Chinese
应当结合起来。或者说，将本尊、种子字、空性和乐受称为四种坛城也可以。 第二，修习四解脱之义，外器情世间自然而然地不会显现。就内身而言，自身安住的体液界不会衰减等容易理解。风融入虚空之后，《续》中说：“心是火与黑暗的尽头，远离境与相，置于中央的地上。”因此，火与黑暗的尽头是指融入光明。 这些所要净化的，是众生临近死亡之际，色等境和眼等根，以及处所世间的显现次第融入。通过作意四解脱之义来修习可以净化。之后，身体的寒冷粗糙的体液界，被遍行风引导至身体的所有部分，特别是命根所在之处，分离食物的精华和糟粕，使精华遍布，并使成为光彩和力量之源的火热衰减。由于它的衰减，骨骼和土地等坚硬的元素的力量衰减，因此它们维持和滋养心的能力也逐渐衰减。这样，当地的力量衰减时，有一种水的精华能够聚集和滋养身心，但新的不会增加，而先前存在的则被风干燥。然后，这些风也因为没有其他的支持而逐渐变得稀薄，并融入脉管的虚空中。在此之前，体液界使火衰减，仅仅是因为体液界与所有类型的疾病混合，从而使火热衰减，因此从死亡的早期就发生。在感官对象稍微融入时，从其他的诀窍中解释粗大的融入的时间就是那个时候。地融入水，是与共同的元素融入方式相似的。水被风干燥，是火风结合干燥的。先前所说的衰减的火，是粗大的火，如胃的火热等。这里火与风结合的火，是微细的脉内的温度，因此不是同一个。水融入并干燥之后，火也与其
English
Should be combined. Alternatively, it is also acceptable to call the deity, seed syllable, emptiness, and bliss the four mandalas. Second, by meditating on the meaning of the four liberations, the external environment and sentient beings will naturally cease to appear. As for the inner body, it is easy to understand that the water element residing in one's own body will not diminish, and so on. After the wind dissolves into space, the Tantra says, "The mind is the end of fire and darkness, separate from object and appearance, and placed on the earth in the center." Therefore, the end of fire and darkness refers to entering into clear light. The objects to be purified are the gradual dissolution of forms and other objects, eyes and other faculties, and the appearances of the world when beings are near death. Purification can be achieved by meditating on the meaning of the four liberations through mindfulness. After that, the cold and rough water element of the body is guided by the pervasive wind to all parts of the body, especially to the place where the life force resides, separating the essence and dregs of food, spreading the essence, and causing the fire heat that is the source of radiance and strength to diminish. Because of its diminution, the strength of the hard elements such as bones and earth diminishes, so their ability to sustain and nourish the mind also gradually diminishes. Thus, when the strength of the earth diminishes, there is an essence of water that can gather and nourish the body and mind, but new ones will not increase, and the previously existing ones will be dried by the wind. Then, these winds also gradually become thinner because there is no other support, and dissolve into the space of the blood vessels. Before that, the water element diminishes the fire, simply because the water element mixes with all types of diseases, thereby diminishing the fire heat, so it occurs early from the early stages of death. When the sensory objects slightly dissolve, the time when the coarse dissolution is explained from other instructions is that time. Earth dissolving into water is similar to the common way of dissolving elements. Water being dried by wind is dried by the combination of fire and wind. The fire that was previously said to diminish is the coarse fire, such as the fire heat of the stomach, etc. Here, the fire combined with fire and wind is the subtle temperature inside the blood vessels, so it is not the same. After the water dissolves and dries, the fire also with its
Chinese
在短暂的风中留下痕迹。之后风也平静下来，因为说风使水干涸，所以水界融入火风二者之中，但作为火的份额，风融入虚空，意思是火风和风融入虚空，二者都被包含。火风混合后，力量越来越小，首先是火的力量耗尽。之后不久，风也融入，所以在那个时候，最初火风二者都有融入的方式。但因为获得了火的份额，所以是火融入风的时候。火耗尽之后，剩余的风融入虚空，这是风独有的份额，所以风融入虚空。因此，这与在其他时候所说的地水火风的融入方式并不矛盾，而且这也解释了它，原因也是如此。这里没有单独提到火的原因是，粗大的火早已消失，已经过了很久，所以这里是指力量较小的火。因此，对于以目标进行禅修的方式，不需要水这个障碍和所要摧毁的火、地、水、风的顺序，但在修习的这个阶段，障碍是粗大的风和水，融入的次第是五种元素全部具足。有些人认为中脉内的水、火、地、风的逆转和结合总体上来说不是不好，但与此时的续部解释不符。这样，在虚空融入智慧之后，大小便的脉，即海螺脉向下阻塞，赤白明点也阻塞在中脉中，黑暗中脉和火海螺脉也融为一体，这是终点。在那个时候，死亡的光明，无显现的部分显现出来。如果将这些应用于修习的成果，则意味着所有世俗显现都视为空性，所有不净的蕴界都融入法性。圆满次第的成熟是指四种解脱门，四种无依赖。在融入次第的最后，观修虚空是外虚空，火和黑暗的终点是内虚空，即收摄的瑜伽。第三，安住于光明空性，经文中说，远离对境和相状，安住在中央的地上，这表明远离对境和相状，即离戏和空色一味，既不是实有也不是非有的中央。
English
A trace remains in the fleeting wind. Afterwards, the wind also calms down, because it is said that the wind dries up the water, so the water element merges into both fire and wind, but as the share of fire, the wind merges into space, meaning that fire and wind, and wind merging into space, both are included. After fire and wind mix, the power becomes smaller and smaller, and first the power of fire is exhausted. Soon after, the wind also merges, so at that time, initially both fire and wind have a way of merging. But because it obtains the share of fire, it is the time when fire merges into wind. After the fire is exhausted, the remaining winds merge into space, which is the unique share of wind, so the wind merges into space. Therefore, this is not contradictory to the way of merging of earth, water, fire, and wind said at other times, and this also explains it, and the reason is the same. The reason why fire is not mentioned separately here is that the coarse fires have already disappeared long ago, so here it refers to the less powerful fire. Therefore, for the way of meditating with an object, the order of water, which is the obstacle, and fire, earth, water, and wind, which are to be destroyed, is not necessary, but in this stage of practice, the obstacles are the coarse wind and water, and the order of merging is that all five elements are complete. Some people think that the reversal and combination of water, fire, earth, and wind in the central channel is generally not bad, but it is not in accordance with the tantric explanation at this time. In this way, after space merges into wisdom, the channels of urine and feces, that is, the conch channel, are blocked downwards, and the red and white bodhicitta are also blocked in the central channel, and the dark central channel and the fire conch channel also merge into one, which is the end. At that time, the luminosity of death, the unmanifest part, manifests. If these are applied to the results of practice, it means that all worldly appearances are seen as emptiness, and all impure aggregates and realms merge into the nature of reality. The maturation of the completion stage refers to the four gates of liberation, the four independence. At the end of the merging stage, meditating on space is outer space, and the end of fire and darkness is inner space, that is, the yoga of withdrawal. Third, abiding in the luminosity of emptiness, the text says, "Separate from objects and appearances, abide in the ground of the center," which indicates that separating from objects and appearances, that is, being free from elaboration and the taste of emptiness and form, is neither existent nor non-existent center.
Chinese
的地位上安住之意。这样一来，这个空性不仅仅是远离戏论，而是以“中央的地位”表示胜义的显空双运、一切相的空性。这能清净所净的死亡、光明、显现等部分，清净的结果是，即使舍弃一切戏论，也象征着智慧显现增长的法身。对于圆满次第，象征着收摄的第一个阶段，即超越黑暗后，各种征兆显现。 第四，以如此修习为对境，生起“空性”等四种解脱的慢心。}是从座上起座的后得，因此为了清净中阴，以意义相关的角度在此也进行阐述。正行属于本尊坛城，因此现在也稍微讲解。不仅如此，所有这些以空性为对境的部分，也是作为正行的原因，因为这些是四种菩提中的空性菩提本身。而且，也知道它在内部圆满次第中与收摄和结合有关。 第二，正行。如何修习本尊瑜伽次第的方法，主要是在此讲述念诵、修持四支。如耶勒十二中，如胎中生出身躯一样，生起本尊是念诵本尊坛城的支分。如生起语一样，是亲近修持业本尊。如生起菩提心明点一样，是明点瑜伽和修持。如射精时生起安乐一样，是微细瑜伽和大修持。如《大疏》中所说，因此，身圆满是念诵的支分本尊坛城，语圆满是近修的支分业本尊。明点圆满是修持的支分明点瑜伽，安乐圆满是大修持的支分微细瑜伽，共有四种。 第一，讲解本尊坛城本身，以及讲解其语分类的次第。第一，修习不共的空性，生起所依宫殿，圆满所依本尊，事业
English
It means to abide in the position of. In this way, this emptiness is not merely free from elaboration, but the "central position" indicates the emptiness of the union of appearance and emptiness in the ultimate sense, the emptiness of all aspects. This purifies the parts of what is to be purified, death, luminosity, appearance, etc. The result of purification is that even if all elaborations are abandoned, it symbolizes the Dharmakaya in which the appearance of wisdom increases. For the Completion Stage, it symbolizes the first stage of absorption, that is, after transcending darkness, various signs appear. Fourth, focusing on such meditation, one develops pride in the four liberations such as "Emptiness.\
Chinese
慈悲的灌顶有四种，第一种是：如前所述，从无所缘的无相空性中升起，缘于具足一切殊胜的空性，作四种持咒慢，并稍作延续。对于这些，个别瑜伽士生起少许摄集之经验者，修习此法，则空色之显现会真实而特别地涌现，故缘于彼而修。未修习圆满次第者，则于圆满次第之阶段，对此将生起之状态生起信解。如此，于周遍一切方位的空色生起信解，乃是由于暗示了如下将生起之所修习的一切坛城，皆由空色所成，信解为清净智慧之显现之方式。于生起次第之此时，首先唯有信解修习智慧坛城，其后习惯之后，则能将与智慧坛城相符或相似之影像作为道用。 第二、生起所依之宫殿，其中有：所依之宫殿本身之修习方式，以及彼之内外其他三者之清净结合之阐述。第一者有：宣说下基世界，宣说所居之无量宫，各自之座次次第，此三者。第一者是：从修习金刚自性十辐轮，到“如先前之世界般成就”之间。于“法生虚空界”之时，释文中说：“此处于外与内所生起之相为：无边之虚空界，以及智慧之法生三角形。外为人类之境，为金刚自性之圆形十辐轮，内为母胎。”如是说故，是否必须确定修习法生三角形，以及其内必须确定修习十辐轮呢？一般来说，如此修习亦不相违。然所说之三角形，并非指于生起次第之时，必须唯一确定修习法生三角形之决定，此处修习法生虚空界，若与所净之外在世界结合，则是与世界形成之处，无边之虚空相结合。
English
There are four types of compassionate empowerment. The first is: As mentioned above, arising from the emptiness of non-objectification, one contemplates the emptiness that possesses all perfections, and performs the four mantra recitations with pride, and maintains their continuity slightly. For those who have gained some experience of gathering these individually as yogis, if they meditate on this, the appearance of emptiness and form will arise in a real and special way, so they meditate on that. Those who have not meditated on the completion stage will develop faith in the state that will arise in the completion stage. Thus, having faith in the emptiness and form that pervades all directions is because it implicitly understands that all the mandalas to be meditated on, as will be explained below, are made of emptiness and form, and are believed to be the appearance of pure wisdom. At this stage of the generation stage, one should first only cultivate faith and meditation in the wisdom mandala, and later, after becoming accustomed to it, one can use the image that corresponds to or resembles the wisdom mandala as a path. Second, generating the supporting palace, which includes: the method of meditating on the supporting palace itself, and the explanation of the pure union of its outer, inner, and other three aspects. The first includes: explaining the lower base world, explaining the immeasurable palace of residence, and the order of each seat, these three. The first is: from meditating on the ten-spoked wheel of vajra nature to "becoming established as before in the world." In the context of "dharma origin, space realm," the commentary says: "Here, the signs generated outwardly and inwardly are: the boundless space realm, and the triangular dharma origin of wisdom. Outwardly, the human realm is the round ten-spoked wheel of vajra nature, and inwardly, the mother's womb." As it is said, is it necessary to definitely meditate on the triangular dharma origin, and is it necessary to definitely meditate on the ten spokes within it? In general, it is not contradictory to meditate in this way. However, the triangle that is mentioned does not indicate that it is necessary to definitely meditate on the triangular dharma origin exclusively during the generation stage. Here, meditating on the dharma origin, space realm, if combined with the external world to be purified, is combined with the boundless space, the place where the world is formed.