Chinese
显现。觉性离戏得现前，那是法身的介绍。那是中阴的基础显现本身。第一是显现方式的介绍。第二，双眼朝向月亮，中间观看并仰卧。长久觉知显现无自性，闪烁摇曳的显现中，见到光亮、燃烧、膨胀、闪耀。基础显现增长为报身的方式。第三，修行者盘腿坐直，一面非常大的镜子，放置约一庹的高度，在其边缘环绕二十一次。对此，双眼不要散乱，自然地、赤裸裸地、毫不造作地安住。然后，朝向黑暗的方向，闭上眼睛，专注地安住。各种颜色有增有减，出现许多奇妙而不确定的现象。以中阴自显现的显现方式，被称为第三介绍。或者，自己仰卧，特别是在晴朗的阳光下，用黑布遮住眼睛，好好地观看太阳的中心。出现羊肠线、珍珠、微细的光点。这也是中阴的显现方式，被称为第四介绍。菩提遍照身姿势，双眼半闭地看着太阳，见到彩虹、光芒、光点。虚空被介绍为法身，报身是太阳、彩虹、光芒的化现。三身圆满为一体，是伟大的，中阴显现也再次介绍。被称为第五介绍。 吼！忿怒母，听着！是冰川，还是悬崖，还是湖泊，还是出现在地上，珍贵的曼陀罗、水晶、金刚萨埵的镜子。不变的光明之子，普贤王如来的代理，普贤王如来佛母的明点。空行母们共同的名字。六角形，或者八角形，或者十六角形。寻找一个没有裂缝和破损的，用内外供品令其欢喜，祈祷。这是所有介绍的基础，非常重要。 唉玛吙！觉性技巧的眷属们，听着！在天空晴朗的时候，将阳光引入黑暗的房间。在约一根矛枪长的椽子上，与水晶相遇时，会显现柔和的光芒。对此，这样介绍：水晶是无垢清净的例子，是法身的象征。为什么与因缘相遇的时候，会显现各种颜色？如果不与因缘相遇，就没有颜色。如果不恒常，就没有彩虹光芒。如果不断灭，彩虹光芒就存在。
English
Appears. Awareness, free from elaboration, becomes manifest. That is the introduction to the Dharmakaya. That is the very basis of appearance in the Bardo. First, the way of appearing is introduced. Second, with eyes towards the moon, looking at the center and lying supine. For a long time, recognize that appearances have no inherent nature. In the shimmering, flickering appearances, see brightness, burning, swelling, and dazzling. The way the base appearance develops into the Sambhogakaya. Third, the ascetic sits upright, with a very large mirror, placed about an arm's length away. Its edge is circled twenty-one times. To this, the eyes should not wander, but remain naturally, nakedly, and without artifice. Then, towards the dark side, close the eyes and remain focused. Various colors increase and decrease, and many wonderful and uncertain phenomena appear. Through the way of appearing of self-appearance in the Bardo, it is known as the third introduction. Alternatively, lie supine yourself, especially in clear sunlight, cover your eyes with a black cloth, and look well at the center of the sun. Sheep intestines, pearls, and tiny dots appear. This is also the way of appearing in the Bardo, known as the fourth introduction. Posture of the enlightened Vairochana, with eyes half-closed, look at the sun, see rainbows, rays, and tiny dots. The sky is introduced as the Dharmakaya, the Sambhogakaya is the emanation of the sun, rainbows, and rays. The three bodies are complete as one, it is great, and the Bardo appearances are also introduced again. Known as the fifth introduction. Ho! Wrathful one, listen! Is it a glacier, or a cliff, or a lake, or appearing on the ground, a precious mandala, crystal, Vajrasattva's mirror. The unchanging son of light, the representative of Samantabhadra, the bindu of Samantabhadri. The single name of all the Dakinis. Hexagonal, or octagonal, or sixteen-sided. Look for one without cracks or breaks, please it with outer and inner offerings, and pray. This is the basis of all introductions, so it is very important. Alas! Listen, retinue of awareness skills! When the sky is clear, let sunlight into a dark room. On a rafter about the length of a spear shaft, when it meets crystal, soft light appears. To this, introduce it like this: the crystal is an example of immaculate purity, it is a symbol of the Dharmakaya. Why, when meeting with conditions, do various colors appear? If it does not meet with conditions, there is no color. If it is not permanent, there are no rainbow lights. If it is not annihilated, rainbow lights exist.
Chinese
萨！二者非一亦非异。狗粪绸缎等等的，包扎之物无好坏。水晶是无垢智慧的例子，外包仅是身体的例子。以诸多方便智慧修习身体，舍弃五蕴之时，觉性明晰。与缘相遇之时，显现颜色。如是这般地介绍。 彩虹五色具备的，显示为五种智慧的例子。白点显示为心的例子，那要投射在彩虹上。心与智慧混合的例子，或者那二者各自分离。心与智慧分离之时，依赖于心的智慧转变。要知道那个例子本身。水晶收摄，觉性融入法界。虹光聚集在水晶之中，聚集是谁也见不到的，与缘相遇立即显现。无尽无增亦无减，知晓无有来去。譬如禅修体验与之相似，从法界显现融入法界。忆念不忘，利他事业永不间断。这是最后中阴的例子，于原始清净之性中介绍。这被称为第六介绍。向日葵对着它放置白水晶，许多移动摇摆，光芒转变。有时在水铜容器中移动。有境中阴的惊恐和，六道景象显现之时，是生起的第七介绍。 当晴朗无云的虚空清澈之时，绘画或浮雕或浇铸，宫殿坛城坚固的墙壁上，以左眼贴着水晶观看，于虚空界中，宫殿，空明五彩光芒大庄严可见。化身呼吸往来的例子，这被称为第八介绍。虚空极为晴朗之时，五部佛的色身，绘画浮雕浇铸任何一种都行，具备宝座靠背等陈设。之后将曼晶贴在眼睛上，智者观看虚空之境，二十一重等五种颜色，明亮闪耀，壮丽悦目，将会见到。那是中阴显现三身，这被称为第九介绍。自身以白色的装饰品装扮，四或五等坐在宝座上，有些人做出往来舞蹈的姿势，之后将两个水晶眼贴上，向上仰望虚空之界，法身在上，报身在中，化身无碍在下，那也是中阴显现
English
Sa! Neither are they two, nor are they one. Dog dung, silk, and so on, wrappings have neither good nor bad. Crystal is an example of immaculate awareness. The outer wrapping is merely an example of the body. Having trained the body with many skillful means and wisdoms, when the aggregates are abandoned, awareness is clear. When encountering conditions, it displays colors. It is introduced in such a way as this. The rainbow possessing five colors, is shown as an example of the five wisdoms. The white dot is shown as an example of the mind. That should be cast upon the rainbow. An example of the mind and wisdom being mixed. Or else those two being separately parted. At the time when the mind and wisdom are parted, the wisdom that relies on the mind transforms. Know that example in itself. When the crystal is gathered, awareness dissolves into the expanse. Rainbow light gathers within the crystal. No one sees the gathering. Immediately upon encountering conditions, it arises. There is no depletion, increase, or decrease. Know that there is no going or coming whatsoever. For example, the meditative experience is similar to that. Having arisen in the expanse, it dissolves into the expanse. While remembering, the benefit of beings is continuous. This is an example of the final bardo. It is introduced within the state of original purity. This is known as the sixth introduction. A white crystal is placed facing the sun. Many movements and vibrations, the light transforms. Sometimes it is moved in a copper water vessel. The terrors of the bardo of existence, and when the appearances of the six realms arise, is the seventh introduction of arising. When the cloudless sky is clear, whether painted, embossed, or cast, on the solid walls of the palace mandala, by looking with the left eye affixed with crystal, in the space realm, the palace, empty and clear, greatly adorned with five-colored radiance, is seen. An example of the emanation body breathing and going, this is known as the eighth introduction. At the time when the sky is exceedingly clear, the form bodies of the five buddha families, whether painted, embossed, or cast, whatever it may be, are arranged with complete thrones, seats, and backrests. After that, affix the man crystal to the eye. The wise one looks into the expanse of the sky. Twenty-one tiers and so forth, five colors, clear, sparkling, magnificent, and beautiful, will be seen. That is the three bodies arising in the bardo, this is known as the ninth introduction. One's own body is adorned with white garments. Four or five, etc., are seated on thrones. Some make gestures of going and coming, dancing. After that, affix the two crystal eyes. Looking upwards into the expanse of the sky, the dharmakaya is above, the sambhogakaya is in between, the nirmanakaya is unceasing below. That also arises in the bardo.
Chinese
因此，被称为第十个介绍。五个城堡的盘子装满水，五种颜色轮流变化。使中央和四方相遇，眼睛和水晶结合看向天空。法界智慧在中阴显现，这被称为第十一个介绍。布置各种装饰和坛城，镜子放在前额的虚空中，看见光明空性的幻化之身，镜子是智慧的介绍，这被称为第十二个介绍。水中的月亮和彩虹，不分先后同时显现，虽然各自显现却无法区分，进行平等性智慧的介绍，这是第十三个中阴的介绍。二十一支明亮的蜡烛，晚上放在各个方向，水晶和眼睛结合观看，彩虹的光芒在十方交织，虽然各自显现却在水晶中合一，以中阴的分别念智慧，这被称为第十四个介绍。将曼晶和眼睛结合看向十方，具有五种彩虹光芒，无为任运成就显现，这是成所作智的介绍，中阴时，基显无勤任运显现，这被称为第十五个例子和意义。不住智慧的例子和意义，就像虚空界的风一样，现在显现现在消失，是天空的自力神变。意义是自己的分别念，显现消失同时，本体是空性，这被称为第十六个介绍。无云晴空的清澈，是圆满具足觉性空性的介绍。将一切置于忿怒尊的装束中，手持威猛方便的各种兵器，水晶和眼睛结合看向虚空，中阴时忿怒尊的显现，这被称为第十七个介绍。在一根长长的棍子上，连接许多小镜子，竖立在前方，水晶和眼睛结合，是中阴时明点显现的例子，这被称为第十八个介绍。手持武器奔跑战斗，穿着不确定的美丽服装，水晶和眼睛结合观看，这是非天介绍第十九个。扬起旗帜、面粉、芥末，在长绳子的间隔中，悬挂各种丝绸和镜子，嘎夏巴尼的念珠和海螺念珠等，制作成半网状，水晶和眼睛结合看向虚空，各种不确定的虚空，那是智慧自风，这被称为第二十个介绍。仰卧
English
Therefore, it is known as the tenth introduction. Five castle plates are filled with water, and five colors are changed in turn. Make the center and the four directions meet, eyes and crystal combined look at the sky. Dharmadhatu wisdom appears in the bardo, this is called the eleventh introduction. Arrange various decorations and mandalas, place the mirror in the space of the forehead, see the clear and empty illusory body, the mirror is the introduction of wisdom, this is called the twelfth introduction. The moon in the water and the rainbow, appear simultaneously without precedence, although they appear separately, they cannot be distinguished, make the introduction of equality wisdom, this is the thirteenth bardo introduction. Twenty-one bright candles, placed in all directions at night, crystal and eyes combined to watch, the light of the rainbow intertwines in the ten directions, although they appear separately, they are united in the crystal, with the discriminating awareness wisdom of the bardo, this is called the fourteenth introduction. Combine the man crystal and eyes to look at the ten directions, with five rainbow lights, effortless spontaneous accomplishment appears, this is the introduction of accomplishing wisdom, in the bardo, the ground appearance appears effortlessly and spontaneously, this is called the fifteenth example and meaning. The example and meaning of non-abiding wisdom, is like the wind in the space realm, now appearing, now disappearing, it is the self-power manifestation of the sky. The meaning is one's own conceptual thought, appearing and disappearing simultaneously, the essence is emptiness, this is called the sixteenth introduction. The clarity of the cloudless sky, is the introduction of perfect and complete awareness emptiness. Place everything in the attire of wrathful deities, holding fierce and skillful various weapons, crystal and eyes combined to look at the space, the appearance of wrathful deities in the bardo, this is called the seventeenth introduction. On a long stick, connect many small mirrors, erect it in front, crystal and eyes combined, is an example of the appearance of bindus in the bardo, this is called the eighteenth introduction. Running and fighting holding weapons, wearing uncertain beautiful clothes, crystal and eyes combined to watch, this is the nineteenth introduction of the Asuras. Raise flags, flour, mustard, in the intervals of long ropes, hang various silks and mirrors, garlands of Karshapana and conch garlands, etc., make a semi-net shape, crystal and eyes combined to look at the space, various uncertain spaces, that is the wisdom self-wind, this is called the twentieth introduction. Lying on one's back