English
In order not to specifically use terminology, wind dissolves into space, and instead of saying space dissolves into consciousness, consciousness itself becomes space. The remaining four dharmas contained within the space realm are not dissolved separately, but are combined with the others. The body is perfectly united with the two wrathful deities. Dividing the body into ten parts, the crown of the head and the soles of the feet are omitted, and the remaining left and right hands are earth, the mouth and secret place are water, the upper body contained by the left and right arms is fire, and the legs and lower body contained by the left and right knees are dissolved into the wind element. The joints, Samantabhadra, and the veins, Maitreya, the method of absorption is not explained in the Vajra Garland, because they are related to the places where the wrathful deities are established, so they are absorbed into those places. The faculties and objects dissolve, so their five tangibles also dissolve. The Dharmadhatu wisdom and the space realm, that is, the dharmas of the space realm, are generally the sixth realm, but here, even the mind-dharmadhatu is included here. These four are generally considered to be subtle realms, but in relation to themselves, each has three types: coarse, medium, and subtle. Just as the first two appearances are coarse consciousness, these also belong to the coarse dissolution. That is, these four, in order not to change the nature of other aggregates, realms, and ayatanas, are generally considered subtle among the two, coarse and subtle, but from their own perspective, there is coarseness, so when the first consciousness appearance increases, the coarseness relative to the four dissolves. When increase is gained, the dissolution is medium. When gain dissolves into luminosity, or when gain dissolves into unconsciousness, that is, at the fourth moment of co-emergence, the subtle also dissolves, like the wisdom of emptiness of all examples or meanings. Among them, the twenty coarse ones operate together with the eighty natures, so as mentioned above, when the dissolution of the coarse begins, in relation to the eighty natures, the coarse conceptualizations also dissolve, and when the twenty are completely dissolved, the eighty coarse conceptualizations are also completely dissolved. The subtle operates together with the four: mind, dharma, space, and consciousness, so the three categories dissolve together with the three appearances. However, this needs to be examined, because this tradition is like this, the Yogini Tantra, etc.
Chinese
按照其他宗派的观点，风融入虚空，那时虚空界的五种法也次第止息，这与其他宗派相同。当虚空融入阿赖耶识时，在阿赖耶识的阶段，三种次第的显现生起，如果需要进入光明，那么这两种观点似乎是矛盾的，那么这两种观点中通常应该以哪个作为标准呢？一般来说，众生随着想法的力量，心放在哪里，就显现为哪里，但是，这个宗派中，风融入阿赖耶识之间，有生起第一个显现的结合，那是其他宗派中出现的虚空界融入的方式，其他宗派中说那时虚空界已经融入，而这里虚空界的所有分别念摇动的运作，必须承认在这个时候融入，因此这和要点相同。在三种显现的阶段，虚空和阿赖耶识的四种法融入，这个宗派这样说，而其他宗派也说，它们产生二取显现的部分，在三种显现的阶段必须融入，意义相同，因此，两种观点不矛盾的方式就是这样。同样，这个宗派中，地界融入而出现海市蜃楼，水界融入而出现烟雾，火界融入而出现天空景象，风界融入而出现灯火，虚空界融入不单独进行，而是在阿赖耶识融入次第的阶段，以虚空无云的景象为基础，显现出白红黑三种。在《行集论》中，第四个次第的阶段中说：第一是如海市蜃楼，见到具有五种光芒的集合。第二是显现，如月亮的光芒。第三是显现增盛，如太阳的光芒。第四是获得显现，如黑暗。然后从脱离黑暗的瞬间就是光明，这样说了五个次第，有些人将后面的四个与烟雾等结合的分类是不合理的。因此，如海市蜃楼是象征，粗大的融入时，有最初的四个征兆，并且每一个都有从内而外的色蕴、五蕴、五界融入的次第，因此见到具有五种光芒。按照续部和口诀其他许多宗派的观点，第五个征兆，无云晴空的征兆是虚空界融入的阶段。
English
According to other schools of thought, wind dissolves into space, and at that time, the five elements of the space realm also gradually cease, which is similar to other schools. When space dissolves into the alaya consciousness, in the stage of alaya consciousness, three successive appearances arise, and if it is necessary to enter the clear light, then these two views seem contradictory, so which of these two views should generally be taken as the standard? In general, sentient beings, according to the power of thought, wherever the mind is placed, it appears as that place, but in this school, there is a combination of the first appearance arising between the wind dissolving into the alaya consciousness, which is the way the space realm dissolves that appears in other schools, and other schools say that the space realm has already dissolved at that time, but here all the conceptual movements of the space realm, it must be admitted that they dissolve at this time, so this is the same as the point. In the stage of the three appearances, the four elements of space and alaya consciousness dissolve, this school says so, and other schools also say that the part of them that produces dualistic appearances must dissolve in the stage of the three appearances, the meaning is the same, therefore, the way the two views are not contradictory is like this. Similarly, in this school, the earth element dissolves and a mirage appears, the water element dissolves and smoke appears, the fire element dissolves and a sky-like appearance appears, the wind element dissolves and a lamp appears, the space element dissolving is not done separately, but in the stage of the alaya consciousness dissolving sequence, based on the appearance of a cloudless sky, the three colors of white, red, and black appear. In the Compendium of Practice, in the stage of the fourth sequence, it says: The first is like a mirage, seeing a collection with five rays of light. The second is appearance, like the light of the moon. The third is the increase of appearance, like the light of the sun. The fourth is the attainment of appearance, like darkness. Then from the moment of being free from darkness is clear light, thus five sequences are spoken, and some people's classification of combining the latter four with smoke etc. is unreasonable. Therefore, like a mirage is a symbol, when the gross elements dissolve, there are the first four signs, and each one has the sequence of the dissolution of the five aggregates, the five elements, from the inside out, therefore one sees it with five rays of light. According to the view of the tantras and oral instructions of many other schools, the fifth sign, the sign of a cloudless clear sky, is the stage of the space element dissolving.
Chinese
确实如此。在意识的消融次第中，有白、红、黑三种。在吉祥时轮中，那时有十种征兆。在光明之际，则说是全然一体。总的来说，十种征兆和三种，除了广略的说法不同外，意义是一样的。虽然没有对全然一体进行详细解释，但在这个体系中也必须认可，即不包括在白、红、黑三种之内的虚空之相。虽然在这个体系中没有明确说明，但实际上并不矛盾，因为它是三光显现的基础，所以在这个体系中也必须在意义上承认它最初的出现。但不会单独列出次第。这样，如果不确定三种显现、自性风，以及粗细消融的方式，那么似乎会失去理解此体系圆满次第的基础。而且，所有被称为六法诀窍的方面都依赖于此，因此非常广泛。但是，如果不理解详细的分类，那么仅仅粗略的理解也无法代表任何方面，因为它属于意义深刻的范畴，所以进行了总结、详细而清晰的阐述。这种方法被称为中阴引导，即使在所有村民的口中流传。能够如实确定分类的，即使在智者中也百里无一。虽然在所有续部、经文和诀窍中都有讲述，但谁拥有指引式的引导呢？或许通过习气觉醒和加持的力量，也能理解一些方面。如是说。在所引用的分类次第的经文中，所谓“风缓慢运行”，是指呼吸不急促，气味不会改变，即感觉不到气味。自身身体的声音是耳朵的声音。剩余的自性显现，即文殊智慧，是指将三种显现融入意文殊的智慧中。在金刚鬘中，将自性蕴解释为意识蕴，两者意义相同。所谓第二次第，是指心远离的次第。用什么方法呢？即包括丸药执持、金刚念诵和后观。显现空性的咒语意义，即六种姓的智慧、金刚三身的智慧，以及咒语和手印的确定意义等等，讲述了很多，但因为文字太多，所以在此不赘述。第二，显
English
Indeed. In the process of the dissolution of consciousness, there are three: white, red, and black. In the glorious Kalachakra, at that time, all ten signs are present. In the state of clear light, it is said to be all-encompassing. Generally, the ten signs and the three are the same in meaning, except for the difference in the way of explaining them in detail or briefly. Although there is no detailed explanation of the all-encompassing, it must be accepted in this system as well, that is, the sign of space that is not included in the three: white, red, and black. Although it is not explicitly stated in this system, it does not contradict the meaning, because it is the basis for the appearance of the three lights, so it must be acknowledged in this system as well in terms of its initial appearance. However, it is not listed separately in order. Thus, if one does not have certainty about the three appearances, the nature of the winds, and the subtle and coarse ways of dissolution, it seems that the foundation for understanding the completion stage of this system will be lost. Moreover, all aspects known as the pith instructions of the six dharmas rely on this, so it is very extensive. However, if one does not understand the detailed classifications, then even a rough understanding cannot represent any aspect, because it belongs to the category of profound meaning, so it has been summarized, detailed, and clearly explained. This method is said to be the bardo introduction, which is even circulated in the mouths of all the villagers. Even among the wise, only one in a hundred can truly ascertain the classifications. Although it is taught in all tantras, scriptures, and pith instructions, who possesses the pointing-out introduction? Perhaps through the awakening of habits and the power of blessings, one can understand some aspects. Thus it is said. In the quoted text on the order of classifications, the phrase "the wind moves slowly" means that the breath is not hurried, and the sense of smell does not change, that is, one does not perceive smells. The sound of one's own body is the sound of the ears. The remaining natural appearance, the wisdom of Manjushri, refers to the wisdom of the three appearances dissolving into the mind of Manjushri. In the Vajra Garland, the aggregate of nature is explained as the aggregate of consciousness, and the two have the same meaning. The so-called second stage is the stage of mind isolation. By what means? It is encompassed by pill-holding, vajra recitation, and subsequent contemplation. Manifesting the meaning of the mantra of emptiness is the wisdom of the six realms, the wisdom of the three vajras, and the definitive meaning of mantras and mudras, etc., which are explained in many ways, but because there are too many words, I will not elaborate on them here. Second, appear
Chinese
三种显相的体性被确定为：自性觉知的智慧，如同虚空般没有特征。然而，它有分类，即夜晚、白天、界限的自性。显现和显现增长，以及同样地，显现近获得。如是说。这样，二十种粗大和三种细微显相的融入方式已经先行。现在将要解说这三种显相，这是此处的意义之主要。这三种道之智慧的体性也是自性觉知的智慧。每一个也都是以自己的体性无有戏论，如同虚空般，因此没有特征的差别。然而，从显现方式的角度来说，有它的差别。与夜晚的月光虚空相似的，具有这种形象的第一个显现；与白天的虚空相似的，显现增长；以及界限的黑暗自性，与之相似的显现近获得也是如此。不能正确生起圆满次第禅定的修行者的三种喜悦的智慧也仅仅是三种显相，但是将要解说的这些特征并不圆满。特征是，在《行集灯论》中说：其中，显现的特征是什么呢？无有形象的自性，无有身和语。如同秋季时，无垢的虚空中，月轮的光芒显现并遍布一样。自性的光明形象中，缘取所有事物，因此是显现。这是胜义菩提心的智慧之第一个空性显现。因此，以“无有形象的自性”作了简要的指示，然后以“无有身语”作了广说。五根和五根识的形象消失是无有身。如所说：“总说和具相之声音，以及念头也与之意义相同。”一样，声音和念头的形象不显现是无有语。因为没有这些，所以没有被身语所转变的意的形象。一般来说，心没有显现不是这样的，因为觉知自性的非常明亮，不分偏颇地缘取所有事物，并且具有明亮显现，即