English
When the knots of the female channel are released, all the chakras become extremely pure, manifesting as body and wisdom. Furthermore, in the Guhyagarbha Tantra, it says: "Earth and the qualities of earth, come from the arising and ceasing of the channels. Desire arises from wind and great bliss. The object to be purified and the purifier increase and decrease. Existence and nirvana increase and decrease. Four or three or five chakras. Two by two, one is not complete. The final of the ten grounds is the ground of wisdom. Like milking, it flows above and below." As previously explained, according to the three chakras, there are three bodies; according to the four chakras, there are great bliss and four; according to the five chakras, there are great wisdom and five complete. Twenty knots are the ten grounds. One is the ground of Buddhahood. These are released from above and enter into clear light. Here, the manner of liberation from the naturally released channel knots will be discussed in passing in the bardo. Among the four clear lights, if we identify in which state it appears, as previously shown, the wisdom clear light channel in the center of the central channel, in the nature of great purity in the center of the heart, appears when the elements dissolve. The manner of dissolution is: In the latter part of the Wisdom Manifestation Tantra, it says: "When sentient beings die, form dissolves into sound, sound, smell, and taste dissolve into touch, touch dissolves into dharma." At that time, in the Wisdom Play, it says: "First, earth dissolves into water, water also dissolves into fire, fire dissolves into wind, wind also dissolves into consciousness, this consciousness that is grasped, also enters into clear light." When form dissolves into sound, form becomes unclear, earth dissolves into water, and the body's strength weakens. When sound dissolves into smell, the ears cannot hear clearly, water dissolves into fire, the liquid component dries up, and the essence of the blood flows out from the channels, leaving only pure fluid. When smell dissolves into taste, the nose cannot smell, fire dissolves into wind, heat contracts from the ends, and the essence of the petals of the four chakras enters into the center. When taste dissolves into touch, the tongue cannot taste, wind dissolves into consciousness, and breathing stops. All the essence of pure fluid reaches the tips of the upper and lower ends. When touch dissolves into dharma, the body cannot feel touch, and radiance diminishes, consciousness enters into clear light, at the Hum at the upper end of the central channel, the white essence of the Roma channel
Chinese
消融。将酥油灯中涂有“阿”字的红色精华融入心间智慧光明的精华之中，细微和粗大的分别念止息，智慧光明显现。这是因为，心本具的佛性自然显现，心性本空的体性中显现法身四种光明，显现的方面显现任运成就色身五种光明。第一是显现，增长，获得和近获得智慧。第一是，当阿赖耶识融入光明时，外在的征象或显现是五种光芒，如海市蜃楼般，这是由于五大精华融入心间的要诀而显现的。内在的征象或自性是，显现如明镜般，乐，明，无分别的智慧。如《二无别胜王经》所说：“第一如海市蜃楼，见到具有五种光芒。”又说：“所谓显现，是无分别，明亮的部分，远离能取所取，地水风等元素，清晰地安住是第一个刹那。”此智慧止息由嗔恨产生的三十三种分别念。如阿雅提婆的《行集论》所说：“三十三种分别念的名称是什么？无欲，无欲中间，极无欲，心行，已行，忧伤，忧伤中间，极忧伤，寂静，分别念，恐惧，恐惧中间，极恐惧，贪欲，贪欲中间，极贪欲，近取，不善，饥饿，口渴，感受，感受中间，极感受，觉知者，知识，个别分别，羞耻，慈爱，慈爱中间，极慈爱，伴随疑惑，积聚，嫉妒，这三十三种是自性的分别念。”第二，在显现增长时融入的智慧之时，外在的征象如雾气中升起的月亮，这是由于意根进入阿赖耶识，明亮了升起脉的白色光芒。内在的征象比之前更明亮，没有执着。如《胜王经》所说：“第二如月亮。”
English
Dissolving. The red essence of the ghee lamp smeared with the letter "A" dissolves into the essence of the wisdom light in the heart, and the subtle and gross conceptual thoughts cease, and the wisdom light appears. This is because the Buddha-nature inherent in the mind naturally appears, and from the emptiness of the mind itself, the four kinds of light of the Dharmakaya appear, and from the aspect of appearance, the five kinds of light of the spontaneously accomplished Rupakaya appear. The first is the wisdom of appearance, increase, attainment, and near attainment. The first is, at the moment when the consciousness dissolves into the light, the outer sign or appearance is the five rays of light, like a mirage, which appear due to the key point of the five elements dissolving into the heart. The inner sign or essence is that the wisdom of bliss, clarity, and non-discrimination appears like a mirror. As the "Two Inseparable Victorious King Sutra" says: "The first is like a mirage, seeing it has five rays of light." It also says: "So-called appearance is non-discrimination, the bright part, away from the grasped and the grasper, the elements of earth, water, and wind, clearly abiding is the first moment." This wisdom stops the thirty-three conceptual thoughts arising from hatred. As Arya Deva's "Compendium of Conduct" says: "What are the names of the thirty-three conceptual thoughts? Without desire, intermediate without desire, extremely without desire, mind-moving, already moved, sorrow, intermediate sorrow, extreme sorrow, peace, conceptual thought, fear, intermediate fear, extreme fear, greed, intermediate greed, extreme greed, near grasping, non-virtue, hunger, thirst, feeling, intermediate feeling, extreme feeling, knower, knowledge, individual distinction, shame, love, intermediate love, extreme love, accompanied by doubt, accumulation, jealousy, these thirty-three are the conceptual thoughts of self-nature." Second, at the time of the wisdom of appearance increasing and dissolving, the outer sign is like the moon rising in the mist, which is due to the mind-root entering the Alaya consciousness, clarifying the white light of the rising channel. The inner sign is brighter than before, without clinging. As the "Victorious King Sutra" says: "The second is like the moon."
Chinese
以及。說的是，生起完全不作意，最清晰卻不涉入能執與所執的念頭，微細的智慧，遠離風息的不作意，坦然安住，是第二個剎那。如此說。那個智慧能使由貪欲產生的四十種念頭止息。《行集》中說：由貪欲產生的四十種念頭是什麼呢？是貪著，貪著中間，完全貪著，喜愛，喜愛中間，非常喜愛，滿足，非常滿足，驚訝，歡笑，飽足，擁抱，親吻，吮吸，堅定，努力，我慢，行為，交往，力量，奪取，高興，與一同做樂的喜愛相應，與非常喜愛相應，妖嬈，種種妖嬈，嫉妒，善良，話語清晰，真實，不真實，確定，親近領受，布施者，對他人誹謗，勇敢，沒有羞恥，狡詐，醜陋，不馴服，非常彎曲，這就是由貪欲產生的四十種念頭。第三，生起融入獲得的智慧是，外相是像太陽升起或火焰的景象那樣，顯現紅黃色，是煩惱意根阿賴耶識融入，個別作意智慧的根本音聲。內相是，安樂明朗沒有執著的智慧，藍色更加顯現，如《勝鬘經》中說：第三像太陽一般。說的是，獲得的智慧非常不作意，連僅僅明朗也不安住，非常微細，風心不分離而顯現明朗，坦然安住，是第三個剎那。如此說。那個智慧能使由愚癡產生的七種念頭止息。《行集》中說：由愚癡產生的七種念頭是什麼呢？是不清晰，忘記，迷惑，不說話，沮喪，懶惰，懷疑，總之，由愚癡產生的七種念頭那些都止息。第四，獲得近乎獲得融入的智慧是，外相是像青黑色或綠黑色昏暗的傍晚，是愚癡阿賴耶識的部分融入法界，是中脈的音聲。內相是藍色更加清澈
English
and. It says that arising without any conceptualization, being most clear yet not involving the thoughts of the apprehended and the apprehender, the subtle wisdom, the non-conceptualization that is free from wind, abiding serenely, is the second moment. So it is said. That wisdom can cause the forty thoughts arising from desire to cease. In the Conduct Collection it says: What are the forty thoughts arising from desire? They are attachment, intermediate attachment, complete attachment, love, intermediate love, extreme love, satisfaction, extreme satisfaction, surprise, laughter, satiety, embrace, kiss, suck, steadfastness, effort, pride, action, association, strength, seizure, joy, being associated with the joy of doing things together, being associated with extreme joy, coquetry, various coquetry, jealousy, goodness, clear words, truth, untruth, certainty, close reception, giver, slander to others, bravery, shamelessness, deceit, ugliness, untamed, extreme crookedness, these are the forty thoughts arising from desire. Third, the wisdom of arising merging into attainment is, the outer sign is like the appearance of the sun rising or a flame, appearing reddish-yellow, it is the root sound of the wisdom of individually conceptualizing the affliction-mind alaya merging. The inner sign is, the wisdom of bliss-clarity without grasping, blue becomes more apparent, as it says in the Lion's Roar Sutra: The third is like the sun. It says that the wisdom of attainment is extremely non-conceptual, not even abiding in mere clarity, extremely subtle, wind and mind inseparable appearing clearly, abiding serenely, is the third moment. So it is said. That wisdom can cause the seven thoughts arising from ignorance to cease. In the Conduct Collection it says: What are the seven thoughts arising from ignorance? They are unclearness, forgetfulness, delusion, not speaking, depression, laziness, doubt, in short, those seven thoughts arising from ignorance all cease. Fourth, the wisdom of attainment nearly attaining merging is, the outer sign is like bluish-black or greenish-black dim evening, it is the part of the ignorance alaya merging into the dharmadhatu, it is the sound of the central channel. The inner sign is that blue becomes more clear
Chinese
光明能清净一切执著的垢染。如《胜王经》所说：“第四如黑暗。”又说：“获得亲近无垢染，自生自明无有乐，微细粗大自性定，胜妙不变。第四刹那不变是遍行。”那时，心间的脉如白色丝线，其中的血气精华融入明点阿吽，显现出极其寂灭的智慧佛的法身。四光明次第显现，也是因为阿吽聚集在心间的脉瓣中，次第融入精脉中的大精华，从而变成那样。在最初三个光明时，粗大的障碍融入法界；在第四个光明时，微细的障碍也融入，因此会出现一个远离一切障碍的时刻，这就是本来解脱的道理，如同佛陀显现之时。佛陀的断证不会退转，如果不能认识这个，就会退转。佛陀在道上断除，而这个没有断除，所以会退转。认识之后不会退转，是因为认识时解脱，获得现证等无漏智慧，没有退转之处。这是法身的光明。之后，任运成就色身的光明在第四刹那之后显现。如《胜王经》所说：“第五如无云晴空，无分别无边际显现。”首先，在如秋季无云的晴空中，从蓝色光中显现出遍照佛的坛城。这是因为心间的光明具有五部佛的身体和刹土的关键。之后，不动佛、宝生佛、无量光佛、不空成就佛的主眷属都显现在坛城中。这些也是从心内的光芒中自然显现，因此彼时会显现密严刹土金刚界坛城。之前已经认识并稳固的，在彼时会解脱。光明的所有刹那都是禅定的日夜。现在安住于三摩地，在前念止息后念未生之间的明澈清净中，安住的时间越长，中阴的刹那
English
The clear light purifies all stains of attachment. As stated in the 'Victorious King Sutra': 'The fourth is like darkness.' And: 'Having attained nearness, without stain, self-born, self-luminous, without specific bliss, subtle and coarse, the supreme nature of samadhi does not change. In the fourth instant, it is unchanging and pervasive.' At that time, in the heart's channel, like a white silk thread, the essence of blood and breath merges completely into the bindu Aham, and the Dharmakaya of the Buddha of wisdom, utterly free from elaboration, manifests. The gradual manifestation of the four clear lights also occurs because Aham gathers in the heart's channel petals, gradually merging into the great essence within the essence channel, thus becoming that. During the first three clear lights, the gross obscurations dissolve into space. In the fourth, the subtle ones dissolve, so a moment arises when all obscurations are gone, which is the reason for original liberation, just as when a Buddha manifests. The abandonment of a Buddha does not revert, but if this is not recognized, it does revert. The Buddha abandons it on the path, but this is not abandoned, so it reverts. Not reverting after recognition is because liberation occurs at the time of recognition, and stainless wisdom, such as direct perception, is attained, so there is no place for reversion. This is the clear light of the Dharmakaya. Then, the clear light of the spontaneously accomplished Rupakaya manifests immediately after the fourth instant. As stated in the 'Victorious King Sutra': 'The fifth is like a cloudless sky, non-conceptual, without beginning or end, it appears.' First, in a cloudless autumn sky, the mandala of the assembly of Vairochana appears from blue light. This is because the clear light of the heart has the key to the bodies and realms of the five families. Then, Akshobhya, Ratnasambhava, Amitabha, and Amoghasiddhi, along with their retinues, appear in the mandala of the assembly. These also arise naturally from the radiance within the heart, so the Akanishta Vajradhatu mandala appears at that time. Those who have previously recognized and stabilized it are liberated at that time. All the instants of clear light are the days and nights of meditation. Now, having remained in samadhi, the longer one remains in the clear clarity between the cessation of the previous thought and the non-arising of the subsequent thought, the longer the instant of the bardo