Chinese
说。有些虽然没有说，但在这里补充说明。因此，因为智慧的显现是微小的，所以称为显现；也因为自因分别念连同气都空了，并且在空性法性中稍微生起了明相，所以称为第一空。虽然乐、明、空三者都具备，但因为主要着重于乐，所以是智慧，即此处明的部分较少，因此乐和空是相等的。空性被认为是智慧，这广为人知。乐被认为是女性的法，明被认为是男性的法，这些法中也广为人知，并且通过理性也成立为法性相符。通过积累消融次第等的因缘，也称为心。又因为显现是证悟为心的最初智慧，所以也是心。又如果从基础时期的根本三显现的角度来说，六个入识由显现所生，因此主要通过与心相关的角度来称呼。因为这是从根本心的力量中产生的，所以也用它的名字来称呼它。他性是仅仅的遍计所执，因为在此生起了明相的最初智慧，所以给它取名为他性。因为稍微体验了六入识的自性空性，所以用境的名字来称呼有境，即称为识。从朋友分别念的角度来说，称为嗔恨。虽然是乐，但因为部分小，所以称为离贪。虽然乐空相等，但因为不称为乐的自性，所以称为空性自性，即从空性的角度来说的。这样说完名称的类别后，从那个显现中散发和产生的名为显现自性的分别念，现在要详细地解说。其中离贪的体性是嗔恨，即执着境为不悦意，并且根据大小的差别分为三种。也就是稍微执着的方式不明显的是小，虽然明显出现但时间短等，无法造作行为的是中等，明显且时间长，能够推动行为的是大。心中去是向境外思维，来是再次向内思维，两者都是思维
English
said. Although some were not said, they will be supplemented and explained here. Therefore, because the appearance of wisdom is small, it is called appearance; also because the self-cause conceptual thoughts along with the winds are empty, and a slight clarity arises in the emptiness of reality, it is called the first emptiness. Although bliss, clarity, and emptiness are all present, because the main emphasis is on bliss, it is wisdom, that is, the clarity here is less, so bliss and emptiness are equal. Emptiness is considered wisdom, which is widely known. Bliss is considered the dharma of women, and clarity is considered the dharma of men, which is also widely known in these dharmas, and it is also established as dharma-consistent through reason. By accumulating the causes and conditions of the dissolution stages, it is also called mind. Also, because appearance is the first wisdom that is realized as mind, it is also mind. Furthermore, if we consider it from the perspective of the three fundamental appearances of the base period, the six entering consciousnesses are produced by appearance, so it is mainly called mind from the perspective of its relation to mind. Because this arises from the power of the fundamental mind, it is also named after it. Other-power is merely conceptual construction, and because the first wisdom of clear appearance arises in it, it is named other-power. Because the emptiness of the nature of the six entering consciousnesses is slightly experienced, the name of the object is used to name the subject, that is, it is called consciousness. From the perspective of the friend conceptual thought, it is called hatred. Although it is bliss, because the part is small, it is called detachment from desire. Although bliss and emptiness are equal, because it is not called the nature of bliss, it is called the nature of emptiness, that is, it is spoken from the perspective of emptiness. Having finished explaining the categories of names in this way, the conceptual thoughts called the nature of appearance that emanate and arise from that appearance will now be explained in detail. Among them, the nature of detachment from desire is hatred, that is, clinging to the object as unpleasant, and it is divided into three according to the difference in size. That is, the small is when the way of clinging is slightly unclear, the medium is when it appears clearly but the time is short, etc., and it is impossible to create actions, and the large is when it is clear and long-lasting, and it can promote actions. Going to the mind is thinking towards the object, and coming is thinking back inward, both are thinking
Chinese
哦！悲伤是与悦意的境地分离的痛苦，大中小三种是贪恋和不贪恋的种类阐释。寂静是像疲劳和精疲力尽一样突然进入的状态，即非有知状态。分别念是将名称和意义混合，执着于相的意识。恐惧是害怕，那也有大中小三种。贪欲是对过去、现在、未来三时所生的悦意之境执着，那也有三种。取是想要进入有之境。饥渴所致的不适有两种。感受是苦乐舍受等，以大中小的区分有三种。能知者，即真实的知；知，是指能知者；执着的所依，即所知之境，对这些不是彼却执着为彼的邪见，这三个境地的区分有三种。辨别道理和非道理的各别思索。知惭是自己变坏或不愿变坏，或因顾虑他人的羞耻而避免恶行，即虽有羞耻也包含于此。希望他人脱离痛苦的慈悲，以及希望自己悦意的众生与安乐相遇的慈爱，即是爱，如果区分，有大中小三种吗？也有解释为，希望境地悦意和安乐，以及希望从损害中保护，即三种。与疑惑相关联，具有沮丧的形态，没有信赖感，即是怀疑。不愿轻易布施的吝啬，即想要隐藏，即是积攒。对别人的兴盛心生嫉妒，即是嫉妒，这样总共有三十三种。从贪恋到嫉妒之间，这三十三种自性的分别念，是众生自己心中显现的。所有这些分别念，都安住于自性光明中，即无所知，也无分别念。依赖外境而分别，并错误地进入歧途。如此讲述了显现的自性后。法性显现第一，根本阿赖耶识的显现第一，道之智慧的显现第一。这些虽然本体各异，但因为运行一致，所以总合为一，成为轮涅平等的金刚身。
English
Oh! Sorrow is the suffering of separation from a pleasing place, and the three sizes, large, medium, and small, are explanations of the types of attachment and non-attachment. Tranquility is like entering suddenly as if tired and exhausted, that is, a state of non-awareness. Conceptualization is the consciousness that mixes names and meanings and clings to characteristics. Fear is being afraid, and that also has three sizes. Craving is clinging to pleasing objects that arise in the three times, past, present, and future, and that also has three types. Grasping is wanting to enter the realm of existence. The discomfort caused by hunger and thirst are two. Feeling is pleasure, pain, and indifference, which are three when distinguished by size. The knower, that is, the real knowledge; knowing, refers to the one who knows; the basis of clinging, that is, the object of knowledge, the wrong view that clings to these as what they are not, the distinction of these three objects has three types. Discriminating between reason and unreason, and the separate thoughts. Knowing shame is when oneself becomes bad or does not want to become bad, or avoids bad deeds out of concern for the shame of others, that is, even if there is shame, it is included here. Compassion that wishes others to be free from suffering, and loving-kindness that wishes beings pleasing to oneself to meet with happiness, that is love, if distinguished, are there three sizes, large, medium, and small? It is also explained as wishing for the place to be pleasing and happy, and wishing to protect from harm, that is, three types. Associated with doubt, having a dejected form, and lacking confidence is doubt. Stinginess in not wanting to give easily, that is, wanting to hide, that is, accumulating. Being disturbed by the prosperity of others is jealousy, so there are thirty-three in total. From attachment to jealousy, these thirty-three naturally occurring conceptualizations are what arise in the minds of sentient beings themselves. All these conceptualizations abide in the nature of self-awareness, that is, there is no appearance and no conceptualization. Relying on external objects to conceptualize and wrongly entering the wrong path. Having explained the nature of appearances in this way. The first appearance of the nature of phenomena, the first appearance of the fundamental consciousness, and the first appearance of the wisdom of the path. Although these have different essences, because their movement is the same, they are combined into one, becoming the Vajra Body of Samsara and Nirvana's equality.
Chinese
第一，对于那些没有成为甚深圆满次第法器的人，为了在生起次第时以信解的方式将形象转为道用，以及以表诠的方式秘密宣说，即在五种现证菩提生起之时，将世俗显明的自性，以月轮的方式转为道用。左单母与夜晚的法相关联，显现稍微不清晰，因此必定被说成夜晚之名。因为是空性的自性，所以在其他地方也被称为女性之名。因为是安乐的自性，所以也同样被说成是柔软。因为是智慧，并且与左脉相关联，所以也因此被称为左。从月轮中现前菩提，并且因为是具有智慧者，所以作为将要显示为具有莲花之名的基础或因，第一个字母阿加上 bindu （藏文ཨཾ་，梵文天城体अं，梵文罗马拟音aṃ，汉语字面意思：阿母），以 bindu （藏文ཨཾ་，梵文天城体अं，梵文罗马拟音aṃ，汉语字面意思：阿母）来表示，并以秋季晴朗的天空被月轮的光芒所覆盖的景象作为比喻来象征。它的名字被正确地称为显现的智慧。这些是关于与显现相关的三个要点的解释。关于与增长相关的三个要点，名称的类别是：以前，从与风一起的分别念空性中，在其之上，无论是在特殊的时刻显现，还是刹那间，或者被地所摄持，第一显现的三种，因为与风一起是空性的缘故，或者因为在实相的空性中获得了比以前稍微增加的明亮显现的缘故，被称为极为空性。因为智慧的光芒和多种显现的明亮程度大大增加，所以因为具有方便的特征，被称为方便。虽然从第一显现中，通过安乐和空性的方式，这个更加殊胜，但从显明的角度来看，它更加殊胜。因为达到了中间程度的智慧显现，所以从前者增长和发展，因此被称为显现增长。同样，在之前的显现之时，虽然只有对世俗如何显现进行唯识的体验，但并不确定没有所取之法，而在这里，对于没有成立遍计所执的所取之法，稍微生起了明亮显现，因此命名为遍计的意识。同样，对于根本的心识的
English
The first is that, for those who have not become vessels for the profound Completion Stage, in order to transform appearances into the path through faith during the Generation Stage, and what is secretly spoken through symbolic means is that when the five Abhisambodhis arise, the nature of clear conventionality is transformed into the path in the manner of a lunar disc. The left single mother is related to the dharma of the night and the appearance is slightly unclear, so it is definitely said to be the name of the night. Because it is the nature of emptiness, it is also called the name of a woman elsewhere. Because it is the nature of bliss, it is also said to be gentle in the same way. Because it is wisdom and related to the left channel, it is also called left. Manifest enlightenment from the lunar disc, and because it is wise, the first letter A with a bindu (Tibetan: ཨཾ་, Devanagari: अं, Romanized Sanskrit: aṃ, Literal Chinese meaning: A-mother) is represented by bindu (Tibetan: ཨཾ་, Devanagari: अं, Romanized Sanskrit: aṃ, Literal Chinese meaning: A-mother) as the basis or cause for being shown as having the name of a lotus, and symbolized by the example of the autumn clear sky being covered by the light of the lunar disc. Its name is correctly called the wisdom of appearance. These are the explanations of the three points related to appearance. Among the three points related to increase, the categories of names are: Previously, from the emptiness of conceptualization together with wind, on top of that, whether it arises at a special moment, or instantaneously, or is gathered by earth, the three first appearances are called very empty because they are empty together with wind, or because in the emptiness of reality, a slightly increased bright appearance is obtained compared to before. Because the radiance of wisdom and the brightness of various appearances greatly increase, it is called means because it has the characteristics of means. Although this is more superior to the first appearance through the means of bliss and emptiness, it is even more superior in terms of clarity. Because it has reached the intermediate level of the appearance of wisdom, it increases and develops from the former, so it is called the increasing appearance. Similarly, at the time of the previous appearance, although there was only the experience of how conventionality appears in the manner of consciousness-only, it was not certain that there were no objects of grasping, but here, for the objects of grasping that are not established by imputation, a slightly bright appearance arises, so it is named the consciousness of imputation. Similarly, for the mind of the root
Chinese
从生起处来说，生起各种心所和分别念的力量，比其他两种显现更强大。由于道的生起也依赖于它而显现，所以从关联的角度来说，被称为“心所生起”。虽然许多汉藏学者都解释说这是从第一个心显现中产生的，但这并非词义。逆行的生起并非从第一个显现中产生，因此也应知此说法不合理。从《集学论》中所说的名相来看，由于这个生起能稍微理解烦恼意的自性，所以称为“摩那”（梵文：manas，藏文：ཡིད，梵文罗马转写：manas，汉语字面意思：意），也就是藏语中的“意”。从友伴分别念的角度来说，与贪欲和红色明点相关联。由于红色明点是脐轮拙火具有乐空显现的，所以也称为贪欲和极度明亮，因此也称为“显现方本体”。生起的自性是这样的：对可获得的对境产生贪恋；对已获得的对境产生贪执；仅仅是对境显得令人满意时，内心感到愉悦，根据大小的差别分为三种，以及对愿望实现感到高兴的喜悦；反复品尝那种滋味的极度满足；依靠新获得的期望，内心被高高举起的惊奇；内心沉溺于令人满意的方面是掉举；因快乐而满足是知足。想要拥抱的心是象征，由于对境的贪恋，想要开始身语的行为。想要亲吻是象征，想要反复开始贪恋的行为。同样，想要吮吸也是象征，想要不放弃那种行为的持续。无法改变的坚定认识是坚定。对善行感到高兴是精进。依靠种姓等理由而感到高傲是傲慢，即七慢等。对于要完成的事务，不放弃努力的作意是行为。贪婪之心是抢夺。想要摧毁他人的力量。以及对普通事务投入心思的喜悦。所谓的“俱生”是由于翻译错误造成的，原本应该是“萨哈萨”（梵文：sahaja，藏文意义待考，梵文罗马转写：sahaja，汉语字面意思：俱生），却错误地写成了“萨哈扎”（梵文：sahasa，藏文意义待考，梵文罗马转写：sahasa，汉语字面意思：猛然）。因此翻译成犹豫和削弱能力