English
Ro. Likewise, the vase is the armpit. If washed with the stream of wisdom, the abodes of the Asuras will be emptied, and one will also obtain the birth of humans and gods. Thus, by taking hold of it, one is transferred from the realm of order, and gradually the lifespan becomes shorter, and one obtains the bliss of the human realm. Thus, when one is endowed with the ritual, if that person has not yet separated from their breath, then with the letter and the breath together, one purifies the realms without doubt. If one has separated from their breath, then in the place of the corpse, one purifies with the stream of wisdom of the vase. Then there is no doubt. If there is no corpse, then the number of days after death, even up to twenty-one days, one should strive to perform the ritual on the seventh day. It is important to have the samadhi of focus. Or one should do it for seven weeks. At that time, one should also show the path to them. One should explain various dharmas. Thus, whoever is endowed with the ritual, there is no doubt for them either. One will definitely obtain the result. Thus it is said. Here, the ignorant and those of little learning say: It is not appropriate to lead the six realms from higher to higher. If one can lead, it is enough to lead to the Buddha-field, they say. Thus, in the purification tantra, it is also not appropriate to speak of the mantra for purifying the sins of the six realms and showing the path to Sukhavati. It is enough to accomplish Buddhahood. The Bodhi sattvas rising from higher grounds to higher grounds and purifying is also not appropriate. If one can rise, it is enough to go to the Buddha-ground without purifying those grounds. To that, they say: The obscurations of the lower grounds are not purified, so one purifies gradually, and from here one is born in Sukhavati and so on. Here too, by purifying with the ritual of the lower action, one is transferred from higher to higher, and it is also appropriate to gradually proceed to higher. Thus, it is shown to be the same. Therefore, if one thinks that there is nothing other than what is said as one, then it is shown to be ignorant. One should know that the categories of Dharma have immeasurable means and endless desires. Secondly, there are two divisions for showing the distinctions of the supreme distinction: the way of death of a yogi and the way the elements dissolve. First, among the three types of people, the lowest of the lowest continues the remaining karma in the intermediate state and exhales, so at the time of death, it is mostly the same as ordinary people. The middle one dies without external causes, that is, in the snowy mountains, or in a cave, or in an empty valley, unknown to others.
Chinese
或者像鹿或者像狮子一样。不会被地方因素所损害的，就像在旅馆或者村边或者大路边死去的乞丐一样。对于死亡的征兆和预兆也不去思索，什么时候死和在哪里死的算计也没有，就像小孩死去一样。最好的是身体的微细粒子消散，死亡的时候没有尸体，就像空行母死去一样。为了进入其他（身体），天空充满光芒，消失在光中，就像持明者死去一样。像火堆木柴燃尽一样死去，消失在光身中。像孔隙天空和天空融合一样，身体消失而无有分别，共有四种。那些死亡的时候因为法耗尽，所以不需要诀窍，因为觉性已经前往原始清净之地。蕴身无有依靠地消失是同时的。如《日月和合经》中所说：瑜伽士应当这样观察。最下等的根基，在有和中有之间延续，例如瘸腿的狐狸一样。同样，中等的根基，像鹿一样的死亡方式，是瑜伽士的死亡方式。同样像狮子一样，以及像乞丐一样，以及像小孩一样死去，是中等瑜伽士的死亡之地。像空行母的死亡方式，以及像持明者的死亡方式，像火堆一样自己燃尽，以及像无有显现的天空一样，这些都是元素自己耗尽，无有显现，不接受，就像这样，是上等根基的修行之处，对此习惯会获得自然的力量。临死的时候知道这些，就能了解身心转化的特征。像这样安住的瑜伽士，没有需要观察和不需要观察的死亡因素。同样完全脱离恐惧，脱离对身体的执着。见地本身和禅修也一样，对于具有瑜伽的人来说，没有利益和损害。因为没有利益和损害的结果，所以安住于此也没有处所。脱离原因和结果的成熟。因此习惯这个就足够了。自生自灭，无生之界。在时间没有改变之前，显现改变。任运成就的原始清净融入界中。脱离希望和恐惧的两种边。原因和结果的两种边已经穷尽，明空无二的原始清净之界。因此了解这个意义就足够了。无为任运大圆满。如是说。第二是，身体的
English
Or like a deer or a lion. Those who are not harmed by local conditions are like beggars who die in hotels or on the outskirts of villages or on the sides of roads. Also, one does not contemplate the signs and omens of death, and there is no calculation of when and where one will die, like the death of a small child. The best is when the subtle particles of the body dissipate, and there is no corpse at the time of death, like the death of a Ḍākiṇī. For the purpose of entering another (body), the sky is filled with light, and one vanishes into light, like the death of a Vidyādhara. Like a fire consuming firewood, one dies, vanishing into the light body. Like a pore, the sky and the sky merge, and the body vanishes without distinction, there are four types. Those who die at that time because the Dharma is exhausted do not need instructions, because awareness has gone to the ground of primordial purity. The simultaneous disappearance of the aggregates without support. As it says in the "Union of Sun and Moon": The yogi should examine it like this. The very last of the faculties continues in the intermediate state of existence, like a lame fox. Likewise, the intermediate faculties, the way of dying like a deer, is the way of dying of a yogi. Likewise, like a lion, and like a beggar, and dying like a small child, is the place of death of the intermediate yogi. Like the way of dying of a Ḍākiṇī, and like the way of dying of a Vidyādhara, like a fire consuming itself, and like an invisible sky, all of these are the elements exhausting themselves, invisible, not accepting, like this, is the place of practice of the superior faculties, and one gains natural strength by being accustomed to this. By knowing these at the time of death, one knows the characteristics of the transformation of body and mind. For the yogi who abides in this way, there is no need to examine or not examine the causes of death. Likewise, completely free from fear, free from attachment to the body. The view itself and meditation as well, for those who possess yoga, there is no benefit or harm. Because there is no result of benefit or harm, there is also no place to abide in this. Free from the ripening of cause and effect. Therefore, it is enough to be accustomed to this. Self-arising, self-liberating, the realm of the unborn. Before time changes, appearances change. Spontaneously accomplished primordial purity dissolves into the realm. Free from the two extremes of hope and fear. The two extremes of cause and effect are exhausted, the realm of primordial purity, indivisible space and awareness. Therefore, it is enough to understand this meaning. Effortless, spontaneously perfect, great perfection. Thus it is said. The second is, the body's
Tibetan
བྱུང་ལྔ་སོ་སོར་ཐིམ་པ་སྟེ། ཕྱི་ནང་གསང་བ་ཡོངས་སུ་རྫོགས་པའི་འབྱུང་བ་དང་བཞི་ལས། ཕྱི་ནི་ས་ཆུ་མེ་རླུང་བཞི་ཐིམ་པ་ཡན་ཆད་ཕྱི་འབྱུང་གི་ཐིམ་ཚུལ་ལོ། །ནམ་མཁའ་ལྔ་ཐིམ་པ་ནི་ནང་འབྱུང་གི་སྐབས་སུའོ། །སྲོག་ལྔ་ཐིམ་པ་ནི་གསང་འབྱུང་ངོ་། །རླུང་ལྷག་མ་ཉི་ཤུ་ཐིམ་པ་ནི་ཡོངས་སུ་རྫོགས་པའི་འབྱུང་བའོ། །སྔར་རང་གི་ལུས་ལ་འབྱུང་བ་ལྔ་ཚན་དུ་དབྱེ་བ་ཉི་ཤུ་རྩ་ལྔ། རླུང་ལས་ཕྱེ་བ་ཉི་ཤུ་རྩ་ལྔ་པོ་དེ་སྐབས་འདིར་ཐིམ་པའི་རིམ་པ་ཡིན་ནོ། །དེ་ལྟར་འབྱུང་བ་རིམ་གྱིས་བསྡུས་ནས་འཆི་བ་རྣམས་ལ་རྐྱེན་མེད་པའི་འཆི་ལུགས་ཞེས་བྱ། འགྲོ་བ་ཉེ་བར་ཞི་བའི་འཆི་ལུགས་ཞེས་བྱའོ། །གློ་བུར་དུ་རྦབ་དང་མཚོན་དང་གཟའ་ལ་སོགས་པས་བཏབ་ནས་འཆི་བ་རྣམས་ལ་རྐྱེན་དང་བཅས་པའི་འཆི་ལུགས་ཞེས་བྱ། བྱང་ཆུབ་སེམས་དཔའི་འཆི་ལུགས་ཞེས་བྱའོ། །འདི་དག་གི་རིམ་པ་ངེས་པ་ནི་མ་བཀྲོལ་ཡང་གོ་བས་ལུང་གི་གནས་ཇི་ལྟ་བ་བཞིན་རྟོགས་པར་བྱ་སྟེ། རང་ཤར་ལས། ཀྱེ་གྲོགས་པོ་དག་སེམས་ཅན་རྣམས་དབུགས་འཕོ་བའི་ཚེ་ཕྱིའི་འབྱུང་བ་ལྔ་ནང་གི་འབྱུང་བ་ལྔ་ལ་ཐིམ། ནང་གི་འབྱུང་བ་ལྔ་གསང་བའི་འབྱུང་བ་ལྔ་ལ་ཐིམ། གསང་བའི་འབྱུང་བ་ལྔ་ཡོངས་སུ་རྫོགས་པའི་འབྱུང་བ་ལྔ་ལ་ཐིམ་ནས་ལམ་ཆེན་པོར་འཇུག་པའི་ཚེ་འདི་ལྟར་ཤེས་པར་བྱའོ། །དེ་ཡང་ནང་གི་འབྱུང་བ་ལྔ་ཕྱི་ལ་ཐིམ་པའི་རྟགས་སུ་འདི་ལྟར་ཤེས་པར་བྱ་སྟེ། ས་ས་ལ་ཐིམ། ཆུ་ཆུ་ལ་ཐིམ། མེ་མེ་ལ་ཐིམ། རླུང་རླུང་ལ་ཐིམ། ནམ་མཁའ་ནམ་མཁའ་ལ་ཐིམ་མོ། །དེ་ཡང་ས་ས་ལ་ཐིམ་པ་ལ་གཉིས་ཏེ། ཕྱིའི་ས་ནང་གི་ས་ལ་ཐིམ་པ་དང་། ནང་གི་ས་ཕྱིའི་ས་ལ་ཐིམ་པའོ། །ཕྱིའི་ས་ནང་གི་ས་ལ་ཐིམ་པའི་དུས་ནི་དང་པོའི་དུས་སོ། །ནང་གི་འབྱུང་བ་ལྔ་ཕྱི་ལ་ཐིམ་པ་ནི། ནང་གི་ས་ཕྱིའི་ས་ལ་ཐིམ་པའི་རྟགས་སུ་ལུས་ཀྱི་སྟོབས་འཆོར། དེ་ཡང་འདི་ལྟ་སྟེ་ཀུན་ཏུ་སྣང་བའི་ས་ཐིམ་པའི་རྟགས་སུ་ཕྱིའི་ཤེས་པ་རྨུགས། མི་འགྱུར་བ་རྡོ་རྗེའི་ས་ཐིམ་པའི་རྟགས་སུ་ལུས་ཀྱི་སྟོབས་འཆོར། ཐམས་ཅད་འབྱུང་བ་རིན་པོ་ཆེའི་ས་ཐིམ་པའི་རྟགས་སུ་ཉམས་ ལྡང་མི་ནུས། སྣང་བ་སྟོང་པ་ཀུན་ཏུ་མཐའ་ཡས་པའི་ས་ཐིམ་པའི་རྟགས་སུ་ཡོངས་སུ་རྫོགས་པའི་སྟོབས་ཤོར་ནས་དགོངས་པ་མི་གསལ་ལོ། །སྒྲུབ་པ་མཐར་ཕྱིན་པའི་ས་ཐིམ་པའི་རྟགས་སུ་སྒྲོན་མའི་སྣང་བ་འགག་གོ། །ནང་གི་ཆུ་ཕྱིའི་ཆུ་ལ་ཐིམ་པའི་རྟགས་སུ་ཆུ་མི་ཐུབ་སྟེ། དེའང་འདི་ལྟ་སྟེ། འགྱུར་བ་མེད་པའི་ཆུ་ཐིམ་པའི་རྟགས་སུ་ཁ་སྣ་ནས་ཆུ་
Chinese
五大各自融入，外、内、秘密、完全圆满之四大中，外为地、水、火、风四者融入，以上是外五大的融入方式。虚空五大融入是内五大的情况。命五大融入是秘密五大。剩余二十风融入是完全圆满之大。之前将自己的身体分为五大类，共二十五种，从风中分离出的二十五种，此时是融入的次第。如此五大逐渐收摄而死亡者，称为无因之死法。 称为趋近寂灭之死法。突然被洪水、武器、星曜等击打而死亡者，称为有因之死法。称为菩萨之死法。这些次第的确定虽然没有详细解释，但应如理解经文一样，通过理解来领悟。如《自生》中所说：诸位朋友，众生在呼吸转换时，外五大融入内五大，内五大融入秘密五大，秘密五大融入完全圆满五大，在进入大道时，应如此了解。此外，内五大融入外五大的征象应如此了解：地融入地，水融入水，火融入火，风融入风，虚空融入虚空。其中，地融入地有两种：外地融入内地，内地融入外地。外地融入内地的时间是最初的时间。内五大融入外五大是：内地融入外地的征象是身体的力量衰退。具体来说，普遍显现的地融入的征象是外在的意识模糊。不变的金刚地融入的征象是身体的力量衰退。一切出现之珍宝地融入的征象是无法起立。显现空性之普遍无垠的地融入的征象是完全圆满的力量丧失，心识不清晰。成就究竟的地融入的征象是灯光熄灭。内在的水融入外在的水的征象是无法控制水，具体来说，不变之水融入的征象是口鼻流出水。
English
The five elements dissolve into each other. Among the four elements of outer, inner, secret, and completely perfect, the outer is the dissolution of earth, water, fire, and wind. This is the way the outer elements dissolve. The dissolution of the five skies is the case of the inner elements. The dissolution of the five lives is the secret element. The dissolution of the remaining twenty winds is the completely perfect element. Previously, one's own body was divided into five categories of elements, totaling twenty-five. The twenty-five separated from the wind are the order of dissolution at this time. Thus, those who die by gradually withdrawing the elements are called dying without cause. It is called the death of approaching peace. Those who die suddenly from being struck by floods, weapons, stars, etc., are called dying with cause. It is called the death of a Bodhisattva. Although the certainty of these sequences is not explained in detail, it should be understood through comprehension, just as understanding the meaning of the scriptures. As it says in "Self-Arisen": O friends, when beings transfer their breath, the five outer elements dissolve into the five inner elements, the five inner elements dissolve into the five secret elements, and the five secret elements dissolve into the five completely perfect elements. When entering the great path, one should understand it in this way. Furthermore, the signs of the five inner elements dissolving into the outer should be understood as follows: earth dissolves into earth, water dissolves into water, fire dissolves into fire, wind dissolves into wind, and space dissolves into space. There are two ways in which earth dissolves into earth: outer earth dissolves into inner earth, and inner earth dissolves into outer earth. The time when outer earth dissolves into inner earth is the initial time. The dissolution of the five inner elements into the outer is: the sign of inner earth dissolving into outer earth is the loss of strength in the body. Specifically, the sign of the universally appearing earth dissolving is the blurring of external consciousness. The sign of the unchanging Vajra earth dissolving is the loss of strength in the body. The sign of the precious earth of all appearances dissolving is the inability to rise. The sign of the universally infinite earth of appearing emptiness dissolving is the loss of completely perfect strength, and the mind is unclear. The sign of the earth of accomplished completion dissolving is the extinguishing of the lamp's appearance. The sign of inner water dissolving into outer water is the inability to control water. Specifically, the sign of unchanging water dissolving is water flowing from the mouth and nose.