English
There are six experiences, the first of which is: Manifestation is attained from the winds of the limbs. This means that the winds of the limbs, such as those used for walking, which operate together with eye consciousness and so on, dissolve into the central channel, and from this, the manifestations of the eye, ear, nose, tongue, and body are attained. Moreover, it is necessary to know that the signs of the dissolution of the five elemental winds and the five root winds also occur. The second is: The collections of thoughts gradually diminish, the essence of wisdom increases, the stages of wisdom are found within oneself, and one does not fixate on one or many. This means that the collections of thoughts are the eighty aspects of inherent nature. The essence of wisdom is bliss and emptiness. That is, in meditative equipoise, the knower and the known cease. Small bliss and emptiness is appearance. Upon that, forty clinging thoughts cease. Medium bliss and emptiness is increase. Upon that, seven deluded thoughts cease, and it is attained by experiencing great bliss and emptiness. Such stages of the three wisdoms are found at the time when the channels, winds, drops, and wisdom of one's own body dissolve into wisdom. That is, the ordinary channels and winds dissolve into the central channel, the one hundred and twenty of the seventy-two channels and four chakras dissolve, and the winds of the inner channels dissolve. From this, the stages of appearance, increase, and attainment arise in sequence. All those places of the three wisdoms are, in essence, a special melting bliss that can represent the nature of reality, and in appearance, they do not fixate on the aspects of elaboration such as one and many, so they are free from elaboration. The third is: The first experience is like a mirage, accompanied by five rays of light. The second is like the moon, and the third is intertwined with the light of the sun. It is attained from intermediate appearance, and the wisdom of the time free from intermediate appearance is vast. By abiding in the manner of manifest enlightenment, immaculate wisdom is perfectly complete. This means that in the first experience, which is like a mirage, there is the appearance of the winds of the elements dissolving, accompanied by five rays of light blazing around. The signs of smoke, sparks, and lamps are all included in the mirage. Of the five commonly known signs, the four are included in the mirage. The second appearance is like the white light of the moon shining on a clear autumn sky, and the third appearance of increase is like the sunlight shining on a clear sky.
Chinese
現在像凝固了一樣，伴隨著紅光。第三個是獲得顯現，就像無垢的虛空被邊際的黑暗所覆蓋一樣，從這種顯現中產生分別念。第五個是，脫離了禪定間隙的昏昧，超越了黑暗的時期。黎明時分，第一道曙光出現時的天空，沒有遮蔽天空本色的白色、紅色、黑色三種光彩，就像看到天空的本色清晰顯現一樣。以此為例，心的自性，樂空清晰顯現的大智慧，是俱生顯現證悟之光明，安住於此，遠離了八十自性的分別念和風。當這第四個剎那產生時，四種顯現，或四種空性，或四種智慧的次第，一次性地顯現，即以在相續中產生的方式，完整而圓滿。同樣，在五次第中，僅僅自明的智慧，就像虛空一樣沒有相狀。然而，這其中有區別，即夜晚、夜晚的間隙、本性，顯現和顯現增長，以及同樣的顯現獲得。在闡述了心的三種狀態之後，將要闡述它的遮蔽。正如《行集燈論》中所說：應按此次第來闡述，首先像海市蜃樓一樣，看到具有五種光芒的集合。第二個是顯現，就像月亮的光芒一樣。第三個是顯現增長，就像太陽的光芒一樣。第四個是獲得顯現，就像黑暗一樣。然後，脫離黑暗的剎那，是光明，非常清晰，具有恆常顯現的自性。以智慧之眼看到究竟真實的自性。雖然這是光明次第的闡述，但徵兆顯現的出現方式，上下大致相同。然而，在生起次第和身體次第中，這些或完整或不完整地出現。從獲得穩定的語寂次第開始，除了大小的差異之外，這些次第沒有不完整的出現。然而，在那裡，在禪定和睡眠等時候，會出現完整的情況，在禪定間隙，這些智慧會停止。心寂
English
Now, like something congealed, accompanied by red light. The third is the attainment of appearance, from which conceptualization arises, like the appearance of the immaculate sky being covered by the darkness of the horizon. The fifth is, having separated from the stupor of the meditation interval, having transcended the period of darkness. The sky at the time of the first dawn, without the white, red, and black radiance that obscures the natural color of the sky, like seeing the natural color of the sky clearly appearing. Taking this as an example, the great wisdom of the mind's nature, bliss and emptiness appearing clearly, is the co-emergent manifestation of enlightenment, the clear light, abiding in that, free from the defilements of the eighty innate conceptualizations and winds. When this fourth instant arises, the four appearances, or the four emptinesses, or the sequence of the four wisdoms, are manifested all at once, that is, complete and perfect in the way they arise in the continuum. Likewise, in the five stages, the wisdom of mere self-awareness is like the sky, without characteristics. However, there are differences in this, namely night, the interval of night, nature, appearance and the increase of appearance, and likewise the attainment of appearance. Having explained the three aspects of the mind, its obscurations will be explained. As it says in the "Compendium of Practice Lamp": This sequence should be explained, first like a mirage, one sees the collection of five rays of light. The second is appearance, like the rays of the moon. The third is the increase of appearance, like the rays of the sun. The fourth is the attainment of appearance, like darkness. Then, the instant of separation from darkness is clear light, very clear, having the characteristic of constant appearance. The self-nature of ultimate truth is seen with the eye of wisdom. Although this is an explanation of the stages of clear light, the way the signs appear is mostly the same above and below. However, in the stages of generation and the stages of the body, these appear either completely or incompletely. From the time of obtaining a stable speech isolation stage onwards, except for differences in size, these sequences appear without being incomplete. However, there, during meditation and sleep, etc., complete occurrences arise, and during the meditation interval, these wisdoms cease. Mind isolation.
Chinese
在生起次第的阶段，获得显现地之后，显现所摄的乐空持续不断地存在，其他的则生起和灭亡。然而，在明与不明之间存在细微的差别，在等持中再次使其明晰时，显现的智慧变得清晰而广大，在后得时则稍微变得不明。然而，通过反复修习四显现的智慧，显现地的智慧会变得越来越殊胜。然后，在获得增长地时，之前的显现智慧不会消失，乐空智慧恒常存在的体性，之前的显现会转变为后来的增长，因此具备显现和增长二者的特征。在反复生起新的四显现次第的阶段，刹那间的显现和增长各自显现，从而提升地的智慧。对于后面的阶段，也应以此类推。这些之中，最初的五光显现是五根、五境、五蕴、五智、五大，即五种粗大之物融入的征象。这些之中，其他的二十种先融入，五大后融入。虚空融入识，因此出现无云晴空的征象，如果对产生进行分类，则有月光、日光、黑暗、曙光等例子所代表的四种显现。这五种征象次第，仅仅存在于生起次第中，在身远离的阶段也会稍微出现，是粗大的风稍微融入粗大的中脉的力量。在语远离的阶段，虽然在每个刹那都会出现清晰而广大的体验，但粗大的风大部分融入中脉，并且稍微触及智慧脉，但仍然没有获得四显现地。在心远离的阶段，由于微尘法的明点，粗、中、细三种稳固，因此获得乐空的体验不会被因缘所夺，从而获得显、增、得三地。第四个实义光明地虽然现在没有真正获得，但也获得了接近获得刹那，与第四个光明相似的地。这些地的相续在幻身次第的阶段存在并得到提升，而在光明次第的阶段，八十自性显现彻底止息，并且
English
In the stage of the generation phase, after attaining the ground of appearance, the bliss and emptiness gathered by appearance continuously remain, while others arise and cease. However, there is a slight difference between clarity and obscurity. When it is made clear again in equipoise, the wisdom of appearance becomes clear and vast, but in the post-meditation it becomes slightly obscure. However, by repeatedly meditating on the wisdom of the four appearances, the wisdom of the ground of appearance becomes more and more excellent. Then, when the ground of increase is attained, the previous wisdom of appearance does not diminish. The nature of the bliss and emptiness wisdom that always remains, the previous appearance is transformed into the later increase, thus possessing the characteristics of both appearance and increase. In the stage of repeatedly generating new sequences of the four appearances, momentary appearance and increase arise separately, thereby enhancing the wisdom of the ground. For the later stages, this should be applied analogously. Among these, the initial appearance of the five lights is a sign of the dissolution of the five faculties, five objects, five aggregates, five wisdoms, and five elements, that is, the five gross elements. Among these, the other twenty dissolve first, and the five elements dissolve later. Space dissolves into consciousness, thus the sign of a cloudless sky appears. If the arising is classified, there are four appearances represented by examples such as moonlight, sunlight, darkness, and dawn. These five stages of signs exist only in the generation phase, and also occur slightly in the stage of body isolation, which is the power of the gross wind slightly dissolving into the gross central channel. In the stage of speech isolation, although clear and vast experiences arise in each moment, most of the gross wind dissolves into the central channel and slightly touches the wisdom channel, but the ground of the four appearances has not yet been attained. In the stage of mind isolation, due to the bindu of the subtle dharma, the three types of gross, intermediate, and subtle become stable, thus the experience of bliss and emptiness is not taken away by conditions, thereby attaining the three grounds of appearance, increase, and attainment. Although the fourth ground of actual meaning clear light is not truly attained at present, the ground similar to the fourth clear light is attained, which is close to attaining the momentary clear light. The continuum of these grounds exists and is enhanced in the stage of the illusory body, and in the stage of clear light, the manifestation of the eighty natural qualities completely ceases, and
Chinese
並且也獲得了由幻化所生的心遠離之地所不能創造的三現之地，最終獲得第四剎那的真實光明之地。第四是：徵兆和有徵兆顯現的方式是：智慧顯現和圓滿之時，僅僅由風心所生的幻身帶有顯現。這是說，對於上面所說的五個次第，必須詳細了解二十五粗分融入的徵兆。有徵兆的覺知是：最初的時候有苦樂等各種感受，後面的四種總體上雖然都是樂空的感受，但如果從多少的角度來說，顯現是樂，增長是明，獲得是不分別，光明是所有都平等。以這樣顯現的方式，從次第生起次第開始，直到獲得心遠離之地之間，一次又一次地有三種智慧次第在相續中顯現，最終粗細融入的方式圓滿顯現的心遠離究竟光明出現的時候，從那裡剛一升起，三現逆轉的最後，僅僅由受到安樂加持的風心所生，由風心所成就的幻身，也就是智慧之身，帶有燃燒的顯現而出現，並且有神通等無數共同的功德。第五是：以光明持續的禪定，淨化業和障礙習氣。這是說，在光明的次第中，以如河流般持續的瑜伽，執持圓滿和隨後分解的禪定修習的力量，將不善之身的種子轉為安樂，將障礙也就是煩惱現行轉為智慧的處所，將八十自性的習氣也就是種子淨化而清淨。或者，障礙也可以解釋為異熟之身。第六是：地道徵兆次第的集合，獲得這個就能迅速顯現。這是說，地和道在這裡意思相同，十地或十二地的道、徵兆、功德百千等次第的集合，如經中所說：普遍光芒的大地，它就像太陽的壇城。等等，還有不共功德的徵兆等，通過獲得這個次第就能迅速顯現。