English
From the increase above, the appearance of delusion vanishes, and the wisdom of the bardo becomes manifest. With the appearance of perfected awareness, the path of conceptualization of the three kayas is transcended. With the appearance of the exhaustion of dharmata, the continuum of samsara in the three realms is severed. Thus it is said. By looking at the Vajra Chain of Superior Insight, dharmata is directly revealed, opening the door to the pure realms. In the increase of experience, the nirmanakaya; in perfection, the sambhogakaya; in exhaustion, the vision of the dharmakaya is seen. Moreover, in all aspects, one does not waver from the four ways of abiding. First, abiding like the ocean: In the Sixth Space it says: When the doors of the senses are clear, there is no conceptual thought of the mind. Thus it is. Like the ocean free from the wind's influence, where the planets and stars are spread out, yet the water does not cling to them, and the planets and stars do not move from their places, the appearance of objects is unceasing, yet awareness is completely transparent, and there is no bondage. Second, abiding like awareness: In the Exhortation it says: The meaning of the holy is free from mind, when the senses are all liberated at once, from the destruction of one's own established limits, without reliance or clinging to anything, truly tasting the flavor of dharmata, without reliance on the reversal of the three realms, like space dissolving into space itself, the supreme ear-whispered teaching is also like that. Thus, self-awareness is vast, clear without inner or outer boundaries, transcending duality, and the defilements of the reversal of the three realms are exhausted. Third, abiding like appearances: In the Heap of Jewels it says: When phenomena appear as characteristics, my qualities appear spontaneously, and one should neither take nor reject them. Thus, the appearances of the five objects are like unmixed colors, and the clarity of awareness appears like a mirror, not intentionally gathered, not opposed as an antidote, not gathered into one's own ground, but whatever appears is transformed into vastness, and there is no transcendence from the state of dharmata. Fourth, abiding like a mountain: In the Wordless Scripture it says: Abiding like a mountain is the secret view, not doubt, and movement is naturally absent. Thus, abiding in the state of the intention of dharmata, when one gains unwavering confidence like a mountain, the various appearances of conditions are like the wind, unmoving. Thus, the signs and measures of reaching the limit of such steps are: In the Exhortation it says: Whoever takes such practice, the signs and measures are shown thus: The body is light and appears transparent, without touching the earth and without obstruction, the power of speech is complete, and words are paired
English
Da. The mind is capable of transformation. Eyes, ears, nose, tongue, all the body's faculties cease, reaching a state of non-inherent existence. Thus, if we explain the distinctions of the three signs separately: by perfecting the body sign, one attains ground in the bardo; if the body is perfected with the speech sign, then a nirmanakaya pure land. If, on top of either of these two, the mind sign is perfected, then one is liberated in the bardo in three instants; if all three are perfected, then one's own benefit is accomplished, but out of compassion, considering the benefit of others, one blesses one's life for hundreds of thousands of millions of years and gradually attains complete perfect enlightenment. Those who possess the signs of body and mind go into a light body after ten years. Those who possess all three signs of body, speech, and mind, but whose support does not bring about the benefit of others, are liberated from three thousand bardo beings at once after two years, and the elements dissolve into their own place; this is said in the Burning Body Relic. Thus, the ways of liberation are quick and varied, but those who pass away in the original state of being, the city of the pure realm, are truly enlightened because the impurities of the aggregates have been purified, and those who depart with the five signs of light, sound, body, relics, and earth tremors are called manifestly perfectly enlightened. Furthermore, even for those who still have the impurities of the aggregates, there are four ways of liberation: the originally pure, sudden cutting through, like the death of space and dakinis; the spontaneously accomplished leap over, like the death of flames and vidyadharas. The first is that even the very subtle impurities of wind and mind that obscure the dharmadhatu are purified, the inner realm reaches its end, and the outer body also dissolves into particles in an instant. Just as the space inside a vase merges with space when the vase is formed, so in the nature of the dharmadhatu, the suchness of awareness held by the aggregates merges, and wisdom and awareness are purified, equal, and undifferentiated, and Buddhahood is attained. The second is that just as no one sees the corpse of a dakini or a spontaneously born being at the time of death, so the dependent body and the dependent intellect merge, and the remaining body disappears like particles, and awareness also dissolves into the dharmadhatu and does not return, like an arrow shot from a great distance. The third is that after the defilements of wind and mind have cleared away, the way awareness dissolves and the dharmadhatu of liberation are one.
Chinese
即使这样，就像可燃烧的木柴烧尽后，燃烧的火焰也不存在一样，内蕴耗尽的粗重之身也消逝为光蕴。第四种是，当持明者们从一地升到另一地时，伴随着声音和光芒在空中行走，以不可思议的神通在其他刹土行利他之事，就像成熟的习气所生的身体转化为光身，为了教导他人而让众人看见一样。这种方式也如《日月和合经》所说：“无论空行母的死亡方式，以及持明者的死亡方式，如同火焰般自行耗尽，以及隐没于小虚空，这些都是元素自行耗尽，这种不显现不摄取的方式，是极佳瑜伽士的行境，习惯于此便能自然获得。”即使如此，如果像之前的见修行一样能够耗尽，那样的能力也是有的。但为了教法和众生，他们不会耗尽风息，而是以事业之轮来利益众生，甚至以舍利和遗骨来利益众生，从而成就成熟的持明者之相。原始佛普贤王如来的幻化显现在被调伏者的面前，百部之主、成就自在的大力者吉美钦列沃热尔（འཇིགས་མེད་ཕྲིན་ལས་འོད་ཟེར་）光芒四射，是我们这样的皈依处。即使没有耗尽四大的尽头，也能从清净对彼空性之义的执着中解脱出来，不会混同于世俗。生病时，不会指望医生和仪轨；死亡时，不会指望七祭和火葬等。像野兽一样，喜欢人迹罕至的广阔寂静处。像狮子一样，对任何事物都不感到畏惧，对死亡也不恐惧。像乞丐一样，即使死在垃圾堆或十字路口，也不会感到沮丧。像小孩一样，对生死没有执着。具备这四种特质。如前所说：“同样，中等根器者，如野兽般的死亡方式。瑜伽士的死亡方式是，如狮子般，以及如乞丐般，以及如小孩般死去，这是中等瑜伽士的死亡之地。”正如幻身之壳刚一解脱，觉性便融入法身的虚空，从而行持化身的事业，如同圆满力量的狮子一样。
English
Even so, just as when combustible firewood is burned, the burning flame no longer exists, the coarse body whose inner elements have been exhausted vanishes into a mass of light. The fourth is, when vidyadharas rise from one place to another, they go through the sky with sound and light, and perform inconceivable miracles in other buddhafields to benefit others, just as the body born of ripened imprints transforms into a light body, and they remain visible to all beings for the purpose of teaching others. This way is also as stated in the "Sun and Moon Conjunction Sutra": "Whatever the way of death of the dakinis, and the way of death of the vidyadharas, like a fire extinguishing itself, and like disappearing into a small sky, all these are the elements exhausting themselves. This kind of non-appearance and non-grasping is the realm of activity of the best yogis. By becoming accustomed to this, one naturally attains it." Even so, if one can exhaust oneself as in the previous view and practice, one has that kind of ability. But for the sake of the teachings and beings, they do not exhaust their prana, but rather take up the wheel of activity to benefit beings, and even with relics and remains, they benefit sentient beings, thereby accomplishing the aspect of a ripened vidyadhara. The illusion of the primordial Buddha Samantabhadra appears to those to be tamed, the lord of the hundred families, the great powerful siddha Jikme Trinley Ozer (འཇིགས་མེད་ཕྲིན་ལས་འོད་ཟེར་) blazing with glory, is such a refuge for us. Even if one does not exhaust the four elements, one can be liberated from the clinging to the meaning of emptiness, and one will not be mixed up with worldly affairs. When sick, one does not rely on doctors and rituals; when dying, one does not rely on seven-day rites and cremations, etc. Like a wild animal, one enjoys vast, quiet places where people rarely go. Like a lion, one is not afraid of anything, and one does not fear death. Like a beggar, even if one dies in a garbage heap or at a crossroads, one does not feel discouraged. Like a child, one has no attachment to life or death. One possesses these four qualities. As stated earlier: "Likewise, those of middling faculties, have a way of death like a wild animal. The way of death of a yogi is, like a lion, and like a beggar, and like dying like a child, this is the place of death of a middling yogi." Just as when the shell of the illusory body is released, awareness merges into the space of the dharmakaya, thereby performing the activity of the nirmanakaya, like a lion with complete power.
Chinese
有情众生的自性中，存在着清净智慧的体性。广大显现却无法觉知，譬如胎儿和鸡蛋的壳。虽然显现不出来而被遮蔽，但当自身能力圆满时就会显现。一旦舍弃这个分别念的身体，就会与自显的境相遇。本来就存在的自性觉性，其体性将会被证悟而得见。在清净智慧的显现中，将会如实地见到佛陀。智慧自显的体性，没有心的分别念。截断了过去之境和未来之境的显现。如是说。此外，对于其他的道友，以清净洒扫的方式来清晰地传授诀窍的深奥方法是：当他人与气息分离时，自性法身的意念存在。将他的口鼻与自己的面部直接相对，在气息的呼出和吸入的三段过程中，向外转移时，第一段是白色嗡（藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），第二段是红色阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），第三段是蓝色吽（藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），从空性的状态中射入他的心中。向内返回的三段，口中念诵吽并发出声音。收缩肛门并向上提，将他的意识以蓝色吽的形象引导，与超意识的智慧融合。那时，如果对方出现名字颤抖、起身、发出声音等现象，就应该进行介绍和传授。如《日月和合经》所说：如果为了他人之利益，为了以慈悲摄受之，三门相对，气息则断、吸、射。安住三个字，为了生起身语意之力量，应与气息一起，由智者行之。如是反复行之，彼之显现即如此。如果获得身体的力量，就应传授诀窍。或者如果意识变得清晰，就应安住于意念本身。从诸根门前，让眼睛观看其本身。如果生起安住之心，就能获得无分别的禅定。如是说。如果行者没有那么大的能力，就应努力于迁识的净土。为了引导普通的众生到善趣，依靠无生之智慧进行修持，应让他心中观想白色阿或者白色光团，并观想向外而去，并这样做，收缩自己的第七个脉轮，气息向外呼出。