English
In the "Union of Sun and Moon," it says: Earth dissolves into earth, likewise water, fire, and wind, each dissolves into itself, and this is how it occurs in the body of a person. When earth dissolves into itself, the body becomes heavy and does not take food, and all strength to rise and walk is exhausted. When water dissolves into water, water drips from the mouth and nose. Likewise, when fire dissolves into fire, the mouth and nose become completely dry, and all warmth from the extremities of the body is lost. Likewise, when wind dissolves into wind, the breath comes in gasps, the limbs tremble, and the eyes also turn upwards. Thus, it is said that the four elements dissolve into themselves as signs. When wind dissolves into consciousness, the internal blood and essence gather in the heart, the heat dissolves into the heart, and the coarse movement of wind within the veins and arteries ceases, causing one to faint for a moment. At those times, the key instruction is to trust in the self-appearance of the dying bardo, and to maintain the state of self-clarity without distraction, without conceptualization. Secondly, in the bardo of dharmata, the instruction to trust in self-appearance like a child entering its mother's lap is: In the "Destruction," it says: Here, the bardo of dharmata is explained. When disintegration occurs at the time of death, consciousness dissolves into space. When space dissolves into clear light, all subtle and gross appearances cease, and the body of light, complete with all faculties, becomes like a body and its shadow. When those lights flash, the skilled one seizes the arising of appearances. The moving winds arise, and lights and rays of five colors appear as uncertain rainbow patterns. As it is said, when the inner breath ceases and consciousness dissolves into space, the connection between body and mind is severed. Awareness travels from the heart along a path like a white silk thread. When it emerges from the door, the far-reaching projector, the water lamp, it is called the nose-rope of Vajrasattva, and when the two ends of the five lights are seen to be inserted into the center of space, liberation occurs through awareness of self-appearance. Then, when space dissolves into clear light, appearances change without a change in time. The appearance of external earth, stones, mountains, and rocks ceases, and the appearance of internal dharmata clear light arises. All appearances blaze as the light of the five wisdoms, and the forms of the five lights flicker, burn, blaze, and appear as light pervading the sky. At this time, one's own body of light appears, and when the appearance of the five lights emerges outward from the crystal palace, when that self-appearance arises,
Chinese
由于安住于本性降临的禅定，通过认识显现增长为自性的要诀而解脱。第一刹那认识，第二刹那在认识之上解脱，第三刹那从解脱之上融入原始清净。之后，融入光明双运，由于心间光明具有五部佛身和刹土的要诀，从心间的自性中显现出无数百千俱胝的五部佛坛城。如《超越思维》中所说： “动摇的风所增长， 五色的光和芒， 不定彩虹之纹显现。 进入成熟之风中， 四方隅和上下成。 于此方之光聚集， 五部佛身亦显现。 蓝白黄红绿， 各自与佛母一同显现。 若知供养与执持， 诸佛之功德圆满。 非三界之进入。” 如是所说，此时自身也明亮如光，从智慧之风的摇动中，一切显现皆为五色光芒的彩虹之纹，从智慧进入之风中，四方隅上下一切皆显现为美丽圆满的明点和微细明点五连环，在显现之中，光的五部佛身坛城不可思议，如锦缎的走廊般显现。如《日月和合》中所说： “彼亦是士夫之光明融入双运，又彼等显现自显为身之相，彼身亦非大，非小，等分，具饰与色及坐姿与座垫和各自之手印，彼身亦为五五成双遍布，每一五组皆具光之轮廓，执持父分之部族，执持母分之部族，菩萨和菩萨母，一切坛城皆圆满安住于一。” 如是说。彼亦是三时要诀窍诀中所说：此时当忆念知晓进入之处的窍诀，首先是明觉进入光中，如《日月和合》中所说：彼时从自身心间显现出极其微细之光，彼光与一切佛身之心相连而显现。若能把握自之觉性，则能安住于无分别之禅定中。
English
By abiding in the contemplation of naturally descending essence, one becomes liberated through the key of recognizing the arising appearances as one's own radiance. In the first moment, one recognizes; in the second, one is liberated upon recognition; in the third, one dissolves into primordial purity upon liberation. Then, by dissolving into the union of clear light, due to the key of the five Buddha families and realms existing in the clear light of the heart, hundreds of thousands of millions of mandalas of the five Buddha families appear from the radiance within the heart. As it is said in the *Transcending Thought*: "The moving winds that spread, The five-colored lights and rays, Appear as uncertain rainbow patterns. From the winds that enter and ripen, The four directions, intermediate directions, above, and below are established. When the lights of the directions gather there, The bodies of the five families also appear. Blue, white, yellow, red, and green, Appear with their respective consorts. If one knows how to worship and hold this, The qualities of all the Buddhas are perfected. It is not entering the three realms." As it is said, at this time, one's own body also becomes clear as light, and from the stirring of the wisdom winds, all appearances become rainbow patterns of five lights. From the winds of wisdom entering, all directions, intermediate directions, above, and below, appear as beautiful and complete bindus and interconnected subtle bindus. Within that appearance, countless mandalas of the five families of light bodies appear like brocade corridors. As it is said in the *Union of Sun and Moon*: "That is also called the clear light of the person dissolving into union. Again, those appearances self-arise as forms of bodies. Those bodies are neither large nor small, but equal in proportion, adorned with ornaments, colors, postures, seats, thrones, and their own mudras. Those bodies are also pervaded by pairs of fives. Each set of five is surrounded by a halo of light. The families that hold the father aspect, the families that hold the mother aspect, bodhisattvas, and bodhisattvas' consorts, all mandalas are perfectly present in one." So it is said. That is also from the *Essential Instructions on the Three Times*: At this time, one should remember the essential instructions on the place of knowing entry. First, consciousness entering into light is, as it is said in the *Union of Sun and Moon*: At that time, a very subtle light arises from one's own heart, and that light appears to connect to the hearts of all the bodies. If one grasps one's own awareness, one will abide in non-conceptual contemplation.
Chinese
如我一般安住。这被称为觉性融入光明。如是说，从自己的心间，光芒的射线束刺入所有那些本尊的心间显现，心专注于此，自然而然地安住于禅定五日。虽然其显现同时出现，但确定的智慧是逐渐获得的。在禅定的第一日，在如秋季无云虚空般的基础上，从蓝色的光芒中显现出遍入一切光明的坛城。同样地，在第二日，从白色的光芒中显现出不动佛。在第三日，从黄色的光芒中显现出宝生佛。在第四日，从红色的光芒中显现出无量光佛。在第五日，从绿色的光芒中显现出不空成就佛，各自与自己的佛母相合。菩萨和佛母，以及门神父和母，显现为种姓的坛城。在那时，认识到那是自显现，并安住于其上，在任何认识到自性的种姓中获得解脱，并通过化身利益众生，融入原始清净的法界。第二，光明融入觉性是：从《日月和合续》中说：然后，在自己的心间，会显现出像彩线缠绕的光芒射线。然后，会显现出所有那些本尊融入自己身体的想法。这被称为光明融入觉性。那时，修行者们因为相信自显现，应该像孩子进入母亲的怀抱一样，忆念这是最殊胜的方法。如是说，从本尊的心的光芒射线刺入自己的心间，本尊们融入自己，这是外在显现如同孩子般的光芒，融入如同母亲般的觉性的心间，如同进入怀抱般的教导。就在那时，认识到自性，通过五刹那圆满次第，毫不费力地在原始法界中获得解脱。身体在光明中显现，并且具有天生的神通和禅定的关键。也就是，在第一刹那认识到自显现。在第二刹那安住于认识之上。在第三刹那从安住中解脱。在第四刹那从解脱中为了利益众生而显现化身。在第五刹那融入原始清净的法界，安住于内在光明中。然后是融入双运智慧的显现：
English
Just as I abide. This is called the entry of awareness into light. As it is said, from one's own heart, rays of light, like the piercing of the hearts of all those deities of the cluster, arise, and by focusing the mind on this, one naturally abides in meditation for five days. Although their appearances arise simultaneously, definite wisdom is gradually attained. On the first day of meditation, on a basis like the cloudless sky of autumn, from blue light arises the mandala of Vairocana's cluster. Similarly, on the second day, from white light, Akshobhya. On the third day, from yellow light, Ratnasambhava. On the fourth day, from red light, Amitabha. On the fifth day, from green light, Amoghasiddhi, each uniting with their respective consorts. Bodhisattvas and their consorts, and doorkeepers, male and female, appear as the mandala of the family cluster. At that time, by recognizing it as self-appearance and remaining evenly upon it, one attains liberation in whichever family one recognizes one's own nature, and having accomplished the benefit of beings through emanation, one dissolves into the sphere of primordial purity. Secondly, the entry of light into awareness is: From the *Union of Sun and Moon Tantra*: Then, in one's own heart, there will arise rays of light like a coil of colored threads. Then, the appearance of thinking that all those deities dissolve into one's own body will arise. This is called the entry of light into awareness. At that time, individuals, having faith in self-appearance, should remember it as the supreme method, like a child entering its mother's lap. As it is said, from the hearts of the deities of the cluster, rays of light pierce one's own heart, and from this, the clusters gather and dissolve into oneself. The outer appearances, the lights that are like a child, dissolve into the heart, which is like the mother of one's own awareness, like entering a lap, this is the instruction. At that very moment, by recognizing one's own nature, through the five instantaneous stages of completion, there is no difficulty in attaining liberation in the primordial sphere, because of the key point that the body is clear as light and that innate clairvoyance and meditation are present. That is, in the first instant, one recognizes self-appearance. In the second, one abides in the recognition. In the third, one is liberated from the abiding. In the fourth, from the liberation, emanations arise for the benefit of beings. In the fifth, one dissolves into the sphere of primordial purity and abides in inner clarity. Then, the appearance of dissolving into the wisdom of union:
Chinese
《日月和合》中说：又从自己的心间，显现出一道极其纤细的光线，那光线似乎直插上方的天空。对此，用自己的眼睛毫不动摇地注视，那景象便会显现得既不与他物混杂，又极其广大。那景象犹如在深蓝色毡布上，带有光点的倒扣的镜子般，极其清晰地闪耀着。在那景象上，也以五五成组的自生光点来庄严。又如在那景象之上，有白色毡布。如是等等所说的那样，从自己的心间显现出具有四种智慧的景象，深蓝色、白色、黄色和红色的细微光芒各自放射，广大地扩展，遍布感官的境地，那是毡布的形态，从上到上，以不相粘连和触碰的方式层叠，在各自的层叠之上，显现着与各自颜色相符的光点，以四个小点来庄严的光点五组，那是各自智慧的自性显现。不显现绿色毡布，是因为成所作智的种子部分，力量尚未圆满，所以在原始清净中圆满。在此，与尚未在原始清净中解脱相联系，安立为四智和合的景象。在这些景象之上，五种智慧的法界景象，中央是深蓝色，被五种颜色的光环围绕的光团，如孔雀羽毛般的伞盖般自然显现，在此刻作为显现的种子出现，并且在此刻，由于从五蕴我执中解脱，身体安住于解脱为光明之法的自性。由于从粗细元素的分别念中解脱，景象解脱为光明大乐。由于从粗细烦恼中解脱，觉性解脱为母子光明融合的自性，应当认识到这是解脱时期的要点。所有这些景象，被称为金刚萨埵空明之路，对于这些景象，不改变觉知，而是认识到是自显现，并在那里平等安住，如同高明的医生用金针抽取心液一般，通过中阴的窍诀，自显现最终确定而解脱。如是又，《日月和合》中说：那是四智和合的景象，被称为金刚萨埵空明之路。那时，忆念起不变的金针般的殊胜方便。