Chinese
于此之际，有与三身相融的三种方式。如此串习，依赖于此，临终时会转变为与三身相融的三种方式，因此也称为九融之窍诀。初者，乃临终时与三身相融之理：依赖于上述所说的各种方法，能够使气融入中脉的补特伽罗，依赖于外事业手印，或者抓住梦境而强行执持光明之窍诀，或者于白日将意念专注于中脉诸处的窍诀等，无论修持哪一种，当气融入中脉，经历入、住、融三阶段时，如前所说，显、增、得三者连同光明一同显现。与此同时，融入中脉内的炽热之力的推动下，从顶轮降下白色菩提心，于中脉内下降时，心识会猛烈地转变为安乐的自性。因此，将之前所寻求的见解的最终定论安放于其上。关于安放的方式，有些人说，因为过于专注于安乐的自性，以至于任何地方都无法抓住，所以就安放在其上。并且说，这样做可以阻止对安乐的执着，如果不这样做，就会产生执着，这是一种没有理解无上道安乐与空性结合之要点的颠倒之见，是不可取的。如果让安乐自行消失，那么一开始努力追求安乐就没有意义了。并且说会对安乐产生执着，这也是没有领悟安乐与空性结合之方式的征兆。因此，依赖于外内之征兆，意之识转变为安乐的自性时，会认为一切法在对境之上没有丝毫成立的可能。如此行持，安乐越是强烈，就越能阻止心识散乱到其他对境上。因此，见解的执持会自然而然地放松，安乐越是强烈，证悟空性的执持就越有力。并非会产生执着，因此，通过智慧仔细地理解，如果知道了与清净见相结合的修持方式，仅仅依靠这个就能毫无疑问地从轮回中解脱。即使气融入中脉，产生了融乐，如果没有空性的清净，或者即使有，也不懂得安乐与空性相结合，那么就很难有意义，而且见解
English
At this juncture, there are three ways to merge with the three bodies. By familiarizing oneself in this way, relying on this, at the time of death, it will transform into the three ways of merging with the three bodies, therefore it is also called the pith instruction of the nine merges. The first is the way to merge with the three bodies at the time of death: relying on the various methods mentioned above, a person who is able to make the winds enter the central channel, relying on the outer action mudra, or seizing the dream and forcibly holding the luminosity, or the pith instruction of focusing the mind on the places of the central channel during the day, whichever is practiced, when the winds enter the central channel and experience the three stages of entering, abiding, and dissolving, as mentioned before, the three, appearance, increase, and attainment, along with luminosity, will appear. At the same time, under the impetus of the burning heat that has entered the central channel, as the white bodhicitta melts from the crown chakra and descends within the central channel, the mind will fiercely transform into the nature of bliss. Therefore, place the final conclusion of the view that has been sought before upon it. Regarding the way of placing it, some say that because one focuses too much on the nature of bliss, to the point that it cannot be grasped anywhere, therefore it is placed upon it. And they say that doing so can prevent attachment to bliss, and if one does not do so, attachment will arise, which is a reversed view that does not understand the key point of the union of bliss and emptiness of the unsurpassable path, and is not acceptable. If one lets bliss disappear on its own, then there is no point in striving for bliss from the beginning. And saying that attachment will arise to bliss is also a sign of not understanding the way to unite bliss and emptiness. Therefore, relying on the outer and inner signs, when the mind's consciousness transforms into the nature of bliss, one will think that there is not even a particle of possibility for all phenomena to be established on the object. By acting in this way, the more intense the bliss, the more it will prevent the mind from scattering to other objects. Therefore, the holding of the view will naturally relax, and the more intense the bliss, the more powerful the holding of realizing emptiness will become. It is not that attachment will arise, therefore, by carefully understanding through wisdom, if one knows the way of practice that is combined with the pure view, relying solely on this, one will undoubtedly be liberated from samsara. Even if the winds enter the central channel and the melting bliss arises, if there is no purity of emptiness, or even if there is, one does not know how to unite bliss and emptiness, then it will be difficult to be meaningful, and the view