English
Therefore, the consciousness that appears solid also ceases by placing its habitual imprints in the central channel. The elements, such as bones, that are mostly thin, are separated from the supporting wind and consciousness, so the essence of earth merges into the essence of water, and the body cannot move or be sustained. It feels like the body is sinking into the earth. The inner signs are like a rainbow, a shimmering blue-green, and a dark blue-green, and appearances like drizzling rain and rippling water occur. Similarly, the wisdom wind of the central channel becomes powerful and destroys the water's working wind. The consciousness that appears moist also ceases by placing its habitual imprints in the central channel. The elements that are mostly liquid, such as blood and bile, are separated from the supporting wind and consciousness, so the essence of water merges into the essence of fire, and the mouth and nose become dry, and the tongue goes to the back of the palate. The inner signs are like smoke rising and a haze forming. The wisdom wind of the central channel destroys the fire's working wind. The consciousness that appears hot also ceases by placing its habitual imprints in the central channel. The elements that are mostly hot, such as heat, are separated from the supporting wind and consciousness, so the essence of fire merges into the essence of wind, and the body's heat contracts from the extremities, and the digestive fire weakens. The inner signs are like fireflies, appearing reddish and flickering. The meaning of wind merging into consciousness is not that there is no wind in the place of the body's wind, nor that the dwelling place has moved and the wind has entered into consciousness. It is also not that the habitual imprints of the wind's essence are left on the consciousness, and the wind ceases. Rather, the essence of wind abandons all the bodies from the coarse life-force channel to the intermediate state, enters the five channels of the five light tubes within the life-force channel, and becomes one with the appearance of mind. Therefore, the breath flows out long and cannot be drawn in, and the coarse movement ceases. The inner signs are like the appearance of fire burning in the central channel, and like a string of lamps arranged. The consciousness merging into space is not that the consciousness becomes non-existent, but rather it symbolizes merging into the inexpressible central channel, which is as clear and unobstructed as space. That is, in the scriptures of the Guhyasamaja Arya cycle, the terminology of how the space element merges is not clearly stated, because the subtle element is hidden within the wind.
Chinese
因此，不单独进行虚空界融入，而是在意识融入次第的阶段，将虚空无云的征象作为显现的基础，认为会显现白、红、黑三种景象。分别念融入是指风融入虚空之前，具有八十种自性的显现，能够进行造作之业的意识与风一同融入。不作业的细微分别念则与三显融为一体而住，因此在彼时彼刻融入。因此，所谓的显现融入是指在此虚空融入光明之际，心性从空性分显现法身光明四相。总的来说有三种显现，胜义谛显现和世俗谛缘起显现两种。胜义谛显现是，根本是法界自性自心大乐，不变胜义自性大觉。本体大乐即是自身显现或自身形象显现之方式，三金刚之秘密不可思议，即身之秘密显现，语之秘密增长，意之秘密获得。如前所说之普 यूनिवर्सल 大乐即是万法皆空光明。世俗谛缘起显现，有具有自性和不具有自性两种显现。此处指具有自性，又分基时和道时两种，此处指基时。基时又分恒常和特殊时机出现两种，后者又分最粗大明显出现之死亡时，中等出现之睡眠和性爱时，细微不明显出现之六识粗大显现生起之时。此处指死亡时之前，粗细二十五种完全融入之后，《最初佛》中说：“有情众生死亡时，月亮甘露融为浆，上方日尘罗睺星，意识结合有之相。”如是说，虚空光明中，结束时，纯粹精华全部融入中脉上下之阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。其融入心间智慧光明大精华之中，粗细分别念全部止息，显现光明四相之智慧。
English
Therefore, the merging of the space element is not done separately. Instead, in the stage of the gradual merging of consciousness, the sign of cloudless sky is taken as the basis for the appearance of phenomena, and it is believed that white, red, and black appearances will arise. The merging of conceptualization is the merging of consciousness together with wind, which is capable of performing the activities of conditioned phenomena, with eighty aspects of its own nature, up to the point where wind merges into space. Subtle conceptualizations that do not perform actions remain mingled within the three appearances, and therefore merge at that time. Therefore, the so-called merging of appearances refers to this time when space merges into clear light. From the emptiness aspect of mind itself, the four aspects of the clear light of the Dharmakaya arise. Generally, there are three appearances: the appearance of ultimate truth and the appearance of conventional dependent origination. The appearance of ultimate truth is the root, the Dharmadhatu, one's own mind, great bliss, the unchanging ultimate truth, and great self-awareness. The essence of great bliss itself is the way one's own appearance or form manifests, the inconceivable secrets of the three vajras: the secret of the body appearing, the secret of speech increasing, and the secret of the mind being attained. The all-pervading great bliss mentioned earlier is the emptiness and clear light of all things. The appearance of conventional dependent origination has two aspects: appearances with inherent nature and appearances without inherent nature. Here, we are referring to appearances with inherent nature, which have two times: the base time and the path time. Here, we are referring to the base time. The base time has two types: continuous and occurring at special times. The latter is further divided into the time of death, when it occurs most coarsely and clearly; the time of sleep and sexual union, when it occurs moderately; and the time when the coarse appearances of the six senses arise subtly and unclearly. Here, before the time of death, after the twenty-five coarse and subtle aspects have completely merged, the First Buddha said, "When sentient beings die, the nectar of the moon turns into a thick liquid. Above, the sun dust, Rahu, combines consciousness with the nature of existence." As it is said, in the clear light of space, at the end, all the pure essence of the single taste merges into the A (Tibetan: ཨ, Devanagari: अ, IAST: a, Literal meaning: None) and HUM (Tibetan: ཧཱུྃ, Devanagari: हूँ, IAST: hūṃ, Literal meaning: HUM) above and below the central channel. That itself merges into the great essence of the wisdom clear light in the heart, and all coarse and subtle conceptualizations cease, and the wisdom of the four aspects of clear light arises.
Chinese
如是，当从中央脉上端的白色明点精华向下流动并到达心间时，最初的心识显现之时，智慧的自性三十三种止息。如圣天所著的《行集》中所说：离贪，离贪的中间，极度离贪，凡是心的去和来，悲伤，悲伤的中间，变成极度悲伤，寂静和分别，恐惧，恐惧的中间，极度恐惧，贪欲，贪欲的中间，极度贪欲，近取，不善，饥饿，口渴，感觉，感觉的中间，极度感觉，有知者，知识，执着的所依，个别思择，知惭，慈悲，爱，爱的中间，极度爱，以及疑惑，吝啬，嫉妒，这三十三种是其自性。如是说。那时，由于与内在白色明点相连的力量，外在的征象显现为，一切显现如同无云晴空中被月光照耀般，呈现出白色。能取的粗大分别念因空而成为空性的光明，以及能知的自性显现为明亮，因此被称为显现的光明，这是第一个刹那。于二取不二的《胜王经》中说：所谓显现是不分别，明亮的部分是舍弃能取分别，不显现的元素和风一起，朗然安住是第一个刹那。如是说。当从中脉下端的红色明点的精华向上升起时，显现的智慧融入增长，因此作为方便的智慧的自性四十种止息。于《行集》中说：贪着，完全贪着，喜悦，喜悦的中间，极度喜悦，满意，非常满足，惊奇，兴奋，满足，拥抱，亲吻，吮吸，稳固，精进，骄傲，行为，夺取，力量，欢快，与喜悦结合，与喜悦结合的中间，极度与喜悦结合，娇媚，非常娇媚，争斗，善，明晰的词语
English
Thus, when the essence of the white element from the upper end of the central channel flows downward and reaches the heart, at the time of the first appearance of mind, the thirty-three aspects of the nature of wisdom cease. As stated in the Compendium of Practices by Āryadeva: "Without desire, the intermediate without desire, extremely without desire, whatever is the going and coming of the mind, sorrow, the intermediate sorrow, becoming extreme sorrow, peace and discrimination, fear, the intermediate fear, extreme fear, craving, the intermediate craving, extreme craving, attachment, non-virtue, hunger, thirst, feeling, the intermediate feeling, extreme feeling, the knower, knowledge, the basis of grasping, individual discernment, shame, compassion, love, intermediate love, extreme love, and doubt, miserliness, jealousy—these thirty-three are its characteristics." So it is said. At that time, due to the power connected with the inner white element, as an external sign, all appearances become white, like a cloudless, clear sky covered with moonlight. The gross conceptualization of the object of grasping is empty, hence the clear light of emptiness, and the self-radiance of knowledge appears clearly, hence it is called the clear light of appearance, which is the first instant. In the Non-Dual Victorious One it says: "What is called appearance is non-conceptual, the clear part is abandoning the grasping concept, whatever invisible element and wind together, clearly abiding is the first instant." So it is said. When the essence of the red element from the lower end of the central channel rises upward, the wisdom of appearance dissolves into increase, therefore the forty aspects of the nature of the wisdom of means cease. In the Compendium of Practices it says: "Attachment, complete attachment, joy, intermediate joy, extreme joy, satisfaction, extreme satisfaction, wonder, excitement, contentment, embracing, kissing, sucking, stability, diligence, pride, action, seizing, strength, delight, union with joy, intermediate union with joy, extreme union with joy, coquetry, extreme coquetry, strife, virtue, clear words."
Chinese
傲慢，真实，不真实，确定，不接受，布施者，劝导者，勇敢，无惭，聪慧，恶毒，不驯服，虚伪，这是四十种特征。如是说。那时，由于与内部的红色元素相关联，外部的征象就像晴朗无云的天空被阳光照耀一样，呈现出微红或鲜红的颜色。由于执着的粗大分别念完全空虚，因此显现出非常空性的光明，并且心显得非常清晰，这被称为增益智慧，是第二刹那。二无分别胜者说：增益显现完全不分别，在非常清晰中没有执着分别念，微细智慧无尘无分别，同时存在是第二刹那。如是说。当白色和红色的精华在心中相遇时，获得增益智慧并融入，导致获得显现智慧的七种自性停止。行集经中说：贪着中间，遗忘，迷惑，不语，沮丧，懒惰和怀疑等。这些是此自性的七种特征。如是说。那时，白色和红色的力量也消失在法界中，只有一部分命气留存，并控制着外部的征象，就像天空被黑暗笼罩一样，呈现出黑暗的道路。由于非常微细的能取所取的分别念完全空虚，因此显现出大空性的光明，并且所有显现部分的差别相都消失，心专注于停止，这被称为获得显现智慧，是第三刹那。二无分别胜者说：获得的智慧非常不分别，甚至不驻留于清晰，非常微细，气心不分离显现清晰，同时存在是第三刹那。如是说。然后，当心脏中像白色丝线一样的脉中的血液和气息的精华，明点阿吽完全融入时，获得的智慧也融入死亡光明，因此存在的所有事物都以习气的形式存在于相续中，虽然存在于那些习气中，但这些习气在这里并不显现。此生所摄持的
English
Arrogance, truth, untruth, certainty, non-acceptance, giver, persuader, brave, shameless, intelligent, malicious, untamed, deceitful, these are the forty characteristics. Thus it is said. At that time, due to the connection with the internal red element, the external sign appears reddish or bright red, like a clear, cloudless sky covered by sunlight. Because the coarse conceptualization of grasping is completely empty, the luminosity of utter emptiness appears, and the mind appears very clear, which is called the wisdom of increase, the second moment. The Non-Dual Victor says: Increase is the appearance of complete non-conceptualization, in great clarity there is no grasping conceptualization, subtle wisdom is dust-free and non-conceptual, coexisting is the second moment. Thus it is said. When the white and red essences meet in the heart, the wisdom of increase is attained and dissolves, causing the seven natures of the wisdom of appearance to cease. The Compendium of Practices says: Attachment in between, forgetfulness, delusion, speechlessness, depression, laziness, and doubt, etc. These are the seven characteristics of this nature. Thus it is said. At that time, the power of white and red also vanishes into the dharmadhatu, and only a portion of the life-force remains, which controls the external signs, appearing as a dark path, as if the sky were covered by darkness. Because the very subtle conceptualization of grasper and grasped is completely empty, the luminosity of great emptiness appears, and all the different characteristics of the appearing aspects vanish, the mind focuses on cessation, which is called the wisdom of attainment of appearance, the third moment. The Non-Dual Victor says: The attained wisdom is very non-conceptual, it does not even dwell in clarity, it is very subtle, mind and wind are inseparable, appearing clearly, coexisting is the third moment. Thus it is said. Then, when the essence of blood and breath, the bindu AH (ཨ་ཧྃ，अः हुं，ah hum，阿吽) completely dissolves in the heart's pulse, which is like a white silk thread, the attained wisdom also dissolves into the luminosity of death, so all phenomena of existence exist in the continuum in the form of habitual tendencies, although they exist in those habitual tendencies, these habitual tendencies are not manifest here. The