English
When the ground is exhausted, when awareness reaches the actual ground, the direct appearance of the reality of dharmata arises, and it abides nakedly in its own place in the primordial purity. At this time, it is called abandoning dharma, exhausting dharma, and transcending dharma. There is no accomplishment in anything, but miraculous powers and clairvoyance are accomplished, and one gains control over the elements, and ten signs appear that the elements cannot harm. The five paths are: from symbolizing the appearances of the five wisdoms, the path of dharmadhatu wisdom is the appearance of the self-nature of meaning, free from elaboration, and the exhaustion of dharmata. That itself is the path of mirror-like wisdom, the great clarity of self-awareness, free from limitations and partiality, the yoga of continuous day and night, the appearance of awareness reaching its limit. From that, the path of equality wisdom is the appearance of the qualities of experience increasing further. The self-appearance, free from the extreme of clinging to experience, is the path of discriminating wisdom, the appearance of the direct experience of dharmata, indicating that self-awareness does not move from the basis of things. From that, the path of accomplishing activity is that awareness is liberated into primordial purity, abiding in the self-nature of the transparently naked dharmata, indicating that in the stage of trekchö, tögal is reversed. Vimala said, "They also, through reversal, send self-awareness back to the original ground." This is the meaning of what was said. Furthermore, the four conditions at the time of Dzogchen are: not knowing self-appearance is the coemergent condition, knowing it as other is the dominant condition, self-appearance appearing as many is the objective condition, and all of these occurring simultaneously is the immediately preceding condition. Also, the way the four conditions are liberated upwards is: the coemergent condition is the reality of things, the dominant condition is the wisdom of self-aware awareness, the objective condition is knowing self-appearance, and the immediately preceding condition is that all of these occur simultaneously. In the pith instructions of the meaning of the extensive scriptures of introduction: methods for treating eye discomfort, etc., methods for not disturbing the elements, covering the head with cloth, closing the eyes and sitting still for a moment. Stand up, open your eyes, and look at the place above and below, then look at the signs such as earth and stones. Then, in the thögal it says: "The pulsating vein in the socket of the eye, reversing upwards brings down wisdom, whatever wisdom arises from the key point, the intelligent one is as it is in dharmata, liberated from all thoughts, is the wisdom arising from space." As it says, look at tögal.
Chinese
《ག་ཅན་》中说：如果觉得眼睛不舒服，就仰卧，随意半闭眼睛。这是收集的必要内容。根本的第四个是中有状态的显现：外身的中有是意身，像梦境一样没有着落；内心之中有沉溺于各种事物，总是思虑；身心结合的中有，无碍地游荡，感受各种痛苦。界限是：从自生光明消失，像模糊的梦境一样显现，直到进入母胎为止。如果不能从中解脱，光明和自生的显现全部消失，变成异熟中有，即模糊不定的身体。瞬间到达所想的地方，出现四种恐怖的声音，三种可怕的悬崖，六种不确定的迹象：住所不确定，意身无碍地游荡，不知从何而来，在此停留，将去何方。依靠处不确定，寻找依靠处，如佛塔、寺庙、桥梁等，但无法在那里停留。行为不确定，短暂的显现中，不确定做了什么，要做什么。食物不确定，出现六道众生各种好坏食物的显现，但未经供养就无法享用，供养后只能享用气味。因此，做七日祭祀的法事者，要多次以清净的意念供养，不要散乱，这非常重要。同伴不确定，只是偶尔的显现，和谁交往，不和谁交往，无法确定。意识不确定地停留在意身上，时而快乐，时而痛苦，被悲伤压抑，瞬间变化。那个身体没有脚印和影子。如是说。此时要皈依三宝，祈请上师，忆念本尊，将愿望寄托于五种转生净土中的任何一个。需要意识风乘的窍诀。这是迁转解脱，呼出大气息的五种净土中的任何一个。其中有计算的自性化身和安住的自性化身两种。第一个是……
English
It is said in "Gachen": If you feel uncomfortable in your eyes, lie on your back and close your eyes halfway as you like. These are the collected necessities. The fourth fundamental is the appearance of the Bardo of Existence: The Bardo of the outer body is the mind body, which is not settled like a dream; the Bardo of the inner mind indulges in various things and always contemplates; the Bardo of the combined body and mind wanders unimpeded and experiences various sufferings. The boundary is: from the disappearance of spontaneous luminosity, appearing like a vague dream, until entering the mother's womb. If one cannot be liberated from these, all the appearances of luminosity and spontaneous existence disappear, and one becomes the Vipaka Bardo, the vague and uncertain body. In an instant, one arrives at the place one thinks of, and four terrifying sounds appear, three terrifying cliffs, and six uncertain signs: The dwelling is uncertain, the mind body wanders unimpeded, and one does not know where one comes from, stays here, or where one will go. The place of reliance is uncertain, seeking a place of reliance, such as stupas, temples, bridges, etc., but one cannot stay there. Behavior is uncertain, in a brief appearance, one is uncertain of what one has done and what one will do. Food is uncertain, appearances of various good and bad foods of the six realms appear, but one cannot enjoy them without offering, and after offering, one can only enjoy the smell. Therefore, it is very important for the performer of the seven-day ritual to make offerings many times with a pure mind and not be distracted. Companions are uncertain, only occasional appearances, with whom to associate, with whom not to associate, cannot be determined. Consciousness uncertainly dwells in the mind body, sometimes happy, sometimes suffering, oppressed by sorrow, changing in an instant. That body has no footprints or shadows. So it is said. At this time, one should take refuge in the Three Jewels, pray to the Guru, remember the Yidam, and place one's aspirations in any of the five pure lands of rebirth. One needs the instruction of the mind riding on the wind. This is the transference of liberation, any of the five pure lands that exhale great breath. Among them, there are two kinds of Nirmanakaya: the nature of counting and the nature of abiding. The first is...
Chinese
中阴祈愿文《一味意海》的总义光明密道，破除黑暗。
English
The general meaning of the Bardo Prayer "Ocean of One Taste," the clear light secret path, dispelling darkness.