English
The reasoning. The fourth reasoning of the great self is indicated by "Self-born wisdom, non-abiding appearance." That is, all phenomena of samsara and nirvana, as the subject, appear in various ways from the perspective of appearance, but if measured from the perspective of reality, it is not so, because the nature of mind has always abided in the essence of one great self-born wisdom. As stated in the Ornamentation Sutra: "All these appearances are each, the consciousness without self-nature, self-born wisdom, non-abiding appearance." The second is the reasoning of inferring meaning from concordant sounds. In the common vehicle, abandoning and practicing the five poisons, in this vehicle, because self-nature is not established, the meaning is inferred through view. If it is established by reasoning, then the five poisons, as the subject, are not truly established, because their respective self-natures are empty. It is said like this. Thus, by determining with measuring reasonings, the meaning of self-nature, cause, lineage, and abiding state manifestly arises, which is the tenet. As stated in the Stages of the Path: "Like the reflection in a clear ocean, without relying on sound, without mental fabrication, self-aware, manifest, free from extremes, in its own place, free from three, unwavering, whatever is definitely trusted, is the culmination of the view based on hearing and thinking." Also, as stated in the Fearful Lightning: "If decided by manifest awareness, the yogi reaches the ground." It is said. Which are the tenets of mantra, etc., are easy to understand. The second is the characteristic of entering conditions, samadhi, which has two aspects: aspiration meditation and definitive completion. Aspiration meditation is taking the general aspect of meaning as the path of aspiration. Definitive completion is training in the five experiences of samadhi of each path to the ultimate. The five experiences are, as stated in the commentary on Vimalamitra's Hand Seal Meditation: "Movement, attainment, habituation, stability, and ultimate completion, are the ways in which meditation experiences arise." Therefore, the first experience of movement is, in the initial abiding, like a stream flowing down a steep mountain, the mind does not abide for even a moment, and discursive thoughts increase more than before. But in reality, they have not increased, but because one did not count discursive thoughts before, one did not notice them. Now that one recognizes them, it is the result of slightly grasping the mind. The second is the experience of attainment, without looking at its faults and qualities, continuously meditating, like a stream flowing through a narrow hole. Discursive thoughts
Chinese
接著，會出現短暫的無念寂靜狀態，這被稱為獲得的體驗或念頭休息的體驗。第三種是習慣的體驗：透過持續不斷地禪修，就像無法進行太多動作的老年人的行為，或者像被老鷹抓住的鳥一樣，大部分時間都處於無念狀態，偶爾會出現一些模糊的念頭，這被稱為習慣的體驗或念頭疲憊的體驗。第四種是穩定的體驗：從那之後，持續禪修，就像小湖被微風吹動一樣，大部分時間都處於無念的廣闊狀態，清晰明亮，只有強烈的因緣才能稍微動搖它，這被稱為穩定的體驗或念頭稍微可以動搖的體驗。第五種是圓滿的體驗：如果繼續努力禪修，就像大海沒有波浪或像大山一樣，任何因緣都無法傷害它，而且還能恢復活力，可以隨心所欲地放開、行走、停止、停留，這被稱為圓滿的體驗或獲得自在的體驗。稍微解釋一下確定和圓滿的道路，道次第中說：『有情次第成熟之，趣入支分安立五，何者諸法皆自明，死亡勝義諦實性，出生中有世俗諦，生之次第三者義，無二。』因此，它完整地展示了將生、死、中有三者作為一個整體來修持的道路，死亡是與光明相符的偉大空性之路，同樣，中有是慈悲幻化，生的三個次第與手印相同，有相手印，團體積聚，這五者中，以粗分為生起次第修持，以細分為圓滿次第修持的兩種方式。首先，以生起次第修持的方式是：死亡的光明是與之相符的偉大空性之路，也就是說，眾生在死亡時，內外融入次第結束時，會出現死亡時的法身光明，如經中所說：『顯現融入與念融入，微細融入與粗大融入，融入之後習慣力，自性光明即顯現。』就像這樣，詳細說明了粗細融入的方式。
English
Then, there will be a brief moment of non-conceptual stillness, which is called the experience of attainment or the experience of resting thoughts. The third is the experience of habituation: through continuous meditation, like the behavior of an elderly person who cannot make many movements, or like a bird caught by an eagle, most of the time one remains in a non-conceptual state, and occasionally some vague thoughts arise, which is called the experience of habituation or the experience of exhausted thoughts. The fourth is the experience of stability: after that, continuing to meditate for a long time, like a small lake stirred by a breeze, most of the time one lies in a non-conceptual, vast state, clear and bright, and only strong circumstances can slightly shake it, which is called the stable experience or the experience of being slightly moved by thoughts. The fifth is the experience of completion: if one continues to meditate diligently, like the ocean without waves or like a great mountain, no circumstances can harm it, and it can also restore vitality, and one can freely release, walk, stop, and stay, which is called the complete experience or the experience of attaining freedom. To briefly explain the path of certainty and completion, the Lamrim says: 'The ripening of beings is gradual, the entering branches are established as five, whatever things are all self-knowing, death is the ultimate truth of reality, birth in the intermediate state is conventional truth, the three stages of birth are the meaning of non-duality.' Therefore, it fully demonstrates the path of practicing birth, death, and the intermediate state as a single whole, death is the great emptiness path that corresponds to the clear light, similarly, the intermediate state is compassion and illusion, the three stages of birth are the same as the mudra, the mudra with characteristics, the group accumulation, among these five, the coarse is practiced by the generation stage, and the subtle is practiced by the completion stage. First, the way to practice with the generation stage is: the clear light of death is the great emptiness path that corresponds to it, that is, when sentient beings die, at the end of the dissolution of the inner and outer stages, the clear light of the Dharmakaya of death arises, as it is said in the scripture: 'Appearance dissolves and thought dissolves, subtle dissolves and gross dissolves, after the dissolution, by the power of habit, the clear light of self-nature appears.' Like this, the detailed explanation of the way of dissolving the coarse and subtle.
Chinese
如果从消融的角度来讲解，首先粗分的二十种自性会消融。作为遍照尊部色蕴融入光明的征兆，所有肢体变得纤细，身体虚弱且无力。如镜之智消融，心识变得不清晰且模糊。地界消融，所有行为变得干燥。眼根消融，眼睛不会转动且变得圆。境之色消融，身体失去光泽且衰败。这样，遍照尊部诸法融入究竟实相。之后，宝生部受蕴消融，感受不会被体验。平等性智消融，三种感受不会被忆起。水界消融，自身的水、粪便、尿液、精血等变得干燥。耳根消融，听不见内外之声。境之声消融，听不见自身的声音。之后，莲花部想蕴消融，不会忆起双足等众生。妙观察智消融，不会忆起父母兄妹等名字。火界消融，食物不消化。鼻根消融，上行气缓慢运行。境之香消融，自己的身体没有气味。之后，羯磨部行蕴消融，不会再参与身体的所有活动。成所作智消融，不会忆起世间的事物和需求。风界消融，十气从各自的位置移动。舌根消融，舌头变得粗大而短，根部呈蓝色。境之味消融，不会体验六味，这样粗分的二十种自性消融后，是微细的内四大的消融方式。如《大乐智慧游舞》中所说： “首先地融入水，水又融入火，火融入风，风融入识，此识之本性，亦复融入光明。” 如是所说，所谓地融入水，不是说身体的地界消失，或者位置移动后地融入水中，而是说，由于中脉智慧之风的力量，地的作用被风摧毁。当所依消融时，能依必定消融。
English
If explained from the perspective of dissolution, first, the twenty coarse aspects of nature will dissolve. As a sign of the dissolution of the form aggregate of the Vairocana family into clear light, all limbs become slender, and the body becomes weak and powerless. With the dissolution of mirror-like wisdom, the mind becomes unclear and hazy. With the dissolution of the earth element, all actions become dry. With the dissolution of the eye faculty, the eyes do not move and become round. With the dissolution of the object of form, the body loses its luster and decays. Thus, the aspects of the Vairocana family dissolve into ultimate reality. Then, with the dissolution of the feeling aggregate of the Ratnasambhava family, feelings are not experienced. With the dissolution of the wisdom of equality, the three feelings are not remembered. With the dissolution of the water element, the body's water, feces, urine, semen, blood, etc., become dry. With the dissolution of the ear faculty, external and internal sounds are not heard. With the dissolution of the object of sound, one's own body's sound is not heard. Then, with the dissolution of the perception aggregate of the Padma family, beings such as the two feet are not remembered. With the dissolution of discriminating wisdom, names such as parents, siblings, etc., are not remembered. With the dissolution of the fire element, food is not digested. With the dissolution of the nose faculty, the upward-moving wind moves slowly. With the dissolution of the object of smell, one's own body has no odor. Then, with the dissolution of the formation aggregate of the Karma family, one no longer engages in all the activities of the body. With the dissolution of the wisdom of accomplishing activities, one does not remember worldly affairs and needs. With the dissolution of the wind element, the ten winds move from their respective places. With the dissolution of the tongue faculty, the tongue becomes thick and short, and the root becomes blue. With the dissolution of the object of taste, the six tastes are not experienced. Thus, after the twenty coarse aspects of nature have dissolved, the manner of dissolution of the subtle inner four elements is as follows: As it is said in the Great Blissful Wisdom Play: "First, earth dissolves into water, water dissolves into fire, fire dissolves into wind, wind dissolves into consciousness, and this nature of consciousness also dissolves into clear light." As it is said, the so-called earth dissolving into water does not mean that the earth element of the body disappears, or that the earth element moves its location and dissolves into water, but rather that, due to the power of the wind of wisdom in the central channel, the function of earth is destroyed by the wind. When the support dissolves, the supported necessarily dissolves.
Chinese
因此，显现坚固的识也将其习气置于中脉而停止。骨头等稀薄的界，脱离了所依风和识，因此地的精华融入水的精华，身体无法动弹，也无法维持。感觉身体要沉入地中。内相是像彩虹一样的蓝绿色，以及蓝暗色，出现像下毛毛雨和水波动的景象。同样，中脉的智慧风变得强力，摧毁了水的作业风。显现湿润的识也将其习气置于中脉而停止。血液和胆汁等湿润成分多的界，脱离了所依风和识，因此水的精华融入火的精华，口鼻干燥，舌头抵到上颚深处。内相是出现冒烟和烟雾弥漫的景象。中脉的智慧风摧毁了火的作业风。显现热的识也将其习气置于中脉而停止。温度等热成分多的界，脱离了所依风和识，因此火的精华融入风的精华，身体的热量从四肢收缩，胃火衰弱。内相是出现像萤火虫一样红闪闪和红彤彤的景象。风融入识的意思也不是身体风的处所没有了风，也不是住所转移，风进入识中。也不是识上留下风精华的习气，风停止的意思。而是风的精华舍弃了从粗大命脉到之间的所有身体，进入命脉中的五光管的五脉，与意的显现成为一体。因此，气息向外长长地流动，无法向内收缩，粗大的运行停止。内相是出现中脉燃烧的景象，以及像排列灯串一样。识融入空界，不是识变成无实有，而是象征像虚空一样清净无碍，融入难以言喻的中脉。也就是在密集金刚圣教的经典中，没有明确说明空界融入的方式，是因为微细的界隐藏在风中。