English
Due to the respective causes and conditions of inner and outer objects and actions, without relying on guidance, it spontaneously arises once during meditative equipoise and is generated in the continuum, and thereafter the same thing always occurs in meditative equipoise. In the post-meditation state, it is also awakened by this, and all appearances naturally arise as the self-appearance of the mind, like an illusion. This also helps to increase inner bliss. Then, again, as before, repeatedly meditating on the three appearances in an instant. At some point, the power of meditating on increase matures and becomes much better than previous experiences, like the increase of meditation, combining as before, it is the ground of increase. Again, meditating as before, the experience becomes more advanced than before, like the attainment of meditation, similar situations occur, combining as before, it is the ground of attainment. These three are obtained sequentially during mind isolation. In the complete stage of the illusory body and the initial stage of the clear light, in general, there are many stages of grounds that can be transferred. However, if we consider the grounds in relation to the bliss and emptiness of the nature of the four appearances or the four emptinesses, then one abides in the ground of obtaining appearance. If we consider the accomplishment of the wisdom body, then it is necessary to add to the intermediate ground of the illusory body stage. The ground of all emptiness is the attainment of the actual clear light. Even before the actual clear light is attained, moments of all emptiness are repeatedly generated in the continuum, and even if a ground similar to all emptiness is generated in the continuum at the final stage of the ground of attainment, it is not established as the ground of all emptiness because there is no wisdom foothold sufficient to establish it as a ground other than attainment. In this stage, the characteristics of the three appearances that will be explained below are mainly established as the characteristics of the grounds of the three appearances. Starting from mind isolation, the momentary three appearances also possess its characteristics, but the three appearances that occur below speech isolation do not fully possess these characteristics. Secondly, the three appearances that are separated from nature, that is, the three appearances at the time of manifest enlightenment, are the means of abandoning the seeds of the eighty natures of conceptual thought, although they are not actually abandoned, but from the perspective of conformity, self-
Chinese
归纳为离贪的三种显现，从见道中升起时，逆转而生的三种显现，以及获得双运之后，由大智慧的后得所获得的刹那安乐，属于三种显现之类，通过微细的融乐所引发的大乐反复修习，这些被称为离自性的三种显现。它们的特征也与心寂的三种显现相似。此外，还需要这样理解：基础时期的三种显现，在特殊的时间显现时，各自的主要特征都有相似之处，大多数情况下，与乐、明、无念相符。根本的三种显现，实际上与道的三种显现的显现方式并不相同，但道的三种显现的显现和特征，它们所有生起的基础和能力都完全具备。从三种显现中产生的自性，一般而言，因为一切分别念都是，所以难以计数。即便如此，《金刚鬘》第三品中说：“日夜恒时，一百零八余，亦明显现，分别自性诸风息，生起与灭尽，如是如是善分别，诸风息之名谛听。放持与亿万，感受与恶慧，”直到“金刚自在风之名。”之间，说了风的一百零八个名称，这些风在六个脉轮中运行等，显现出多种分类。这些风是坐骑，而骑在上面的自性分别念也说：“诸风息明显运行，彼处所之差别，成种种之分别。分别诸分别念已，彼等之名当宣说。贪欲嗔恚愚痴与，骄慢我慢种种执。”直到“于轮回中而贪著，恒时一百零八余，日夜恒时常，风之自性而运行。”这样说。这也是为了产生分别念，从心间法轮升起诸风，从半夜到中午，在六个脉轮中，风依次
English
Collected into the three appearances free from attachment, those three appearances that arise in reverse when rising from the path of seeing, and the bliss of an instant obtained by the subsequent attainment of great wisdom after obtaining union, belonging to the category of the three appearances, the great bliss evoked by subtle melting bliss is repeatedly meditated upon, these are called the three appearances free from inherent existence. Their characteristics are also similar to the three appearances of mental isolation. Furthermore, it is necessary to understand it in this way: the three appearances of the base stage, when appearing at special times, each of the main characteristics has similarities, and in most cases, they are in accordance with bliss, clarity, and non-thought. The fundamental three appearances, in reality, are not the same as the way the three appearances of the path appear, but the appearances and characteristics of the three appearances of the path, all the basis and abilities for their arising are fully possessed. The nature arising from the three appearances is generally difficult to count because all discriminations are. Even so, in the third chapter of the Vajramala, it says: "Day and night constantly, one hundred and eight more, also clearly appear, the winds of the nature of discrimination, arising and ceasing, thus, thus, well distinguish, listen to the names of all the winds. Letting go and holding and billions, feeling and evil wisdom," until "the name of the Vajra Independent Wind." In between, one hundred and eight names of the winds are spoken, these winds circulate in the six chakras, etc., and many classifications appear. These winds are the mounts, and the discriminations of the nature riding on them also say: "When the winds clearly move, the difference of that place, becomes various discriminations. Having distinguished the discriminations, their names shall be declared. Desire, hatred, delusion, pride, arrogance, various attachments," until "attached to samsara, constantly one hundred and eight more, day and night constantly, the nature of the wind moves." This is also to generate discriminations, the winds rise from the Dharma wheel in the heart, from midnight to noon, in the six chakras, the winds sequentially
Chinese
在那里面运行，又融入到无分别的界中观的空性中。同样地，从中午到半夜之间也这样运行而融入。那些风进入到各自的脉轮位置，在一昼夜里，滋养着生起一百零八种分别念的能力而安住，从那里面，与什么样的外在因缘相遇，就显现出什么样的景象。九九风是指除了遍行风之外的十风中的九种，这是需要考察的。又，在《一切集密金刚根本续》中说：无明，也就是获得显现后随之而来的七种分别念，以及眷属轮的四种分别念，和显现轮的离贪，仅仅说了这些。实际上是十二种，从等等之中，要像什么样合理就怎么样结合，说得很清楚。要知道把自性都分配到三种显现中进行结合的结合方式，根本来源的续部词句就是这些。在《业边分别》中，龙树的菩提说：刹那离贪和怖畏。等等，对于三种显现的结合方式，说了五次第和行略，和这相似，中间遗漏了一些，实际上说了五十四种。在那上面，用白天和黑夜来区分，做成了一百零八种分别念。和《鬘论》里说的一百零八种的计算方式稍微不同。那些分别念也是从三种显现中产生出来的，所说的这些意义是：以根本的三种识和根本的三种风作为因，在特殊的时候出现的三种显现和风一起作为缘，在和外境因缘相遇的时候，就产生出与之相应的分别念，并不是从道的三种显现中产生出来的。一切分别念产生的能力，虽然一直都有风滋养而使能力成熟的状态，但是很多显现的分别念不是同时产生的，也不是说一定要在一昼夜里全部显现出来。在《业边分别》中说：有时是寂静的悲伤，有时是慈爱和怜悯等等，把所有的情况都包括进来说了，所以说，就是出现接近的因缘。就是这个意思。因此，要理解有时这个词的力量。
English
Running in that, it also dissolves into the emptiness of the Madhyamaka realm of non-discrimination. Similarly, from noon to midnight, it runs and dissolves in the same way. Those winds go to their respective chakra positions, and in one day and night, they nourish the ability to generate one hundred and eight kinds of conceptual thoughts and abide there. From that, whatever external conditions are encountered, that is what appears clearly. The ninety-nine winds refer to the nine out of the ten winds, excluding the pervasive wind, and this needs to be examined. Also, in the tantra of the "Collected from All Vajra Wisdom," it says: Ignorance, that is, the seven conceptual thoughts that follow after obtaining appearance, as well as the four conceptual thoughts of the retinue wheel, and the detachment from desire of the appearance wheel, only these are mentioned. Actually, there are twelve, and from etc., it is clearly stated that one should combine them in whatever way is reasonable. To know the way of combining by dividing the natures into three appearances, these are the root source tantra words. In the "Differentiation of the Limits of Action," Nagarjuna's Bodhicitta says: "A moment of detachment from desire and fear." And so on, for the way of combining the three appearances, it explains the five stages and the condensed practice, which is similar to this, but some are omitted in between, and actually fifty-four are explained. On that, by distinguishing between day and night, it is made into one hundred and eight conceptual thoughts. The way of counting is slightly different from the one hundred and eight mentioned in the "Garland Treatise." The meaning of what is said that those conceptual thoughts also arise from the three appearances is: the three root consciousnesses and the three root winds are the cause, and the three appearances that arise at special times, together with the wind, are the condition. When encountering external environmental conditions, the conceptual thoughts arise appropriately, but they do not arise from the three appearances of the path. Although the ability to generate all conceptual thoughts is always in a state of being nourished by the wind and maturing, many manifested conceptual thoughts do not arise simultaneously, nor is it necessary to show that they all appear in one day and night. In the "Differentiation of the Limits of Action," it says: "Sometimes it is peaceful sorrow, sometimes it is love and compassion," and so on, including all situations. Therefore, it is said that the proximate condition that is focused on will arise. That is the meaning. Therefore, one must understand the power of the word "sometimes."
Chinese
关于衣物。这些分别念是应当断除的，因此分别念的主体不是善良的分别念，而是烦恼。而烦恼的主体也归结为三种毒素。显现之轮的分别念的主体是嗔恨，增长的分别念的主体是贪欲，获得的分别念的主体是无明。因此，应当主要将这些融入的方式置于修行之下，使其变得微小。在没有错误的口诀中也是这样说的。这样，基础时期的所有三种显现都是转变乐的部分，也是所有烦恼的根源。因此，它们被认为是轮回的根源。所有自性显现都被认为是融乐的自性。在光明次第的阶段，它们与胜义的快乐半混合。与自性分离的三种显现，虽然是由道所包含的不变之乐，但也与融乐的部分混合。应当这样理解。因为总结要义是没有穷尽的，所以暂时将必要的精华浓缩到此为止就足够了。现在要解释经文的意义。总的来说，要解释与道时，特别是与心远离所包含的三种显现相关的法。首先，解释显现的名称的类别，解释显现的自性，解释象征的符号，然后是增长的名称的类别，增长的自性，以及增长的符号。之后，是获得的名称的类别，获得的自性，以及稍微解释获得的符号，共有九个有顺序的要点。名称的类别在《行集》中说：心、意、识三种，遍计所执、依他起、圆成实三种，贪欲、嗔恨、愚痴三种，显现方、空性方、双运、自性四种，这些是经和术语中共同的。显现、增长、获得三种，空性、大空性、极空性三种，心、心所、无明三种，贪欲、离贪、贪欲中间三种，这些是从密宗中出现的非共同的名称的类别。同样，也出现智慧、方便和雌雄同体。这部经中几乎都是这些。
English
Regarding clothing. These conceptualizations are to be abandoned, therefore the main part of conceptualization is not virtuous conceptualizations, but rather afflictions. And the main part of that is also exhausted in the three poisons. The main part of the conceptualization of the wheel of appearance is hatred, the main part of the conceptualization of increase is desire, and the main part of the conceptualization of attainment is ignorance. Therefore, one should mainly place the way these dissolve under practice, making them small. It is also said in the same way in the unerring oral instructions. Thus, all three appearances of the base period are parts of changing bliss, and are also the root of all afflictions. Therefore, they are established as the root of samsara. All appearances of nature are established as the nature of melting bliss. In the stage of the order of luminosity, they are half-mixed with ultimate bliss. The three appearances that are separate from nature, although they are the unchanging bliss contained by the path, are also mixed with the part of melting bliss. It should be understood in this way. Because summarizing the main points is endless, it is enough for now to condense the necessary essence to this extent. Now I will explain the meaning of the text. In general, explaining the Dharma related to the three appearances contained in the path time, and especially in mind isolation. First, explaining the categories of names of appearance, explaining the nature of appearance, explaining the symbols of representation, and then the categories of names of increase, the nature of increase, and the symbols of increase. After that, there are the categories of names of attainment, the nature of attainment, and a little explanation of the symbols of attainment, there are nine sequential points. The categories of names are said in the Compendium of Conduct: The three of mind, intellect, and consciousness. The three of completely imputed, other-powered, and thoroughly established. The three of desire, hatred, and delusion. The four of appearance side, emptiness side, union, and nature, these are common in sutra and terminology. The three of appearance, increase, and attainment. The three of emptiness, great emptiness, and exceedingly emptiness. The three of mind, mental factors, and ignorance. The three of desire, non-desire, and intermediate desire, these are the categories of non-common names that arise from tantra. Similarly, wisdom, means, and hermaphrodite also appear. In this text, almost all of these.