English
Because seeing in illusion or dream, the Dharma is exhausted, and by looking at secret wisdom, because wisdom itself is seen directly, one does not fall into the three realms. Like that, as explained in the Secret Sound Tantra, all one hundred and nineteen letters of the oral instructions arise from my own self-born awareness wisdom. Therefore, by relying on these and practicing them, one is perfected in this very result, and thus it becomes extremely profound. The face of the Great Perfection also appears like the Great Vehicle Mantra, the Paramita, and the Small Vehicle Hearers, and it appears as liberation in one place of peace. Moreover, it is not measuring or speculating on external dust particles, but is liberated in itself. Because it appears as its own nature, phenomena appear in the manner of dependent origination, and thus are liberated in their own nature. By reversing from the manner, one is liberated in nothingness. Thus, the entrance to the various sequential vehicles also arises from self-awareness like the outer and inner mantra vehicles, and one is liberated by relying on the inseparability of the generation stage and the completion stage. In short, all the phenomena of samsara and nirvana that appear in the mind arise from the great bliss of self-awareness. Thus, the fifth essential point also appears as all containers and contents, and also appears in all white dharmas. Now, the meaning of the sixth limb also appears as an illusion, and appears as various different forms. It can be understood through the twenty-nine words of earth, water, etc. Because it appears in this, it is liberated without any acceptance or rejection. Thus, the meaning of the second limb, how the Buddha-nature of sentient beings abides, is explained in six limb meanings. Now, the meaning of the third limb, which explains that there is no delusion from the beginning, is first explained with two limb meanings. Here, the delusion that is pure from the beginning is suddenly revealed. In response to this, the above explained how the Buddha-nature of sentient beings abides, which is the answer to the question asked at the beginning of this chapter. These explain the answer to the question that if the Buddha-nature abides in sentient beings, there should be no delusion. Calling out: Alas! Wrathful Lord, all the phenomena of appearance that abide in this way, on the Dharma-nature that abides in sentient beings, delusion arises.
Chinese
所谓的“中阴”是指：如此安住的迷乱，从原始以来就未曾存在过，所以现在也没有迷乱。以其要点，众生最终成佛。因此，以后不可能有迷乱，不会再退转到三界。那法身从离戏的角度来说，就像虚空一样安住，没有边、中、方向、明暗等，任何都未成立，安住在离增损的法性中。本来清净，虽然没有无明，但从基和基智的差别上，突然产生无明，因此成了众生，但它不是本来就存在于基上的。比如，乌云遮蔽了虚空中太阳的光芒和虚空的清朗。虽然从原始以来就是不迷乱的法性，但在众生的心识中却执着于有迷乱，虽然基上没有，但在显现上却呈现出存在的状态，就像把绳子看成蛇，或者把木桩误认为人一样。那也是把不存在的看成存在。那也是迷乱的因，即三种无明。所谓实际上不迷乱，是指迷乱已经消失。在那上面，有作为因的自性唯一的无明。在有情的时候，觉悟就是佛，不觉悟就是众生。不认识那个本身，就是俱生无明，产生了轮回和涅槃二者的显现。那也是因为显现为不同的境，所以是遍计所执。如果不去思索和分析那个本身，它自己就成了迷乱的根本，因此产生了不同的名称。那也是把非有执着为有，把有执着为非有，所以名称没有确定性。是执着的名称，如果从因的角度来观察，什么也找不到。像这样，三种无明成了迷乱的因，比如卡林达的果实，变成了生物哈里的因一样。在有情的时候，因为名称没有确定性，所以不依赖于任何事物，迷乱本身就最终确定为不迷乱。像那样的因缘，缘有四种：因的缘，像那样三种无明聚集，就像人有完整的身体和肢体，自然而然地产生身体一样。从那上面，所缘的缘就像镜子一样，显现在外境上。从那上面，像因一样存在，就像缘镜子里面显现一样，所缘
English
The so-called "Bardo" refers to: The delusion of abiding in such a state has never existed from the very beginning, so there is no delusion now. With its key point, sentient beings ultimately attain Buddhahood. Therefore, there is no possibility of delusion in the future, and there will be no regression to the three realms. That Dharmakaya, from the perspective of being free from elaboration, abides like the sky, without edge, center, direction, brightness, or dimness, nothing is established, abiding in the Dharma-nature free from addition or subtraction. Primordially pure, although there is no ignorance, from the difference between the ground and the ground-wisdom, ignorance suddenly arises, thus becoming sentient beings, but it is not originally present on the ground. For example, clouds obscure the sunlight and the clarity of the sky in the sky. Although it is the Dharma-nature of non-delusion from the very beginning, sentient beings cling to the existence of delusion in their minds, although it is not on the ground, it appears as if it exists, just like seeing a rope as a snake, or mistaking a wooden post for a person. That is also seeing the non-existent as existent. That is also the cause of delusion, namely the three kinds of ignorance. The so-called actually non-deluded means that delusion has disappeared. On that, there is the self-nature unique ignorance as the cause. When there are sentient beings, awakening is Buddha, and non-awakening is sentient beings. Not recognizing that itself is co-emergent ignorance, which produces the appearance of both samsara and nirvana. That is also because it appears as different realms, so it is the completely imputed. If you do not think about and analyze that itself, it itself becomes the root of delusion, thus producing different names. That is also clinging to the non-existent as existent, and clinging to the existent as non-existent, so the name has no certainty. It is the name of clinging, if you observe from the perspective of cause, you will not find anything. In this way, the three kinds of ignorance become the cause of delusion, just like the fruit of Kalinda, becomes the cause of the creature Hari. When there are sentient beings, because the name has no certainty, so it does not depend on anything, delusion itself is finally determined as non-delusion. Like that kind of cause and condition, there are four kinds of conditions: the condition of the cause, like that the three kinds of ignorance gather, just like a person has a complete body and limbs, and the body naturally arises. From that, the condition of the object is like a mirror, appearing on the external environment. From that, it exists like a cause, just like the object appears in the mirror of condition.
Chinese
就像从西方升起的太阳一样，由于主宰的缘故，执着于镜子、面容和自身这三者，就像执着于面容和镜子一样。执着于光明、觉性和法性这三者，这被称为主宰的缘故。这样，原因（是）无明，和三个缘同时，这种同时性是无间缘，是实际产生错觉。这四个缘在众生的时候，原因在佛和众生中是相同的，因为认识到是超越取舍的智慧，所以原因的缘在自身解脱，显现为各种境。法性在自显中解脱，所以所缘的缘，不同的境在自身解脱。这也是在自生智慧中显现和解脱，所以主宰的缘在自身解脱。因为时间没有确定性，所以前后时间的相互矛盾，这种同时性，无间缘在自身解脱。这样，由于将原因和缘执着为二元，这二者的成熟作为身体的缘，所以积累产生了不同。由于心作为原因，所以意识是不同的境，因此错觉于身心不同，身心和合也是在第一个刹那产生错觉。然而，在错觉的境中，虽然显现为具有原因和缘，但最初没有出现证悟的佛，没有出现没有证悟的众生，在没有无明的原始清净中，连错觉这个词也从未存在过，所以连表达的词语也无法成立，这就是现在无法用语言证悟的关键。同样，不迷惑也不成立，所以没有区分任何体性，安住于无分别的智慧中，所以现在迷惑的显现对觉性的体性没有任何遮蔽。因此，由于从未迷惑的关键，从原始就是自性清净，所以不需要努力和勤奋，仅仅是法性显现，不需要从外面努力才能见到，不是轮回于三界，例如，对于精通符号的人，指着月亮，第一次指出来就认识了，不需要反复指点一样。这样，不需要习惯的关键是，依赖于显现觉性，从执着于分别念的见解中解脱。
English
Just as the sun rises from the west, due to the dominating condition, clinging to the mirror, face, and self as three, just like clinging to the face and the mirror. Clinging to light, awareness, and dharmata as three, this is called the dominating condition. Thus, the cause (is) ignorance, and the three conditions are simultaneous, this simultaneity is the immediately preceding condition, which is the actual arising of delusion. These four conditions, when in the state of sentient beings, the cause is the same in Buddhas and sentient beings, because it is recognized as wisdom beyond acceptance and rejection, so the causal condition is liberated in itself, appearing as various objects. Dharmata is liberated in its self-appearance, so the objective condition, different objects, are liberated in themselves. This also manifests and liberates in self-arising wisdom, so the dominating condition is liberated in itself. Because time has no certainty, the mutual contradiction of past and future times, this simultaneity, the immediately preceding condition, is liberated in itself. Thus, because of clinging to cause and condition as dual, the maturation of these two acts as the condition of the body, so accumulation arises differently. Because the mind acts as the cause, consciousness is different objects, therefore there is delusion in the difference between body and mind, and the union of body and mind is also deluded in the first moment. However, in the state of delusion, although it appears to have cause and condition, initially there was no enlightened Buddha, no unenlightened sentient being, and in the primordial purity without ignorance, even the word 'delusion' has never existed, so even the words of expression cannot be established, this is the key to why enlightenment cannot be attained through language now. Similarly, non-delusion is also not established, so there is no distinction of any essence, abiding in non-discriminating wisdom, so now the appearance of delusion does not obscure the essence of awareness in any way. Therefore, because of the key of never having been deluded, it is self-purified from the beginning, so there is no need for effort and diligence, just the manifestation of dharmata, there is no need to strive from the outside to see it, it is not revolving in the three realms, for example, for a person who is proficient in signs, pointing to the moon, recognizing it as soon as it is pointed out for the first time, just like not needing to point it out repeatedly. Thus, the key to not needing to become accustomed is to rely on the manifestation of awareness and to be liberated from the view of clinging to conceptual mind.
Chinese
在讲完三乘的第一个要点之后，现在，即使是第二个要点，即突发的（烦恼），如果被证悟实相的瑜伽士考察，也会显示出，从一开始就没有错觉。也就是说，从一开始就清净的基显，在任何地方都没有分开，无论在哪里安住，都不会改变。由于它与根本的觉性没有区别，所以即使仅仅是考察为“无明”，也是无法成立的。因此，由于原本的觉性中不存在错觉，所以“清净的垢染”这样的词语也不存在，因此不会普遍地考察为“心”。烦恼、业和所知的垢染，甚至连错觉的名字也无法成立。因此，所有的安立都是名字，名字没有确定性，所以“是”和“不是”在任何地方都无法成立。因此，由于考察是名字的字母集合，如阿黎和嘎黎等不存在，所以言说甚至连词语也无法成立。因此，由于从未存在过的要点，考察的错觉，即使考察为“非错觉”也不会停止，因为它是名字，所以对任何事物都没有确定性。同样，甚至连“法”这个词也不存在，因为除了被称为书本和经典的事物之外，没有其他东西，所以词语也无法显现。因此，甚至连凡夫的智慧所考察的错觉的名字也不存在。此外，由于在离于思虑的觉性中，心没有成立，所以没有不同的证悟。由于在忆念中断的觉性中，意没有成立，所以没有运动。呼吸在内外运行，由于自性的空性，运动的错觉在法性的状态中，在未被改造的状态中不存在。这是因为什么要点而不存在呢？因为风完全清净，所以智慧在自性中显现。微细的元素，极微，在胜义谛中不存在，由于超越了法的自性，所以没有持有自宗。粗大的须弥山、山和房屋等不存在，因为意义是显现，所以所知在实相中没有成立，因此元素从身体的束缚中解脱。烦恼的微细、微细增长、微细和极微细，以及潜在的习气等无法成立，由于对治超越了智慧，所以没有扬弃和取舍。粗大的贪欲、嗔恨和愚痴等，先前在根本的阿赖耶识中没有成立。