gods, and so on. The red gleam is of humans, the blue gleam is of the Asuras, the smoky gleam is of animals, the yellow gleam is of pretas, and the black gleam is the lineage of hell beings. Thus, wherever beings of the six realms are born, their respective lights appear, as mentioned above. There are twenty-five special qualities to be counted. This bardo of existence is actually called the prison of karmic existence. These explain the fifteen establishments of the body, the appearance of the bardo, explained in three parts. Now, the sixteenth question of the establishments of the body, which is the detailed explanation of how one's own mind is liberated, is explained in four parts. First, the characteristic of the mind itself, without coming and going, is explained. It is explained through one's own mind, etc., that is, the yogi is naturally uncreated. What is called liberation is self-liberation, without an antidote. Because it is naturally liberated, there is no basis for restarting. Abiding in liberation, there is no acceptance or rejection, good or bad. Because it is completely liberated, there is no ultimate fall. Directly seeing liberation, because it is pure in height, there is no going from one place to another, or coming from one place to another. Because nothing can bind it, it becomes the great self-liberation. Such a mind cannot be determined in either the beginning or the end. This is the first content, explaining the characteristic of the mind without coming and going. Now, the second content is to establish that one's own mind is the nature of no-self. The four words beginning with "basis" are clear in the text. Now, the third content is the liberation of one's own mind.
Chinese
通过各种方式展示信任，通过要点等来展示。也就是说，没有来去的自心，通过要点在自身解脱。没有根基的自心，通过要点在空性中解脱。没有理由的心，从执着和概念中解脱。也就是说，没有原因就没有返回。没有特征，所以不确定是不是这样。它没有到来，所以没有返回。没有去处，所以没有区分业因果。没有基础，所以没有偏袒。没有根，所以轮回和涅槃都没有成立。自心没有生灭，所以业和异熟的边际空虚。也就是说，没有出生的要点，最终自心没有死亡。没有死亡的要点，在任何地方都没有返回。也就是说，通过元素清净的自性要点解脱，所以不需要努力。通过亲眼见到法性而解脱的要点，不依赖于语言和智慧。通过摧毁自心的要点解脱，所以没有放入现象和心中。自己的心性在任何原因和特征中都没有成立的要点，从一切边际中解脱，所以不是任何一方和派别。也就是说，不需要努力，通过时间解脱的要点是：元素耗尽而解脱的时候，身体元素特别成熟的时候，心性在法性中解脱，就像河流融入水中一样。身心联系断绝而解脱的法性，在中阴阶段，心在法性中解脱，就像孤儿遇到母亲一样。修行达到极致而解脱的时候，错觉转变为智慧的时候，就像虚空融入虚空一样。证悟显现而解脱的时候，错觉的自我执着消失的时候，就像空行母或者取出精华一样。它的要点没有任何依赖。通过努力而解脱的是：身语意是主要的。为了身体元素耗尽，后来学习四大元素的瑜伽士，学习各种物质的所缘等等。为了语言的表达清净，重复字母的组合等等，学习依赖于语言的禅定，心在法性不可言说的状态中解脱。意是观修生起次第和观修圆满次第，以及自己