English
It is said that this appears to those who have a human body, especially the yogis of the path. That is, now the wisdom deities reside in the body, the peaceful deities are in the heart, and the wrathful deities are in the bone chamber of the brain. For the yogis of the path, when they meditate, these self-lights of wisdom will appear slightly, but for ordinary people they will not appear. However, when body and mind separate, these wisdoms will appear outwards, pervading the sky. Therefore, it is said in the Sambhuti Tantra: 'Buddhas reside in one's own body, there are no Buddhas anywhere else. Those who are obscured by the darkness of ignorance, want to find Buddhas outside the body. All thoughts are completely abandoned, great wisdom resides in the body.' Also, it is said in the Second Body Examination Tantra: 'This itself is great wisdom, everything completely resides in the body. The way of duality and non-duality, the nature of entity and non-entity is the main. Stable and moving pervade and abide, residing in the illusory form.' These also explain that deities and wisdom reside in the body. Furthermore, the five aggregates and five elements are fathers and mothers, the faculties and so on are heroes and heroines, the joints and ten wrathful ones and so on are the mandala of the body, complete with three seats, and through these meanings it is also explained that deities reside in the body. From that, it is said that peaceful and wrathful ones will appear in everything, which is not the appearance of the deities of the mandala that are taken into practice due to habitual tendencies. Here, it is the same for all sentient beings, the five aggregates are the five Buddhas, the five elements are the five mothers, the four consciousnesses and four faculties are the eight great heroes, the four objects and four times are the eight great heroines, the five poisons and stinginess are the six Thubpas, the four doors of earth, water, fire, and wind are the door-keeper fathers and mothers, the assembly of forty-two peaceful deities, and the fifty-eight wrathful blood-drinkers that appear from that, the five aggregates and five elements are the ten Heruka fathers and mothers, the eight consciousness aggregates are the eight mothers, the eight aggregates are the eight Yakshinis, the four immeasurables of loving-kindness, compassion, joy, and equanimity are the four door mothers, the spine or twenty-eight afflictions are purified as places, the twenty-eight Ishvaris. In this way, it is said that peaceful and wrathful ones appear in their respective aggregates, elements, and sources, existing from the very beginning.
Chinese
也是从体验显现的本尊，因为中阴的所有显现都是体验的显现。是根字从所见显现的本尊宫殿，如此寿命终结后，维持生命的呼吸出入的运行断绝，身体和心识转变的缘故。导师圣天说：是身体上的根字和界清净分以及风的自性等等向外出现的显现。世尊，寿命剩余的主宰，融入于自在之主自身。维持生命的呼吸运行，出入的聚合完全寂灭时，瑜伽自在者们的光明星辰显现无量，从自身中 निश्चित 涌出，摧毁黑暗，镇压三界。如是说。虽然意身没有根字，但是因为是前世身体的根字，所以显现。也是加持传承的智慧本尊，因为在那时仅仅是认识就能给予成佛的果位。如果不能认识，就会再次迷惑而转生轮回，那么这是为什么呢？这是因为以前的常住天施和吉祥星的世尊一切智，因为没有认识，没有舍弃身体而堕入地狱一样。总的来说，三界众生仅仅是没有认识自己所具有的智慧，就像水桶的提手一样在轮回中流转的情形也应该包含在内。中阴并非仅仅显现业相，经中说：牧牛人和天鹅以及马的瑜伽显现，想要进入其中，声音不悦耳，依次进入东方和西方，增长贪嗔嫉妒，阎浮提的楼阁令人愉快，非天的茂密森林，天人的珍宝无量宫殿，畜生看到舒适的土洞，饿鬼看到自己身体的部分，像举起仇恨的碎片一样。如果去地狱就是公共场所。这样说了，如果说显现六道轮回的各种显现，那么对于蚂蚁等没有那些习气，因此不可能显现那样的业相。༈。 还有，修持智慧本尊，也要有以前积累的业缘，灌顶使相续成熟，生起次第粗细熟练。
English
It is also a deity that arises from experiential appearances, because all the appearances of the bardo are experiential appearances. It is a deity palace that arises from the sight of root syllables, because when life ceases, the movement of the life-sustaining breath, the coming and going, is cut off, causing the body and mind to change. The teacher Āryadeva said that it is the appearance of the root syllables residing in the body, the pure essence of the elements, and the nature of the winds, etc., emerging outward. "The Bhagavan, the lord of the remainder of life, merges into the lord of self. When the movement of the life-sustaining breath, the coming and going, is completely pacified, the clear light star appearances of the yogic masters are vast. Emerging from one's own body, destroying darkness, and suppressing the three worlds." Thus it is said. Although the mind body does not have root syllables, it appears because it is the root syllable of the previous body. It is also a wisdom deity blessed by the lineage, because at that time, merely recognizing it bestows the fruit of Buddhahood. If one does not recognize it, one will be deluded and reborn in samsara. Why is that? It is like the previous Constant Giver and the Bhagavan All-Knowing of Auspicious Star, who, because they did not recognize it, did not abandon their bodies and went to hell. In general, the fact that sentient beings of the three realms revolve in samsara like the handle of a water bucket is only because they do not recognize the wisdom that resides within themselves. In the bardo, it is not only karmic appearances that arise. The tantra says: "The appearance of the cowherd, the swan, and the yoga of the horse, wanting to enter there, the sound is unpleasant, entering successively in the east and west, increasing attachment, hatred, and jealousy. The pleasant mansions of Jambudvipa, the dense forests of the Asuras, the immeasurable palaces of jewels for the gods, animals see comfortable earthen caves, pretas see parts of their own bodies, like raising fragments of hatred. If going to hell, it is a public place." Thus it is said that various appearances of being born in the six realms appear in that way. Therefore, for ants and the like, since they do not have those imprints, it is impossible for such karmic appearances to arise. ༈ Also, to practice the wisdom deity, one must have the karmic connections accumulated in the past, the empowerment must ripen the continuum, and one must be skilled in the gross and subtle stages of the generation stage.
Chinese
像诸如此类的清净等等，说是需要聚集众多的因缘条件。如果在中阴，没有因，没有缘，却说能见到仅仅那样的智慧本尊，这又该如何解释呢？如果有人这样问，对此该怎么说呢？依靠一个甚深的修法，通过努力修持，当本尊成就并能亲见时，能清净生生世世的业障，加持融入相续，并被引导至空行净土。但如果见到寂怒本尊，却没有见闻觉知的功德，反而再次从心中放出具有二取生起的明亮或不明亮的光芒，迷惑并使众生在轮回中漂泊，这样的本尊又是什么样的呢？如果有人这样问，对此该怎么说呢？还有，如果寂怒法只显现给一位修持者，那么所有众生的听闻解脱就没有被修持。这样本尊就不会显现，因为没有显现，为其他众生念诵听闻解脱就没有意义，因为没有认识的所依。如是所说的三个问题中，前两个问题是说，修行者通过渐次的生起次第，清净身体的习气；依靠念诵，清净语言的习气；依靠圆满次第，清净意念的习气，从而能亲见增上天的本尊，这是通过生起次第成就本尊。这和中阴所见不同，因为中阴所见如前所说，是本来安住的本尊从自身显现的景象。那么，这些是智慧本尊吗？如果不是，那又是什么呢？是的，因为没有其他智慧本尊了。《二无别胜王经》中说：“自光具有智慧之身，如虹彩般明亮的自性，超越三种空性者，无碍的智慧光芒。”就是这个意思。哪里会有为了使众生在轮回中漂泊，而从心中放出明亮或不明亮的光芒呢？众生的过失仅仅在于自己的无明，因此，世尊说：“凡以色相见我者，以音声寻我者，是人行邪道，不能见如来。诸佛观法性，导师观法身，法性非所识，故彼不能了，以了知诸佛，乃是正觉尊。”
English
It is said that many causes, conditions, and interdependent relationships must be gathered for things like purification. However, in the bardo, without causes or conditions, it is said that one can see the face of a wisdom deity. How can this be explained? If one asks this, what should be said? By relying on one profound method of accomplishment and striving to practice, when the deity is accomplished and one sees its face, the obscurations of lifetimes are purified, blessings enter the lineage, and one is led to the realm of the dakinis. But if seeing these peaceful and wrathful deities does not have the qualities of sight, hearing, memory, and touch, and instead, from their hearts, they emanate bright or non-bright light that causes dualistic clinging to arise again, leading to confusion and wandering in samsara, what kind of yidam deity is that? If one asks this, what should be said? Furthermore, if the peaceful and wrathful deities appear to only one practitioner, then the hearing liberation practice has not been undertaken for all beings. The deity will not appear, and because it has not appeared, reciting the hearing liberation for other beings is meaningless, as there is no basis for recognition. Of the three questions thus spoken, the first two refer to gradually purifying the habitual tendencies of the body through the generation stage, purifying the habitual tendencies of speech through recitation, and purifying the habitual tendencies of mind through the completion stage, thereby seeing the face of the supreme deity. This is how the deity is accomplished through the generation stage, and it is different from the bardo experience, which, as mentioned earlier, is the appearance of the deity that has always been present, arising from one's own body. So, are these wisdom deities or not? If not, what are they? Yes, because there are no other wisdom deities besides these. The 'Two-Without-Difference Victory Banner' states: 'The body endowed with self-luminous wisdom, the nature clear like a rainbow, the one who has transcended the three emptinesses, the unobstructed wisdom rays.' This is the meaning. How could they emanate bright or non-bright light from their hearts to cause sentient beings to wander in samsara? The fault of sentient beings lies solely in their own ignorance. Therefore, the Bhagavan said: 'Those who see me in form, those who know me by sound, those people are on the wrong path, and cannot see the Tathagata. The Buddhas contemplate the nature of reality, the guides contemplate the Dharma body, the nature of reality is not something to be known, therefore it cannot be understood, by understanding the Buddhas, one is truly a venerable one.'
Chinese
因为其法性无所缘，如虚空般，从一切分别中解脱，具有无垢的法身。因此，对于将自己和他人视为二元对立，执着于形色和相状的幼稚众生来说，那样的法性不是可以认识的对象，所以才说他们会在轮回中流转。第三个问题的意思是：虽然承认一切众生都会显现寂静和忿怒相，但即使没有显现本尊，听闻解脱的念诵也不是没有意义，也不是没有认识的所依。因为据说仅仅听闻一次寂静和忿怒诸神的名称，也不会堕入大地狱，具有很大的必要。因为那样的心续就是认识的所依，所以像认识轮回和涅槃自解脱一样，施以大手印的诀窍，就会获得解脱。再者，如果修持听闻解脱时显现寂静和忿怒相，那么对于其他人来说，也会显现所修持的。因此，对于修持胜乐金刚的人来说，会显现胜乐金刚；对于修持喜金刚的人来说，会显现喜金刚九尊等。因为在新派的续部教典中，完全没有从自身显现出这些的说法。像胜乐金刚这样的修持，最好是在今生将五蕴、十八界转化为胜乐轮坛城的体性而成就无余涅槃；中等是在死亡时，如果迷失了法身遍空光明自性，那么在意生身中，也会在胜乐轮的所依能依坛城中建立而成就佛果。那么，这和中阴的迷乱显现中显现本尊，两者之间有很大的差别。因此，在中阴中，会显现业力显现的阎罗使者，以及四大成为敌对的迷乱显现，有确定和不确定的各种显现。经典中没有说只会显现具有确定面容和手印的寂静和忿怒尊。作为迷乱显现的业力显现的标志是，罪人和普通人在断气时就开始显现迷乱，然后显现得非常粗大，因此会感到非常恐惧，难以掩饰。修行人因为业力显现很少，所以恐惧较小，容易掩饰。据说对于那些通过观察而摧毁迷乱显现的人来说，不会出现中阴。因此，所谓在业力显现的迷乱中显现智慧本尊，也是对于那些持咒的出家人说的