Chinese
仅仅是耳朵听到某些词语，却未在相续中生起意义就能解脱吗？还是必须在相续中生起意义？如果仅仅是听闻却不能解脱，这在事实上是成立的。如果意义在相续中生起，那么其他人也能解脱，这样听闻解脱的基础就不成立了。因此，必须理解意义在相续中生起。为了理解，必须证悟。为了证悟，必须对这些词语的意义产生稳固的理解。之后，如果需要修持，那么也应像其他道那样去做，这表明仅仅听闻不能解脱。如果这样说，那么用什么来证明听闻可以解脱呢？ 对此，回答是：通过听闻词语，意义在相续中生起而解脱。如同在经部中也说：当世尊宣说此法门时，有一千位天子获得了无尘无垢的法眼。以及六千位菩萨获得了不生之法的忍。像这样，听闻后意义在相续中生起而解脱，与这些情况是相同的。 此外，在新密咒的不可思议的续部中说：证悟和串习达到究竟，并非存在于此。在证悟的瞬间，必定安住于第十地。因此，在此宣讲诀窍的意义，仅仅是听闻，相续就能认识，从而轻易地证悟。正如所说：理解和证悟二者，意义相同，只是名称不同。并且，在梵语（梵文天城体：Sanskrit，梵文罗马拟音：Saṃskṛta，汉语字面意思：梵语）中，词语也是相同的。因此，理解和证悟意义相同。像这样，证悟之后，就像给不稳固的人送信一样，不要忘记。这样，在中有的显现中，认识到声音、光明、光芒等是自显现。光明母子相合，或者在双运的瞬间成佛。一刹那的差别，一刹那圆满成佛。像这样解脱。这就像证悟和解脱同时，或者像现证解脱同时的情况一样。仅仅是不忘记所传授的诀窍就能自解脱，因此不需要像其他道那样努力修持。导师嘎绕多杰说：无有成立的实有。
English
Is it possible to be liberated merely by hearing certain words without the meaning arising in the continuum? Or is it necessary for the meaning to arise in the continuum? If one is not liberated merely by hearing, then this is established as a fact. If the meaning arises in the continuum, then others can also be liberated, and thus the basis for liberation through hearing is not established. Therefore, it is necessary to understand the meaning arising in the continuum. To understand, one must realize. To realize, one must have a firm understanding of the meaning of those words. Afterwards, if practice is needed, then it should be done in the same way as other paths, which shows that one is not liberated merely by hearing. If one says this, then what can be said to prove that one is liberated by hearing? To this, the answer is: one is liberated by hearing the words and the meaning arising in the continuum. As it is also said in the sutras: When the Blessed One taught this Dharma discourse, a thousand sons of the gods obtained the Dharma eye, free from dust and defilement, in the Dharma. And six thousand Bodhisattvas obtained forbearance of the Dharma of non-arising. Like this, liberation through hearing and the meaning arising in the continuum is the same as these cases. Furthermore, in the inconceivable tantras of the New Tantras, it is said: Accomplishment of realization and familiarization is not present here. In the very moment of realization, one will surely abide on the tenth ground. Therefore, here, the meaning of the instructions is proclaimed, and merely by hearing, the continuum recognizes it, and thus easily realizes it. As it is said: Understanding and realization, the two, have the same meaning, only different names. And in Sanskrit (藏文：སང་ཀྲྀ་ཏ་，梵文天城体：Sanskrit，梵文罗马拟音：Saṃskṛta，汉语字面意思：梵语), the word is also the same. Therefore, understanding and realization have the same meaning. In this way, after realization, one should not forget it, just like sending a message to an unstable person. Thus, in the appearances of the bardo, one recognizes sounds, light, and rays as self-appearances. The mother and child lights unite, or one attains Buddhahood in the very moment of union. A fraction of a moment, one attains complete Buddhahood in a single moment. Like this, one is liberated. This is like the case where realization and liberation are simultaneous, or like the case where manifestation and liberation are simultaneous. Merely by not forgetting the instructions given, one is self-liberated, and therefore one does not need to strive to practice like other paths. The teacher Garab Dorje said: There is no established reality of being.
Chinese
此觉性，自显现之方式，任何皆无阻碍，故显有诸法，皆于法身刹土中显现。显现之当下，即于自身解脱。如是，于自身交付，于当下断定，于解脱之确信中安住。此乃其意。如是，于上师口诀之光明中，认识而于成佛之当下解脱，彼之状态中，以色身二者等，为所化有情，成办无量利益之方式者，于无二胜王之续中云：证悟光明之补特伽罗，中阴之城市彼不见，为利他故色身之显现生起，譬如如意宝珠。如是说。又，于《听即解脱》自宗所说之四日半之后，寂怒中阴伴随声光之显现而生起者，彼等是于如灯蛾之虫等一切有情生起耶？抑或生起于修持《听即解脱》之补特伽罗耶？生起于一切有情者，乃不可能也。概言之，中阴所生起之显现，大多数乃习气与业相而已。如虫蚁等，全无彼等本尊之习气故。纵若生起，寂静之时，亦于光亮与无光亮者，作取舍，忿怒之时，亦不畏惧彼等。如人众虽极度畏惧尸陀林之尸体，然蚂蚁等微小生物，则视尸体为土地，于其上无畏游走，筑巢等亦为之。故于有情众生之眼前，一物显现为美与怖畏者，非于一切皆如是观之。如罪恶之山羊夫妇，虽内心和睦，有无量之美妙显现，然人若见之，则惊恐畏惧。故虽必定于中阴生起怖畏，然若未生起各自之阎罗形象，则一切皆畏惧忿怒之形象，乃不可能也。如是，新旧二派所说之中阴显现方式，乃于人身之所生起者，为能取为道用之故而宣说，故非谓一切皆生起寂怒也。若必定生起，则须作三种观察，中阴
English
This awareness, its self-appearing manner, is unobstructed in any way, therefore all phenomena of existence appear in the realm of the Dharmakaya. The very moment of appearance is liberated in itself. Thus, it is entrusting to oneself, deciding in the moment, and abiding in the confidence of liberation. This is the meaning. Thus, having recognized the clear light of the guru's instructions and being liberated in the very state of becoming a Buddha, the manner in which the two form bodies and so forth accomplish immeasurable benefit for those to be tamed is as follows: From the Tantra of the Non-Dual Supreme Conqueror: 'For the individual who has grasped the clear light, that city of the bardo is not seen. For the sake of others, the appearance of the form body arises, like a wish-fulfilling jewel.' Thus it is said. Furthermore, regarding what is said in the Autocommentary of Hearing and Liberation that up to the latter half of the four and a half days, the bardo of peaceful and wrathful deities arises together with the appearance of sound and light, does that arise for all sentient beings such as moths, or does it arise for one individual who practices Hearing and Liberation? It is impossible for it to arise for all sentient beings, because in general, most of the appearances that arise in the bardo are said to be only habitual tendencies and karmic appearances. For creatures such as insects and ants, there is absolutely no habitual tendency of those deities. Even if they were to arise, during the peaceful phase, they would engage in accepting and rejecting what is bright and not bright, and during the wrathful phase, they would not be frightened by them. For example, although humans are very afraid of corpses in charnel grounds, small creatures such as ants perceive corpses as earth, and fearlessly walk on them and build nests. Therefore, one appearance that appears as beautiful and frightening in the eyes of beings is not seen as such by everyone. For example, although a pair of sinful goats may have limitless beautiful appearances in their harmonious relationship, humans would be terrified and frightened if they saw them. Therefore, although fear and terror will definitely arise in the bardo, it is impossible for everyone to be afraid of the wrathful forms unless an image that has become their own executioner arises. Thus, the way the bardo appearances are explained in both the old and new traditions is that they arise for human beings, and they are taught for the purpose of being able to take them onto the path, so it is not correct to say that peaceful and wrathful deities arise for everyone. If they definitely arise, then three examinations must be made. Bardo
Chinese
或者显现的神是于体验显现的神呢？还是从根本文字显现的神呢？是加持传承的智慧之神。如果是体验之神，那么对于自相续的有情众生来说，那些神之习气完全没有，因此没有显现的道理。如果是根本文字显现的神，那么意身中没有根本文字。如果是智慧之神，那么对于有缘见到智慧之神的人来说，说是自相续的烦恼清净了。甚至像所说的那样，烦恼深重的人也能见到，这样的智慧之神是什么样的呢？如果这样问，说什么好呢？如此说道。寂怒中阴的声音、光芒和光线，会向像茅草丛中的虫子等一切有情众生显现。吉祥《二观察续》中说：一切有情即是佛，具有三十二相，也会从一切有情众生中显现。如此说道。像虫子和蚂蚁等，虽然没有那些神的习气，但那些众生各自的阿赖耶识，如来藏中，自然具有五眼等，因此能够见到。在《无垢光经》中说：内在于其中的全知之身，三界无余，如水中之日，无有遮蔽，具有各种颜色。圆满一切相的自心，与境和分别分离是清净的。心不是其他的，不是他人的心，因为没有他人的心。在此，如来首先以肉眼见到自己心的显现。以天等之眼见到他人心的知识。因此，在《正法集经》中说，世尊具有五眼。如此说道。那些神是各自安住于自身之中的智慧自力向外显现，因此完全不依赖于习气。虽然必定会如此显现，但没有说对光芒产生取舍，对忿怒尊产生恐惧的显现。然而，当虚空嗡嗡作响，摇晃震动，虚空界全部充满火焰，发出巨大的声音，如千龙轰鸣等时，会感到恐惧。在此，对光芒产生取舍，对忿怒尊产生恐惧的显现，以及认识它们就能解脱，不认识就会束缚的说法，总的来说
English
Or, is the appearing deity a deity that appears in experience? Or is it a deity that appears from the root letters? It is the wisdom deity that blesses the lineage. If it is a deity of experience, then for sentient beings with their own continuum, there is absolutely no habitual imprint of those deities, so there is no reason for them to appear. If it is a deity that appears from the root letters, then there are no root letters in the mind-body. If it is a wisdom deity, then for those who have the fortune to see the wisdom deity, it is said that the afflictions of their own continuum are purified. Even like it is said, even those who are heavily afflicted can see, what kind of wisdom deity is this? If asked like that, what should one say? Thus it is said. The sound, light, and rays of the peaceful and wrathful bardo appear to all sentient beings, such as insects in the grass. In the glorious Second Examination it says: Sentient beings are themselves Buddhas, endowed with the thirty-two marks, and they also appear from within all sentient beings. Thus it is said. Although creatures like insects and ants do not have the habitual imprints of those deities, they see because their respective alaya consciousness, the essence of the Sugata, naturally possesses the five eyes and so on. In the Stainless Light it says: The all-knowing form gathered within, the three realms without exception, like the sun in water, without obscuration, has various colors. The self-mind that possesses all aspects, separate from object and appearance, is pure. The mind is not other, it is not the mind of another, because there is no mind of another. Here, the Tathagata first sees the appearance of his own mind with the eye of flesh. With the eye of the gods and so on, he sees the knowledge of the mind of others. Therefore, in the Dharma Collection Sutra, it is said that the Bhagavan has five eyes. Thus it is said. Those deities are the self-power of wisdom abiding in their respective bodies that manifests outwardly, so they do not depend on habitual imprints at all. Although they will definitely appear in this way, it is not said that one should accept or reject light, or that a fearful appearance should arise towards the wrathful ones. However, when the empty space buzzes, shakes, and trembles, when the entire expanse of the sky is filled with fire, when a loud sound like the roar of a thousand dragons resounds, one becomes afraid. Here, the teachings about accepting or rejecting light, having a fearful appearance towards the wrathful ones, and being liberated if one recognizes them, and being bound if one does not recognize them, are generally
Chinese
据说，这是对具有人身者，特别是道路瑜伽士的显现。也就是说，现在智慧之神安住在身体中，寂静的诸神在心中，忿怒的诸神在脑髓的骨室中，对于道路瑜伽士来说，当他们禅修时，这些智慧的自光会稍微显现，但对于普通人来说则不显现。然而，当身心分离时，这些智慧会向外显现，遍布虚空。因此，《桑布扎续》中说：‘自己的身体中住着佛，其他任何地方都没有佛。被无知的黑暗遮蔽的人们，想要在身体之外寻找佛。所有念头都完全舍弃，大智慧住在身体中。’又，《二身观察续》中说：‘这本身就是大智慧，一切都完全住在身体中。二元与非二元的方式，本体与非本体的自性为主。稳定与移动遍布安住，住在幻化的形体中。’这些也说明了神和智慧住在身体中。此外，五蕴、五界是父母，诸根等是勇士和明妃，关节、十忿怒尊等是身体的坛城，具备三座，通过这些意义也说明了神住在身体中。从那之中，据说一切都会显现寂静和忿怒，这不是各自修持所取的坛城诸神因习气而显现。在这里，对于一切众生都是相同的，五蕴是五部佛，五大是五母，四识和四根是八大勇士，四境和四时是八大明妃，五毒和悭吝是六能仁，地水火风的四门是门神父母，寂静四十二尊神众，以及从那之中显现的忿怒饮血五十八尊，五蕴和五大是嘿噜嘎父母十尊，八识聚是八母，八蕴是八药叉女，慈悲喜舍四无量心是四门母，脊椎或二十八烦恼清净为处所，二十八自在母。像这样，据说寂静和忿怒显现在各自的蕴、界、处中，从原始以来就存在。