English
In order to realize the equality of means and wisdom, Vajra and Padma are united. It is exemplified by the autumn clear sky being covered by the darkness of the border. Breaths do not arise from the path of wind, but refer to the wisdom that appears when the breath flowing in the nostrils stops in Samadhi. This shows the attainment of appearance. This is the characteristic of the ultimate and complete experience of clarity, emptiness, and bliss in relation to this sequence. The cessation of breath, if considered from the perspective of the components of breath, is all three appearances of the path. If it is said that it mainly stops in the central channel, then it also exists from the silence of speech. Starting from the silence of mind, all the single breaths flowing in Samadhi up to the three appearances are stopped in the central channel. But in the stage of attainment, considering the great degree of cessation, it is explained here. Also, some Ngorpa people say that the breath does not arise from the path of wind, which means the breath abides. By indicating the abiding on attainment, it is said that the other two are rising and falling and union. This school requires the seed syllable of the heart (Tibetan: ཧཱུྃ, Devanagari: हूं, Romanized Sanskrit: hūṃ, Literal meaning: Hum) and the union of outgoing breath, so the method of union seems a bit inappropriate. Now, from the continuation of that meaning, it is explained how long it takes for self-nature and appearances to arise. Self-nature is subtle, one hundred and sixty complete, these arise in day and night due to the cause of the wind's riding. Instant, moment, instant, and closing eyes as well as clapping hands, etc., instant is said to be the sound of cymbals, moment is the time to circle a mustard seed, instant is the time to inhale and exhale, closing eyes is the time between closing the eyes, clapping hands is the striking of two hands, instant etc. are characteristics. It is said like this. Here, conceptual thought is called self-nature, because the meaning of self-nature is characteristic. Characteristic is also what is expressed, so it is a characteristic. There are also three ways in which it is expressed, like a mansion and a crow, expressed by different entities, like the ability of an object's characteristic to function on a vase, the characteristic of the same entity on the Dharma, like crystal being changed color by blue, blue expresses crystal, which is the way of expressing that cannot be said to be one or different. The middle one also has two characteristics of common and self-entity, among which the main one
Chinese
即使是後面的解釋，以粗略敘述的方式，也與前面的不相違背。一般來說，所謂的三種顯現產生八十種自性，就像陶匠製造陶罐一樣，雖然是製造者，但製造完成後，陶匠沒有陶罐，陶罐也沒有陶匠。顯現和自性二者並非截然不同，就像鏡子產生影像一樣，以自性三種顯現上生起變異和分別念的顯現方式而產生。因此，在三顯現逆轉之時，並非像三顯現霧氣消散後，分別念額外生起，而是在逆轉之時，分別念未被粗重的顯現之物所混淆，在三種顯現各自清晰地顯示其自相之後，以影像的方式，一切分別念才生起。雖然原先三種顯現的種姓存在，但唯獨顯現分別念的形象。因為不見三顯現的自性，所以說三顯現止息，變成了像是分別念生起一般，對此安立了這樣的名稱。再者，如果風力減弱，分別念的影像止息，三顯現的自相就會清晰顯現。那時，即使分別念也不明顯，以種子的方式融入三顯現之中而安住，但由於分別念斷滅之後，像是新出現三顯現一般，所以配合心的顯現方式，而說分別念止息，了知三顯現。一般來說，如果沒有以對治力摧毀，則無論是念頭還是顯現的種姓，都會持續不斷地存在。這樣一來，如果將八十種微細的自性分別念，以白天和夜晚兩種方式來區分，就會出現一百六十種。這些都是依靠各自風的乘騎所攜帶的因，在白天清醒時和夜晚睡眠及夢境中出現。其意義是這樣的：與右路脈的風相關的八十種風，會產生白天，也就是清醒時的八十種完整的分別念；與左路脈相關的八十種風，則會產生夜晚，總括濃睡和夢境的睡眠時的八十種分別念。就其中之一來說，
English
Even this later explanation, in a rough manner, does not contradict the former. Generally, the saying that the three appearances generate eighty natures is like a potter making a pot; although he is the maker, once it is made, the potter does not have the pot, and the pot does not have the potter. The two, appearance and nature, are not separate and distinct; like a mirror generating an image, they are generated in the manner of the three appearances of self-nature arising with the appearance of transformations and conceptual thoughts. Therefore, at the time of the reversal of the three appearances, it is not that after the three appearances dissipate like mist, conceptual thoughts additionally arise. Rather, at the time of reversal, conceptual thoughts are not obscured by the gross object of appearance; after each of the three appearances clearly shows its own form, all conceptual thoughts arise in the manner of an image. Although the lineage of the original three appearances exists, only the image of conceptual thought appears. Because the self-nature of the three appearances is not seen, it is said that the three appearances cease, and it becomes as if conceptual thoughts arise; this is the name given to it. Furthermore, if the force of the wind diminishes and the image of conceptual thought ceases, the self-form of the three appearances will clearly appear. At that time, even conceptual thoughts are not clear, but abide merged within the three appearances themselves in the manner of seeds. However, because it appears as if the three appearances newly arise after the cessation of conceptual thoughts, it is said that conceptual thoughts cease and the three appearances are known, in accordance with the manner in which the mind appears. In general, unless both the lineage of thoughts and appearances are destroyed by an antidote, they will continue to exist. In this way, if the eighty subtle conceptual thoughts of self-nature are divided by the distinction of day and night, one hundred and sixty will appear. These all arise in the daytime when awake and at night in sleep and dreams, relying on the cause carried by the ride of their respective winds. Its meaning is this: the eighty winds associated with the right roma channel generate the eighty complete conceptual thoughts of the daytime, that is, the time of wakefulness; the eighty winds associated with the left kyangma channel generate the eighty conceptual thoughts of the nighttime, encompassing deep sleep and dreams. To illustrate with one example,
Chinese
即使生起嗔恨念头的风是风的另一种类别，但风的种类中，如果被根茎的香味沾染，在清醒时会生起嗔恨；另一种种类，如果被菖蒲的力量加持，则会在梦中生起嗔恨，诸如此类。因为根二和昼夜是方便智慧，所以用方便智慧的区分来划分是合理的。但是，将方便智慧的认知，世俗谛和胜义谛普遍周知的这种说法，应用到这里是不好的。显现的自性方面，主要是嗔恨；滋长的自性方面，主要是贪欲、我慢、见三种；获得的自性方面，主要是无明和怀疑。其他的都像是眷属一样。因此，与宣说存在的根本为微细和粗大的六种相同。这些是推动和成就之业的作者，是轮回的根本。但是，它们的自性是空性、安乐和光明。因此，以如此证悟的方式融入光明中，也是无上的解脱之法。因此，轮回进入和返回的根本是三种显现。三十三种显现的分别念中，主要的是离贪，即愤怒，并且与此相应的分别念很多，所以以主要的名称称呼，称为由嗔恨所生的三十三种。四十种滋长的分别念中，主要的是贪欲，并且随之而来的相应者很多，所以称为贪念分别四十种。七种获得的分别念中，主要的是愚痴，并且与此相应的也很多，因此同样被称为蒙昧分别七种，这在诀窍师们中广为人知，这也是因为说了主要的部分，所以并非不合理。一般来说，三种毒药中，无论哪一种存在，那里就存在全部，所以每一个类别中也混合了三种。除了以主要和次要来安立之外，三种显现中，无论哪一种存在，那里也存在全部。分为三种，是为了确定身语意的秘密。否则，从四金刚的清净中显现四种显现，从五种智慧的清净中显现五种显现，从六道轮回的清净中显现六种显现等等，从一百种到无边无际也会出现。但是，因为不必将所有的分类都归纳为一个宗派，所以暂时阐明。
English
Even though the wind that generates the thought of anger is a separate category of wind, within the types of wind, if it is tainted by the scent of roots, it will generate anger when awake. Another type, if empowered by the strength of calamus, will generate anger in dreams, and so on. Since the two roots and day and night are skillful means and wisdom, it is reasonable to divide them by the distinction of skillful means and wisdom. However, it is not good to apply the recognition of skillful means and wisdom, the commonly known conventional truth and ultimate truth, to this. In the aspect of the nature of appearance, the main one is anger; in the aspect of the nature of proliferation, the main ones are desire, pride, and the three views; in the aspect of the nature of attainment, the main ones are ignorance and doubt. The others are like retinues. Therefore, it is the same as explaining the root of existence as the six subtle and gross elements. These are the agents of projecting and accomplishing actions, the root of samsara. However, their nature is emptiness, bliss, and luminosity. Therefore, if one dissolves into luminosity through such realization, it is also the unsurpassed method of liberation. Therefore, the root of entering and returning in samsara is the three appearances. Among the thirty-three thoughts of appearance, the main one is detachment, that is, anger, and there are many thoughts that correspond to it, so it is mentioned by the name of the main one, called the thirty-three born from anger. Among the forty thoughts of proliferation, the main one is desire, and there are many who follow it, so they are called the forty thoughts of desire. Among the seven thoughts of attainment, the main one is delusion, and there are many who correspond to it, so they are also called the seven thoughts of delusion. This is well known among the instruction masters, and it is not unreasonable because the main part is mentioned. In general, among the three poisons, wherever one exists, all are present, so each category also mixes all three. Apart from establishing them as major and minor, among the three appearances, wherever one exists, all are also present. Dividing them into three is for the purpose of establishing the secrets of body, speech, and mind. Otherwise, from the purification of the four vajras, four appearances arise; from the purification of the five wisdoms, five appearances arise; from the purification of the six realms, six appearances arise, and so on, from a hundred kinds to limitless ones. However, since it is not necessary to condense all classifications into one system, I will clarify it for now.
Chinese
中间部分已经分开了。这些念头，无论是同类的还是不同类的，都会不停地持续下去，但每一个念头，都只是刹那、顷刻、须臾、眨眼、弹指之间，在如此短暂的时间里生起、存在和消逝。这不是用探究事物本质的智慧来分析，因为那样分析的话，连一刹那的存在都找不到。因此，就像说白天的长度是三十个小时，蜡烛燃烧的长度可以支撑整个夜晚一样，这里是在解释每一个念头的持续时间。如果不同类的念头没有持续下去，那就只有一个刹那；即使同类的念头持续下去，每一个念头也不会超过这个时间。但是，由于许多念头聚集在一起，误以为是一个念头，所以才会觉得时间很长。此外，如果在十个刹那中生起十个不同的念头，由于它们非常细微，普通人无法区分界限，而且全部混合在一起，甚至不会意识到念头已经生起。然而，那些在修行道路上训练有素的瑜伽士，能够清楚地认识到这一点，并且能够理解每一个念头都具有三种显现方式。其中，刹那被描述为摇动铃铛的时间长度。顷刻是转动芥子的时间，也就是改变方向的时间。须臾是一呼一吸的时间。眨眼是眨眼时眼皮合上的时间。弹指是两手相击发出声音的时间，这些都是刹那等等的时间长短的定义。《讲义·金刚鬘》中说：“呼气和吸气的六个时间，被称为脉搏。六个刹那为一呼。这与摇动铃铛的时间相同。三个顷刻为一刹那。这相当于转动芥子的时间。三次呼吸为一顷刻。顷刻即是须臾。三个顷刻为一眨眼。也就是眼睛闭合的时间。三个‘匝’为一眨眼。‘匝’即是弹指。显现安乐即是三个‘匝’。”因此，刹那、摇动铃铛和眨眼都是一个意思。顷刻、转动芥子、眼睛闭合的‘匝’、弹指、须臾和微细的呼吸都是一个意思。也就是说，三个微细的呼吸为一顷刻。三个顷刻为一刹那。