Chinese
成为甚深的目标，并且与命勤的口诀相关联。关于“界融入次第和四相的详细阐述”：如续部之王所说：“地融入于水，水又融入于火，火净化于风。风融入于空，空必定转变为十种相，而相则转变为一切相，人的主宰不可战胜的智慧身。从智慧中产生神通和成就，人的主宰众生的此生即是。”这主要是以今生成佛的道，以生起次第的方式，在执持、忆念、三摩地三个阶段中，显示了融入光明的方式。然而，由于不净的蕴界融入的方式，以及由此生起智慧之相的方式大致相同，因此也显示了死亡光明和中阴道为道的方式，以及睡眠光明和梦境的次第。同样地，“水使火完全消退，首先在此处由禁行者在身体的中央进行。从外部，大地融入水中，像盐一样完全融入水的中央。风干燥那些水流，迅速进入虚空，不再显现。心是黑暗尽头的火焰，与境分离，置于中央的尽头。”如是所说的第一句诗表明粗大的融入，第二句表明地水二者融入，第三句表明火风融入，第四句表明虚空和识融入的方式，或者清晰地显示了四相。如果按照翻译成“火和黑暗的尽头”那样，那么阿瓦都帝和空行母的风合一，将显示光明的阶段。如果按照翻译成“黑暗尽头的火”那样，那么相是月亮，增长是太阳，补充说，首先结合，黑暗是获得，时火是一切皆空的清明。也就是说，左右二脉的风和滴露一起融入中脉，因此是相；罗玛的那些停止，因此是增长；中脉也融入空行母脉，因此是获得；安住于空行母脉则是光明。所谓中脉融入空行母脉，也是那二者
English
It becomes a profound object and is related to the vital energy instructions. Regarding "The order of element dissolution and the detailed explanation of the four appearances": As the King of Tantras says, "Earth dissolves into water, and water dissolves into fire, and fire purifies into wind. Wind dissolves into emptiness, and emptiness will certainly transform into ten signs, and the signs transform into all forms, the invincible wisdom body of the lord of men. From wisdom arise miraculous powers and accomplishments, in this very life of the lord of men, the beings." This mainly shows the way to attain Buddhahood in this life, in terms of the generation stage, and how to enter the clear light during the three stages of holding, recollection, and samadhi. However, since the way impure aggregates and elements dissolve and the way wisdom appearances arise from them are generally similar, it also shows how to make death clear light and the bardo the path, as well as the clear light of sleep and the stages of dreams. Similarly, "Water completely extinguishes fire, first here the disciplined ones perform in the center of the body. From the outside, the earth dissolves into water, like salt completely dissolving into the center of the water. The wind dries up those streams of water and quickly goes into the sky, no longer appearing. The mind is the fire at the end of darkness, separated from objects, placed at the end of the center." The first verse of what was said thus shows the dissolution of the gross, the second shows the dissolution of earth and water, the third shows the dissolution of fire and wind, and the fourth shows the way the sky and consciousness dissolve, or clearly shows the four appearances. If translated as "the end of fire and darkness," then the union of the Avadhuti and the Dakini's wind will show the stage of clear light. If translated as "the fire at the end of darkness," then appearance is the moon, and increase is the sun, supplementing that by first combining them, darkness is attainment, and the fire of time is the clear light of emptiness. That is, the wind and drops of the left and right channels together dissolve into the central channel, therefore it is appearance; the cessation of those of Roma, therefore it is increase; the central channel also dissolves into the Dakini channel, therefore it is attainment; abiding in the Dakini channel is clear light. The so-called central channel dissolving into the Dakini channel is also those two
Chinese
是融为一体的作用，而不是像从上往下的倾倒。大婆罗门萨惹哈也说：当风、火和自在（大自在天）停止时，在甘露流动的时刻，心融入风中。当结合的基础融入一个地方时，大乐之最胜是天空的界限也无法容纳的。这样说过。阿雅提婆在加持次第中也说：地的界限融入水中，水融入火中，火融入细风的界限中，风融入心中，心融入心所中，从心所产生的不明，那也走向光明。三有就这样停止。以及其他：地等四者和同样的空性四者，作为生起和毁灭的因，这八种事物应被理解。总之，光明本身作为事物融入之处和产生之处的基础，作为基础时的死亡，以及中阴时期的显现和圆满，以及进入睡眠、梦境和醒来时升起的时刻也各自相应地出现，以及其他在多种状态中显现，不仅如此，极其微细的是，在每一个念头的停止和生起时也会出现，无论如何，所有这些，粗大的融入微细的，那融入极其微细的，极其微细的最终就是光明。又，那本身逆向地生起直到粗大，那里的粗大是：五根，五蕴，五境，五智，就像被称为二十粗大一样。赤裸的认识是：血肉粗大的身体连同所依的根，以及五门的根识连同念头。仅仅是微细的是四大。极其微细的是：显增得三者也是，微细的最终是光明。在基础轮回的时候，那样出现，通过修道也同样可以体验到，更不用说更高的道了。即使在单独收摄的状态下，那些也齐全，在生起无依四具的体验时，粗大的稍微融入，通过修习三不动的，微细的和极其微细的融入次第显现，在明点的时刻就是光明。
English
It is the function of merging into one, not like pouring down from above. The great Brahmin Sarahha also said: When wind, fire, and Isvara (Mahesvara) cease, at the time when nectar flows, the mind enters into the wind. When the basis of union enters into one place, the supreme of great bliss cannot be contained even by the realm of the sky. Thus he said. Arya Deva also said in the order of blessings: The realm of earth dissolves into water, water dissolves into fire, fire dissolves into the realm of subtle wind, wind dissolves into mind, mind dissolves into mental factors, and ignorance arises from mental factors, that also goes to luminosity. The three existences cease in this way. And also: The four, earth and so on, and the same four of emptiness, as the cause of arising and destruction, these eight things should be understood. In short, luminosity itself is the basis of where things dissolve and from where they arise, as the death of the base, and the manifestation and completion in the bardo, and the moments of entering sleep, dreaming, and rising in wakefulness also occur accordingly, and also manifest in various states, moreover, the extremely subtle is, it also occurs in the cessation and arising of each thought, in any case, all of these, the coarse dissolves into the subtle, that dissolves into the extremely subtle, the ultimate extremely subtle is luminosity. Again, that itself arises in reverse order up to the coarse, the coarse there is: the five senses, the five aggregates, the five objects, the five wisdoms, like being known as the twenty coarse. Naked recognition is: the flesh and blood coarse body together with the supporting senses, and the five-door sense consciousness together with thoughts. Merely subtle are the four elements. Extremely subtle are: the three appearances, increase, and attainment are also, the ultimate of subtle is luminosity. In the time of the base samsara, that appears like that, through meditating on the path, one can also experience it in the same way, not to mention the higher paths. Even in the state of single retraction, those are all complete, when the experience of the four independent ones arises, the coarse ones dissolve slightly, by meditating on the three unmoving ones, the dissolving sequence of the subtle and the extremely subtle manifests, at the moment of the bindu it is luminosity.
Chinese
然后是大圆点次第，各种影像乃是中阴和生路，然而细微来说，一个也具足。无待且不动的分别念止息是融入次第死亡光明路，由此一个征兆显现乃是中阴路。由此对通常的显现加以扩展乃是生起化身路。这是略微表示，其他如六法等中所说。简略说也可以。清净且详细的是从密集金刚圣教中所出，我已在五次第释中说过，当从那里领悟，这里会文字繁多故未写。迁识的所缘前行是，法王却巴（Chos-rgyal phyogs-pa）所造的小字法类。诀窍的文字有些中说的是，对一切都抛弃的大士拉堆巴旺秋坚赞（Lha-stod pa dbang-phyug rgyal-mtshan）的法类。中阴时，从死亡中起立进入中阴的方式也在圣教中明示。险峻的三个悬崖是，地狱是黑色，饿鬼是红色，畜生是黄色，即见到广阔无垠、恐怖且令人毛骨悚然的三处悬崖。四种怖畏之声是四大反相之声，这是通用说法。五是在此之上加上虚空反相之声，这是时轮金刚成就者们的观点。依次是山崩地裂之声，大海翻腾之声，森林燃烧之声，劫末之风声，以及猛烈的雷声等，与地水火风空相合。不定的六种变化是，处所不定，衣服不定，食物不定，朋友不定，行为不定，心意变化不定，或认识不定。四种去处之路是，在时轮金刚续中已明说，如云：“光明诸天于天界，白色非白如是行，非天龙之世界中，混合之人世界时，饿鬼畜生人等变。” 说是从白色光明的道路去往天界，从黑色去往非天龙和地狱，从红色去往饿鬼畜生，从混合去往人，即是四种。其他法类中说六道。
English
Then comes the sequence of the great bindu, and the various images are the paths of bardo and rebirth. However, in a subtle way, even one contains everything. The cessation of independent and unmoving conceptualizations is the path of the dissolving stages, death, and clear light. From that, the arising of a single sign is the path of bardo. The expansion of ordinary appearances is the path of rebirth as the nirmanakaya. This is just a brief representation, as it appears in the Six Dharmas and other teachings. It can also be explained in brief. The pure and detailed explanation comes from the Guhyasamaja Arya teachings, which I have already explained in the commentary on the Five Stages. It should be understood from there, as writing it here would make the text too long, so I have not written it. The preliminary object of focus for transference is the small text composed by Chos-rgyal phyogs-pa. The statement "from some texts of instructions" refers to the tradition of Lha-stod pa dbang-phyug rgyal-mtshan, the great son of the great renunciate. In the context of bardo, the manner of rising from death into bardo is also clearly explained in the Arya teachings. The three dangerous precipices are: hell is black, pretas are red, and animals are yellow, meaning that one sees three vast, terrifying, and hair-raising precipices. The four sounds of terror are the sounds of the reversed appearances of the four elements, which is a common saying. The fifth is the addition of the sound of the reversed appearance of space on top of that, which is the view of the Kalachakra siddhas. In order, the sounds of mountains collapsing, oceans churning, forests burning, the wind of the end of the aeon, and violent thunder are associated with earth, water, fire, wind, and space. The six uncertain changes are: uncertain place, uncertain clothes, uncertain food, uncertain friends, uncertain behavior, uncertain mind, or uncertain perception. The four paths of going are clearly explained in the Kalachakra Tantra itself, as it says: "Gods of light go to the heavens, white and non-white they travel thus, in the world of asuras and nagas, in the mixed world of humans, the transformations of pretas, animals, and humans." It says that gods go to the heavens from the path of white light, asuras, nagas, and hells go from black, pretas and animals go from red, and humans go from mixed, which are the four. Other teachings speak of six realms.
Chinese
也称为六道。经部中说，也有白色、黑色、混合三种。以一座禅修混合正行和后行，这是与逆缘相混合。早期的一些觉摩等译师在传授时，很多修习六法的瑜伽士，虽然生起了神通等功德，但因为没有这个窍诀，无法将疾病等转化为道用，其他人都嘲笑说：六法似乎是无法转变逆缘的。因此，这个很重要。在卓的口诀中有详细的记载。全知大士也曾努力实践。从微小的逆缘开始混合，在《入行论》中也说过：习惯之后无难事，又有何事不能成？因此先习小损害，终能忍受大痛苦。如是说，对于冷热、雨风等，我亦不应太娇气。如是说，这是在柔软处刻画，在坚硬处取暖的例子。气力衰退等的体验是，前念已灭，后念未生之间的空隙，因此，此时能够清晰地显现心不作意的状态。安住于所缘境，与念头断灭之时相似。在不退失且增长瑜伽的支分之时，遣除障碍的文字是单独存在的，不必在正文中解释。增益是指对上师的虔诚，对众生的慈悲，显现如幻，空性，以及对如来藏生起定解，此外，在时机成熟时，以三种猛厉的强制性行为，将命气猛烈地注入中脉明点，还有缩短或延长一座的时间，交替进行宽窄的行住，以及依止各种境的甘露等。直到证得执持之前，都是有戏论、无戏论、极无戏论，也就是智者的行为。如果对此有兴趣，可以稍微详细地解释。如果想简略，只说名称就可以了。所谓以四种封印来印封，印封的对象如引导文中说的那样，有两组四种。其中，第一组是ཕྱོགས་པ་（藏文），第二组是དབང་རྒྱལ་བ་（藏文）的教言。早期的一些人，后来传