Chinese
顯現喜悅或痛苦的種種現象，所有這些都只是自己內心習氣的錯亂顯現，外境並無獨立存在的實質。心中生起喜怒哀樂、高低好惡等種種情緒，也是因為覺性向外看時，產生種種苦樂的感受，雖然看似真實存在，但就像夢中被敵人追趕，或被幻術之水沖走一樣，是錯覺加上錯覺，實際上從未存在過。當觀察到任何顯現事物的本質時，就會明白其無自性。因此，貪嗔等心也無法捉摸，如同追逐彩虹一般。基於此而產生的所有喜不喜、苦樂，一旦了知其本性，就會在顯現的當下自然解脫，就像飛鳥掠過天空不留痕跡，或在水中畫畫一樣。明白此理，貪嗔自然消解，最終將證悟遠離一切戲論的實相。此外，你所見到的五色光芒等種種現象，如果仔細觀察，就會發現那是你自心五種智慧的自然顯現，因此被稱為具足一切功德的空色大印。所感受到的種種聲音，也是法性本然之音，是不可摧毀的無言那達之聲。此外，當恐懼、喜悅、悲傷等種種情緒生起時，那種遠離一切執著的明澈不滅的覺性，就是法界無言的空性大悲智慧。當放下對貪戀執著本性的分別念時，心中所期盼的顯現，就是俱生不變的安樂本面。因此，不要以造作來增添這些現象，保持平等捨。如此一來，四種狀態的習氣將在自身解脫，金剛四相將會顯現。如果無法安住在究竟的法界中，也要以虔誠心來修持觀想，如此便能親見進入本尊的壇城。我亦從四部密續中圓滿修持了儀軌，因此，要對一切眾生生起慈悲心，對上師三寶修持虔誠的信心，如此才能不錯亂地領受儀軌的真義。
English
All the various appearances that seem to be happiness or suffering are merely the confused appearances of your own mind's habitual tendencies. There is no separate, independently existing reality in the external world. The various emotions that arise in the mind, such as joy and sorrow, high and low, attachment and aversion, are also produced when awareness looks outward. Although it seems that various experiences of pleasure and pain arise as if they were truly established, it is like being chased by an enemy in a dream or being carried away by illusory water. It is adding confusion to confusion, and in reality, it has never existed from the very moment of its appearance. When you look at the essence of whatever arises and recognize that it has no inherent nature, then the mind of attachment, aversion, and so on, is also intangible, like chasing after a rainbow. All the happiness, unhappiness, pleasure, and pain that depend on that, once you know their nature, are self-liberated from the very moment of their appearance, like a bird flying through the sky without leaving a trace, or like drawing a picture on water. Knowing this, attachment and aversion dissolve on their own, and the state of being free from all elaborations is realized. Furthermore, if you carefully examine the various appearances such as the rays of five-colored light that appear to you, you will realize that they are the natural appearances of your own mind's five wisdoms, and therefore it is called the Great Seal of the empty form that possesses all the supreme qualities. The various sensations of sound that are felt are also the indestructible, natural sound of the reality of Dharma, the inexpressible Nada sound. Furthermore, the clear and unceasing awareness that is free from all grasping at the time when fear, joy, sorrow, and various emotions arise is the wisdom of Dharmadhatu, inexpressible emptiness, and compassion. When you abandon the obscuration of conceptual thought on the nature of attachment, clinging, and desire, and rest in that state, the appearance of the mind's hope is the naturally co-emergent, unchanging face of bliss. Therefore, abandon the elaborations of effort with regard to these appearances and rest in equanimity. The habitual tendencies of the four states will be purified in their own place, and the four vajra appearances will be realized. Even if you cannot rest in equanimity in the ultimate sphere of reality, meditate with devotion. This is how you manifestly enter the mandala of this Bhagavan. I have also accomplished the activities of the ritual from the four classes of tantra. Therefore, generate compassion for all sentient beings, cultivate devotion to the lama and the Three Jewels, and do not be mistaken about the meaning of the ritual.
Tibetan
ར་བར་ཡིད་ལ་གྱིས་ཤིག །ཅེས་བརྡ་སྦྱར་ལ་རང་རང་གི་ཆོ་ག་ལ་འཇུག་གོ །དམིགས་ཡུལ་བསྒྲུབ་བྱ་དེ་གསོན་པའི་དུས་སུ་གསང་སྔགས་བླ་མེད་ཀྱི་དབང་སོགས་མ་ཐོབ་ན། འོད་ཟེར་ལྔ་ངོ་སྤྲོད་པ་མན་ཆད་རྡོ་རྗེ་བཞིའི་ངོ་སྤྲོད་རྣམས་མ་བྱས་ཀྱང་ ཆོག་གོ །དེ་ལྟར་བཤད་པ་དེ་རྣམས་ཀྱི་ཚིག་དོན་གྱི་རྐང་རྣམས་བློ་ལ་ངེས་པར་བྱས་ནས་རྒྱས་པར་ཡོངས་སུ་རྫོགས་པ་འདི་བཤད་པར་བྱ་ལ། མདོར་བསྡུས་ཀྱི་ཚེ་ཅི་རིགས་པ་བླངས་ཏེ་བཤད་དོ། །ཞེས་པ་འདི་ཡང་དོན་གཉེར་འགས་བསྐུལ་བའི་ངོར་ཏཱ་ར་ནཱ་ཐས་སྨྲས་པའོ། །ཞུས་དག །མངྒ་ལཾ། ། བར་དོའི་ངོ་སྤྲོད་མདོ་ཙམ་བརྗོད་པ།
Chinese
请于此处用心。如此示意后，便进入各自的仪轨。如果所要超度的对象在生前没有获得无上瑜伽密法的灌顶等，那么从介绍五光开始，四金刚的介绍等不做也可以。如是所说之那些词句的意义，务必铭记于心，之后将讲述这广大的圆满之法。如果是简略的，则选取适当的部分讲述。这段话也是应一些求法者的请求，多罗那他所说。校对完毕。吉祥！ 中阴引导略说。
English
Please pay attention here. After giving this instruction, one proceeds with the respective rituals. If the deceased, the object of the transference, did not receive empowerments of Anuttarayoga Tantra etc. during their lifetime, then it is permissible to omit the introductions of the five lights and the four vajras onwards. Having fixed the meaning of these words in your mind, I shall now explain this extensive and complete practice. In the case of a concise version, select appropriate parts and explain them. This was also spoken by Tāranātha at the request of some seekers of Dharma. Checked and finalized. May there be auspiciousness! A Brief Explanation of the Bardo Instructions.