Chinese
显现中成佛。中等的，一个在中有时，自己的法性转为力量而成就佛果。下等的，一个在化身佛的刹土中呼出气息，不经历胎生的城市，就在那里五百年间，处于化生的身体中，向化身佛听闻佛法，自相续解脱，之后现前圆满成佛。那之间的界限是从母亲的子宫出来，直到被死亡的因缘疾病击中为止。那之后是临终的中阴，内部的四大逐渐融入外部的四大，首先地融入地的征象是，身体的根基倒在地上，行走坐卧都非常困难。之后水融入水的征象是，口鼻眼等处流出水，从上部开始干燥。之后火融入火的征象是，脚心手心两处散失热量，内部的觉知也变得模糊不清。之后风融入风的征象是，呼吸变得不顺畅，内部的觉知变得不清晰。之后风融入阿赖耶识，被称为无有慈悲的劫末业风，由于能作的业转变，觉知变得模糊，外呼吸停止，在内呼吸未断绝之间，具足誓言的喇嘛友伴，要向他宣说：在法性的中阴中，光明、颜色和身的显现生起时，要认识到那是自显现。这样三次在右耳的孔洞中，用箭或竹筒的管口向内吹气。如果觉知不清晰，记忆力衰退，就将自己的气息纳入口鼻三处交汇处，念诵“嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）”，这样反复吸气，眼睛会睁开，在那时给予窍诀。之后阿赖耶识融入虚空，气息呼出后无法吸入。这之前被称为临终的中阴。从那之后，在火化时，身体被遗弃为尸体，心与阿赖耶识一同融入光明，所有土地、石头、山脉、岩石的显现全部消失，五种智慧的显现，五光的虚空如火焰般显现，此时会有融入光明双运的情况，觉知与光明无二无别地融入。这样虚空融入光明时会出现
English
One becomes enlightened in appearance. A middling one, in the bardo, one's own dharma nature transforms into strength and attains Buddhahood. A lowest one exhales in the realm of the Nirmāṇakāya, without traversing the city of the womb. There, for five hundred years, one remains in a body of miraculous birth, listens to the Dharma from the Nirmāṇakāya, liberates one's own mindstream, and then manifestly and completely attains Buddhahood. The boundary of that is from emerging from the mother's womb until being struck by the causes of death and disease. After that is the bardo of dying, the four inner elements gradually dissolve into the outer elements. First, as a sign of earth dissolving into earth, the foundation of the body collapses to the ground, and walking and sitting become extremely difficult. Then, as a sign of water dissolving into water, a stream of water flows out from the mouth, nose, and eyes, and dries from the top. Then, as a sign of fire dissolving into fire, heat escapes from the soles of the feet and the palms of the hands. Internally, awareness also becomes confused, dim, and muddled. Then, as a sign of wind dissolving into wind, breathing becomes labored. Internally, awareness becomes unclear. Then, wind dissolving into consciousness is called the merciless wind of karma at the end of an eon. Because of the transformation of the action of doing, external breath ceases in the dimming of consciousness. Until the internal breath ceases, a vajra brother or sister who possesses samaya should say to him: "In the bardo of dharmatā, when the appearances of light, color, and form arise, recognize them as your own appearances!" Three times, blow air into the hole of the right ear with an arrow or the mouth of a bamboo tube. If awareness is unclear and memory is failing, one should insert one's own breath into the junction of the three—mouth, nose, and then draw it back in, chanting "Oṃ (藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)," and the eyes will open. At that time, give the instruction. Then, consciousness dissolves into space, and one cannot inhale after exhaling. Up to this point is called the bardo of dying. After that, at the time of cremation, the body is left as a corpse. Mind, together with consciousness, dissolves into clear light. All appearances of earth, stones, mountains, and rocks vanish. The appearances of the five wisdoms, the five lights, appear like flames in the sky. At this time, there will be those who dissolve into the union of clear light, and awareness dissolves inseparably with light. Thus, when space dissolves into clear light, it occurs
Chinese
粗细念相皆止息，此时具足智慧者，眼、耳、鼻、舌、意皆具，显现五光之身。譬如身在则影在，光与明光转为二身。如是四中阴略示法性中阴之体性。今示第二法性中阴体性之广说：法性中阴之相显现之时，五色光之相分段显现，此时瑜伽士善于法性中阴之相，执持光之相从自眼而出，自眼为遍动之风，无数微细光芒放射，白色如镜之光，黄色平等性，红色分别，绿色成所作，蓝色法界体性智之五光，光芒自眼不可遏止地放射，从不定之相中显现五色彩虹之纹，此时当忆念三要诀窍。即入之时自解脱之时，究竟之时三者，入于光者，即光入于觉性，觉性入于光之时。此等乃觉性入于光，彼识入而成熟，从业之风中放射种种觉性之相，又从东方放射白色之相，显现五色。南方放射黄色之相，显现五色。西方红色，北方绿色。如是四方，又四隅不定之广大光相放射，转为相滋长之量。又复上方光之束，种种陈设，下方成莲花之形，此时见一切相为身与智慧者，乃觉性入于光。光入于觉性者，自之身解脱为光，四方即八方之微细光聚集，如来部之大日如来，金刚部之不动佛，宝生部之宝生佛，莲花
English
All coarse and subtle appearances cease. At this time, the wise one, endowed with eyes, ears, nose, tongue, and mind, appears as a body of five lights. Just as a shadow exists when there is a body, light and clear light transform into two bodies. Thus, from the four bardos, the nature of the Dharmata Bardo is briefly shown. Now, the second, the extensive explanation of the nature of the Dharmata Bardo: When the appearance of the Dharmata Bardo arises, the appearance of the five-colored lights appears in segments. At that time, the yogi, skilled in the appearance of the Dharmata Bardo, seizes the appearance of light emanating from his own eyes. His own eyes are the wind of pervasive movement. Countless minute rays of light radiate forth. White light like a mirror, yellow equality, red discrimination, green accomplishment, blue the five lights of the wisdom of the Dharmadhatu. The rays of light radiate uncontrollably from one's own eyes. From the uncertain appearance, the patterns of the five-colored rainbow appear. At this time, the three key instructions should be remembered. That is, the time of entering, the time of self-liberation, and the time of ultimate completion. Entering into light is the time when light enters into awareness and awareness enters into light. These are when awareness enters into light. That consciousness enters and matures, and from the wind of karma, various appearances of awareness radiate. Again, from the east, the white appearance radiates, manifesting in five colors. From the south, the yellow appearance radiates, manifesting in five colors. West is red, north is green. Thus, the four directions, and also the four intermediate directions, radiate vast, uncertain light appearances, transforming into the measure of proliferating appearances. Again, above, a cluster of light, various arrangements, and below, a form resembling a lotus is formed. At this time, seeing all appearances as body and wisdom is awareness entering into light. Light entering into awareness is when one's own body is liberated into light. The subtle lights of the four directions, that is, the eight directions, gather. The Tathagata family's Great Vairocana, the Vajra family's Akshobhya, the Ratna family's Ratnasambhava, the Padma
Chinese
显现无量光，事业种类皆成就，五身得以亲见。观察其颜色，中央为蓝色身，具足眷属，东白、南黄、西红、北绿，是父尊的身色。彼等各自之母，即法界自在母、佛眼、嘛嘛格、白衣母、誓言灯母等显现，是从身体产生的习气中解脱，以及从心之烦恼习气中解脱的征象。从二者中解脱，身体光明，无有标志和习气的沾染。心于空性中，无有分别之作用，故自然安住于禅定。如此五部之主眷显现，以智慧持名相之显现，心性无垢而扩展，于法界中行持。以智慧清净之眼识其体性，于彼证悟法性之显现，即为佛陀。此时业和习气消散，自身心二者安住于无二大乐之中，故与身和智慧同时。彼之功德，总的来说，是六种神通显现，从根和其所执之分别中解脱。彼智慧之见清净，六种神通显现，摧毁业和习气之边际。之后，智慧之见清净，六种神通显现，断绝身心之关联。之后，以三摩地之见清净，六种神通显现，心于大禅定中行持。之后，无漏蕴之六种神通显现，从内外之束缚中解脱。之后，解脱之智慧所见之六种神通圆满，即是诸佛之所有智慧完全圆满。如此圆满后，如是则不入三界。如是等等，以身体之意义第二十，中阴法性之显示，分为二而显示。现在是身体之意义第二十一，中阴之体性显示，以二者显示之第一，身体次第显现之方式显示，中阴彼之体性是，法性中阴如是，外在的土
English
Appearances of limitless light, the kinds of actions are all accomplished, and the five bodies are directly seen. Examining their colors, in the center is a blue body, complete with retinues; east is white, south is yellow, west is red, and north is green. These are the body colors of the fathers. The mothers of each of these are Akashadhatvishvari, Buddhalochana, Mamaki, Pandaravasini, and SamayasTara. These appearances indicate liberation from the habits arising from the body and from the habits of mental afflictions. Liberated from these two, the body is luminous, without marks or the defilements of habit. Since the mind, in emptiness, has no function of conceptualization, it naturally abides in meditation. In this way, in this appearance of the lords and retinues of the five families, by wisdom, one does not grasp at the appearance of names; the nature of mind is immaculate and expands, acting in the expanse. Knowing its characteristics with the eye of pure wisdom, and grasping the appearance of suchness itself as the nature of reality, is Buddhahood. At this time, karma and habits are purified, and one's own body and mind abide in indivisible great bliss, so that body and wisdom are simultaneous. The qualities of this are, in general, the arising of the six abhijna (superknowledges), liberation from the senses and the conceptualization of their objects. When the vision of wisdom is purified, the six abhijna arise, destroying the limits of karma and habits. Then, when the vision of wisdom is purified, the six abhijna arise, severing the connection between body and mind. Then, when the vision of samadhi is purified, the six abhijna arise, and the mind acts in great meditation. Then, when the six abhijna of the uncontaminated aggregates arise, one is liberated from the bonds of the outer and inner elements. Then, when the six abhijna of the vision of the wisdom of liberation are perfected, all the knowledge of the Buddhas is completely perfected. Having been perfected in this way, one does not enter into the three realms. Thus, these explain the nature of reality in the bardo, the twentieth meaning of the body, dividing it into two parts. Now, the twenty-first meaning of the body, explaining the characteristics of the bardo, is explained in two parts. First, the way the forms appear in sequence is explained. The characteristic of that bardo is: the nature of reality bardo is like this: the outer earth
Chinese
从石山粗糙的元素土、水、火、风中，脱离了身体的所有依赖，从五光中显现出未经修饰的明点，自性圆满的“列”显现，其光芒四射，清晰可见。再次分割明点，扩展“列”，五数的关联是五部佛的单身像，被称为半身像。首先，从明点内部到肚脐之间显现虚空，由此圆满了光身的形象。以上讲述了以次第显现身像的方式。现在，第二部分讲述报身的显现方式：形象是光的一半，是明点的收放。身是主尊被五五眷属围绕，每一位佛母都成双成对地拥抱。它们每一个都具备不同的颜色，各自圆满了五组。最初具备五者，由此衍生出具备十十者。由此衍生出具备一百组。然后显现出具备五千组。由此显现出具备十万组。由此显现出千万、亿万乃至无数，这些都源于自性清净的觉性。如此，组的显现是无法言说、无法计数的，这是由于认识了自性和自性显现而产生的。当如此认识之时，法身便具备了无数的面容和手，报身也清晰地显现出光明的面容和手，化身则具备了无执着的面容和手，获得了三身合一，证得了不再退转的果位。如此见到之人，其业力和习气得以净化，不再堕入三界，获得了对自生智慧的掌控。这是从阿阇梨卡玛拉的教导中阐明的。以上通过将二十个身体要义的中阴特征分为两部分进行了阐述。现在，第二十一个身体要义，阐述法性总体的本质的第一部分。阐述不确定的法性显现方式：还有四句经文清晰地阐述了。第二部分，阐述确定的圆满方式：还有“体性”和“觉性”等七句经文清晰地阐述了。以上通过将第二十一个身体要义的法性本质分为两部分进行了阐述。现在，身体要义的分类