English
From the perspective of arising, the power of arising various mental factors and conceptual thoughts is greater than the other two appearances. Since the arising of the path also depends on it, it is said to be 'arising from the mind' in terms of connection. Although many Chinese and Tibetan scholars explain that this arises from the first mental appearance, this is not the meaning of the words. The reverse arising does not arise from the first appearance, so it should be understood that this statement is also unreasonable. From the nomenclature explained in the Compendium of Practice, because this arising can slightly understand the nature of afflicted mind, it is called 'Manas' (Sanskrit: manas, Tibetan: ཡིད, Roman transliteration: manas, literal Chinese meaning: mind), which is 'mind' in Tibetan. From the perspective of companion conceptualization, it is related to desire and red essence. Since the red essence is the central fire of the navel chakra with the appearance of bliss and emptiness, it is also called desire and extreme clarity, and therefore it is also called 'the nature of the appearing side'. The nature of arising is like this: attachment to the object to be obtained; clinging to the object already obtained; joy when the object merely appears pleasing, divided into three according to the difference in size, and joy in the fulfillment of wishes; extreme satisfaction in repeatedly savoring that taste; wonder at the mind being lifted up high based on the expectation of new gains; agitation when the mind indulges in pleasing aspects; contentment when satisfied with happiness. The mind that wants to embrace is a symbol, wanting to initiate actions of body and speech due to attachment to the object. Wanting to kiss is a symbol, wanting to repeatedly initiate the action of attachment. Similarly, wanting to suck is also a symbol, wanting to not abandon the continuation of that action. Unchangeable firm recognition is firmness. Being happy with virtue is diligence. Feeling proud based on reasons such as lineage is pride, i.e., the seven prides, etc. For the tasks to be completed, not abandoning the effort of action is activity. A greedy mind is plundering. The power to want to destroy others. And the joy of putting one's mind into ordinary affairs. The so-called 'co-emergent' is a mistake due to incorrect translation. It should have been 'Sahaja' (Sanskrit: sahaja, Tibetan meaning to be determined, Roman transliteration: sahaja, literal Chinese meaning: co-emergent), but it was mistakenly written as 'Sahasa' (Sanskrit: sahasa, Tibetan meaning to be determined, Roman transliteration: sahasa, literal Chinese meaning: suddenly). Therefore, it is translated as hesitation and weakening ability.
Chinese
翻译，那两个也像用斧头砍劈一样好。那是需要与白鸟结合，也是不退缩的勇气，以大小的差别分为三种。同样，猛烈是愤怒，也就是争斗欲望等等。此外，认为是美饰的娇媚，怀恨在心的怨恨，随喜善根的善根，希望他人理解的词语清晰，希望说真话，希望说不真实也就是谎言，坚定地立誓的决定，因为对境感到厌烦而不愿完全执取对境，不接近，想要布施者的心，希望劝勉其他人从事工作和事业，希望从障碍中解脱的勇士之心，不畏惧罪过而不知羞耻，想着欺骗他人的狡诈，执着于恶毒者的恶见也就是五种恶见，即使他人住处身体受用被毁坏也无所谓的傲慢是不恭敬，隐藏自己罪过的欺骗是虚伪，四种分别念的体性，无论是哪一种，都与自身本体极其空性的刹那没有差别，因为那是用符号表示的，所以极其清晰，因为是白天和方便的那一方，或者因为执持方式非常强烈，所以用男性的名字来表示，并且，与红色部分的灼热痛苦的感受以各种方式混合，所以是粗糙的，依靠命脉罗玛，所以用右边的名字来表示，显现本尊的现证菩提时，以作为道路的方式观修日轮。像这样，也用方便金刚的名字来表示，以及两个明点，也就是用短竖点缀的部分，阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）是这里的符号，并且举例说明就像晴朗的天空被阳光照射一样，表示是从显现增长的结合中产生的。之后，与获得显现相关的三个意义中，名称的类别是因为与此时相关的智慧大显现的程度相符，所以成为程度圆满的种类，因此，也同样被称为获得显现者和接近获得者。以前只是识和
English
Translate, those two are also good like being chopped with an axe. That is, it needs to be combined with the white bird, and it is also the courage of not retreating, divided into three types according to the difference in size. Similarly, fierceness is anger, that is, the desire to fight and so on. In addition, the coquetry that is considered to be an adornment, the resentment of holding grudges, the virtue of rejoicing in merit, the clarity of words that others want to understand, the desire to speak the truth, the desire to speak untruth, that is, lies, the determination to firmly take vows, the unwillingness to fully grasp the object because of being bored with the object, not approaching, the mind of the one who wants to give alms, the desire to encourage others to engage in work and activities, the heart of a hero who wants to be liberated from obstacles, not fearing sins and being shameless, the cunning of thinking of deceiving others, clinging to the evil views of the malicious, that is, the five evil views, the arrogance of not caring even if the dwelling, body, and enjoyment of others are destroyed is disrespect, the deception of hiding one's own sins is hypocrisy, the nature of the four discriminations, no matter which one, is no different from the moment of one's own nature being extremely empty, because it is indicated by symbols, so it is extremely clear, because it is the side of day and means, or because the way of holding is very strong, so it is indicated by the male name, and, mixed with the various feelings of hot suffering in the red part, so it is rough, relying on the life force Roma, so it is indicated by the right name, when manifesting the enlightenment of manifesting the deity, meditate on the sun mandala as a way to make the path. Like this, it is also indicated by the name of the means vajra, and the two bindus, that is, the part adorned with tsheg drag, the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: A) is the symbol here, and it is exemplified that just like the clear sky is illuminated by the sun, it indicates that it arises from the combination of the spreading of appearance. After that, among the three meanings related to obtaining appearance, the category of names is because it corresponds to the degree of the great appearance of wisdom related to this time, so it becomes a kind of perfect degree, therefore, it is also called the one who has obtained appearance and the one who is close to obtaining. Before, it was just consciousness and
Chinese
仅仅是知晓空性之上，此处以觉知稍微领会到作为对境的自明、离戏、大乐、圆满成就的部分，将对境之名安立于有境，即是圆满成就。由于显现的分别念止息，因此在等持之时，外境的显现完全不显现，并且由于没有分别念的忆念觉知，如同不知发生什么一样显现，故称为无明。与风相伴的分别念，以及显现的三种，繁衍的三种与风相伴而空，或者，由于比前两者更加深刻地体验到实相，因此以“大空性”之词，是胜者所说的这些获得的名称的异名。在《学集论》中还说到：稍微体验到作为一切基础的阿赖耶识的自性空性，即是心，也就是阿赖耶，从友伴分别念的角度来说是愚痴，由于乐空平等，因此是中等的贪欲，由于体验到显空无别，因此说是双运自性。获得的自性的分别念，是由于贪欲作为原因使心迷惑的果，无明是被贪欲沾染的中等状态，即由于相不明显，所以是无明。同样，忆念衰退的遗忘，以及将大的执为小的，以及将色执为声等错乱，以及不乐于说话，即成为不语之心，以及无论什么对境都因此厌烦的忧愁，以及不乐于善事的懈怠，以及犹豫不决的怀疑。这无明的七个刹那，是获得极细微的行境、细微的智慧的瑜伽士以自明的体性来知晓的。显现获得的象征是：没有明点的种子。这样说就容易理解了。也就是，那个种子不是以阿字明点和辨析来具足，而是以短阿的象征来表示的。虽然这部论典从字面上只说了这么多，但是如果结合前两者的思路，那么由于明空平等，所以是日夜的交界，由于乐明平等，所以是雌雄同体，由于对乐苦两者都没有执着，所以是不软不硬的中间状态，由于与中脉相连，所以是中脉，并且从种子和手印中显现。
English
Above merely knowing emptiness, here, by intellect slightly realizing a portion of the self-aware, free from elaboration, great bliss, perfect accomplishment as an object, the name of the object is attributed to the subject, which is perfect accomplishment itself. Because manifest conceptualizations cease, therefore, during meditative equipoise, external appearances do not appear at all, and because there is no recollection or awareness of conceptual thought, it appears as if one does not know what is happening, hence it is called ignorance. Conceptual thoughts accompanied by wind, and the three types of appearances, the three types of proliferations accompanied by wind are empty, or, because the reality is experienced even more profoundly than the previous two, therefore, the term "great emptiness" is a synonym for these names of attainment spoken by the Victorious Ones. In the Compendium of Trainings, it is also said: by slightly experiencing the emptiness of the nature of the all-ground consciousness, it is the mind, that is, the all-ground, from the perspective of the companion conceptual thoughts, it is delusion, because bliss and emptiness are equal, therefore it is intermediate desire, because experiencing the inseparability of appearance and emptiness, it is said to be the nature of union. The conceptual thought of the nature of attainment is the result of desire as a cause causing the mind to be deluded, ignorance is the intermediate state stained by desire, that is, because the appearance is not clear, it is ignorance. Similarly, forgetting due to the decline of memory, and grasping the large as small, and mistaking form for sound, etc., and not being inclined to speak, that is, becoming a non-speaking mind, and the sorrow of being disgusted by whatever object, and the laziness of not being inclined towards virtue, and the doubt of being দ্বিধা (Sanskrit, Devanagari: দ্বিধা, Roman transliteration: dvidhā, literal meaning: doubt). These seven moments of ignorance are to be known by the yogi who has attained subtle objects of experience and subtle wisdom as the nature of self-awareness. The symbol of attaining appearance is: the seed without a bindu. It is easy to understand if it is expressed in this way. That is, that seed is not endowed with the A-syllable bindu and analysis, but is indicated by the symbol of the short A. Although this text only states this much explicitly, if combined with the approach of the previous two, then because clarity and emptiness are equal, it is the boundary between day and night, because bliss and clarity are equal, it is hermaphrodite, because there is no attachment to both pleasure and pain, it is the intermediate state of neither soft nor hard, because it is connected to the central channel, it is the central channel, and it manifests from the seed and the mudra.
Chinese
为了证悟和方便智慧的平等，金刚莲花合和。以秋日晴空被边际的黑暗笼罩为比喻。气息不是从风的途径产生，而是指在等持中，鼻孔中流动的气息停止，显现的智慧。这显示了获得显现。这是观待此次第，明空乐的体验达到极致和圆满的特征。气息停止，如果从气息的组成部分来说，是道的三种显现。如果说主要是在中脉停止，那么从语寂静也有。从心寂静开始，到此为止的三种显现，在等持中，所有流动的单一气息都停止在中脉。但在获得的阶段，考虑到停止的程度很大，所以在此处讲述。还有一些俄巴派的人说，气息不是从风的途径产生，是指气息安住的意思。以安住在获得上的表示，说明另外两个是升降和结合。这个流派需要心的种子字（藏文：ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和气息外出的结合，所以结合的方式稍微有些不合适。现在从那个意义的延续来说，说明自性和显现那些在多长时间内产生。自性微细一百和，六十完整这些，以风的乘骑的因，在日和夜中产生。刹那、顷刻、须臾和，闭眼同样拍手等，刹那说成是铙钹响，顷刻芥子绕一圈，须臾呼吸一次，闭眼眼睛闭合间，拍手两手相击，刹那等是特征。这样说。这里把分别念叫做自性，是因为自性的意义是特征。特征也是所诠，所以是特征。那个所诠的方式也有三种，像楼房和乌鸦一样，以本体不同来表示，像瓶子上物体特征具有作用能力一样，在法上具有本体相同的特征，像水晶被蓝色改变颜色一样，蓝色表示水晶，那是不可说是一和异的表示方式。中间的也有共同和自本体的两种特征，其中主要