English
Having faith like showing the way; being certain like opening the eyes of the blind to see the unseen; gaining confidence like a king ascending the throne to obtain the unobtainable. Guiding the clear light of the dying bardo is a secret and important matter, not common to everyone. ཨྠིྀ༔ རྒྱ་རྒྱ་རྒྱ༔ ༄༅༔ ༔The benefits of the Chönyi Bardo (Bardo of Dharmata) are contained herein. Homage to Guru Ratna. At the time of death, if the mind is disturbed by illness, and memory is unclear, there are three signs of non-interruption: From the Kunsel (All-Illuminating Tantra): Non-interruption in signs is like throwing a stone at the moon in water; like the moon on the sixteenth day, its radiance not fading, and the sun rising, with no darkness in between; non-interruption in meaning is like the inseparable three kayas, like body and shadow. Therefore, the benefits of the Chönyi Bardo are: Two that do not abide, four that are pure, four that are not under control, two that are not interrupted, two key points of instruction, three reasons for not taking rebirth, four clear light guides, three escorts, three admonishments, three connections, and four all-penetrating dharmas are shown to be self-liberated. First, the two that do not abide: They do not abide in the realm of the Buddhas above, nor do they abide in the realm of samsara below. So where do they abide? They abide on the four aspects of the spontaneously accomplished, primordial purity. The four that are pure are: When one passes away from karma, one abandons the former body; not having taken the mind-body of the next life, because there is no former or latter body, the obscurations are not purified in the dharmadhatu; because there is no former or latter body, there is no root for the mind to arise; there is no basis for the mind to dwell; there are no five doors for the mind to exit; because consciousness dissolves into the wisdom of dharmata, there is no mind of consciousness, and afflictions are purified in their own place; because one has not taken any birth in the three realms, one is pure without abandoning samsara; because the mandala of self-appearance is clear in the sky, one is pure without abandoning appearance and existence. The four that are not under control are: In the Chönyi Bardo, the self-born mandala arises in the sky; because there is no former or latter body, self-born wisdom is not under the control of obscurations; because there is no body, speech, or mind of the six realms, self-born wisdom is not under the control of afflictions; because the mind of virtue and vice and karmic imprints are purified, self-born wisdom is not under the control of karma; because it is the time when one has not been born in higher or lower realms, self-born wisdom is not under the control of cause and effect. Not inter
Chinese
兩種超越是：一旦死亡，就沒有了生處的中陰；從受生中，生起了自生五方壇城。沒有了地道的中陰；自顯壇城在空中顯現為五種。再者，口訣的兩個要點是：沒有輪迴之處，因為顯有都已在基位上清淨；沒有漂泊之處，因為法性母子已相會。再者，不轉生的三個理由是：因為外顯的境清淨，所以沒有了轉生的處所；因為內執的心清淨，所以沒有了轉生的我；因為見到自顯的壇城，所以能認識而斷絕了轉生。再者，四種啟發是：自顯作為緣而生起，從而啟發；在名句中說：「智慧顯現，明亮。」這樣說。光芒作為緣而生起時，從而啟發；在前面說：「五種智慧的光芒放射。」這樣說。口訣作為緣而生起，從而啟發；在前面說：「如實證悟成佛之道。」這樣說。壇城作為緣而生起，從而啟發；在前面說：「三種明智，清淨。」這樣說。再者，三種送行是：先前修持過的送行；融入修持體驗中，獲得穩定的送行；臨終時清晰顯現的送行。再者，三種驚嚇是：首先，生起智慧光的驚嚇；如同太陽照亮黑暗。其次，生起光芒的驚嚇；如同在懸崖上行走。第三，生起身的驚嚇；如同從名字中被呼喚。再者，首先，光的驚嚇，身和智慧的光，在自明無執中解脫。其次，光芒的驚嚇，在自解無礙中解脫。第三，法性自聲的驚嚇，在聲空無生中解脫。再者，三種連接是：自顯顯現為上師、本尊、空行三者；首先，上師的連接，認識加持的自性；其次，本尊的連接，享用殊勝的光明；第三，空行的連接，佔據原始清淨的穩固之地。再者，四種頓超法是：自顯的密嚴剎土頓超顯現，從而世間的顯現清淨，外顯的境清淨而成佛。自顯的壇城頓超顯現，從而身體的業障清淨而成佛。心智的智慧本身頓超顯現，從而，阿賴耶識在基位上頓超融入，沒有了執取的心而成佛。憶念的智慧頓超顯現，從而
English
The two transcendences are: once death occurs, there is no intermediate state of the place of birth; from taking birth, the five spontaneously arising mandalas arise. There is no intermediate state of ground and path; the five self-appearing mandalas appear in the sky. Furthermore, the two key points of the instructions are: there is no place to wander in samsara, because all appearances and existences are purified in the ground; there is no place to stray, because the mother and child of dharmata have met. Furthermore, the three reasons for not taking rebirth are: because the objects of external appearance are pure, there is no place to take rebirth; because the mind of internal grasping is pure, there is no self to take rebirth; because the self-appearing mandala is seen, it is recognized and the stream of rebirth is cut off. Furthermore, the four clarifications are: self-appearance arises as a condition, thereby clarifying; in the naming it is said: "Wisdom appearance, bright." So it is said. When light rays arise as a condition, thereby clarifying; in the previous one it is said: "The light rays of the five wisdoms radiate." So it is said. Instructions arise as a condition, thereby clarifying; in the previous one it is said: "Truly realizing the path to Buddhahood." So it is said. The mandala arises as a condition, thereby clarifying; in the previous one it is said: "The three clear awarenesses are pure." So it is said. Furthermore, the three escorts are: the escort that was previously practiced; the escort of entering into the experience of practice and gaining stability; the escort of clear manifestation at the time of death. Furthermore, the three fears are: first, the fear of the light of wisdom arising; like the sun rising in the darkness. Second, the fear of rays arising; like walking on a cliff. Third, the fear of the body arising; like being called out by name. Furthermore, first, the fear of light, the light of body and wisdom, is cut off in self-luminous non-grasping. Second, the fear of rays is cut off in self-liberation without obstruction. Third, the fear of the sound of dharmata itself is cut off in sound-emptiness without arising. Furthermore, the three connections are: self-appearance arises as the three, guru, yidam, and dakini; first, the connection of the guru, recognizing the nature of blessing; second, the connection of the yidam, enjoying the supreme luminosity; third, the connection of the dakini, seizing the firm ground of primordial purity. Furthermore, the four dharmas of leap-over are: the self-appearing Akanishta realm appears as leap-over, thereby the appearances of the world are purified, the objects of external appearance are purified and Buddhahood is attained. The self-appearing mandala appears as leap-over, thereby the obscurations of the body are purified and Buddhahood is attained. The very wisdom of mind appears as leap-over, thereby, the alaya consciousness dissolves into the ground as leap-over, there is no grasping mind and Buddhahood is attained. The wisdom of mindfulness appears as leap-over, thereby
Chinese
觉悟心性即成佛。所示现的自解脱是：示现自性觉智自生、自显、自明，智慧显现后，从基始成佛，于果位显现成佛。法性中阴的功德圆满了。《中阴引导文》的开头。 关于中阴的引导：拿起八面水晶，对着太阳： 诸位具缘者，这具容器的心镜，并非法身本身，而是通过这样的例子来了解。正如这个例子没有内外一样，要了解法身也没有内外。正如这水晶没有前后，通透明彻一样，要了解法身也没有前后，并且通透明彻。正如这水晶内部，从无缘之中显现五光一样，要了解法身从空性通彻的自性中，显现自明空性的色身，具有智慧的精华。正如从这水晶中显现五光一样，要了解从法身中，为了调伏对境，显现二色身。如此这般，安住于具足三身和五智之中，产生错觉有三个原因和四个条件：在彻底颠倒的续部中说：错觉的原因是无明，无明有三种形态：因自性为一而错觉，（自生坛城，梵文，Svayambhu mandala，梵文罗马拟音，svayambhu mandala，汉语字面意思，自生轮）虽然显现于自身，却因不认识自身而成为根本；俱生，（梵文，Sahaja，梵文罗马拟音，sahaja，汉语字面意思，俱生）如此想“是我生出光，还是光生出我”而产生二取；于二取中，（梵文，dvaita，梵文罗马拟音，dvaita，汉语字面意思，二）执着于所分别，（梵文，vikalpa，梵文罗马拟音，vikalpa，汉语字面意思，分别）执着于以慈悲为对象的真实，而成为所执境，这三者同时存在。在这个原因上，产生四个条件，即直接的条件，就像给孩子看镜子一样而产生错觉。在彻底颠倒的续部中说：原因，因自性为一的无明作为原因的条件，就像镜子一样，以及主宰者，（梵文，Adhipati，梵文罗马拟音，adhipati，汉语字面意思，主宰）俱生，执着于彼处识的能取，（梵文，Grahaka，梵文罗马拟音，grahaka，汉语字面意思，能取）作为所缘，（梵文，Alambana，梵文罗马拟音，alambana，汉语字面意思，所缘）以六境作为所缘的条件，就像镜子中显现面容一样，与自性同时存在。条件有四种形态：执着于概念而称为错觉。又在续部中说：法性适宜作为境的错觉之基，为何显现为无知的物质？觉性适宜作为心的错觉之基，为何觉性仅仅与一方相符？五光适宜作为境的错觉之基，颜色成为形态之法。
English
Awakening the mind-essence is Buddhahood. What is shown as self-liberation is: showing that self-knowing wisdom is self-arisen, self-manifest, and self-illuminating. When wisdom dawns, one becomes a Buddha from the ground up, and Buddhahood manifests in the fruition. The qualities of the Bardo of Dharmata are complete. This is the beginning of the Instructions on the Bardo. Regarding the introduction to the Bardo: Holding up an eight-sided crystal to the sun: O all fortunate ones, this mind-mirror that is a vessel, is not the Dharmakaya itself, but it should be understood through an example like this. Just as this example has no inside or outside, understand that the Dharmakaya has no inside or outside. Just as this crystal has no front or back and is completely transparent, understand that the Dharmakaya has no front or back and is completely transparent. Just as five lights without cause appear from within this crystal that has no inside, understand that from the emptiness and transparency of the Dharmakaya, the Rupakaya, self-luminous and empty, with the essence of wisdom, arises. Just as five lights arise from within this, understand that from the Dharmakaya, the two Rupakayas appear to those to be tamed. Thus, abiding in the possession of the three Kayas and five wisdoms, there are three causes and four conditions for delusion: In the Tantra of Thorough Reversal it says: The cause of delusion is ignorance. Ignorance has three aspects: Delusion due to the oneness of self-nature, (Svayambhu mandala, self-born mandala) although the self-born mandala appears to oneself, it becomes the root because one does not recognize oneself; Co-emergent, (Sahaja, co-emergent) the arising of duality thinking, "Did light arise from me, or did I arise from light?"; In duality, (dvaita, duality) clinging to what is discriminated, (vikalpa, discrimination) clinging to the truth as an object of compassion, and becoming the object of clinging, these three exist simultaneously. On this cause, four conditions arise, namely the immediate condition, like showing a mirror to a child, delusion arises. In the Tantra of Thorough Reversal it says: The cause, ignorance due to the oneness of self-nature acts as the condition of the cause, like a mirror, and the master, (Adhipati, master) co-emergent, clinging to the grasping consciousness there, as the object, (Alambana, object) with the six objects as the condition of the object, like a face appearing in a mirror, existing simultaneously with self-nature. The conditions are of four kinds: Clinging to concepts is called delusion. Again, in the Tantra it says: Dharmata is suitable as the basis of delusion of objects, why does it appear as ignorant matter? Awareness is suitable as the basis of delusion of mind, why is awareness only in accordance with one side? The five lights are suitable as the basis of delusion of objects, color becomes the dharma of form.