English
Obtaining a son and the inner Buddhist, relying on the nature of the ultimate and conventional deities and goddesses, one obtains the result in one lifetime. The Great Perfection of Self-Nature: the person of great diligence obtains the result in this very life without abandoning the contaminated aggregates; the intermediate person obtains the result in the intermediate state without passing through rebirth; and even the lowest person does not enter the womb, but is born miraculously in the realm of the Self-Nature Nirmanakaya, and in that very place, enlightenment arises and Buddhahood is attained without the intermediate state. Thus, that state of transcendence also arises from the actions of body, speech, and mind that precede those higher cyclic dharmas, by performing the action of distinguishing between them. Thus, after distinguishing between them, at the time of realizing uncontaminated wisdom, these signs appear in the body, speech, and mind of that person. That is, by performing the preliminary action of the body, the body can no longer enter into cyclic existence, which arises from the power of the body abiding in its natural state. By performing the preliminary action of speech, speech can no longer enter into cyclic existence, which arises from relying on the power of speech abiding in its natural state. Similarly, these signs of habituation to the preliminary action of mind appear, which arise from relying on the power of mind abiding in its natural state. Among these, in particular, these signs of habituation to the preliminary action of the body appear. As a sign of the self-liberation of the yogi's attachment to the body, this reasoning is as follows: the delusion of appearance is caused by the delusion of objects and the delusion of objects of perception. The delusion of objects is caused by the delusion of the way objects naturally abide and the delusion of their nature. The way of abiding is that even before enlightenment and Buddhahood, there is no establishment or naming; for sentient beings who have not realized it, there is no prior basis for establishment or naming. Due to the delusion of the three causes of ignorance, the four assembled conditions, and the difference between the basis and the knowledge of the basis, it is established as cyclic existence. The delusion of its nature is that whatever spontaneously arises appears, whatever play arises, and the modes of appearance are different, so that there is no certainty about anything and one is deluded. The delusion of objects of perception is in the nature of reality
Chinese
从中阴迷乱，即从所取境迷乱和从所执境迷乱。所取境是从所取境本身颠倒地认识而迷乱，以及从所取境的差别颠倒地认识而迷乱。从所取境本身颠倒地认识是：法性中阴时，一切显现都以光和光蕴的形式出现，因为没有身体，所以没有现前的识。由习气执持，如此显现时，识颠倒了，对如此显现的一切都强加分别，心想“从此生我，或从我生此”，从这样的思念而迷乱，通过业的引导，于有中阴迷乱而流转轮回。所取境的差别是，对光、明点或身像等之一，生起意念分别的习气，颠倒地认识，即使断除了其余的分别，却因一个差别而未断除疑惑，从而迷乱而流转轮回，于有中阴迷乱。从所执境迷乱是：从先前执著的习气所连接的境迷乱，以及对那突发的境产生最终的执著而迷乱。从先前执著的境颠倒地认识而迷乱是：此时的状态类似于梦境，现在这个时候，对以前熟悉的任何境，都像在夜晚的梦境中显现一样。此时，显现执著是因为先前积累的善恶习气。因此，对于此时五种智慧的显现，也因为先前习气的力量，在某种情况下会变成自己先前执著的习气，显现也会出现。受其影响，因习气的力量而颠倒地认识它，从而于有中阴迷乱，并因此从善恶的业力而迷乱于六道。从突发的所执境迷乱是：对此时五种智慧的显现执为珍爱或喜爱，受那最终执著的影响，于有中阴迷乱为轮回的自性。断除那些执著的相续是：对于从实有迷乱，以迷乱之基来计算。
English
Confusion arises from the bardo, specifically from confusion regarding the object of apprehension and confusion regarding the object of attachment. Confusion regarding the object of apprehension involves being confused by apprehending the object of apprehension itself in a reversed manner, and being confused by apprehending the particularities of the object of apprehension in a reversed manner. Apprehending the object of apprehension itself in a reversed manner is as follows: In the bardo of dharmata, all appearances arise in the form of light and light-masses. Since there is no body, there is no manifest consciousness. Held by latent tendencies, when such appearances occur, consciousness is reversed. By imputing thoughts onto all such appearances, thinking, "Did I arise from this, or did this arise from me?" one is confused by such thinking, and through the force of karma, one is confused and wanders in samsara in the bardo of existence. The particularities of the object of apprehension involve the arising of latent tendencies of mental discrimination towards one of the lights, bindus, or forms, and recognizing it in a reversed manner. Even if the other discriminations are cut off, one is confused and wanders in samsara because doubt about one particularity is not cut off, thus being confused in the bardo of existence. Confusion arising from the object of attachment involves confusion arising from the object connected by the habitual tendencies of previous attachment, and confusion arising from attachment to the sudden object with ultimate attachment. Confusion arising from recognizing the object of previous attachment in a reversed manner is as follows: This state is similar to a dream. Whatever objects one was familiar with in the past appear like appearances in a dream at night. At this time, attachment appears due to the good or bad habitual tendencies accumulated in the past. Therefore, even these appearances of the five wisdoms at this time, due to the power of past habitual tendencies, sometimes become one's own previously attached habitual tendencies, and appearances also arise. Influenced by this, one recognizes it in a reversed manner due to the power of habitual tendencies, thus being confused in the bardo of existence, and from that, one is confused into the six realms due to the power of good and bad karma. Confusion arising from the sudden object of attachment is as follows: By holding onto these appearances of the five wisdoms at this time as precious or desirable, one is confused into the nature of samsara in the bardo of existence due to the influence of that ultimate attachment. To cut off the continuum of those attachments: Regarding confusion arising from substantiality, calculate the basis of confusion.
Chinese
以字断绝。断绝执着于外境的流转，依赖缘起之方便的认识。为了断绝从执着之境流转的串习之要点的认识。如是断绝之征象，瑜伽士不执着于自己的身体，能将身体施舍于众生之身。譬如月亮国王，曾立誓施舍身体的一百零八个头颅并付诸行动。因此说，施舍头颅和手足，也没有沮丧之心。通达法性空性之义的征象，瑜伽士能于外境之虚空中行走、飞行，且无碍游走。故云：瑜伽士安住于虚空鸟道。如是，证悟觉性无实空明之征象，瑜伽士的粗身能无碍地融入一切所依之物。如《百千颂》云：于地上亦如鸟行。瑜伽士断绝心之分别念的征象，瑜伽士能知晓众生之所思所想，且知晓一切概念之义。如是，了知轮回诸法之体性的征象，瑜伽士能知晓非思之物，即物质显现之义。如《大幻化网辨识有寂续》云：于诸物质随意享用。从禅定中生起的智慧自然涌现的征象，从口中次第宣说词句，对于以前未曾听闻之经典词句和文字，能知晓与先前普遍流传的意愿相符，并能辨别舍弃不符之次第。瑜伽士也能从口中宣说，能摧伏外道之境。如此，无论哪位瑜伽士出现，都是因为习惯于先前之行持的征象，故云：是语自在胜者之境。具有这些征象的具缘者，以身语意对此轮回束缚的分别念的执着，能从上述二种迷乱的束缚中完全解脱。此人最终必定断绝与轮回的身语意之关联。那是先前
English
It is cut off by letters. Cutting off the cycle of clinging to external objects, the introduction of the means of relying on dependent origination. In order to cut off the introduction of the key points of the habit of wandering from the object of attachment. As a sign of such severance, the yogi is not attached to his own body and is able to give his body to the bodies of sentient beings. For example, King Chandra vowed to give away 108 heads of his body and put it into practice. Therefore, it is said that there is no discouraged mind in giving away heads and limbs. As a sign of understanding the meaning of emptiness of Dharma-nature, this yogi can move and fly in the outer sky, and walk without hindrance. Therefore, it is said: Yogis abide in the path of birds in the sky. Likewise, as a sign of realizing the emptiness of awareness, the gross body of the yogi can merge into all objects of dependence without hindrance. As it is said in the Hundred Thousand Songs: On the ground, it is like a bird walking. As a sign that the yogi has cut off the conceptual thoughts of the mind, the yogi can know the thoughts of sentient beings and know the meaning of all concepts. Likewise, as a sign of knowing the nature of all phenomena of samsara, the yogi can know the meaning of non-thinking things, that is, the appearance of matter. As it is said in the Tantra of Differentiating Existence and Non-Existence of the Great Illusory Net: Enjoy all material things at will. As a sign of the spontaneous emergence of wisdom arising from meditation, one can successively proclaim words from the mouth, and for the words and letters of the scriptures that have never been heard before, one can know that they are in accordance with the previously prevalent wishes, and can discern and abandon the order of inconsistencies. The yogi can also speak from his mouth and can subdue the realms of heretics. In this way, no matter which yogi appears, it is because of the sign of being accustomed to the previous conduct, so it is said: It is the realm of the supreme lord of speech. The fortunate one who possesses these signs, with body, speech and mind, the attachment to the conceptual thoughts of this cycle of bondage, can be completely liberated from all the bonds of the above two confusions. This person will eventually sever the connection between body, speech and mind and samsara. That is previously
Chinese
据说这是从 குருཤན་ཕྱེད་པ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中产生的，表明了引导智慧的先导所产生的征兆。将这些综合起来，显示了先行的征兆。现在显示从实际体验无漏智慧的意义中所产生的征兆。其中，以十个方面显示的第一个，是理解和领悟观点的意义的征兆，即：对于观点，有习惯的征兆。等等来显示。观点有五个方面：本体、定义、分类、自性和结果。观点的本体是见。定义是：对于所观察的对境，能够毫不颠倒地见到，并且在相续中产生体验的意义。分类有世俗的观点和非世俗的观点。世俗的观点是被称为假立的观点。颠倒的观点是外道的常断见。不清净的观点是声闻和独觉。未见清净方面的观点是波罗蜜多和内外密咒。之所以将这些归为世俗的观点，是因为这些人没有见到法性的现量意义，与普通人没有丝毫差别。因此，将他们归为世俗，因为他们没有从世俗中解脱。非世俗的观点有三种。在法性观点上的差别是，下部瑜伽以下的三种瑜伽，因为观察外在的法性显现，所以没有体验过法性的意义，与世俗人相同。法性观点的观点是大圆满的心部、界部和一些窍诀部。因为仅仅观察法性，一切法都停留在本来的状态，没有在自己的觉性中产生现量的体验。虽然确定了他人相续所知的法性，但没有见到自己相续解脱的智慧，即自己本性的特征。因此，仅仅凭此无法成佛，所以不是正确的观点。自证觉性观点的观点是大圆满的这个宗派。将自己的觉性确定为根识的现量，并且在自己的相续中现在产生了体验的意义，因此烦恼的垢染在此耗尽，有实体的不再显现。观点的自性是：观察任何事物时，对于各自的对境特征不会混淆。