English
This is how meditative experiences arise. Among them, the first is the experience of agitation: The initial abiding is like water flowing down a steep mountain, the mind does not stay for even a moment, and discursive thoughts increase more than before. But it is not that discursive thoughts have really increased, but rather that one did not notice them before because one did not count them. Now, because one has recognized it, one has grasped some thoughts, and that is the result. The second is the experience of attainment: Without judging its faults or merits, one meditates continuously, like water flowing through a narrow hole. Discursive thoughts come and go, and sometimes one enters a state of non-thought for a moment, which is the experience of attainment, or the experience of discursive thoughts resting. The third is the experience of habituation: One meditates continuously, like an old person who cannot imitate a child's game, but can only do what an old person should do. Most of the time one abides in non-thought, and occasionally thoughts arise for a moment, which is the experience of habituation, or the experience of discursive thoughts being exhausted. The fourth is the experience of stability: After that, one continues to prolong the time of meditation, like a small lake stirred by a breeze. Most of the time one lies peacefully in the state of non-thought, clear and bright, and only when a strong external force acts upon it will it shake slightly, which is the experience of stability, or the experience of being able to be moved by discursive thoughts. The fifth is the experience of completion: One continues to strive in meditation, like a great ocean without waves or like a great mountain, no external force can harm it, and it can continuously enhance meditation, and one can freely release, enter, stop, and abide, which is the experience of completion, or the experience of attaining freedom. If we briefly explain the path of certainty and completion, according to the Lamrim: 'The way the life gradually matures, Establishes the five branches of entry, Because all things are self-aware, Death is the ultimate truth, The intermediate state of birth is conventional, The three stages of birth are non-dual.' This means that it fully demonstrates the path of practicing the three stages of birth, death, and bardo: The path corresponding to the clear light of death is great emptiness; the path corresponding to the bardo is compassionate illusion; corresponding to the three stages of birth are the Great Seal, the Great Seal with elaboration, and the five kinds of Tsog offerings. Among them, the coarse part is practiced through the generation stage, and the subtle part is practiced through the completion stage.
Chinese
有两种修习方法。第一种是通过生起次第修习，其中有五种。第一种是讲述修习死亡中阴的习气，即大空性的道。如第五品所说：“诸法自性本无实，以悟证得自在定。”以及“谁能以等持调伏如醉象之心？”。这其中也有两种：所修习的轮回和修习之道。首先，众生在死亡时，内外的次第融入最终显现死亡中阴法身的明光。如云：“显现融入与分别念融入，微细融入与粗大融入。融入之后，串习之力，自性光明便显现。”虽然详细讲述了粗细融入的方式，但首先是地融入水，外在的征象是身体无法动弹和支撑，感觉身体沉入地中。内在的征象是出现如海市蜃楼般的蓝绿色，以及朦胧的蓝色，还有如细雨和水波般的景象。水融入火，外在的征象是口鼻干燥，舌头和上颚收缩。内在的征象是出现如烟雾升腾和烟云弥漫般的景象。火融入风，外在的征象是身体的热量从末端消失，胃火衰退。内在的征象是出现如萤火虫般红点闪烁的景象。风融入识，外在的征象是气息向外长长呼出，无法吸入，粗大的气息停止。内在的征象是出现如火焰燃烧和灯串般的景象。如此，这些融入的次第并非指身体中的地等元素消失或转移位置。而是由于中脉智慧之风的力量，摧毁了各个元素的业风。由于所依融入，能依也必然融入。显现为坚硬等的各种意识，将其习气置于中脉而停止。骨骼等坚硬成分较多的界，使其所依之风和能依之识分离，是地的精华融入水的精华等的意思。风融入识是指，风的精华舍弃了从粗大命脉之间的所有身体，进入命脉中具有五种光芒管道的五脉，与意的显现融为一体。
English
There are two methods of practice. The first is to practice through the generation stage, which has five aspects. The first is to explain the path of emptiness, which purifies the habitual tendencies of the death-intermediate state. As stated in the fifth chapter: "Things themselves are without thingness; through realization, one gains mastery of samadhi." And, "Who, having tamed the mind like a drunken elephant by placing it in equipoise?" This also has two aspects: the samsara to be purified and the path of purification. First, when sentient beings die, the outer and inner stages of dissolution culminate in the appearance of the clear light of the death-intermediate state dharmakaya. As it is said: "Appearance dissolves and conceptualization dissolves, subtle dissolves and coarse dissolves; after dissolution, through the force of habituation, the clear light of intrinsic nature appears." Although the manner of coarse and subtle dissolution is extensively explained, first, earth dissolves into water, the outer sign is that the body cannot move or support itself, and one feels as if the body is sinking into the earth. The inner sign is the appearance of shimmering blue-green like a mirage, as well as a dim blue, and phenomena like drizzling rain and rippling water. Water dissolves into fire, the outer sign is that the mouth and nose become dry, and the tongue and palate retract. The inner sign is the appearance of rising smoke and gathering clouds of smoke. Fire dissolves into wind, the outer sign is that the body's heat dissipates from the extremities, and the digestive fire diminishes. The inner sign is the appearance of flickering red dots like fireflies. Wind dissolves into consciousness, the outer sign is that the breath flows out long and cannot be drawn in, and coarse breathing ceases. The inner sign is the appearance of blazing fire and a string of lamps. Thus, these stages of dissolution do not mean that the elements such as earth disappear or change location in the body. Rather, it is because the power of the wisdom wind of the central channel destroys the karma winds of each element. Because the support dissolves, the supported also necessarily dissolves. The various consciousnesses that appear as solidity, etc., cease as their habitual tendencies are placed in the central channel. The element of bone, etc., which is mostly solid, is separated from its support, the wind, and its supported, the consciousness, meaning that the essence of earth dissolves into the essence of water, etc. The dissolution of wind into consciousness means that the essence of wind abandons the entire body between the coarse life-force channel, enters the five channels with five light-filled tubes within the life-force channel, and blends into one taste with the appearance of mind.
Chinese
是。 识融入虚空，并非指识变成不存在之物，而是指识如虚空般清澈且不可描述。 如此，在二十五种粗细事物融入之后，从中脉上端的白明点精华向下流，到达心间时，由方法之自性嗔恨所生的三十三种分别念止息。 此时，由于与白明点相关的缘故，外在的征象是，天空出现如月光遍布般的灰白色。 粗大的所取分别念消失，显现空性的光明。 由于心显得非常清晰，所以称为显现之智慧，这是第一个刹那。 之后，从中脉下端的红明点向上升，融入显现之智慧，由智慧之自性贪欲所生的四十分别念止息。 此时，由于与红明点相关的缘故，外在的征象是，天空出现如阳光遍布般的红色。 粗大的能取分别念消失，显现最空性的光明。 由于心显得非常清晰，所以称为显现增长之智慧，这是第二个刹那。 白红明点在心间相遇，融入获得增长之智慧。 愚痴的七种分别念止息。 白红明点的力量消失于法界。 由于残留部分命气，外在的征象是，天空出现如黑暗遍布般的黑色。 与所有极细微的能取所取分别念分离，显现大空性的光明。 与所有二取之相分离，由于心接近止息，所以称为获得之智慧，这是第三个刹那。 之后，阿吽完全融入心间如白丝线般的脉中，获得之智慧也融入死亡光明中。 今生所积聚的分别念和所有世俗的习气都融入光明中。 其他生世所积聚的分别念尚未显现。 暂时能取所取的显现和三种显现也止息，所以外在的征象是，如无云晴空般清澈，内在的征象是，短暂安住于无分别的禅定中。 这就是称为一切皆空的近得光明之智慧，是第四个刹那，这之前是所净之分。 第二，能净之道是，死亡中有法身的光明。
English
It is. The consciousness dissolving into space does not mean that the consciousness becomes non-existent, but that the consciousness is as clear as space and indescribable. Thus, after the twenty-five gross and subtle elements have dissolved, when the essence of the white element from the upper end of the central channel descends and reaches the heart, the thirty-three conceptualizations arising from the nature of method, hatred, cease. At that time, due to the connection with the white element, the external sign is that the sky appears grayish-white, like the spread of moonlight. The gross object-grasping conceptualizations disappear, and the clear light of emptiness appears. Because the mind appears very clear, it is called the wisdom of appearance, which is the first instant. Then, the red element from the lower end of the central channel ascends and dissolves into the increasing appearance of wisdom, and the forty conceptualizations arising from the nature of wisdom, desire, cease. At that time, due to the connection with the red element, the external sign is that the sky appears reddish, like the spread of sunlight. The gross subject-grasping conceptualizations disappear, and the clearest light of emptiness appears. Because the mind appears very clear, it is called the wisdom of increasing appearance, which is the second instant. The white and red elements meet in the heart and dissolve into the wisdom of attainment of increase. The seven conceptualizations of delusion cease. The power of the white and red elements vanishes into the space of reality. Due to the remaining part of the life force, the external sign is that the sky appears blackish, like the spread of darkness. All extremely subtle subject-object conceptualizations are separated, and the clear light of great emptiness appears. Separated from all signs of dualistic grasping, because the mind is close to cessation, it is called the wisdom of attainment, which is the third instant. Then, the *aḥ* and *hūṃ* completely dissolve into the channel in the heart, which is like a white silk thread, and the wisdom of attainment also dissolves into the clear light of death. All the conceptualizations accumulated in this life and all the habitual tendencies of conventional truth dissolve into the clear light. The conceptualizations accumulated in other lifetimes have not yet arisen. For a while, the appearance of subject-object grasping and the three appearances also cease, so the external sign is that the sky is clear like a cloudless sky, and the internal sign is that one remains briefly in non-conceptual samadhi. This is called the wisdom of near attainment of the clear light of emptiness of all, which is the fourth instant, and before that is the object to be purified. Secondly, the path of purification is the clear light of the Dharmakaya of the death state.
Chinese
将此带入道，净化死亡，即是法身。怀着连结地与果的慢心，观修包含显现、声响、轮回、涅槃的一切法，皆是空性、离戏、如是的等持，这是大空性的瑜伽。修持此法，能净化死亡的习气，向上滋养法身离戏之种性的力量，使之在果位上圆满，中间奠定意义之光明生于相续的基础，成为上道成熟之因。第二，与中阴相顺应的悲心幻化瑜伽是：第五品中说：无根的心性，是诸法之根本。对此也有两种，所净是死亡时法身光明未能认识而隐没的瞬间，由引发来世习气的各种因缘所驱动，风心微细的四大所组成的，中阴身清澈无碍的形成。能净是，猛厉电光中说：二者皆是普现虚空与，悲心三者的遍布之故，修持遍主大尊之等持。因此，对于未能证悟如是性的众生，修持无执如幻的悲心遍满虚空，是悲心幻化瑜伽。此道能向下净化中阴意身如幻的习气，向上滋养从法身离戏到报身相好庄严之种性的力量，使之在果位上圆满，中间奠定从意义之光明生起双运之佛身的连接，大悲生于相续的基础，成为上道成熟之因。第三，清净三种生起次第之方便，一是手印，二是具戏手印，三是聚团会供。首先，在唯一手印中也有细微和粗大两种，首先是细微的修学字，第五品中说：心性是文字的自性，文字如意宝云。对此也有两种，所净是中阴的众生在接近来世受生时，对生处产生贪恋，如果是化生，则贪恋处所，如果是从湿热中产生，则贪