Chinese
因此，如此便是展示了伴随确定性的风的死亡预兆。第三，明点消融的次第分为二：舍弃九十七岁的力量，以及三年的真实死亡预兆。第一部分有三点：支撑脉、气等增减的方式，所支撑的界增减的方式，以及总结要义。第一点是：从“此后”到“如前一样”这样说到。意思是说，在刚刚讲完之后，接下来要讲解明点消融的方式，首先概括性地展示，然后明点的支撑脉、气增减的方式是，一年的时间里，内部的界、脉、气、菩提心等全部增长。之后，由于气的力量向外流失，每天白色或黑色的，或者说方便智慧的脉两条两条地减少，如先前在脉的章节中所展示的那样。第二点是：从“此后”到“减少”这样说到。意思是说，脉完全生长之后，对于男性来说到十六岁，对于女性来说到十二岁之间，明点增长，智慧的界扩展。在那之后，对于男性来说从十七岁，对于女性来说从十三岁开始，白色的部分逐渐减少并舍弃。在那之后，红色的血的界在十六年中增长。这样经过三十二年后，血的界也将会舍弃。同样地，气的界、火的界、水的界和土的界的力量也各自在十六年后舍弃并减少，粗略计算，九十九岁时身体的所有力量都会舍弃。第三点是总结要义：从“粗略地”到“应当知道”这样说到。意思是说，如刚才所说，粗略计算，九十七岁时所有力量都舍弃，从那之后三年内，应当知道死亡的时间或者死亡的确定性。这指的是呼吸次数的年份，而不是外在的年份。第二，讲解三年的真实死亡预兆：从“脐部的”到“开始行走”这样说到。意思是说，必定会死亡的征兆是，脐部六十脉轮中的一条脉的流动停止，以及左右鼻孔中任意一个鼻孔一天的确定性调息消失，这两者同时发生，作为其征兆，小便，也就是水必定会改变并变得酸臭，那么
English
Thus, this is how the wind's death omens with certainty are shown. Third, the stages of the dissolution of bindu are twofold: abandoning the strength of ninety-seven years, and the actual death omens of three years. The first part has three points: the way the supporting channels, winds, etc., increase and decrease, the way the supported elements increase and decrease, and the summary of the meaning. The first point is: from "Then" to "As before" it is said. It means that after just having explained, next the way of the dissolution of bindu will be explained, first generally showing, then the way the supporting channels and winds of that bindu increase and decrease is that for one year, all the internal elements, channels, winds, bodhicitta, etc., increase. After that, because the power of the wind flows outward, each day two white or black, or skillful means and wisdom channels decrease, as shown earlier in the chapter on channels. The second point is: from "Then" to "decrease" it is said. It means that after the channels have fully grown, for males up to sixteen years and for females up to twelve years, the bindu increases and the element of wisdom expands. After that, for males from seventeen years and for females from thirteen years, the white parts gradually decrease and are abandoned. After that, the red element of blood increases for sixteen years. After thirty-two years have passed in this way, the element of blood will also be abandoned. Similarly, the powers of the wind element, the fire element, the water element, and the earth element also abandon and decrease each after sixteen years, roughly calculating, at ninety-nine years all the body's strength is abandoned. The third point is the summary of the meaning: from "Roughly" to "should be known" it is said. It means that, as just mentioned, roughly calculating, at ninety-seven years all strength is abandoned, and from then on for three years, one should know the time of death or the certainty of death. This refers to the years of breath counts, not external years. Second, explaining the actual death omens of three years: from "The navel" to "starts to go" it is said. It means that the signs of definitely reaching death are the cessation of the flow of one channel out of the sixty channels of the navel chakra, and the disappearance of the certainty of one day's alternate breathing in either the left or right nostril, these two occur simultaneously, and as a sign of this, urine, that is, water, will definitely change and become sour and foul, then
Chinese
如果（呼吸）短促，就是死亡的征兆。之后，从密处周围的脉轮声音等，到五根的十个花瓣依次闭合。如果听觉的两个执持者闭合，没有其他原因，耳朵失去风声，那么六天内就会死亡。如果味觉的两个执持者闭合，舌头失去对食物味道的执持，那么五天内就是死亡的征兆。如果视觉的两个执持者闭合，事物颠倒显现，眼睛中央出现以前没有的梵天纹路，那么只有四天的寿命了。如果嗅觉的两个执持者闭合，鼻子塌陷，失去对气味的执持，那么寿命只剩三天。如果触觉的两个执持者闭合，身体失去对触觉的执持，失去温暖的触觉本性，那么两天内就会死亡。在那之后，法界的精液上下耗损，那么一天之后就会前往另一个世界。那时，从父亲那里得到的白色的精华从头顶向下落，从母亲那里得到的红色的精华从肚脐向上升。脉轮的风没有秩序地从鼻孔向外流出，不再向内返回。那时，上下的白红色二者在心间相合的中央，阿赖耶识安住，五蕴、十二处、十八界全部汇集，体验到基光明法身，但普通人因不认识而转生到其他存在。第四，顺便说一下，确定转生到何处，以及中阴出现的方式。从那之后，就是“出现”等。这样说，白红风三者的精华在心间汇集之后，如果从头顶梵穴转移，就会转生到无色界四处中的任何一处。如果从眉间的明点转移，就会转生为大天女，即色界十六处中的任何一处的天神。如果从肚脐转移，就会转生到欲界六种天神中的任何一种。一些续部的观点也说会转生为非天。如果从眼睛转移，就会转生为欲界的人的权势者，即国王的种姓。如果从鼻孔转移，就会转生为夜叉的住所，即北方柳林。如果从耳朵转移，那么
English
If (breathing) is short, it is a sign of death. Then, from the sounds of the chakras around the secret place, etc., the ten petals of the five faculties gradually close. If the two holders of hearing close, and without other causes, the ear loses the sound of wind, then death will occur within six days. If the two holders of taste close, and the tongue loses its hold on the taste of food, then it is a sign of death within five days. If the two holders of sight close, and things appear inverted, and a Brahma line that was not there before appears in the center of the eyes, then there are only four days of life left. If the two holders of smell close, the nose collapses, and the hold on smell is lost, then there are only three days of life left. If the two holders of touch close, and the body loses its hold on touch, and loses the nature of warm touch, then death will occur within two days. After that, the essence of the Dharma realm diminishes above and below, and after one day, one will go to another world. At that time, the white essence obtained from the father falls from the crown of the head downwards, and the red essence obtained from the mother rises from the navel upwards. The winds of the chakras flow out of the nostrils without order and do not return inwards. At that time, the white and red above and below unite in the center of the heart, and the Alaya consciousness abides, and all the aggregates, sense bases, and elements are gathered, and the Dharmakaya of the ground luminosity is experienced, but ordinary people, because they do not recognize it, are reborn into other existences. Fourth, incidentally, the certainty of where to be reborn, and the manner in which the Bardo arises. From then on, it is "arising," and so on. Thus, after the essence of the white, red, and wind gathers in the heart, if it is transferred from the Brahma aperture at the crown of the head, it will be reborn in any of the four formless realms. If it is transferred from the bindu between the eyebrows, it will be reborn as a great goddess, that is, a deity in any of the sixteen places of the form realm. If it is transferred from the navel, it will be reborn in any of the six types of deities in the desire realm. Some Tantric views also say that one will be reborn as an Asura. If it is transferred from the eyes, one will be reborn as a powerful person in the desire realm, that is, a kingly lineage. If it is transferred from the nostrils, one will be reborn in the abode of Yakshas, that is, the northern willow forest. If it is transferred from the ears, then
Tibetan
གྲུབ་པའི་ལྷ་སྟེ་སུམ་ཅུ་རྩ་གསུམ་པའི་ལྷ་རིག་པ་འཛིན་པ་རྣམས་སུ་སྐྱེ་བ་ཡིན་ནོ། སྲིད་པའི་སྒོ་སྟེ་ཁུ་བའི་ལམ་ལས་འཕོས་ན་ཡི་དྭགས་སུ་སྐྱེ་བར་བཤད་ལ། སྡོམ་འབྱུང་དུ་ཁའི་སྒོ་ལས་ཡི་དྭགས་སུ་གསུངས་པ་ལྟར། གདན་བཞིའི་འགྲེལ་བར་སྲིད་པའི་སྒོ་ཁ་ཡིན་པར་བཤད་པས་གཉིས་ཀར་བཟུང་བར་བྱའོ།།དྲི་ཆུའི་ལམ་ནས་འཕོས་ན་དུད་འགྲོར་སྐྱེ་བར་འགྱུར་ཞིང་། འོག་སྒོ་ལས་འཕོས་ན་ནི་དམྱལ་བ་ཆེན་ (༡༧༨)པོ་བརྒྱད་གང་རུང་དུ་སྐྱེ་བར་འགྱུར་རོ།།འཕོས་མ་ཐག་པའི་རྗེས་དེ་ནས་ཕྱི་མའི་སྐྱེ་བར་ཉིང་མཚམས་མ་སྦྱར་གྱི་བར་དུ་མཚམས་མེད་ཀྱི་ལས་བྱས་པ་དང་གཟུགས་མེད་དུ་སྐྱེ་འགྱུར་མ་གཏོགས་པ་ལ་བར་དོའི་སྣང་བ་འབྱུང་བ་ཡིན་ནོ།།གསུངས་ཏེ་བར་དོའི་ཚུལ་རྒྱས་པ་རྗེ་ཉིད་ཀྱིས་དྲན་པ་ཉེར་བཞག་མདོར་བསྡུས་པ་དང་ཆོས་དྲུག་གི་བར་དོའི་སྐབས་སུ་གསུངས་པ་ལས་ཤེས་པར་བྱའོ།།གསུམ་པ་མཇུག་བསྡུ་བ་ནི། སྣང་མཆེད་ནས། མྱ་ངན་འདས། ཞེས་གསུངས་ཏེ།དེ་ལྟར་བཤད་པའི་སྡུད་རིམ་དེ་དག་མདོར་བསྡུ་ན་སྣང་མཆེད་ཐོབ་གསུམ་རིམ་པའི་ཚེ་ན་ནི་གཟུགས་སྒྲ་སོགས་རགས་པ་དང་སྣང་བ་ཐིམ་པ་ནི་སྤྲུལ་སྐུ་བསྡུས་པ་དང་། རྟོག་པ་སོགས་ཕྲ་བ་དང་མཆེད་པ་ཐིམ་པ་ནི་ལོངས་སྐུ་བསྡུས་པ་དང་། ཀུན་གཞི་འོད་གསལ་ལ་ཞུགས་ཤིང་ཐོབ་པ་ཐིམ་པ་ནི་ཆོས་སྐུ་ལ་བསྡུས་བ་སྟེ་སྐུ་གསུམ་གྱི་རང་བཞིན་འོད་གསལ་བ་ཉིད་དུ་བསྡུས་པ་ཡིན་ཀྱང་དེ་ངོ་མ་ཤེས་པས་སེམས་འོད་གསལ་བའི་རང་བཞིན་བདེ་གཤེགས་སྙིང་པོ་ལ་སྣང་བ་ཞེས་བྱ་བ་དེ་དང་དེ་ལ་སྒྲིབ་པར་བྱེད་པ་མ་རིག་པའི་མུན་པའི་དོན་སོ་སོར་མ་ཕྱེད་ཅིང་། ཚོགས་དྲུག་ཡུལ་དང་བཅས་པ་བདེན་པར་མེད་པ་སྟོང་པ་དང་། ཀུན་གཞི་ལ་གནས་པའི་ཡིད་འདུ་བྱེད་དང་བཅས་པ་བདེན་པར་མེད་པ་སྟོང་པ་ཆེན་པོ་དང་། རྣམ་པར་ཤེས་པ་ཀུན་གཞི་ཉིད་བདེན་པར་མེད་པ་ཤིན་ཏུ་སྟོང་པ་ཆེན་པོ་རྣམས་ཇི་ལྟ་བ་བཞིན་མ་རྟོགས་པས་སླར་ཡང་འཁོར་བའི་འཁོར་ལོར་འཁྱམས་པ་ཡིན་ལ། དྲི་མ་དེ་ཉིད་ལམ་གྱིས་སྦྱངས་ནས་རིམ་གྱིས་དག་པས་ཡེ་ཤེས་མངོན་ཏུ་འགྱུར་བ་ཡིན་ཏེ། ཤིན་ཏུ་རྣམ་པར་དག་པར་མྱ་ངན་ལས་འདས་པ་མཐར་ཐུག་གི་ཆོས་ཀྱི་སྐུར་འགྱུར་བ་ཡིན་ནོ།་གཉིས་པ་ལེའུའི་མཚན་ནི། ཟབ་མོ་ནང་གི་དོན་སྣང་བར་བྱེད་པའི་ཚིག་འགྲེལ་ལས་རྩ་རླུང་ཐིག་ལེ་ཇི་ལྟར་སྡུད་ཅིང་འགག་པར་འགྱུར་པའི་ཚུལ་ལམ་གྱི་རིམ་པ་བསྟན་པའི་དུམ་བུ་སྟེ། ལེའུ་བཅུ་གཅིག་པའི་རྣམ་པར་བཤད་པའོ། དེ་ལྟར་སྐབས་སམ་ལེའུ་བཅུ་གཅིག
Chinese
成就之神，即三十三天之神，转生为持有明者。若从有之门，即精液之道转移，则说转生为饿鬼。如《集论》中所说，从口之门转生为饿鬼。在《四座释》中说，有之门是口，故应两者兼顾。若从尿道转移，则转生为旁生。若从下门转移，则转生为八大地狱中的任何一个。从转移之后，到尚未与来世连接的中间，除非造作无间业或转生为无色界，否则会显现中阴之相。如是说，关于中阴之理的详细阐述，应从宗喀巴大师所著的《念住经略释》和《六法》的中阴部分中了解。第三，总结部分是，从“显现、增益”到“涅槃”。如是说，如果将上述所说的次第次第归纳起来，那么在显现、增益、获得这三个次第的阶段，粗大的色声等和显现融入，就是化身收摄；细微的分别念等和增益融入，就是报身收摄；一切融入阿赖耶光明，获得融入，就是法身收摄，虽然是收摄于三身自性光明之中，但因不认识它，所以对于心光明自性如来藏显现的事物，以及遮蔽它的无明黑暗的意义，不能一一分辨。六识及其对境，都认为是无实有空；安住于阿赖耶的意和行，都认为是无实有大空；阿赖耶识本身，都认为是无实有极空。由于没有如实证悟这些，所以再次在轮回之轮中流转。通过道来清净这些垢染，逐渐清净，智慧就会显现，完全清净而证得涅槃，最终会转变为法身。
English
The accomplished gods, that is, the gods of the Thirty-Three, are born as holders of knowledge. If one transmigrates from the door of existence, that is, the path of semen, it is said that one is born as a preta. As it is said in the Compendium of Teachings that one is born as a preta from the door of the mouth, and as the Explanation of the Four Seats says that the door of existence is the mouth, both should be taken into account. If one transmigrates from the urinary tract, one will be born as an animal. If one transmigrates from the lower gate, one will be born in any of the eight great hells. Immediately after the transference, until the interval before the connection with the next birth, the appearance of the bardo occurs, except for those who have committed deeds of immediate retribution or who are to be born in the formless realm. It is said that the detailed explanation of the nature of the bardo should be understood from Je Tsongkhapa's Condensed Exposition of the Mindfulness Sutra and the bardo section of the Six Dharmas. Third, the concluding part is from "Appearance and Increase" to "Nirvana." It is said that if the above-mentioned stages of collection are summarized, then at the time of the stages of appearance, increase, and attainment, the coarse forms, sounds, etc., and the appearance dissolve, which is the absorption of the Nirmanakaya; the subtle thoughts, etc., and the increase dissolve, which is the absorption of the Sambhogakaya; and the Alaya enters into the clear light, and the attainment dissolves, which is the absorption into the Dharmakaya, that is, although it is absorbed into the clear light of the nature of the Trikaya, because it is not recognized, the meaning of the darkness of ignorance that obscures the appearance of the clear light nature of the mind, the Tathagatagarbha, is not distinguished one by one. The six aggregates together with their objects are considered to be empty of true existence; the mind and mental formations that abide in the Alaya are considered to be empty of true existence, the great emptiness; and the Alaya consciousness itself is considered to be empty of true existence, the great emptiness of emptiness. Because these are not realized as they are, one wanders again in the wheel of samsara. By purifying these defilements through the path, gradually purifying them, wisdom will manifest, and by becoming completely pure, one will attain Nirvana, and ultimately transform into the Dharmakaya. The second is the title of the chapter: A section from the Explanation of Words that Makes Manifest the Profound Inner Meaning, which shows the stages of the path, how the channels, winds, and bindus are collected and cease. This is the explanation of the eleventh chapter. Thus, the occasion or the eleventh chapter.