Chinese
在拉波显现的风息，在那座的等持中瞬间融入，因此那时，蕴界之显现于心中止息。又，当那等持解脱时，风息与彼处之显现二者皆生起。在获得三种显现地之前，止息之方式是：伴随着次第解说之征相等等，如同死亡前夕蕴界融入之体验一般，以乐、明、空三种体验之门，更加超胜，首先略微引导痛苦之体验，中间伴随着执持乐，最终伴随着于乐不作意之方式，各自从最初无定时，长久修习，最终在获得显现地之前夕，以彼一切之能力向一方成熟之方式，于一座中，首先，色等五者，之后，受等五者，之后，想等五者，之后，行等五者融入，这些是显现之真实的结合，之后，于那座中，最初获得显现地。这些是蕴、界、处之根源，风之能力等成为殊胜融乐之实物，减弱生起轮回显现之力量，故立为彼等融入之名言。因此，结合世俗之安立，彼等蕴界之能力与风和明点等，进入内身之脉中脉，以及其中以心间之轮为主之脉轮之中心，并融入于彼等之中所住之明点与微细风，四显现之智慧生起者。此言说，亦从于身体要害处击中之缘起之门而承认，亦从瑜伽士之意象显现之方式而承认。在获得意义之光明之前夕，不净之蕴界等从根本上完全清净，彼等之种姓等开始以一同生起之智慧一者而安住转变之方式融入，当意义之光明生起时，彼等成为大乐之自性而融入完毕。在未获得心寂之前夕，在修道之阶段，虽有相似之融入方式，然于二十粗分之融入二十者中
English
The winds that appear in Lapa dissolve momentarily into the samadhi of that seat, so that at that time, the appearance of the skandhas and realms ceases in the mind. Again, when that samadhi is released, both the winds and the appearances therein arise. Before attaining the ground of the three appearances, the way of cessation is: accompanied by the signs that are explained in order, it is just like the experience of the dissolution of the skandhas and realms before death. Through the three experiences of bliss, clarity, and emptiness, it is even more superior. First, it slightly guides the experience of suffering, in the middle it is accompanied by grasping at bliss, and finally it is accompanied by not thinking about bliss. Each of these is practiced for a long time without a fixed time at first, and finally, on the eve of attaining the ground of appearance, all of their powers ripen in one direction. In one session, first, the five forms, then the five feelings, then the five perceptions, then the five formations dissolve. These are the actual combinations of appearance, and then, in that session, the first ground of appearance is attained. These are the root elements of the skandhas, realms, and sources, and the powers of the winds become the actual substance of special melting bliss. The power of generating samsaric appearances is diminished, so they are called the dissolution of these. Therefore, in conjunction with the conventional establishment, the powers of these skandhas and realms, and the winds and essences, enter the central channel of the inner body, and the center of the chakras, especially the heart chakra, and dissolve into the essences and subtle winds that dwell in them, the generators of the wisdom of the four appearances. This statement is also acknowledged from the perspective of the interdependent origination that strikes the vital points of the body, and also from the perspective of the way in which the yogi's mind appears. On the eve of attaining the luminosity of meaning, the impure skandhas and realms are completely purified from the root, and the lineages of these begin to dissolve in a way that transforms into the single innate wisdom. When the luminosity of meaning arises, they become the nature of great bliss and are completely dissolved. Before the attainment of mind isolation, there is only a similar way of dissolving during the stage of meditating on the path, but among the twenty dissolutions of the twenty gross elements,
Chinese
除了个别情况，大部分都不完整，有些虽然完整，但也只是从二十个部分中逐渐消融一小部分，没有完全消融。基础时期的睡眠和僵硬时期等也与此类似。死亡的时候虽然是基础时期，但蕴界那些是完全消融的，那些的精微部分，如风等，消融于根本的四种显现中，粗大的部分与根本的心识分离而消融力量，因此消融的特征与道位时期不同。这样的话，引用《意趣显说》的意义是，想要解释根本续部中“如来众生皆杀害”所说。内在属于自续的色等蕴界，也会以身远离或幻身之本尊形象出现。特别是，以乐加持而将本尊，即蕴等的精微部分视为本尊，这是胜观。所谓不动等，是指最后所说的地等。与地等消融的方式次第相符，按照数量消融于光明中并进行观察，这是寂止。蕴界融入佛陀的坛城，即如是性中。引用《项鬘》和《建立》的文句，大部分都容易理解。如镜之智是清晰地觉知色声等境的形象的意识分别。平等性是分别觉知苦乐的感受后，进行分类的智慧，就像觉知微小的火星的触感后，将所有火的触感混合成平等性一样。妙观察智是将名称执为实义，将实义执为名称。成所作智是想要成就眼前的意愿和想要做的事情。法界性智是想要清净业和烦恼，想要从轮回中解脱，是进入清净那些的方法的智慧。其中，色蕴如镜，属于地界，称为眼和色，属于毗卢遮那佛和地类五种。受蕴平等性，水界，耳和声，属于宝生佛和水类五种。想蕴妙观察，火界，鼻和香，属于无量光佛和火类五种。行蕴成所作，风界，舌和味，属于不空成就佛和风类五种。这样二十
English
Except for certain cases, most are incomplete. Some, although complete, only gradually dissolve a small portion from twenty parts, without complete dissolution. The sleep and rigidity of the base period are similar to this. Although the time of death is the base period, the skandhas and realms are completely dissolved. The subtle parts of those, such as wind, dissolve into the four fundamental appearances. The gross parts separate from the fundamental consciousness and dissolve power. Therefore, the characteristics of dissolution are different from the stage of the path. Thus, the meaning of quoting the 'Exposition of Intent' is to explain what is said in the root tantra, 'Killing all Tathagatas and beings.' The skandhas and realms such as form, which belong to the inner self-continuum, also appear as the deity form of the body-isolation or illusory body. In particular, the deity blessed by bliss, that is, seeing the subtle parts of the skandhas as the deity, is vipassanā. The so-called immovable, etc., refers to the final elements mentioned. In accordance with the order of dissolution of the elements, dissolving into luminosity according to the number and observing, this is śamatha. The skandhas and realms enter the mandala of the Buddha, that is, suchness. The quotations from 'Garland' and 'Establishment' are mostly easy to understand. Mirror-like wisdom is the mental discrimination that clearly perceives the forms of objects such as form and sound. Equality is the wisdom that distinguishes between pleasant and unpleasant feelings and categorizes them, just as one perceives the touch of a tiny spark and mixes the touch of all fire into equality. Discriminating wisdom is grasping names as meanings and grasping meanings as names. Accomplishing wisdom is the desire to accomplish immediate wishes and the desire to do things. Dharmadhātu wisdom is the desire to purify karma and afflictions, and the desire to be liberated from samsara, which is the wisdom of entering the method of purifying those. Among them, the form skandha is like a mirror, belongs to the earth element, and is called eye and form, belonging to Vairocana and the five types of earth. The feeling skandha is equality, the water element, ear and sound, belonging to Ratnasambhava and the five types of water. The perception skandha is discrimination, the fire element, nose and smell, belonging to Amitābha and the five types of fire. The volition skandha is accomplishment, the wind element, tongue and taste, belonging to Amoghasiddhi and the five types of wind. Thus twenty
Chinese
也是。五者，即识、法界、虚空、意和法，虽然是不动者和空界，但也暂时舍弃。在此圣法之场合，依循从鬘续和总集所出的本尊清净，以数目相同的方式，显现出消除障碍之相。其中，将五者组合为一组的四组的融入方式，是按照经中所说的顺序。首先，地界的组融入。然后，水界的组融入。之后，火界的组融入。最后，风界的组融入。内部五者的顺序，经文的直接指示是讲解的顺序。而意义的顺序是，先产生者后灭，据说最终融入时先消失。因此，诸智慧从根境产生，根境从蕴产生，蕴也从大种产生。因此，在第一个五组的场合，首先，如镜智慧融入。然后，眼和色融入。其中，先是色，然后是眼。之后，色蕴最终融入地界。虽然这些事物各自融入光明，但能量的传承转移到后一个。因此，如镜智慧融入色，因此说眼融入等等。地界的组融入水，水界的组融入火。似乎有这样的说法。并且，在获得刹那三现和意义光明时，在通常情况下，这些以顺序不乱的方式出现融入次第。而在基础时期的死亡次第，以及心寂止的地之结合时，二十五者开始融入的时刻，顺序是不确定的。经历数年数月，或者立即发生等，时间长短也不确定。积累了所有这些能量后，实际融入次第的时刻，虽然不一定像一瞬间那样完成，但顺序是确定的，并且不会中断地发生。在基础时期的睡眠、性行为以及未获得心寂止之前的道位等，虽然仅仅确定了四大种的顺序，但其他的顺序是不确定的，并且有些会中断地发生。在此密集金刚圣者派的法类中，虚空和识分开，分为六
English
Also. The five, namely consciousness, dharmadhatu, space, mind, and dharma, although they are the immovable and the space realm, are temporarily abandoned. In this context of the holy Dharma, following the purification of the deities arising from the Garland Tantra and the Compendium, the appearance of eliminating obstacles is manifested in the same number. Among them, the way the four groups of five are combined and dissolved is according to the order described in the scriptures. First, the group of earth elements dissolves. Then, the group of water elements dissolves. After that, the group of fire elements dissolves. Finally, the group of wind elements dissolves. The order of the five internal elements, the direct instructions of the scriptures are the order of explanation. The order of meaning is that what is born first perishes later, and it is said that it disappears first when it finally dissolves. Therefore, all wisdoms arise from the sense fields, the sense fields arise from the aggregates, and the aggregates also arise from the elements. Therefore, in the case of the first group of five, first, mirror-like wisdom dissolves. Then, the eye and form dissolve. Among them, first is form, then the eye. After that, the form aggregate finally dissolves into the earth element. Although these things each dissolve into luminosity, the lineage of energy transfers to the later one. Therefore, mirror-like wisdom dissolves into form, therefore it is said that the eye dissolves, etc. The group of earth elements dissolves into water, and the group of water elements dissolves into fire. It seems that there is such a saying. And, when obtaining the momentary three appearances and the luminosity of meaning, in the usual case, these appear in the order of dissolution without confusion. But in the death sequence of the base period, and in the union of the earth of mental quiescence, at the moment when the twenty-five begin to dissolve, the order is uncertain. It takes years and months, or happens immediately, etc., and the length of time is also uncertain. After accumulating all these energies, at the moment of the actual dissolution sequence, although it is not necessarily completed in a single session, the order is certain and occurs without interruption. In the sleep and sexual intercourse of the base period, and in the path stages before obtaining mental quiescence, although only the order of the four elements is certain, the other order is uncertain, and some occur intermittently. In this Dharma category of the Guhyasamaja Arya tradition, space and consciousness are separated and divided into six
Chinese
为了不特意使用术语，风融入虚空，不说虚空融入识，而是识本身成为虚空。虚空界所包含的剩余四法不单独进行融入，而是与其他法一起结合。身体与两个忿怒尊圆满相应。将身体分为十部分，舍弃头顶和脚底，剩余的左右手为地，口和密处为水，左右臂所包含的上身为火，左右膝盖所包含的腿和下半身为风界。关节普贤和脉络慈氏，金刚鬘中没有说明收摄之法，因为与安立忿怒尊的处所有关，所以融入那些处所。根和境融入，因此其五种所触也融入。法界智和虚空界，即虚空界的法，这些一般是第六界，但此处连同意法界也包含在此处。这四者一般被认为是细微的界，但就它们本身而言，各有粗、中、细三种。就像最初的两个显现是粗大的识一样，这也属于粗大的融入。也就是说，这四者为了不改变蕴、界、处其他者的性质，一般在粗细二者中被认为是细微的，但从其自身角度来看，有粗大的，所以在最初的识显现增盛时融入，相对于四者而言的粗大融入。增盛获得增长时融入，是中等的融入。增长融入光明，或者增长融入无记，即第四刹那俱生时，细微的也融入，比如或意义的一切皆空的智慧。其中，二十种粗大者是与八十种自性一起运作的，所以如前所述，开始融入粗大者时，相对于八十种自性，粗大的分别念也融入，二十种完全融入时，八十种粗大的分别念也完全融入。细微的是与意、法、虚空、识四者一起运作的，所以三个部分与三个显现一起融入。然而，这需要考察，因为这个宗派是这样，瑜伽母续等