Chinese
月称论师造论之后，必须遵循包括理聚在内的论典等，因为作者是同一个，而且是确信无疑、根深蒂固的宗派论者。说这种话的人，是那些连列绕达瓦以下的年轻人都无法理解的分别念，他们对不可思议的境界一无所知，把辩论家的遮盖当作殊胜，仅仅是担心自己所认定的宗派的细微界限会崩溃而已。如果在圣父圣子的时代，整个印度都具有理聚的根基，那是不合理的，因为我们看到许多声闻和外道之间的争论。所有其他具有不同根基的所化众生都存在，但没有理由只有那些能够讲述八识聚的人不存在。或者，如果不了解所化众生不同的想法，或者即使了解也无法根据他们的根基来教导佛法，那么就会被无知所蒙蔽。如果能够却不教导，那就是对慈悲的懈怠。因此，他们所著的论典也可能因为不了解而犯错，或者即使了解也可能无法如实地教导。如果根据众生的想法，以符合他们的方式来教导佛法，那么在其他时候教导八识聚又有什么矛盾呢？就像导师佛陀一样。因此，在三藏和四续部等大乘和小乘中，虽然究竟的密意只有一个，但在确立世俗的基、道、果三者时，会出现不同的分类。也不会教导知识中不可能存在的事物，只会出现实现暂时目的的方法。而且，因为说法者是同一个，所以说法方式不同也没有过失。因此，从许多论典的糠秕中提取精华，这是一个很大的过失，要知道！这是非常多余的。第二，特殊时期出现的三种显现是：最粗大和清晰的显现是死亡的时候；中等的显现是自身和性交的时候；微细和不清晰的显现是六识的粗大显现出现的所有时候。其中，在死亡的时候，之前二十五种粗大相全部融入，那就是如阳焰等五种征兆。
English
After Chandrakirti composed the treatises, it is necessary to follow the treatises including the Compendium of Reasoning, etc., because the author is the same, and is a proponent of a doctrine that is undoubtedly and deeply rooted. Those who say such things are those whose discriminations are even beyond the understanding of young people below Lerab Dorje, they are ignorant of the realm of the inconceivable, and regard the cover of debaters as superior, and are only worried that the subtle boundaries of their self-proclaimed doctrines will collapse. If, in the time of the Holy Father and Son, all of India had the basis of the Compendium of Reasoning, it would be unreasonable, because we see many debates between Shravakas and non-Buddhists. All other sentient beings with different bases exist, but there is no reason why only those who can speak of the Eight Consciousnesses do not exist. Or, if one does not understand the different thoughts of the sentient beings to be tamed, or even if one understands, one cannot teach the Dharma according to their bases, then one will be obscured by ignorance. If one is able but does not teach, then one will be negligent of compassion. Therefore, the treatises they have written may also be mistaken because they do not understand, or even if they understand, they may not be able to teach truthfully. If one teaches the Dharma in accordance with the thoughts of sentient beings, then what contradiction is there in teaching the Eight Consciousnesses at other times? Just like the teacher Buddha himself. Therefore, in the Tripitaka and the Four Tantras, etc., of the Great and Small Vehicles, although the ultimate intention is only one, different classifications will arise in establishing the three of the conventional ground, path, and fruit. And one will not teach things that cannot exist in knowledge, only methods of achieving temporary purposes will arise. Moreover, because the speaker is the same, there is no fault in the different ways of teaching. Therefore, extracting the essence from the chaff of many treatises is a great fault, know that! This is very superfluous. Secondly, the three appearances that occur at special times are: the most coarse and clear appearance is at the time of death; the medium appearance is at the time of oneself and sexual intercourse; the subtle and unclear appearance is at all times when the coarse appearance of the six consciousnesses arises. Among them, at the time of death, the twenty-five coarse aspects are completely absorbed beforehand, which are the five signs such as mirages.
Chinese
以及其他。风融入虚空之前，具有八十种自性的分别念，能够进行造作之业的，都是与风一同融入。而不起作用的微细分别念，则与三种显现相混合而住，因此那时并不融入。在圣者之论典中，没有明确出现虚空融入方式的说法，是因为它隐藏在微细的界中，即风中进行阐述。因此，不区分虚空和意识，风融入显现时，与内在白明点相关的白光显现之智慧，以及它融入增长时，因为与红明点相关，所以红光增长之智慧，以及它融入获得时，红白之能力也消失于法界中，只有命风的一部分留存，并由它控制，因此出现黑光，即获得之智慧。此外，当死亡融入光明时，存在的所有事物都以习气的形式存在，并安住于那个延续之中，但那些习气并不显现。此生所包含的分别念和所有世俗显现都融入其中。其他生世所包含的，因为现在没有显现，所以暂时停止了能取所取的显现。仅仅在无分别俱生之智慧中停留片刻，这就是死亡光明。此时也是，时间的差别是相对于死亡的三种显现融入，而不是根本的三种显现融入。因为那时有心性本然的光明，昆基遍布于此，并且由于境相融入的缘故，昆基显现为安乐明空之味。从那之后，逆行的三种显现相在每一个微细刹那生起，由此形成中阴。此时，红白黑三种颜色并不清晰显现。将觉知分为清晰、不清晰，并以黑暗、太阳、月亮三种作为比喻。获得是从光明的清明无分别心中生起。因为还没有获得后得智的智慧力量，所以不清晰。在增长之时，也有一个清晰的无分别后得智。在显现之时，由于各种分别念生起的预兆，无分别的显现也变得有些不清晰。然而，在基础阶段，这些逆行非常
English
and so on. Before the wind dissolves into space, the eighty types of conceptualization that possess the nature of being able to perform the activity of formation are those that dissolve together with the wind. However, the subtle conceptualizations that do not function remain mixed within the three appearances, and therefore do not dissolve at that time. The reason why the terminology of how space dissolves does not clearly appear in the treatises of the noble ones is that it is explained by being hidden within the subtle element, namely wind. Therefore, without distinguishing space and consciousness separately, when wind dissolves into appearance, there is the white light of appearance wisdom associated with the inner white essence. And when it dissolves into increase, because it is associated with the red essence, there is the red light of increase wisdom. And when it dissolves into attainment, the power of white and red also vanishes into the expanse, and only a portion of the life force remains, which then dominates, and thus the black light arises, which is the wisdom of attainment. Furthermore, when death dissolves into clear light, all phenomena of existence remain in that very continuum in the form of habitual tendencies, but those habitual tendencies are not manifest. All the conceptualizations and conventional appearances encompassed by that lifetime dissolve there. Those encompassed by other lifetimes have not yet arisen, so for the moment, the appearance of grasping and being grasped ceases to manifest. Remaining for a moment solely in the non-conceptual, co-emergent wisdom is the clear light of death. Also at this time, the difference in time is the dissolution of the three appearances relative to death, but it is not the dissolution of the fundamental three appearances. Because at that time there is the clear light of the nature of mind, the alaya consciousness pervades it, and due to the condition of the dissolution of the object appearance, the alaya manifests as a taste of bliss and clarity. From that, the reverse three appearances arise in each subtle moment, and from this the bardo is formed. At this time, the three colors of white, red, and black do not appear clearly. Discriminating awareness is divided into clear and unclear, and the three examples of darkness, sun, and moon are given. Attainment arises from the clear, non-conceptual mind of clear light. Because the power of the wisdom of subsequent cognition has not yet been attained, it is unclear. At the time of increase, there is also a clear, non-conceptual subsequent cognition. At the time of appearance, due to the foreshadowing of the arising of various conceptualizations, that non-conceptual appearance also becomes somewhat unclear. However, at the ground stage, these reversals are very
Chinese
因为极其微细，所以无法用经验认知来确定界限。 就像《金刚鬘》中所说： “大种自性即根本， 从常理颠倒之无明， 从无明产生诸心识， 从彼产生诸显现。” 这样是逆行的三种显现。 初识的进入是， “是显现增盛之名， 彼没入广大空性， 彼亦趋向光明。” 这样是顺行。 之后如前所引，“从彼生起自性亦……”等等，是生起和消失八十自性的分别念的方式。 睡眠时的三种显现，也是因为彼时所依之身体的脉、明点、风三者和所依之心识不分离，所以只是粗细各部分的少许融入，并非完全融入。 对此，在基位时，顺行的显、增、得三者极其微细，难以觉察。 如果出现梦境，则逆行的三种显现从一个微细的显现中产生。 从梦中醒来时，不再有逆行的三种显现。 从深度睡眠中醒来时则有。 这也是汇集四种状态的关键。 清醒时，其作用是从脐轮产生；深度睡眠时，从心轮产生；做梦时，从喉轮产生；性交合时，从顶轮产生。 因此，在这些时候的修习中，在相应的脉轮上进行按压非常重要。 就像密宗智者所说，这与喜金刚、时轮金刚等续部相符。 一般来说，虽然需要解释这四者都汇集在所有轮的中心，但最主要的是，深度睡眠时，气和心汇集在心轮，如果想要做梦，就转移到喉轮，如果想要醒来，就从脐轮转移。 这就像心轮消失不见后，在喉轮显现一样。 并非像马奔跑一样从心轮跑到喉轮。 详细来说，心轮的脉、明点和风混合，对其他气和心进行控制，因此说汇集在那里并安住。 并非像气在彼此之间流动一样，其他的轮也以此类推。 性交合时三种显现的生起方式是，首先看到形象而生起贪欲等也比较粗大。
English
Because it is extremely subtle, it is impossible to determine the boundary with experiential cognition. As it is said in the Vajra Garland: "The great element itself is the root, The ignorance that reverses the norm, From ignorance arise the mental events, From that arise the appearances." These are the three appearances of reversal. The initial entry of consciousness is, "It is the name of the increasing appearance, It enters into the vast emptiness, It also goes to the clear light." This is the forward flow. Then, as quoted above, "From this arises nature also..." etc., is the way in which the conceptualizations of the eighty natures arise and disappear. The three appearances during sleep are also because the supporting body's channels, bindus, and winds, and the supported mind are inseparable at that time, so only a small part of each of the gross and subtle is absorbed, not completely. In this, at the base stage, the three appearances of arising, increasing, and attaining of the forward flow are extremely subtle and difficult to realize. If a dream occurs, the three appearances of reversal arise from one subtle appearance. When waking up from a dream, there are no more three appearances of reversal. But there are when waking up from deep sleep. This is also the key to gathering the four states. The activity of waking up is from the navel chakra, during deep sleep it is from the heart chakra, during dreaming it is from the throat chakra, and during sexual union it is from the crown chakra, so it is very important to press on the corresponding chakra during the practice of those times. As the tantric scholars say, this is in accordance with the Hevajra, Kalachakra, and other tantras. In general, although it is necessary to explain that all four gather at the center of all chakras, the most important thing is that during deep sleep, the wind and mind gather in the heart chakra, and if one wants to dream, it moves to the throat chakra, and if one wants to wake up, it moves from the navel chakra. This is like the appearance in the throat chakra after the heart chakra has disappeared. It is not necessary to run from the heart chakra to the throat chakra like a horse. In detail, the mixing of the channels, bindus, and winds of the heart chakra controls other winds and minds, so it is said to gather there and abide. It is not like the winds actually flowing between each other, so the other chakras are also inferred in this way. The way in which the three appearances arise during sexual union is that, first, seeing the form and arousing desire, etc., is also relatively coarse.
Chinese
有二十五种融入的方式，特别是通过触觉。液体是水，温度是火，精液的流动是风，如其他续部所说，四大的融入方式也出现在《金刚鬘》的观点中。如此，四大之乐先行之后，不同脉轮位置的菩提心，到达秘密轮是显现，到达腰部是增长，到达方法宝中的脉族之主和智慧女人的鼻尖是获得，菩提心转移的瞬间是光明，转移完毕后红分向上移动是三显现逆转。这四显现是在双运时，作为基础阶段，主要假设没有真实地仅从主脉道中降下。然而，由于四轮的精华混合在一起，所以四轮的四喜和进程是一致的。微细的，在一切境相上显现的三显现是，例如，凭借对境的作意力，最初粗略地见到事物仅仅是显现，之后确定事物的微细是增长，之后以对境感到厌烦或满足的方式稍微不明显地自行退回是获得，之后不显现退回是第四个安立为光明。那些也安立为彼时彼刻心之明觉变化的那些部分是三显现，性行为时也以安立明觉变化的方式安立三显现，以此类推。如此，依赖于境相而生起分别念，每一个境相的显现也是从风推动心的方式中产生的，所以在所有这些之上，三显现的每个部分在基础阶段就存在，需要通过道来证悟。第二，道时的三显现，有以刹那概括的三显现，和以地概括的三显现。第一，灌顶时的三显现是，除了以譬喻智慧的方式取为道，成为对实相生起定解的特殊方法之外，要知道与性行为时的显现方式相同。这又是对于成熟灌顶，是为初学者所给予的灌顶而说的。即使前世修习过密咒道，或者前世没有修习过密咒，也有善根