Chinese
相似的。因此，如果从基础、道路和结果三个方面来区分，第一个是安住的明光，睡眠的明光，死亡的明光这三种，无论修不修（４３８页），都是存在的。第二是，证悟一切法无生是总义的明光，在醒、睡、死三种情况下，气和心融入中脉并消融，从中产生的四种空性在体验中得到认识。第三是，将无学双运显现称为名言。第五是，像这样在来世连接相续的时候，气息融入心间，顶轮的白明点向下落，意识融入光明，脐轮的红明点向上升，光明融入增长，这两者在心间相遇并增长，融入近得，各自的体性是：依次地，像无云的虚空一样，放在所有人的头上，像月光照耀一样的白茫茫，像阳光照耀一样的红彤彤，以及像黄昏的黑暗照耀一样的景象显现，在最后的时候，记忆消失，昏厥，八十种自性觉受停止。然后，近得融入光明，昏厥醒来，脱离了之前的三个引发因素，出现像黎明时分晴朗的秋空一样的景象，这就被称为死亡明光，这是所有有情（４３９页）显现俱生明光的时刻。从熟悉和不熟悉两种情况来看，第一种情况是解脱显现为报身，另一种情况是即使显现也无法识别。除了具足六界的密勒日巴之外，对其他人来说，仅仅是稍微显现一下而已，没有认识的机会。因此，安住于圆满次第的四空明光，从那上面升起的时候，将逆行的近得到幻影之间的征象与意念中的本尊一起升起，从那上面升起的时候，将异熟蕴观想为三层楼的本尊，这三者依次类似于醒来时的状态，就像法身、报身、化身的混合一样，在睡眠的时候也要练习并依赖熟悉。熟悉之后，在死亡时，在收摄五大的时候，无论修习生起次第还是圆满次第，都要与收摄次第相一致。
English
similar. Therefore, if we distinguish by the three aspects of base, path, and result, the first is the clear light of abiding nature, the clear light of sleep, and the clear light of death, these three exist whether one meditates or not (page 438). The second is, realizing that all dharmas are unborn is the clear light of general meaning, and in the cases of waking, sleeping, and dying, the four emptinesses that arise from the winds and mind merging into the central channel and dissolving are recognized in experience. The third is, the manifestation of the non-learning union is called a term. The fifth is, like this, at the time of connecting continuity in the next life, the winds dissolve into the heart, and the white bindu of the crown chakra falls downwards. Consciousness dissolves into appearance, and the red bindu of the navel chakra rises upwards. Appearance dissolves into increase. These two meet and increase in the heart, dissolving into near attainment, and their respective characteristics are: sequentially, like the cloudless sky, placed on everyone's head, a white expanse like moonlight shining, a red expanse like sunlight shining, and the appearance of a scene like the darkness of dusk shining. At the final time, memory disappears, one faints, and the eighty types of self-nature awareness cease. Then, near attainment dissolves into clear light, one awakens from the faint, separated from the previous three inducing factors, and a scene like a clear autumn sky at dawn appears, which is called the clear light of death. This is the time when the innate clear light manifests to all sentient beings (page 439). From the two cases of familiarity and unfamiliarity, in the first case, liberation appears as the Sambhogakaya, and in the other case, even if it appears, one cannot recognize it. Except for Milarepa, who possesses the six elements, it only appears slightly to others, so there is no opportunity to recognize it. Therefore, abide in the clear light of the four emptinesses of the completion stage. When rising from that, rise with the signs of the reversed near attainment to the mirage together with the deity in the mind. When rising from that, view the ripened aggregates as a three-storied deity. These three are sequentially similar to the state of being awake, like a mixture of Dharmakaya, Sambhogakaya, and Nirmanakaya, so one must practice and rely on familiarity even during sleep. Having become familiar, at the time of death, when gathering the elements, whether one practices the generation stage or the completion stage, it should be in accordance with the gathering sequence.