Chinese
《中阴祈愿文·意合海》总义光明密道·除暗 《中阴祈愿文·意合海》总义光明密道，除暗。 《中阴祈愿文·意合海》总义光明密道》之名者，敬礼上师。此处略述《中阴祈愿文·意合海》中四中阴之总义。即：自性中阴、临终中阴、法性中阴、有之中阴。如《破执论》云：“中阴法性如是者，极密法性当宣说，分则四种之类别。”又如《胜乘藏》云：“中阴总相之安立，本体与词义总说，差别显现方式，地界各别说。”初、本体者，外境之法于内识显现之状态也。然从本净法界显现之外，一切皆为中阴之状态。即基显现为身与智慧之自光，二色身之事业显现之自性显现，乃清净法性中阴。错乱显现六道之诸法，乃不清净错乱之中阴。清净与不清净之二法，于何者之间耶？从本净之法界外出，故需复归本净，故于体性本净之间也。初亦从彼生，今亦住于彼之显现方式之内外，终亦需送入彼之体性中也。本净之法界无中阴，彼不依赖于其他前后之法，亦不可能于任何二者之间介入，已超越迁变与显空之边际故。《破执论》云：“初始本净之法界，不可说为错乱之基，如是不错乱亦何有？”二、词义者，中者，就其为上下前后任何二者之中间之法而言也。阴者，表中间也。后者，将初始与终结二者合二为一之连接线，如于中间安住，阴如中间之连接线也。二、分别各别宣说者，初者，于自性安住之中阴之显现方式中，亦有总说与分别说二者。初者，亦有界、
English
The General Meaning of Bardo Prayer, the Ocean of Single Intention, the Clear Light Secret Path, Dispelling Darkness The General Meaning of Bardo Prayer, the Ocean of Single Intention, the Clear Light Secret Path, Dispelling Darkness. Herein resides what is called "The General Meaning of Bardo Prayer, the Ocean of Single Intention, the Clear Light Secret Path." Homage to the Lama. Here, a brief explanation of the general meaning of the four bardos in "The Bardo Prayer, the Ocean of Single Intention." They are understood as: the bardo of natural state, the bardo of dying, the bardo of dharmata, and the bardo of existence. As it is said in the Thalgyur: "Such is the dharmata of the bardo, the most secret dharmata is taught. Divided, there are four types." Furthermore, as it is said in the Thegchog Dzö: "Regarding the general arrangement of the bardo, the essence and definition are generally explained, the distinctions, appearances, and boundaries are explained separately." First, the essence is: the state in which external phenomena appear to the inner mind. Moreover, all that appears other than the primordial purity of the dharmadhatu is the state of bardo. That is, the self-radiance of the ground appearing as kaya and wisdom, the self-appearance in which the activity of the two rupakayas arises, is the pure dharmata bardo. The deluded appearances of the six realms are the impure, deluded bardo. Between which of these two, pure and impure phenomena, does it exist? Having gone out from the dharmadhatu of primordial purity, it must return to primordial purity, therefore it exists within the nature of primordial purity. The beginning also arises from there, now also it abides in the manner of its appearance, internally and externally, and ultimately it must be delivered into its nature. The dharmadhatu of primordial purity has no bardo, for it does not depend on other prior or subsequent phenomena, nor is it possible to intervene between anything, and it has transcended the limits of change and appearance-emptiness. As it is said in the Thalgyur: "In the primordial purity of the very beginning, it cannot be said to be merely the basis of delusion. Likewise, what is not deluded?" Second, the definition is: "bar" means the dharma in the middle of whatever is above, below, before, or after. "do" means representing the middle. "do" means that the beginning and end are joined together, like a connecting thread residing in the middle, "do" is like the connecting thread of the middle. Second, regarding the separate explanations of the distinctions, first, in the manner of appearance of the bardo abiding in its natural state, there are general teachings and specific explanations. In the first, there are also elements,
Chinese
总的、位置的、种姓是不同的。从个体、特殊、稳固这三者来说，总的稳固是指在阿赖耶识之上，由于各自习气的安放，根本无明显现为能取所取，显现于心，外境五境显现为境的形态，显现为业的苦乐中庸、喜忧，显现为贪等五毒，因为从一到一显现为轮回，所以称为三界总的显现。从那之中，位置种姓显现为不同的方式，如果用语言的镜子来归纳，就是六道众生的处所、身体和苦乐。大多数是从各自业力相同的方面集合的六道，即各自业力相同的诸神从处所和安乐等，到人和非天等。对于这一切，并没有共同一致的事物，即使是同样的水，对于天人来说是甘露，对于人来说是水，对于畜生来说仅仅是可以饮用，对于饿鬼来说是脓血，对于地狱来说则看到降下火雨。在二谛中说：事物虽一，然心各异，故见不成实。对于个体特殊的稳固的显现，就是那些各自位置种姓的众生，有的安乐，有的痛苦，有的处于中庸。功德藏中说：有者于世为光明，有者于世为黑暗，有者甘露有者水与火，种种相违诸念想，随逐串习无定准。分别来说，在自性安住的中阴，被五蕴束缚，五身的显现自然止息；被界和处束缚，光和颜色的显现自然止息；被业和烦恼束缚，智慧和法性的显现自然止息。界限是：自性安住中阴的界限是从离开母胎到最后被死亡的疾病击中为止。第二，临终中阴的显现方式是：身体的元素紊乱，体验外在身体的痛苦；心所感受的道路消失，体验内在心灵的痛苦；能取所取的海洋崩溃，因为担心失去身心联系的所依而体验痛苦；实际上处于担心死亡的痛苦之中。界限是：从被死亡的疾病击中到内在呼吸停止之间是临终
English
The general, positional, and caste are different. Among the three: individual, specific, and stable, the general stable refers to the fact that on the Alaya consciousness, due to the placement of individual habitual tendencies, the root ignorance appears as grasper and grasped, appearing in the mind, the five external realms appear as the form of objects, appearing as the karma of pleasure, pain, neutral, joy, and sorrow, appearing as the five poisons of attachment, etc., because it appears as samsara from one to another, it is called the general appearance of the three realms. From that, the way positional caste appears as different, if we summarize it with the mirror of language, it is the place, body, pleasure, and pain of the six realms of beings. Mostly, the six realms are assembled from the respective aspects of shared karma, that is, the gods with shared karma from the place and happiness, etc., to humans and asuras, etc. For all of these, there is no common thing, even for the same water, for gods it is nectar, for humans it is water, for animals it is just drinkable, for pretas it is pus and blood, for hell beings it is seen as raining fire. In the two truths it says: Although things are one, minds are different, therefore seeing is not accomplished. For the appearance of individual specific stability, it is that the beings of those respective positional castes, some are happy, some are suffering, some are in a neutral state. The Jewel Store says: For some in existence is light, for some in existence is darkness, for some nectar, for some water and fire, all kinds of contradictory thoughts, follow the habitual tendencies, there is no certainty. Specifically speaking, in the naturally abiding bardo, being bound by the five aggregates, the appearance of the five bodies naturally ceases; being bound by the elements and sources, the appearance of light and color naturally ceases; being bound by karma and afflictions, the appearance of wisdom and dharmata naturally ceases. The boundary is: the boundary of the naturally abiding bardo is from leaving the mother's womb until being struck by the disease of death. Second, the way the dying bardo appears is: the elements of the body are disturbed, experiencing the suffering of the external body; the path of mental feeling is lost, experiencing the suffering of the inner mind; the ocean of grasper and grasped collapses, experiencing suffering because of worrying about losing the support of the connection between body and mind; in reality, being in the suffering of worrying about death. The boundary is: from being struck by the disease of death until the inner breath stops is the dying
Chinese
口头中阴。关于如何将“ཚང་སྤྲུགས་”应用于超越客人的诀窍是：将死之人是步入歧途的客人，死亡的痛苦是巨大的，如果不知道各种道路显现是自显，就会有升起为敌人的“ཚང་”，如果知道，就会有显现为朋友的“ཚང་”，因此，在临终的“སྤྲུགས་”上施用，被称为施用“ཚང་སྤྲུགས་”的诀窍，据说这个比喻和意义是恰当的。在《修法问答》中说：当你的妥噶体验中显现本尊身时，无论多少，都要彻底断绝对于现喜等自性化身净土的执着，让自己的觉性以光团的形式从心间发出。就像酥油灯从眼睛里发出一样，转移到本尊的心间。请在不执着能见所见，本尊和自心无二的状态中，安住于自性而修持。这是日月和合续部的诀窍，因为不舍得说，所以要保密。详细内容在经文的字句联系中已经很清楚了。第三，法性中阴的显现是，舍弃了执着蕴身的所依，本尊和智慧的显现自然生起。由于身体和习气的联系断绝，自然安住于自性本来的禅定。由于根识执着的对境空虚，因此享用自显清净的光明。分界线是：内气断绝后，光明生起，直到任运成就的显现之间是法性中阴。在那之后的第二个刹那，任运成就的显现，在当下时间没有改变的情况下，显现发生改变。就像用黑布蒙住眼睛一样，外面的土地、石头、山、岩石的显现消失。一切显现都以五光的震动和闪耀，光彩夺目且颜色不混杂地显现。那时，现在对妥噶有多么熟悉，那个显现就会作为觉性的朋友而有解脱的机会。因此，显现上生起觉性后，认为“它在那里”，在耽著对境的时间里，就成为了解脱的刹那，而完成事业的刹那比那更长久，例如根识觉醒于对境、自性觉知和能力圆满之间的差别。显现增长时，因为认识到是自显，所以在第一个刹那相信自显没有自性。第二个刹那，在自地上解脱。
English
The Bardo of the Verbal. Regarding the instruction on applying "tsang sprugs" to transcend the guest: The dying person is a guest entering the path, and the suffering of death is great. If one does not recognize the various path appearances as self-appearances, there will be a "tsang" that rises as an enemy. If one recognizes them, there will be a "tsang" that appears as a friend. Therefore, applying it to the dying "sprugs" is called the instruction on applying "tsang sprugs," and it is said that this metaphor and meaning are appropriate. In the "Questions and Answers on Meditation," it says: When deity forms appear in your Tögal experience, no matter how much or how little, completely cut off attachment to the spontaneously blissful, etc., realms of the Nirmāṇakāya. Let your own awareness, in the form of a sphere of light, emerge from the center of your heart. Like a butter lamp emerging from the eyes, transfer it to the heart of the deity. Please meditate in a state where there is no grasping of the seen and the seer, and where the deity and one's own mind are inseparable, abiding in your natural state. This is a secret instruction from the Tantra of the Union of the Sun and Moon, so keep it secret because it is too precious to explain. The details are clear in the connection of the words of the text. Third, the appearances of the Dharmatā Bardo are: Having abandoned the support of clinging to the aggregates, the appearances of deities and wisdom naturally arise. Because the connection between the body and habitual patterns is severed, one naturally abides in the meditation of one's own nature. Because the objects grasped by the sense faculties are empty, one enjoys the clear light of pure self-appearance. The boundary is: From the cessation of the inner breath to the arising of clear light until the appearance of spontaneous accomplishment is the Dharmatā Bardo. In the second instant after that, the appearance of spontaneous accomplishment, without the present time changing, the appearance changes. Like covering the eyes with a silk cloth, the appearance of the external earth, stones, mountains, and rocks disappears. All appearances move and shimmer in the resonance of the five lights, appearing brilliantly and with unmixed colors. At that time, to the extent that one is accustomed to Tögal, that appearance will appear as an opportunity for liberation as a friend of awareness. Therefore, when awareness arises in appearance, thinking, "It is there," the duration of clinging to objects becomes a moment of liberation, and the moment of accomplishing the activity is even longer than that, for example, the difference between the sense faculties awakening to objects, self-awareness, and the perfection of abilities. When appearances increase, because one recognizes them as self-appearances, in the first instant, one believes that self-appearances have no inherent nature. In the second instant, one is liberated in one's own ground.