English
In the Explanatory Tantra, it says, "Clear light appearances arise simultaneously, and the wisdom of realization arises gradually." It also says that the cluster and the four unions also arise simultaneously. It also says that for all appearances, awareness does not change, and one must recognize self-appearance as awareness and remain equally in that state. Now, the appearance of clear light, along with the sound of the mother lineage, is recognized, and having become accustomed to it, one does not revert to ordinariness from this, which is due to the habituation of Tögal, so this is precious. Therefore, here, the previous Lugu lineage, along with the bindus, are all matured, so the mother lineage does not actually appear. On the first day of that, Vairochana, along with the cluster of self-appearance, appears. On the second day, Akshobhya Vajra. On the third day, Ratnasambhava. On the fourth day, Amitabha. On the fifth day, Amoghasiddhi, along with the cluster of self-appearance, appears, and when the faces of the five Buddha families are seen, a very subtle light will arise from one's heart, and it will appear connected to the hearts of all the Buddhas, which is called awareness entering clear light. Then, from one's heart, a light as thick as a twisted colored thread will arise, and when that form dissolves into one's body, an appearance will arise, which is called clear light awareness returning. At that time, one should pray to have confidence in self-appearance, and may one be liberated like a child entering its mother's lap. Similarly, union, the meaning of union is that the self-light of awareness fully arises, and the five clear lights of the Dharma Mother, the pure realm appearance of the Sambhogakaya, which is inherently the path appearance, these two converge simultaneously on the face of awareness, and merge into one without separation in awareness. Having dissolved into wisdom, five kinds of light will arise from one's heart, pervading the sensory realm like a felt. For example, on a blue felt, an appearance like an inverted mirror with five bindu lights appears, which is called the appearance of the union of four wisdoms, which is the path of Vajrasattva's emptiness. When it appears like this, one should remember the supreme means of the unchanging golden needle, and may awareness be liberated by firmly grasping the ground in a state that does not move from its own ground. Then, having dissolved into spontaneously accomplished wisdom, it appears like a form, so it does not differentiate any appearance. It appears like wisdom, so the appearance is empty and clear. It appears like great compassion, so it is the power of compassion.
Chinese
进入轮回。如光般升起，显现于内明。如解脱般升起，于自性中觉醒。如无二般升起，识住于一境。如清净般升起，本智母子相连。如不净般升起，有之源头未断绝。彼时解脱要诀有三：如子入母怀般的要诀，如遇旧识般，于自显现不生疑，一、确信。如不变之金刚橛般的二、譬喻，坚定不移，不散乱于其他。如巨箭般的三、譬喻，不返还，安住于本性中不动摇，即得解脱。如是，示现任运成就大智慧之门以八种方式升起，然亦不与轮回涅槃之入出识相混杂。仅于觉性之自力中升起，然觉性自原始以来即是未离于基之佛陀。故祈愿于广大基显中生起确信。又，若无由此法门于法性清净中阴解脱之把握与口诀，且长久串习大瑜伽士之生起圆满次第，则仅是风心自性之身，于中阴显现圆满具足相好之本尊身，以五种明智圆满之自性，与中阴报身之显现相合，愿能生起如幻之本尊身。又，于自显报身升起之界中成佛之法性清净中阴，与执持显现为自相之中阴幻身法身升起之顿超教法，此二者差异甚大。故于《空性六法》中云：“法性清净中阴与，本尊天之幻身二，似是而非谬误也。”又，无论何人，以信心行持诸事，亦可于此处以五种忆念、六种神通及不忘陀罗尼等加持而得解脱，如下所示：于此境中，以先前所知之殊胜福德力，于自显现中，为根本灌顶。一切如来皆降临于上方虚空而作灌顶，且忆念上师之际，上师即降临于虚空而令口诀得现，故不可能不解脱。对本尊具信者
English
Entering samsara. Like light arising, clarity dawns within. Like liberation arising, awakening in essence. Like non-duality arising, consciousness abides in one-pointedness. Like purity arising, primordial wisdom connects mother and child. Like impurity arising, the source of existence is not cut off. At that time, the three key instructions for liberation are: Like a child entering its mother's lap, the instruction is like meeting a familiar person, without doubt in one's own appearance, 1. Faith. Like the unchanging golden stake, 2. Example, firmly hold the ground without wavering to other things. Like the great 3. Arrow, not turning back, by placing it unmoving in nature, liberation is attained. Thus, the spontaneously accomplished great wisdom is shown to arise in eight ways, but it is also not mixed with the entering and leaving consciousness of samsara and nirvana. Even the arising of the self-power of consciousness is also the Buddha from the beginning, not moving from the base. Therefore, it is a prayer to have faith in the great base appearance. Also, if there is no confidence and instruction to be liberated in the bardo of the purity of dharmata through this Dharma, and if you prolong the habit of the generation and completion stages of the great yogi, then that body, which is only the nature of wind and mind, will appear in the bardo as the deity body of the yidam, fully adorned with marks and signs, and the nature of being perfected by the five wisdoms, combined with the appearance of the sambhogakaya of the bardo, may it arise as the illusory deity body of the yidam. Also, the dharmata purity bardo of attaining Buddhahood in the realm where the self-appearance arises as the sambhogakaya, and the teaching of sudden transcendence where the bardo illusory body dharmakaya arises by grasping the appearance as self-characteristic, these two have great differences. Therefore, in the Sixth Space it is said: "The bardo of dharmata purity and, the illusory body of the yidam deity, are similar, similar, but mistaken." Also, whatever person practices with devotion, in this situation, liberation can be attained by blessing with the five recollections, six clairvoyances, and the unfailing dharani, etc., as follows: In this situation, by the special merit known from before, in one's own appearance, it is the base empowerment. All the Tathagatas come to the sky above and give empowerment, and as soon as the lama is remembered, the lama comes to the sky and the instructions are recognized, so it is impossible not to be liberated. Those who have faith in the yidam
Chinese
母亲给予预言。将这两者结合在一起，是因为至上的上师是神。那些对至上的上师怀有渴望的人，在以虔诚之心忆念的瞬间，愿上师立即显现在面前，传授口诀并加以摄受。那些习惯于生起次第的人，忆念本尊后得以亲见其面容。忆念见地后，就像过去认识的人在后来相遇时也能认出一样。那些禅定者，忆念禅定后，能够安住于禅定中五天。忆念出生地的最后有情众生，能够在自性化身的净土中呼吸。忆念上师的口诀，能够将自己的显现与上师无二无别地运用。愿他们能够忆念这些。同样地，了知前世的出生地，了知死亡和转生，了知他人的心，了知所有隐藏的显现，能够看见并了知六道众生的处境，显现六种清净的证悟。在《日月合璧经》中说：‘种姓之子，他将显现六种证悟，即了知前世的出生地，了知死亡和转生，了知他人的心，了知所有隐藏的显现，能够看见并了知六道众生的处境，显现六种清净的证悟。’同样地，当获得不忘陀罗尼时，无数的法类，以先前听闻的一切为代表，会在自己的相续中显现。愿我能证悟到，能够确定地从中解脱的关键，即觉性、空性、离戏、通透、超越思维言说的本初清净自性，从而在自身上认识到，在根本上确定，在解脱上获得把握，最终的解脱之地是觉性赤裸的显现。我祈愿如此。简而言之，如果向外详细观察法性中阴的显现，那是没有边际的。但是，如果向内观察能观察的意识，那么在任何地方都找不到实有。甚至认为‘没有’的执着也在自身消解。这赤裸刹那的自性，没有分别念，就像在原始解脱之地盖上印章一样。慈悲如何融入对境，并且不间断地追随它。在内
English
The mother gives prophecies. Combining these two is because the supreme guru is a god. Those who have longing for the supreme guru, may the guru immediately appear before them at the moment of remembering with devotion, teach the instructions and take them into his care. Those who are accustomed to the generation stage, may they see the face of the deity after remembering the yidam. After remembering the view, it is like recognizing someone you knew before when you meet them later. Those meditators, after remembering meditation, are able to abide in meditation for five days. The last sentient beings who remember the place of birth are able to breathe in the pure land of the self-nature incarnation. Remembering the guru's instructions, one is able to practice one's own appearances as inseparable from the guru, and may they remember these. Similarly, knowing the previous birth, knowing death and rebirth, knowing the minds of others, knowing all hidden appearances, being able to see and know the situation of the six realms, six pure realizations arise. In the "Union of Sun and Moon Sutra" it says: 'Son of the lineage, he will manifest six kinds of realization, namely knowing the previous birth, knowing death and rebirth, knowing the minds of others, knowing all hidden appearances, being able to see and know the situation of the six realms, and six pure realizations will arise.' Similarly, when one obtains the Dharani of non-forgetfulness, countless categories of Dharma, represented by everything previously heard, will appear in one's own continuum. May I realize that the key to definitely liberating from them is awareness, emptiness, freedom from elaboration, transparency, the originally pure nature beyond thought and expression, so that I may recognize it in myself, be fundamentally certain, and gain confidence in liberation, that the ultimate place of liberation is the naked appearance of awareness. I pray for this. In short, if one examines the appearances of the Bardo of Dharmata in detail outwardly, it is limitless. However, if one examines the consciousness that examines inwardly, then there is no reality to be found anywhere. Even the clinging that thinks 'there is nothing' dissolves on its own. This naked moment of self-nature, without conceptual thought, is like stamping a seal on the original place of liberation. How does compassion merge into the object and follow it without interruption? In the inner
Chinese
不加阻碍地显现，如镜子般安放，内外无别的智慧通透，中阴的显现自净为明光。在赤裸的觉性中认识到解脱之地，如融入玻璃光中般获得青年宝瓶身，安住于内光明融入而不迷茫的状态中。再次，从任运自成的力量中，以身和净土、庄严和陈设等众多的殊胜化身，为了利益众生，直至轮回未空之际常住，并能彻底撼动轮回，如是祈愿。第四，讲述有中阴，分为：讲述有中阴的自性；祈愿行往解脱大息的五种净土；祈愿最下等的根器者投生于具法父母的血脉中，并在生、死、有中阴三者中的任何一个中获得解脱而作结尾。第一，如是未能在法性中阴中解脱，如果又一次在有中阴中漂泊不定，感受、意识、行、识，即具有四名蕴的聚合之身，眼等诸根齐全，形成意生身，认识到自己已死，且比以前的记忆清晰七倍，被解脱之地和六道轮回的任何一个生处所阻碍。如国王的权势。对此，一些导师认为金刚座印度是对此的认知。但此处，原始清净不变的内界，一切佛陀成佛的殊胜之地，进入清净涅槃之门的地方才是。经续中说：例如草能持火，同样泥能持土，空行母以欲望的力量，能抓住地上所画的孔。如是所说，母亲的子宫是不清净的轮回之门，是贪求六道轮回的任何一个生处，因此要知道并非字面意思。任何地方都无法安住，如鸟毛被风吹走一般，随业之风而行，可怜而又伴随着恐惧的痛苦所折磨，每隔七天就会出现一次生死的景象，体验痛苦的感受而寻求生处。因此，为了提升善的力量，七日祭祀的利益也很大。第二，出自《阿底大圆满》：具足光荣和莲花堆叠