English
Therefore, the elements with a greater proportion of liquids such as blood and serum, due to the absence of the supporting wind and consciousness, the essence of water dissolves into the essence of fire, causing the mouth and nose to dry up, and the tongue to recede into the throat. The inner signs are the appearance of something like smoke rising and something like ash accumulating. The fire-wind of the central channel destroys the wind of the function of fire, so the consciousness that feels hot also leaves its habitual imprint on the central channel and ceases, and the elements with a greater proportion of heat, such as warmth, due to the absence of the supporting wind and consciousness, the essence of fire dissolves into the essence of wind, causing the body's heat to contract from the extremities and the transferring fire-heat to diminish. The inner signs are the appearance of something like fireflies, tiny red dots and small red spots. The meaning of wind dissolving into consciousness is also not that there is no wind in the place of wind in the body, or that the dwelling place is transferred and the wind enters into consciousness. Nor is it that the habitual imprint of the essence of wind is left on consciousness, and the wind ceases. Rather, the essence of wind abandons all the body from the coarse life-force channel to the intermediate, enters the five channels with the tubes of five lights within the life-force channel, and becomes one taste with the appearance of mind. Therefore, the breath flows outward for a long time and cannot be drawn inward, and the coarse movement ceases. The inner signs are the appearance of something like a burning butter lamp and something like a string of lanterns arranged in a row. The dissolution of consciousness into space is not the meaning that consciousness becomes non-existent, but that it dissolves into the emptiness that is clear like space, unobstructed, and difficult to express. Moreover, in the scriptures of the Guhyasamaja Arya cycle, the manner of the dissolution of the space element is not clearly explained because the subtle element is hidden within the wind and explained. Therefore, the dissolution of the space element is not distinguished separately, but in the stage of the dissolution sequence of consciousness, the sign appearance of cloudless space is taken as the basis for the appearance, and it is considered that the three appearances of white, red, and black will appear. The dissolution of conceptual thought refers to the fact that up until the wind dissolves into space, the functions of the aggregate of formation, which are capable of performing the eighty types of self-nature conceptual thought, all dissolve together with the wind. The subtle conceptual thoughts that do not perform functions remain mingled with the three appearances, and therefore dissolve at that particular time. Therefore, the so-called dissolution of appearance refers to the occasion when space dissolves into clear light, and the nature of mind from the state of emptiness
Chinese
地身的光明四相显现，总的来说，显现有三种，即胜义谛的显现和世俗谛缘起的显现。胜义谛的显现是，根本是法界自心大乐恒常不变的胜义自性大觉性。本体大乐即是自己的显现或自相显现的方式，是金刚三密的不可思议之处，即身之密显现，语之密增长，意之密获得。如前所说，普遍的大乐即是万法皆空光明。世俗谛缘起的显现分为具有自性和不具有自性的显现两种。这里所说的具有自性也分为基础时和道时两种。这里的基础时也分为持续不断和特殊时出现两种。后者又分为最粗大明显地出现于死亡时，中等地出现于睡眠和性爱时，细微不明显地出现于六识粗大显现之时。因此，在临终之前，二十五种粗细完全融入之后，从原始佛那里说：“有情众生在死亡时，月亮甘露向下流，上方太阳尘埃罗睺星，将识与有之体性结合。”如是说，当进入虚空光明时，所有精纯的尸体都融入中脉上下方的阿吽中。它融入心间的智慧光明大精纯中，粗细的分别念全部停止，显现四种光明的智慧。也就是，当中脉上端的白分精纯向下流到心间时，在心识显现的最初时刻，三十三种智慧的自性停止。圣天所著的《行集论》中说：离贪1，离贪中间2，极度离贪3，任何心之行往4，忧伤5，忧伤中间6，变得非常忧伤7，寂静和分别念8，恐惧9，恐惧中间10，极度恐惧11，贪欲12，贪欲中间13，极度贪欲14，执取15。
English
The four aspects of the earth body's luminosity manifest. Generally, there are three kinds of appearances: the appearance of the ultimate reality and the appearance of conventional dependent origination. The appearance of the ultimate reality is the root, the essence of reality, one's own mind, great bliss, the eternal, immutable, ultimate self-awareness. The essence of great bliss itself is its own appearance or the way its own form manifests, the inconceivable secret of the three vajras: the secret of the body manifests, the secret of speech increases, the secret of mind is attained. As previously stated, the all-pervading great bliss is the emptiness and luminosity of all things. The appearance of conventional dependent origination is divided into two types: appearances with inherent existence and appearances without inherent existence. Here, the appearances with inherent existence are also divided into the ground phase and the path phase. Here, the ground phase is further divided into continuous and occasional occurrences. The latter is further divided into the time of death, when it appears very coarse and clear, the time of sleep and sexual union, when it appears moderately, and the time when the coarse appearances of the six consciousnesses arise, when it appears subtle and unclear. Therefore, before the time of death, after the complete dissolution of the twenty-five coarse and subtle elements, as the primordial Buddha said, "When embodied beings die, the nectar of the moon flows downward, and above, the solar dust Rahu combines consciousness with the nature of existence." As it is said, when entering the luminous space, all the pure essences of the corpse dissolve into the Ah and Ham of the central channel's upper and lower parts. That dissolves into the great pure essence of the wisdom luminosity in the heart, and all coarse and subtle thoughts cease, and the wisdom of the four luminosities manifests. That is, when the white element of the upper end of the central channel descends and reaches the heart, at the first moment of the mind's appearance, the thirty-three natures of the wisdom of discernment cease. In Arya Deva's Compendium of Practice, it says: "Without desire 1, intermediate without desire 2, extremely without desire 3, whatever the mind's going and coming 4, sorrow 5, intermediate sorrow 6, becoming extremely sorrowful 7, peace and discrimination 8, fear 9, intermediate fear 10, extreme fear 11, craving 12, intermediate craving 13, extreme craving 14, grasping 15."
Chinese
我，不善16，饥饿17，口渴18，感觉19，中间感觉20，极度感觉21，智者22，智慧23，执着的所依24，个别思择25，知惭26，慈悲27，爱28，中间的爱29，极度的爱30，伴随疑惑31，积聚32，嫉妒33，总共三十三种相。如是说。彼时，以内在的白色明点分离的缘故，外在的征象显现为如同无云晴空中被月光遍布一般，出现白茫茫的景象。能取之相的粗大分别念空性，以空性的光明，以及觉性的自性光明显现，称为显现的智慧，这是第一个刹那。二无别胜中说：显现名为不分别，明分彼分舍弃能取念，生起不现风等何者，朗然安住第一刹那。如是说。中脉下端的红色明点的精华向上升起之时，显现的智慧融入增长，以方便智慧的自性四十种止息。行集经中说：贪欲1，普遍贪欲2，欢喜3，中间欢喜4，极度欢喜5，喜悦6，极度满足7，惊奇8，骄傲9，满足10，拥抱11，亲吻12，吮吸13，稳固14，精进15，骄傲自满16，行为17，夺取18，力量19，喜悦20，与欢喜结合21，与中间欢喜结合22，与极度欢喜结合23，娇媚24，种种娇媚25，争斗26，善良27，言辞清晰28，真实29，不真实30，决定31，不接近接受32，布施者33，劝导34，勇敢35，无惭36，敏捷37，残暴38，不驯服39，极度狡猾40，总共四十种相。如是说。彼时，以内在的红色明点相连的缘故，外在的征象显现为如同无云晴空中被阳光遍布一般，出现红蓝或红茫茫的景象。能执之相的分别
English
Me, non-virtue 16, hunger 17, thirst 18, feeling 19, intermediate feeling 20, extreme feeling 21, wise person 22, wisdom 23, the basis of grasping 24, individual discernment 25, knowing shame 26, compassion 27, love 28, intermediate love 29, extreme love 30, accompanied by doubt 31, accumulation 32, jealousy 33, totaling thirty-three characteristics. Thus it is said. At that time, due to the separation of the inner white element, as an external sign, all appearances are like a cloudless, clear sky pervaded by moonlight, appearing white and bright. The coarse conceptualization of the object of grasping is emptiness, with the luminosity of emptiness, and the self-radiance of awareness appearing clearly, called the wisdom of appearance, which is the first instant. It is said in the Two-in-One Victory: "Appearance is called non-conceptualization, that clear aspect is free from grasping thoughts, whatever arises, invisible, with wind, remaining distinctly is the first instant." Thus it is said. When the essence of the red element from the lower end of the central channel rises upward, the wisdom of appearance merges into increase, and the forty aspects of the nature of skillful means wisdom cease. In the Compendium of Conduct it is said: Attachment 1, complete attachment 2, joy 3, intermediate joy 4, extreme joy 5, delight 6, extreme satisfaction 7, wonder 8, pride 9, contentment 10, embrace 11, kissing 12, sucking 13, stability 14, diligence 15, arrogance 16, action 17, seizing 18, strength 19, excitement 20, union with joy 21, union with intermediate joy 22, union with extreme joy 23, coquetry 24, various coquetry 25, strife 26, virtue 27, clear speech 28, truth 29, untruth 30, certainty 31, not closely accepting 32, giver 33, exhortation 34, bravery 35, shamelessness 36, quickness 37, cruelty 38, insubordination 39, extreme deceitfulness 40, totaling forty characteristics. Thus it is said. At that time, due to the connection with the inner red element, as an external sign, like a cloudless, clear sky pervaded by sunlight, a reddish-blue or reddish-bright appearance arises. The conceptualization of the subject of grasping
Chinese
所谓的近得智慧是第四个刹那。如《胜法》所说：近得无垢染，自生自明无有乐想，微细粗大皆寂灭，成为禅定之至上，第四刹那不可变，是为遍行者。如是，一切近得皆为空性光明之智慧，以及一切微细粗大之分别念。《金刚鬘》中说：第一意识之进入，名为显现与增盛，其乃进入大空性，彼亦趋向于光明。如是，三显现皆融入光明而止息，故名为诸法自性空性之智慧。如《胜法》所说：如是种种之云彩，颜色形状虽各异，然皆生起于虚空，并融入于彼虚空之中。如是，一切之自性，皆为三显现之因，无余进入对境后，亦融入于彼之中。三显现乃清净之道，是为显现清净之对境，一切皆安住于光明之中。如是，圣天之口中亦说：如是种种之云彩，颜色形状虽各异，然皆生起于虚空，并融入于彼虚空之中。如是，一切之自性，皆为三显现之因，无余进入对境后，亦融入于光明之中。若能认识到此，则显现是串习之光明，增盛是禅定之光明，获得是离垢无漏之光明，近得是俱生法身自性之光明。如《胜法》所说：光明乃禅定无漏，无尘无种不动摇，俱生法身之精髓，乃任运成就菩提心之自性。如是，四光明次第生起，故于显现、增盛、获得之三显现之时，粗大之障碍皆融入法界。当一切近得之空性光明生起之时，微细之障碍亦融入，故于彼时会生起一种如是远离一切障碍之状态。因此，原本安住之大不变法身，即是远离戏论之智慧，具有本来清净、原始解脱之合理性。