Chinese
中阴祈愿文《意合大海》释文·明灯·破暗 中阴祈愿文《意合大海》释文·明灯·破暗 中阴祈愿文《意合大海》释文·明灯》之名者。顶礼种姓之主，具德上师尊者之莲足。于此解释中阴祈愿文《意合大海》，有四义：自性中阴，临终中阴，法性中阴，有蕴生处中阴。初中有二，向上师祈祷后，约束自己忏悔罪堕，从要处策励心意，以此威力，祈愿从生处中阴解脱。初者：往昔诸佛之化身，现在诸佛之代理，未来一切诸佛之生处，是故三世诸佛之自性，无量广大胜者之总集，上师仁波切您垂念。恶业众生无依无怙，无怙无助，祈请您以大悲垂念，以慧眼垂视。对于应取应舍之处，为无明黑暗所蒙蔽的我，于轮回中受生以来，从无始时起，身语意三门所造之不善业，以及烦恼五毒、三毒等，罪恶不善之业堆积如山，以致被压倒。对于恩德无上的上师，以身语意三门加以轻蔑。对于依止一位上师和一个坛城的金刚兄弟生起嗔恨。违犯密宗根本和支分的誓言。违犯别解脱戒律的五种根本堕罪等戒律。对于菩萨的学处，一切都违背，堕入大恶业的悬崖，罪恶深重，不恭敬，不如理不如法，所有过失，从今日起，不再拖延，以极其后悔之心，坦白忏悔。祈请您清净。往昔生生世世，违背上师三宝您的教诲，如大海般的罪业
English
Commentary on the Bardo Prayer 'Ocean of Single Intention' - A Lamp of Clarity, Dispelling Darkness Commentary on the Bardo Prayer 'Ocean of Single Intention' - A Lamp of Clarity, Dispelling Darkness Herein is the commentary on the Bardo Prayer called 'Ocean of Single Intention' - A Lamp of Clarity. I prostrate to the feet of the glorious and holy Lama, the Lord of the Lineage. In explaining this Bardo Prayer called 'Ocean of Single Intention,' there are four topics: the Bardo of Natural State, the Bardo of Dying, the Bardo of Dharmata, and the Bardo of Becoming. The first has two parts: supplicating the Lama, then restraining oneself, confessing transgressions, and urging the essential points of one's commitment. Through this power, may one be liberated in the Bardo of Birth. The first is: You are the emanation of Buddhas of the past, the representative of Buddhas of the present, and the source of all Buddhas of the future. Therefore, you are the embodiment of all Buddhas of the three times, the totality of limitless victorious ones, Precious Lama, know me! Beings with bad karma, without refuge or protection, without protector or help, please hold me with great compassion and look upon me with your eyes. I, who am obscured by the thick darkness of ignorance, not knowing what to accept or reject, from beginningless time in the cycle of rebirth, have been overwhelmed by countless accumulations of non-virtuous actions of body, speech, and mind, and by the five poisons of affliction, the three poisons, and so on. I have disrespected the kind Lama with body, speech, and mind. I have become angry with Vajra brothers and sisters who rely on the same Lama and mandala. I have broken the root and branch vows of Secret Mantra. I have broken the vows of individual liberation, such as the five root downfalls. I have violated all the training of a Bodhisattva, falling into the abyss of great non-virtuous actions, with heavy sins, disrespect, and improper conduct. All these faults, without delay, from this very day, I confess and repent with intense remorse. Please purify them. In past lives, I have transgressed the teachings of the Lama and the Three Jewels, accumulating a vast ocean of such sins.
Chinese
如果罪业和堕落没有清净，就从今生去往来世，我等必定会堕入焦热地狱，被难以忍受的烈火焚烧。那时，您大慈大悲，能舍弃我等吗？是不能舍弃的。二是，生生世世轮回无始无终，三界轮回的根本是，智慧的明觉没有真正认识，细微的心识也没有生起为智慧的体性，从无记的法性中迷惑。一切迷惑的根本就在于此。《普贤上师言教》中说：俱生无明，是觉性无忆散乱。遍计无明，是执著我他二元。俱生遍计二无明，是一切有情之迷乱之根。如是所说，与俱生无明和遍计无明的大魔为伴的自性生处中阴，具有大乘佛法的财富，获得具足十八暇满的珍宝人身之后，以令师欢喜的三种方式令具相的上师善知识欢喜，依靠闻思修的智慧，不落两边的出离心，以及具足二利的殊胜菩提心，大遍知说：佛子们应于一切所学，主要应学六度。如是所说，愿能亲近具足六度的殊胜大乘道。二是临终中阴分二：愿不出现恶缘和窍诀断绝，且因习惯于心识风乘的窍诀而能融合法界与明觉；愿粗细次第的融解过程显现时，能忆起窍诀并认识它们。第一是，经中说：时之险，如王出行。如是所说，时之险，即去往来世的临终中阴。那时，愿不出现自己杀自己，跳崖，或被刀剑所杀等恶劣的死亡因缘，以及临终窍诀断绝的剧烈痛苦，而是安乐地死去。
English
If sins and downfalls are not purified, and one passes from this life to the next, then we will surely fall into the unbearable burning fires of the Avici hell. At that time, would you, with your great compassion, be able to abandon us? You would not be able to. Secondly, the basis for wandering in the beginningless and endless cycle of samsara in the three realms is that the wisdom of awareness has not truly recognized itself, and the subtle mind has not arisen as the nature of wisdom. Confusion arises from the unindicated nature of reality. The root of all confusion lies in this. As it is said in the Kunsang Lamé Shelung: 'Co-emergent ignorance is awareness without memory, scattered. Conceptual ignorance is grasping at self and other as two. These two, co-emergent and conceptual ignorance, are the basis of confusion for all sentient beings.' As it is said, may we, in the bardo of the nature of birth, accompanied by the great demon of co-emergent ignorance and conceptual ignorance, possess the wealth of the Mahayana Dharma, and having obtained the precious human body endowed with the eighteen freedoms and advantages, please the qualified guru, the virtuous spiritual friend, through the three ways of pleasing them. Relying on the wisdom of hearing, contemplating, and meditating, may we generate renunciation that does not abide in either extreme, and the supreme Bodhicitta that possesses the two benefits. The Great Omniscient One said: 'Sons of the Victorious Ones should train in all things, but primarily they should train in the six paramitas.' As it is said, may we approach the supreme Mahayana path that possesses the six paramitas. Secondly, the bardo of dying is divided into two: May there be no bad circumstances or cutting off of essential points, and may we be able to blend the expanse of reality and awareness by being accustomed to the instructions of the mind riding the wind. May we remember the instructions and recognize them when the coarse and subtle stages of dissolution arise. The first is, as it is said in the sutra: 'The danger of the time, like a king going forth.' As it is said, the danger of the time is called the bardo of dying when going to the next world. At that time, may there be no bad circumstances of death such as killing oneself, jumping off a cliff, or being killed by swords, and no intense suffering of the cutting off of essential points at the time of death, but may we die peacefully.
Chinese
祈愿以将法界与自心无别融合，证悟光明融入之诀窍，从而解脱于原始基或临终法身光明。如果此生对原始清净大圆满的修习力量不足，正如所说：具有八门轮回之窗，一门大手印之门。如是，关闭脐、眉间、顶门、鼻、耳、眼、肛门、尿道、口这八个不清净轮回之门后，开启一门大手印之门，即梵穴顶门。凭借心识乘风之诀窍，或者依靠迅速法身见解增上的颇瓦，或者依靠断执自解的迁识入宅之颇瓦，愿能获得于虚空中行持的持明果位。如是，在《中阴祈愿文·解脱之铁钩》中说：于此不住心识迁转时，脐间眉间及顶门，鼻耳眼及肛尿道，口等九门关闭后，祈愿加持开启一门。欲界色界无色界，夜叉人非人，人与畜生地狱中，断绝生门于空行，祈愿勇士空行母迎接。又，班禅那若巴说：九门乃是轮回之窗，一门乃是大手印之门，关闭九门开启一门，于解脱道上莫迟疑。这些说法与窍诀的开合略有不同，但意义的关键是一致的。如上所说，如果菩萨的迁识入宅等迁识之法未能显现，那么在《日月和合经》中说：地融入地时，身体沉重无力举，起身行走力皆尽。水融入水时，口鼻流出诸液体。同样火融入火时，口鼻干燥至极点，身体末梢之暖气失。同样风融入风时，呼吸急促肢体颤，眼向上翻转。此相现于何人身，此人不住将往他世。如是，地融入地的征象是身体沉重无力举起，水融入水的征象是口鼻流出液体，火融入火
English
May we realize the instruction of merging luminosity by inseparably blending the sphere of reality and our own awareness, and thereby be liberated into the original ground or the luminosity of the dharmakaya at the moment of death. If the power of familiarization with the great perfection of primordial purity is weak in this life, then, as it is said: 'Having eight doors as windows of samsara, one door is the door of the great seal.' Likewise, having blocked the eight impure doors of samsara, namely the navel, the space between the eyebrows, the crown of the head, the nose, the ears, the eyes, the anus, the urinary tract, and the mouth, may we open the one door, the door of the great seal, namely the fontanelle at the crown of the head. Through the instruction of mind riding on the wind, may we attain the state of a knowledge holder who travels in space, relying on either the phowa of developing the view of the rapidly acting dharmakaya, or the phowa of transference of consciousness of cutting through solidity, the self-liberated transference of consciousness into another body. Likewise, in the 'Bardo Prayer: The Iron Hook of Liberation,' it says: 'When the mind, not remaining here, is transferred, the navel, eyebrows, crown of the head, nose, ears, eyes, anus, urinary tract, and mouth—the nine doors—having been blocked, may you bless us to open the one door. The desire realm, the form realm, the formless realm, yakshas, non-humans, humans, animals, hell beings, and hungry ghosts—having blocked the doors of birth into these, may you bless us to be welcomed into the sky by heroes and heroines who travel in space.' Furthermore, the great scholar Naropa said: 'The nine doors are the windows of samsara, the one door is the door of the great seal. Having blocked the nine doors and opened the one door, there is no hesitation on the path of liberation.' These statements differ only slightly in terms of the opening and closing of the apertures, but the essential point is the same. As mentioned above, if the methods of transference of consciousness, such as the bodhisattva's transference of consciousness into another body, do not manifest, then in the 'Union of the Sun and Moon' it says: 'When earth dissolves into earth, the body becomes heavy and unable to rise. All strength to stand and walk is exhausted. When water dissolves into water, saliva and nasal mucus drip. Likewise, when fire dissolves into fire, the mouth and nose become extremely dry. All warmth at the extremities of the body is lost. Likewise, when wind dissolves into wind, breathing becomes labored, the limbs twitch, and the eyes roll upwards. The signs appear in whomever, this one does not remain here and goes to the other side.' Thus, the sign of earth dissolving into earth is that the body becomes heavy and unable to rise, the sign of water dissolving into water is that saliva and nasal mucus drip from the mouth and nose, and fire dissolving into fire
Chinese
作为消融的征象，鼻子的水分干涸，散发出尸体的气味。作为气息消融于气息的征象，呼吸急促，四肢呈现出像干草一样细微的景象，眼球向上翻转。《入行论》中说：“因恐惧而睁大眼睛。”《龙钦心髓》中说：“之后身体的血液凝聚，在命脉中形成血滴，嘴和眼睛都变得苍白，呼吸变得只有一拃长。”正如所说的那样。那时，外在的征象会出现如烟雾、海市蜃楼、萤火虫、酥油灯、火焰般的景象。《龙钦心髓》中说：“由于支撑作用的气息消失，身体无法支撑，臀部倾斜，四肢不协调，难以说话，眼睛翻转，呼吸向外排出。由于产生光彩的气息消失，身体的口鼻积满棉絮，肌肉散发着尸体的气味。由于区分精华和糟粕的气息消失，不进饮食，身体的力量衰退。由于与火相等的气息消失，身体的热量从边缘开始消失，身体的光泽和光彩消失。由于劫末身体的气息消失，身体上出现许多半半的瘙痒，细小的血管血液聚集到命脉中。”正如所说的那样，五种气息消失的作用所遍及的是地、水、火、风、空五大元素，以及遍及的智慧明点的光辉，这里是心和觉性的最终分离。当执着五境的意识趋向于消融于意意识时，对今生的执着、贪恋和痛苦不会产生，祈愿能够忆起上师所说的教诲。第二，粗大有碍的蕴的脉、明点、气息三者的集合各自消散，由缘起的力量，显现、增长、获得三种极细微的次第消融之相。第一刹那，从顶轮降下父亲所赐的白色明点，内在的征象是，随着由心力产生的四十种贪欲念头的止息，阿赖耶识消融于显现之中，这被称为消融于显现。那时，外在的征象是，像秋日晴空中月光升起般，出现白色的道路。秘密的征象是：