English
When seeking refuge due to fear and terror, the consciousness in the bardo is very clear, and the feeling is coarse. Here, there is no freedom to go anywhere; here, there is no place to stay; here, there are no friends to accompany. There is not even a place to rely on for the body. Look at the suffering and happiness of those who have not practiced the Dharma! Those who have practiced the Dharma and accumulated merit have no fear. Wherever they go, there is food and drink, and many pleasant friends greet them, and only scenes of joy and happiness appear. At that time, the nature of the four elements will produce four terrifying sounds: when the earth element reverses, there will be the sound of mountains collapsing; when the fire element reverses, there will be the sound of forests burning; when the water element reverses, there will be the sound of the ocean churning; when the wind element reverses, there will be the sound of the wind of the end of time. Due to the power of these phenomena, great fear and terror will arise, so seek refuge and reliance. Whatever major non-virtuous deeds, such as killing, were committed in the past, will also appear in the bardo in the same form, chasing, oppressing, and beating, etc. It seems that the merit accumulated will bring refuge. Furthermore, the nature of the three poisons will appear as three terrifying precipices: an ashen white, a bright red, and a pitch-black abyss, which are very large, causing much fear of falling. Thus, in the first week, because the imprints of previous lives are thick and clear, it is very important to quickly perform virtuous deeds such as the seven-day ceremony. Moreover, if the ritual of the seven-day ceremony is pure, the visualization is clear and undistracted, then one will feel joy, the consciousness will be clear, one will want to stay, and awareness will naturally come. If the mind is distracted and the ritual is impure, the consciousness will be confused and bewildered, driven by fear, and will involuntarily depart. In the seven-day ceremony, dividing the possessions of the deceased is useless; what is important is to cut off attachment. Because the consciousness of names is very special, this is the reason for writing name plaques. To counteract ignorance, it is necessary to scatter earth into the wind, which is the auspicious connection of burning ignorance with the fire of wisdom, so rubbing with roasted sand is done. In this way, if a compassionate lama, for the sake of a disciple with vows, makes this profound seven-day ceremony pure and the samadhi clear, then the support in the bardo will be auspicious and the consciousness will be clear, therefore it is a support that is easy to allocate imprints.
Chinese
关于通过关联而证悟的说法是，金刚乘的近道是不共的。此外，对于长期去世者的骨骸或提及名字并进行灌顶，念诵陀罗尼咒语可以消除业障，并从恶趣中解脱出来。如《净除续》中所说：“诸位天子，对于已经投生于恶趣的众生的名字，也要进行灌顶！对于任何形象也要进行灌顶！对于佛塔也要进行灌顶！对于自己的本尊身像也要进行灌顶！年幼时，对于与其同族者，以及其子女，以及与其同姓者，以及持有其名字或奴仆也要进行灌顶！如果将他们置于坛城中七天并进行灌顶，就不会被鬼神吞噬，七天之内就能从恶趣的业障中完全解脱。”此外，为了他们的利益而行善，并通过善知识的清净回向和祈愿，凭借行者的清净意念的力量，以及法界无所不能的加持，以及佛陀的慈悲，以及众生界无二无别的法身加持，以及清净回向和祈愿的加持力，即使不产生异熟果，也会产生清净无染的人为之果。即使中阴的众生注定要投生于恶趣，也能前往善趣，例如被路上的朋友所改变一样。这是因为，对于已故者来说，在七天之内，每一次死亡的痛苦都会在四十九天内出现，所以现在做七七祭祀是为了救护他们。因此，据说仅仅是观想是否清晰和意念是否清净的差别，就会对亡者产生利益和损害的差别。正因为如此，他们正处于中阴遭受痛苦的时刻，所以考虑到这些显现，以强烈的慈悲心从各方面发起，并重视仪轨和观想，努力追求，那么对亡者的利益非常大，并且自己和他人都没有被欺骗。如果不能具备这样的条件，那么在世俗短视的孩童面前，无论显现和觉知如何鲜明
English
The statement that enlightenment is attained through connection is that the swift path of Vajrayana is unique. Furthermore, empowerments are performed by mentioning the bones or names of those who have been deceased for a long time. It is said that reciting dharani mantras exhausts karmic obscurations and liberates from the lower realms. As stated in the 'Purification Tantra': 'O sons of the gods, also empower the names of those who have already been born in the lower realms! Also empower any images! Also empower stupas! Also empower the form of your own deity! When they are young, also empower those who are of the same lineage, and their children, and those who are of the same clan, and those who hold their names or servants! If they are placed in the mandala for seven days and empowered, they will not be devoured by demons, and within seven days they will be completely liberated from the obscurations of the lower realms.' Furthermore, if virtuous deeds are done for their sake, and pure dedication and aspirations are made by a virtuous friend, then by the power of the pure intention of the doer, and the blessing of the Dharmadhatu, which can do anything with what is nothing, and the compassion of the Buddha, and the blessing of the Dharmakaya, which is inseparable from the realm of sentient beings, and the power of the blessing of pure dedication and aspirations, even if the ripening result is not produced, the result of the pure action of the individual will arise. Even though the intermediate state being is certain to be born in the lower realms, they will go to the higher realms, just as they are transformed by a friend on the path. This is because, for the deceased, each suffering of death within the seven days will occur within forty-nine days, so the current practice of the seven-day rituals is to protect them. Therefore, it is said that the difference between whether the visualization is clear or not and whether the intention is pure or not is the only difference that causes benefit or harm to the deceased. Precisely because they are in a state of suffering in the intermediate state, considering these appearances, generating a strong compassionate mind from all aspects, and emphasizing the ritual and visualization, and striving diligently, then the benefit to the deceased is very great, and neither oneself nor others are deceived. If one does not possess such qualities, then no matter how bright the appearances and awareness may be in the eyes of worldly, short-sighted children,
Chinese
像那样的仪式和介绍没有显现出很大的利益，尊者米拉日巴说：“在死人尸体的头顶上，贪图钱财的苯教徒唱着歌。” 这句话在暂时的情况下是符合实际的，但最终也没有超出自他两者的破灭。为什么呢？因为总有一天，无法承受的财物和业债的果报会降临到自己头上。在各种各样的兀鹰自解脱的梦境中，中阴的体验里，一个化现为刽子手形象的可怕的人会说：“如今你们这些喇嘛堪布和，以僧众之名占据修行者形象的人们啊！成为生死一切众生救护之处的人们啊！对于变成父母的有情众生断命的，能够把他们的肉当作食物精华的人们啊！这种胆量真是太大了！用血浸泡的美味肉，以及放在冰上冻着的珍馐，还有用生血做调料的美食等等，你们这些僧人的吃法啊！吃肉喝血比野兽还贪婪，喝酒比乌龟还渴求，搜刮财物比饿鬼还饥渴，现在还敢承认自己是僧人吗？拿着钵盂吃肉喝血的方式，用袈裟僧裙沾染酒的方式，做买卖赚钱财物女人方式，对三宝也不感到羞耻吗？在享用施主财物的时候，吃肉喝酒的快乐，当来到业力的审判场时，看看有什么快乐和痛苦啊，供养的食物啊！在那黑色的肉铺监狱里，具备着和你们吃肉的方式，所作所为相符的各种安排，正在对你们这些僧人做着。有的被切碎，有的被剁碎，有的被煮，有的被放在冰上冻着，有的被放上各种调料烧烤着。”这样说着，并说要像他们所说的那样去看。因此，对于死亡无常的修习方式，要一次又一次地从各种角度去思维，这非常重要。这样思维，首先会成为进入佛法的因，中间会成为修持佛法的缘，最终会成为体验死亡光明之助伴。因此，薄伽梵说：要多多修习无常。
English
Such rituals and introductions do not seem to have great benefits. Lord Milarepa said, "On the head of a dead person's corpse, those Bonpos who desire wealth sing songs." This statement is true in the temporary situation, but ultimately it does not go beyond the destruction of both self and others. Why? Because one day, the unbearable burden of wealth and karmic debts will fall upon oneself. In the dream of various vultures' self-liberation, in the experience of the bardo, a terrifying person who appears as an executioner will say, "Nowadays, you lamas and abbots, who take the form of practitioners under the name of the Sangha! You who are supposed to be the refuge for all living beings in life and death! You who kill sentient beings who have been your parents, and are able to make the essence of their flesh your food! Such courage is truly great! Delicious meat soaked in blood, and delicacies frozen on ice, and delicacies made with raw blood as seasoning, etc.! The way you monks eat! You are more greedy for meat and blood than wild beasts, more thirsty for alcohol than turtles, more hungry for hoarding wealth than hungry ghosts. Do you still dare to admit that you are monks? The way you eat meat and drink blood while holding a begging bowl, the way you stain your robes and skirts with alcohol, the way you do business to earn wealth and seek women, do you not feel ashamed before the Three Jewels? When you enjoy the wealth of the patrons, the pleasure of eating meat and drinking alcohol, when you arrive at the court of karma, see what happiness and suffering there is, you eaters of offerings! In that black butcher shop prison, there are various arrangements that match the way you eat meat and what you do, and they are being done to you monks. Some are being chopped, some are being minced, some are being boiled, some are being frozen on ice, some are being roasted with various seasonings." Thus he speaks, and says to look at them as they are said. Therefore, it is very important to contemplate the practice of death and impermanence again and again from all aspects. Thinking in this way will first become the cause for entering the Dharma, in the middle it will become the condition for practicing the Dharma, and in the end it will become the companion for experiencing the clear light of death. Therefore, the Bhagavan said: Practice impermanence extensively.
Chinese
因此，供养一切诸佛，令彼等欢喜，授记，加持，如同足迹中象迹最为殊胜一样，佛说一切作意中，修无常之作意最为殊胜。如《百业经》中所说： 恒常于一切行境中，当随念死主。 如是说故，总的来说，身体和心识的聚合是无常的，所以不要执着于借来的东西。如果行走，道路是无常的，所以脚步要迈向佛法。如果安住，住所是无常的，所以心中要想着清净的刹土。饮食和受用是无常的，所以要把禅定当做食物。如果睡觉，睡眠是无常的，所以要把迷乱修习成光明。如果富裕，财富是无常的，所以要亲近七圣财。亲友和眷属是无常的，所以要劝请隐居和出离。权势和名声是无常的，所以要恒常处于卑下的位置。所说的话语是无常的，所以要劝请念诵和读诵。信心和出离心是无常的，所以要努力使誓言坚定。作意和分别念是无常的，所以要学习善良的基础。体验和证悟是无常的，所以要把法性推向穷尽。这样串习之后，厌离的程度是，如同船只在大海中沉没，如同在恐惧的地方被摆渡人欺骗，如同进入毒蛇的巢穴，如同被罪人交给刽子手，如同进入罗刹女的岛屿一样，如果对轮回的法生起深刻的厌离心，就会从常执的念头中解脱。敌友的偏袒会瓦解，散乱的绳索会断开，精进会自然而然地产生，所做的一切都会变成佛法，二资粮会更上一层楼，会生起前所未有的功德等等，其利益不可估量。没有修习并且没有在相续中生起的过患虽然非常多，但总的来说，世间的财富，律仪的戒律，经论的功德，以及生圆次第的瑜伽全部都会在临终中耗尽。因为对财物没有知足，所以贪婪不会变成福德。因为没有安住在出离心的誓言中，所以会从别解脱戒的体性中退失。因为被对现世的贪恋和嗔恨所欺骗，所以闻思会变成魔业。因为执着于游荡乡村和降伏鬼怪，所以会