English
As a sign of dissolution, the moisture in the nose dries up and emits the odor of a corpse. As a sign of the dissolution of wind into wind, the breath becomes rapid, and the limbs appear as thin as straw, with the eyes rolling upwards. The Bodhicaryāvatāra states, "With eyes wide open in terror." The Longchen Nyingtik states, "Then the body's blood gathers, forming blood clots in the life-force channel. The mouth and eyes turn pale, and the breath becomes only a cubit long." As it is said. At that time, external signs appear like smoke, mirages, fireflies, butter lamps, and flames. The Longchen Nyingtik states, "As the supporting wind escapes, the body cannot support itself, and the hips tilt. The limbs are uncoordinated, and it is difficult to speak. The eyes roll back, and the breath is pushed outward. As the wind that generates radiance escapes, the body's mouth and nose become covered with cotton. The flesh emits the odor of a corpse. As the wind that separates the pure and impure escapes, one does not take food or drink, and the body's strength wanes. As the wind that is equal to fire escapes, the body's heat dissipates from the extremities, and the body's radiance and splendor diminish. As the wind of the kalpa body escapes, there is much itching, half and half, on the body, and the blood from the small veins gathers in the life-force channel." As it is said, the function of the five escaping winds pervades the five elements of earth, water, fire, wind, and space, and the splendor of the seed essence of pervasive wisdom, which here is the ultimate separation of mind and awareness. When the consciousness that grasps the five objects tends to dissolve into the mind consciousness, attachment, clinging, and suffering to this life do not arise, and may we remember the instructions spoken by the lama. Secondly, the collection of the coarse, tangible aggregates of the channels, bindus, and winds separately dissipates, and through the power of interdependent origination, the extremely subtle stages of dissolution of appearance, increase, and attainment arise in sequence. In the first instant, the white bindu received from the father descends from the crown of the head, and the internal sign is that along with the cessation of the forty thoughts of desire arising from mental strength, the alaya-consciousness dissolves into appearance, which is called dissolving into appearance. At that time, the external sign is that a white path appears like the moonlight rising in the clear autumn sky. The secret sign is:
Chinese
愿在地上，众生仅体验到快乐，瑜伽士体验到以快乐装饰的光明，并认识到那就是自性。第二个刹那，同样地，从脐轮由母亲处获得的红色明点向上逆转。内证是，由尘土产生的三十三种嗔恨分别念止息。这被称为显现融入增长。外证是，出现如星窗被阳光照亮的红色光芒。秘密的征象是，众生仅体验到清晰，瑜伽士体验到以此装饰的光明，并认识到那就是自性。第三个刹那，从那之后，两个精液明点在心间相遇并融合。内证是，由黑暗产生的七种愚痴分别念止息，那时，增长融入近得。外证是，出现如秋日晴空被阴霾笼罩的黑色光芒。秘密的征象是，众生仅体验到无分别的体验，瑜伽士体验到以此装饰的光明，当光明生起并趋向于昏厥时，以无勤任运的忆念或忆念之王如灯般抓住，近得光明如水和水般无二无别地融合，最终在圆满的原始基界中成佛。这是发愿。这是像美女照镜子一样，使临终中阴不明显而变得明显的忆念教言。如果因为法性的忆念力量薄弱而没有抓住，从而昏厥，变得像无心状态一样，昏厥片刻后，在第四个刹那，两个明点张开，八十种分别念止息，作为所依的阿赖耶识转变。所依，连同习气一起清净，在法界离戏的境界中醒来，清净明澈无分别的觉性显现，成为最初的原始清净，或者说，愿死亡显现法身光明。这样，通过将死亡与法身瑜伽结合，如果没有在原始基界的内界中占据稳固的位置，那么极其微细的风心的部分会再次逆转升起。所谓的逆转升起是什么呢？在玛哈瑜伽的阶段，被称为光明逆转，意思是即使光明生起，八十种分别念止息，如果没有认识到光明的自性，那么会再次因迷惑而逆转。
English
May beings on the ground experience only happiness, and yogis experience the clear light adorned with happiness, and recognize that as their own nature. In the second instant, similarly, may the red bindu obtained from the mother from the navel reverse upwards. The inner sign is that the thirty-three conceptual thoughts of anger arising from dust cease. This is called the appearance dissolving into increase. The outer sign is that a red streak appears like a skylight illuminated by sunlight. The secret sign is that sentient beings experience only clarity, and yogis experience the clear light adorned with it, and recognize that as their own nature. In the third instant, after that, may the two seminal bindus meet and merge in the heart. The inner sign is that the seven conceptual thoughts of delusion arising from darkness cease, and at that time, the increase dissolves into near attainment. The outer sign is that a black streak appears like a clear autumn sky obscured by haze. The secret sign is that sentient beings experience only non-conceptual experience, and yogis experience the clear light adorned with it, and when the clear light arises and tends towards fainting, may it be seized by effortless, self-existing mindfulness or the supreme king of mindfulness like a lamp, and may the near attainment clear light merge indivisibly like water and water, and finally attain Buddhahood in the perfect primordial ground. This is the aspiration. This is the instruction of mindfulness, like a beautiful woman looking in a mirror, making the unclear bardo of death clear. If, because of the weakness of the power of mindfulness of reality, it is not seized and one faints, becoming like a state of unconsciousness, after fainting for a moment, in the fourth instant, may the two bindus open, the eighty conceptual thoughts cease, and the basis of all, the alaya, be transformed. May the dependent, together with its habitual tendencies, be purified, and awakening in the state of dharmadhatu free from elaboration, may the clear and luminous non-conceptual awareness manifest, becoming the first primordial purity, or may death manifest the clear light of the dharmakaya. Thus, by combining death with the yoga of the dharmakaya, if one does not seize a firm position in the inner realm of the primordial ground, then the part of the extremely subtle wind-mind will again rise in reverse order. What is meant by rising in reverse order? In the context of Mahayoga, it is called the reversal of clear light, meaning that even if the clear light arises and the eighty conceptual thoughts cease, if the nature of the clear light is not recognized, then it will reverse again due to delusion.
Chinese
被称为“怕坚”。 也就是，从近得生起，生起愚痴的分别念七种；从增长生起，生起嗔恨的分别念三十三种；从显现生起，生起贪欲的分别念四十种，生起后又再次迷乱。 因此，祈愿通过在此生中反复串习彻却见解的力量，使法性中阴原始本净的广大虚空得以显现并解脱。 这是本净的解脱之处，如果认识到它，那么此后的任何显现都不会生起。如果不认识，则会如所说的那样，依次显现任运自成之显现、双运聚之显现、四智合一之显现和广大基显之显现。 第三，法性中阴： 这样，如果未能认识原始本净的广大虚空，基显实相的光明就会显现。当任运自成之显现生起时，在时间未变的情况下，显现发生变化，外在的土地、石头、山脉、岩石的显现消失。所有成为自己受用境的显现都显现为五种光芒。无论看向何处，一切显现都像铺开的锦缎一样，极其鲜艳，颜色各异，内外和宽窄都没有，具有颤动摇曳的形态，极其耀眼地显现。此时，凭借现在对妥噶的串习程度，会有机会解脱为明觉的助伴。在第一个刹那，认识到自显无自性，从而产生确信；第二个刹那，在自处解脱；第三个刹那，在解脱之上获得稳固的立足点，从而此后的任何显现都不会产生，愿法性当下穷尽。 然后，如果光明融入双运，寂怒百尊的显现自然生起。那些身像也不大不小，大小相等，具有装饰、颜色、姿势、座垫、宝座以及各自的手印。那时，会因如千龙轰鸣般的巨响而恐惧，会因如兵器刺入般的射线而惊吓，会因如身躯广大遍布世间般的显现而害怕。对此，要像见到狮子的皮囊一样，能够刺穿要害，从而获得对自显不畏惧的把握。 禅定之日是指现在安住于三摩地的时间长短。
English
It is called "Pachen." That is, from near attainment arises seven kinds of delusion of ignorance; from increase arises thirty-three kinds of delusion of hatred; and from appearance arises forty kinds of delusion of desire, arising and then becoming confused again. Therefore, may the great expanse of the primordial pure space of the Dharmata Bardo be manifested and liberated by the power of repeatedly familiarizing oneself with the Trekchö view in this life. This is the place of liberation of primordial purity, and if it is recognized, then no further appearances will arise. If it is not recognized, then the appearances of spontaneous accomplishment, the appearances of the union cluster, the appearances of the union of four wisdoms, and the appearances of the great ground appearance will appear in sequence as will be explained. Third, the Bardo of Dharmata: Thus, if the great expanse of primordial purity is not recognized, the clear light of the reality of the ground appearance will arise. When the appearance of spontaneous accomplishment arises, the appearance changes without the time changing, and the appearance of the outer earth, stones, mountains, and rocks disappears. All appearances that become one's own field of experience appear as five rays of light. Wherever one looks, all appearances are like a brocade spread out, extremely bright, with various colors, without inside or outside, wide or narrow, with a trembling and swaying form, appearing extremely dazzling. At this time, depending on how much one has become accustomed to Tögal, there will be an opportunity to be liberated as a companion of awareness. In the first moment, recognize that self-appearance is without self-nature and have faith. In the second moment, be liberated in one's own place. In the third moment, gain a firm foothold on liberation, so that no further appearances will arise, and may Dharmata be exhausted all at once. Then, if the clear light dissolves into union, the appearances of the hundred peaceful and wrathful deities will naturally arise. Those bodies are neither large nor small, equal in size, with ornaments, colors, postures, cushions, thrones, and their respective hand gestures. At that time, one will be frightened by sounds like the roar of a thousand dragons, startled by rays that pierce like weapons, and terrified by appearances like bodies so vast that they pervade the world. To this, like seeing the skin of a lion, may one be able to pierce the vital points and gain confidence in not being afraid of self-appearance. The day of meditation is said to be the length of time one now abides in Samadhi.
Chinese
在《释续》中说：“光明景象同时生起，证悟的智慧次第产生。” 还说聚和四合也是同时显现。 还说对于一切景象，觉性不改变，要将自显现视为觉性，平等安住。 现在，光明的景象连同母脉等的音声被认识，并且习惯了它，因此不会从这里退回到庸常，这是由于妥噶的习惯，所以要珍惜它。 因此，在这里，以前的明点脉连同明点都成熟了，所以实际上母脉不会显现。 在那天的第一天，毗卢遮那连同自显现的聚显现。第二天，不动金刚。第三天，宝生。第四天，无量光。第五天，不空成就连同自显现的聚显现，当见到五部佛的容颜时，从自己的心间会显现出非常细微的光芒，它与一切佛的身语意相连而显现，这被称为觉性进入光明。 然后，从自己的心间会显现出像彩虹线一样粗细的光芒，当那尊身融入自己的身体时，会显现出景象，这被称为光明觉性返回。那时，要祈愿对自显现生起确信，像孩子进入母亲的怀抱一样解脱。 同样，双运，双运的意义是觉性的自光彻底显现，以及法性母的五光明圆满报身刹土景象本来就是道相，这两者在觉性的面向上同时汇聚，在觉性上无分别地融为一体。 融入智慧后，从自己的心间会显现出五种光芒，像毡子一样遍布感官的境域。 例如，在蓝色的毡子上，显现出像倒扣的镜子一样，具有五个明点光芒的景象，这被称为四智合一的景象，这是金刚萨埵空性的道路。 像这样显现的时候，要忆念像金针一样不变的殊胜方便，愿觉性在不离自性的状态中，牢牢抓住根本而解脱。 然后，融入任运成就的智慧后，像身一样显现，因此不会分别任何景象。像智慧一样显现，因此景象是空明的。像大悲一样显现，因此是大悲的力量。