Chinese
从（光明）中升起，显现三种显现等等，从无始以来串习的习气被风唤醒，导致识向外境摇动，并体验苦乐。那么，根识和自性分别念，哪个先产生呢？因为互相依赖，所以从总体上无法确定。但是，在一个相续的生起次第中，自性先于根识产生。也就是，首先在光明时期，三种显现以潜伏的方式存在。从光明中升起时，三种显现显现出来。就在那一刹那，自性无法从潜伏状态中显现出来。但是，那时显现被风推动，所以在第二个刹那，产生一个自性的分别念显现出来。以外境摇动的分别念的那个刹那作为缘，产生执持外境的根识。因此，使根苏醒的是分别念。跟随根识之后，再次产生感受、认知、贪嗔等等众多的自性分别念，但那是另一个相续。因此，就像这样，原因是由习气，条件是风和分别念唤醒时，结果是根的识体验苦乐，这被视为一个相续。当一个先前的根识产生并与外境相遇时，从那个根识时期的明觉光明中，产生一个与外境体验相伴随的微细的三种显现。当它被风推动时，产生贪嗔的分别念。进入与它相应的境界，根识体验它。这被称为后一个相续。像这样，与基位显现的次第相一致，将自性和显现与无我的光明混合并修习，就会触及胜义谛。也就是，在即将入睡时，粗显现变得越来越微细的那个时候，将白日显现时期的乐空体验的延续，在那个时候，因为界聚集而乐增的状态上专注。即使在基位时期，也有二十五粗分的组成部分融入微细风中的一部分。在那个时候，专注于乐的状态，那个因缘会变得更加强大。从基位时期更加超胜的界融入的方式。
English
Rising from (luminosity), the appearance of the three appearances, etc., the habitual imprints from beginningless time, awakened by the wind, cause the consciousness to move towards objects and experience pleasure and pain. Then, which comes first, the sense consciousness or the self-nature conceptualization? Because they are mutually dependent, it is impossible to determine definitively in general. However, in a single continuum of arising, self-nature precedes sense consciousness. That is, first, in the time of luminosity, the three appearances exist in a latent state. When rising from luminosity, the three appearances manifest. At that very moment, the self-natures cannot rise from latency to manifestation. However, at that time, the appearance is moved by the wind, so in the second moment, a self-nature conceptualization manifests. That moment of conceptualization moving towards the object causes the arising of the sense consciousness that grasps the object. Therefore, it is conceptualization that awakens the senses. Following the sense consciousness, again, feelings, perceptions, attachment, aversion, and so on, many self-nature conceptualizations arise, but that is another continuum. Therefore, like this, when the cause, habitual imprint, and the condition, wind and conceptualization, awaken, the result is that the sense consciousness experiences pleasure and pain, which is considered a single continuum. When a previous sense consciousness arises and encounters an object, from the clear and luminous awareness of that sense consciousness's time, a subtle three appearances arise, accompanied by the experience of the object. When it is moved by the wind, conceptualizations of attachment and aversion arise. Entering into the realm that corresponds to it, the sense consciousness experiences it. This is called the later continuum. In this way, in accordance with the order of appearance in the base, if one mixes those self-natures and appearances with the luminosity of selflessness and meditates, one will touch the ultimate truth. That is, at the time when one is about to fall asleep, when the gross appearance becomes increasingly subtle, focus on the continuity of the experience of bliss and emptiness during the daytime appearance, on the state where bliss is increased by the gathering of elements at that time. Even in the base time, there is a part where the components of the twenty-five gross elements merge into the subtle wind. At that time, focusing on the state of bliss, that cause becomes even stronger. The way in which the elements merge is far superior to the base time.
English
It arises. Then, in the basic time, one sinks into sleep, and in the interval where the appearance of waking ceases, the wind dissolves into appearance. The three appearances also arise for a short time, like hailstones falling. By meditating on the path, the continuum of former bliss increases more and more, so the degree to which the winds of conceptual movement dissolve is also extremely great. For that reason, the three appearances also arise clearly and for a long time. In the basic time, at the end of the three appearances, there is also a state of deep sleep that lasts for a long time. It may last for a short time, but even though it is the nature of clear light, one does not recognize it. At the end of deep sleep, it is uncertain whether dreams arise or not. Sometimes the four appearances of sleep pass in an instant, and immediately dreams arise or exist. Whether long or short, before dreams, there is definitely a clear light of sleep. For a yogi, at the first attainment, there is a sleep like fainting into unconsciousness, and after that, the fainting clears, and there is a time when thoughts are not born and dreams do not arise, which is the fourth near-attainment or the actual clear light. Therefore, on top of that, one must cultivate the instructions of clear light. Moreover, the continuum of former bliss and emptiness experience, also becomes a condition due to the intermediate attainment of unconsciousness, and becomes extremely increased, appearing in the manner of bliss and emptiness without end or center. That is transforming ordinary deep sleep into the bliss and emptiness of the path, therefore, deep sleep becomes the path in a way that resembles the result, the Dharmakaya. That is called mixing the clear light of deep sleep with the Dharmakaya, and the cultivation of the clear light at the time of waking that corresponds to that order of dissolution is also called mixing the clear light with the Dharmakaya for that reason. When the clear light of sleep has a slight movement of habitual tendencies, there will be a very subtle part of the reversal of the three appearances, and when dreams arise depending on the movement of the winds, the way to mix dreams has already been explained before. Therefore, one should merge with the appearances. This phrase is also the source of the explanation of the name widely known as the mixing instructions in this area, and the meaning has been repeatedly explained and will continue to be explained. The instructions for the clear light of death also have two ways of entering in stages.
Chinese
就像是讲述光明的时候一样，这也能大致表达。又在《行聚》中说：如果修行者已经见到了真谛，但由于往昔串习的力量，被农活、经商和追求名利等所迷惑，而不修持三种行，或者其他修行者因为资财不全，无法圆满修持续部中所说的仪轨而不修持，那么这些人在死亡的时候，是否会转生到其他有之中呢？提出了这样的疑问。这里所说的见到真谛，是指心远离的究竟之例光明之名，因此获得它，并且幻身的次第首先获得本身就在一个整体上发生，因此获得幻身次第的补特伽罗在这里被安立为见到真谛。如果他因为懒惰，或者被迷惑，或者资财不全而不修持三种行，那么还会再次受生吗？或者不会受生？对他来说，有死有和中阴吗？或者没有？对此的回答是，在那部经中这样说到：同样，如果通达了圆满次第，做完了一切，就在世间中入于寂灭，对此不要怀疑。因此，了知真如是因为因缘不具足，如果像所说的那样没有修持，但如果舍弃一切见解而死去，那就是胜义谛，而生是世俗谛。这样如实证悟后，在百道中进入光明，舍弃他道的蕴，以加持我的次第而起，生起坚定的心，如果以作意而安住，那么他在其他生中也不会舍弃那个作意，因此他将成为一切智者。因此，无论以什么样的想法，人们的心都正确地结合，它就会改变它的自性，就像各种珍宝一样。这样说到。因此，这些全部都是以殊胜的转变而完全转变，就像完全变化了一样，因此会成就殊胜的果。这里说到：何者生是世俗谛，死亡之名也是胜义谛，这二种次第依靠上师的恩德。
English
It is similar to explaining the occasion of clear light, which can also roughly represent it. Also, in the Samgraha-caryā it says: If the practitioner has seen the truth, but is distracted by farming, business, and the pursuit of fame and gain due to the power of past habits, and does not practice the three conducts, or other practitioners do not practice because they do not have complete resources and cannot fully practice the rituals spoken of in the tantras, then when these people die, will they go to another existence? Such a doubt is raised. Here, seeing the truth is the name of the ultimate example of clear light of mind isolation, so obtaining it, and the stage of the illusory body first occurring on a single continuum, therefore the person who has obtained the stage of the illusory body is established here as seeing the truth. If he does not practice the three conducts because of laziness, distraction, or lack of resources, will he be reborn again? Or will he not be reborn? For him, is there death-becoming and bardo? Or is there not? The answer to this is, as it says in that scripture: Similarly, even if one has realized the completion stage, having done everything, one enters into nirvana in the world, do not doubt this. Therefore, knowing suchness is because the conditions are not complete, if one has not practiced as it is said, but if one dies having abandoned all views, that is the ultimate truth, and birth is the conventional truth. Having realized this correctly, entering the clear light in the hundred paths, abandoning the aggregates of the other path, arising with the order of blessing myself, generating a firm mind, if one abides by paying attention to it, then in other lives he will not abandon that attention, therefore he will become omniscient. Therefore, with whatever thought, the minds of people are correctly joined, it will change its nature, just like various jewels. Thus it is said. Therefore, all of these are completely transformed by a special transformation, just as if they were completely changed, therefore the special result will be accomplished. Here it is said: Whatever birth is the conventional truth, the name of death is also the ultimate truth, these two stages depend on the kindness of the guru.
Chinese
是。 获得的这个是未来佛。 真二双运， 如同不可分割般，它们没有差别。 两个名称最终是一个， 知道这个就从束缚中解脱了。 这样说了，并且引用经部的教证作为支持， 将生与死或者生与灭确定为无实有， 如果生灭在状态上成立，那么暂时在瑜伽士的心中会显现出远离生灭，但最终无法从生死中解脱，因为无论方法多么好，也不会行越状态。 这样的话，生和灭是心识分别念安立的，因为长久以来好像存在一样显现，但实际上并不存在。 任何瑜伽士认识到不存在时，那也不会发生。 因此，如果实行，这个浊世的身体会融入清净中，不会发生死亡。 因为没有发生死亡，所以也不会取中阴和新的生。 如果没有实行，这个粗大的身体不会像彩虹一样消失在清净的法界中，但是在死亡的心识生起时，如果生起证悟一切法为空性的智慧， 那么就会认识到死亡、中阴、生三者是不存在的。 因此，那不会发生，醒来就像做梦一样。 如果一次认识到不存在，又生起执着存在，难道不会发生生等吗？如果问，与实相成为一体的证悟方式，那是不可能退失的。 因为见到世俗中意念坚定的人们随顺其他的生，所以现量证悟比那更具有百倍的力量。 与实相成为一体的智慧是不可能退失的，因为实相不可能改变，而且智慧也融入了实相中。 这要放在心上，否则会成为不能成立的理由。 需要像这样结合很多《行聚》的依据的教证和理证。 如果不这样理解，有些人有时会认为这个和那个不是密咒的共同道， 却又说经部的词句也是直接开示的所说内容，这是矛盾的。 有些人对显密之道
English
Is. This attainment is the future Buddha. The union of the two truths, Like being inseparable, they have no difference. The two names are ultimately one, Knowing this liberates from bondage. It is said that, and quoting the scriptures as support, Establishing birth and death or arising and ceasing as unreal, If arising and ceasing are established in the state, then temporarily in the mind of the yogi, it will appear to be free from arising and ceasing, but ultimately it will not be able to be liberated from birth and death, because no matter how good the method is, it will not act beyond the state. In that case, birth and cessation are established by mental discrimination, because they appear to exist for a long time, but in reality they do not exist. When any yogi realizes that it does not exist, then that will not happen either. Therefore, if practiced, this impure body will dissolve into purity, and death will not occur. Because death does not occur, neither the bardo nor a new birth will be taken. If not practiced, this coarse body will not disappear like a rainbow into the pure realm of reality, but when the mind of death arises, if the wisdom of realizing all phenomena as emptiness arises, Then it is realized that death, bardo, and birth are non-existent. Therefore, that will not happen, waking up is like a dream. If one realizes that it does not exist once, and then clings to existence again, will birth and so on not occur? If asked, the way of realization that becomes one with reality is impossible to degenerate. Because one sees that those who have firm intentions in the conventional follow other births, therefore direct realization has a hundred times more power than that. It is impossible for the wisdom that has become one with reality to degenerate, because reality cannot change, and wisdom has also merged into reality. This should be kept in mind, otherwise it will become a reason that cannot be established. It is necessary to combine many scriptural and logical proofs that are based on the Compendium of Conduct in this way. If this is not understood, some people sometimes think that this and that are not the common path of mantra, But they also say that the words of the sutras are also the direct teachings, which is contradictory. Some people on the path of sutra and tantra