English
The intermediate part has been separated. These thoughts, whether of the same kind or different kinds, continue incessantly, but each thought arises, exists, and vanishes in such a short time as a moment, an instant, a short while, a blink of an eye, or a snap of the fingers. This is not analyzed with the wisdom that investigates the essence of things, because if analyzed in that way, even a moment of existence cannot be found. Therefore, just as saying that the length of the day is thirty hours, and the length of a burning candle can support the whole night, here we are explaining the duration of each thought. If thoughts of different kinds do not continue, then there is only one moment; even if thoughts of the same kind continue, each thought will not exceed this time. However, because many thoughts gather together and are mistaken for one thought, it is felt that the time is long. Furthermore, if ten different thoughts arise in ten moments, because they are very subtle, ordinary people cannot distinguish the boundaries, and they are all mixed together, so they will not even realize that thoughts have arisen. However, those yogis who are well-trained on the path of practice can clearly recognize this, and can understand that each thought has three modes of manifestation. Among them, a moment is described as the length of time it takes to ring a bell. An instant is the time it takes to turn a mustard seed, that is, the time to change direction. A short while is the time of one inhalation and exhalation. A blink of an eye is the time it takes for the eyelids to close when blinking. A snap of the fingers is the time it takes for the sound of two hands clapping together, these are the definitions of the length of time of moments and so on. The Exegetical Tantra, Vajra Garland, says: "The six times of exhalation and inhalation are known as pulse. Six moments are one breath. This is the same as the time of ringing a bell. Three instants are one moment. This is equivalent to the time of turning a mustard seed. Three breaths are one instant. An instant is a short while. Three instants are one blink of an eye. That is, the time when the eyes are closed. Three 'tsam' are one blink of an eye. 'Tsam' is a snap of the fingers. The manifestation of bliss is three 'tsam'." Therefore, a moment, ringing a bell, and blinking are all the same meaning. An instant, turning a mustard seed, the 'tsam' of closing the eyes, a snap of the fingers, a short while, and subtle breaths are all the same meaning. That is, three subtle breaths are one instant. Three instants are one moment.
Chinese
六个刹那为一次呼吸。一次呼吸中有五十四个微细的气息。微细的气息和微细的念头在量上相等。因此，自性能容易证悟。而乐则以其三分之一的量运行，因此极难证悟，此乃其义。说：虽然这样说，但不明智者不会理解。没有人认为念头是恒常的。阻止先前的念头持续很长时间。每一个都是由新的因缘所产生的排列而已。这里虽然这样说了念头，不仅如此，三种显现的持续时间也是如此。《集学论》中说：显现产生于刹那、顷刻、瞬间、眨眼和弹指之间，这就是它的意思。因此，微细显现的三种显现很难识别。因此，只要是识，即使不是三种显现本身，但只要是世俗的识，就一定是具有与三种显现相关的标志，或者是由其扩展的。因此，对于在每个对境显现上计算三种显现，有些人会嘲笑，这是阐明者的嘲笑。那些可以长时间保持的刹那三种显现，也是许多相似的种类依次显现，而不是前一个刹那产生后一个刹那的连续。在这里稍微分析一下，还有心寂止以上的显现三种的显现方式。有些人认为先融入二十个粗大的，然后融入五个元素，然后融入自性和显现。有些人与此类似，但认为将二十五个粗大的分为五组融入。还有些人的观点与其他观点相似，但不同之处在于，他们暗示四种元素和三种识融入光明，认为虚空和三种显现是一体的。还有，在自性和显现融入的方式上，有些人认为融入三十三种自性后显现显现，然后融入四十种后产生增长，然后融入七种后产生获得。另一些人认为，当风融入显现时，融入三十三种自性后显现显现，在显现的时候，融入四十种自性后产生增长等等。有些人认为自性全部
English
Six kshanas are one breath. One breath has fifty-four subtle breaths. The subtle breath and the subtle thoughts are equal in measure. Therefore, self-awareness is easy to realize. But bliss runs at about one-third of that measure, so it is very difficult to realize, that is the meaning. It is said: Even if it is said like this, the unwise will not understand. No one thinks that thoughts are constant. It prevents the previous thought from lasting for a long time. Each one is just an arrangement produced by new causes and conditions. Although thoughts are spoken of in this way here, not only that, but the duration of the three appearances is also like that. In the Compendium of Practice, it says: Appearances arise in an instant, a moment, a short time, a blink of an eye, and a snap of the fingers, that is its meaning. Therefore, it is very difficult to recognize the subtle appearances of the three appearances. Therefore, as long as it is consciousness, even if it is not the three appearances themselves, but as long as it is conventional consciousness, it must be marked with or expanded by the three appearances. Therefore, for counting three appearances on each object appearance, some people laugh at this, it is the laugh of the elucidator. Those momentary three appearances that can be maintained for a long time are also many similar kinds appearing in sequence, not the continuity of the former moment producing the latter moment. Here, if we analyze a little, there are also the ways in which the three appearances appear above the mind-seclusion. Some think that the twenty gross ones are first absorbed, then the five elements are absorbed, and then the self-nature and appearance are absorbed. Some are similar to this, but think that the twenty-five gross ones are divided into five groups and absorbed. Some people's views are similar to other views, but the difference is that they imply that the four elements and the three consciousnesses are absorbed into the clear light, and they think that space and the three appearances are one. Also, in the way of absorbing self-nature and appearance, some think that after absorbing thirty-three self-natures, appearance appears, then after absorbing forty, growth arises, and then after absorbing seven, attainment arises. Others think that when wind is absorbed into appearance, after absorbing thirty-three self-natures, appearance appears, and when appearance appears, after absorbing forty self-natures, growth arises, and so on. Some think that all the self-natures
Chinese
融入于噶。然后认为显现三种次第之相。对于一切，除了粗略的解释之外，没有其他的显现。然而，此时，自性的能力和自性之实二者，实有又有细粗二者的作用。粗者与风等一起，全部需要在显现出现之前融入。细者与三相各自一起存在，因此三相各自融入时才会融入。能力则是，超越世间的智慧，生起意义的光明时才会逆转，其他无法逆转。第二，识别三相的体性是：唯自明的智慧，如虚空般，无有自性。然而，对此有差别，即：夜晚、白天、界限之自体。显现和显现增长，以及显现近获得。如此说。又是，论师龙树菩萨于次第安立中如此说：此第四安立的圆满安住，将要略说。对此，色蕴融入光明的征相，智者应当了知，即：一切支分变细，身体衰弱，变得无力。如镜之智融入时，变得模糊。地界停止时，身体全部干枯。眼根停止时，眼睛不变且闭合。色境停止时，自己的身体失去光泽，耗尽。如此，从无始轮回以来，无足、二足、四足和多足等众生，属于遍照如来种姓者，安住于身坛城，刹那或次第进入胜义坛城。那些安住于部分者，虽然在此没有安立，然而次第完全进入胜义谛。同样，第二，殊胜种姓的诸神进入胜义谛之时，智者应当了知征相，即：受蕴融入时，风、胆汁、痰和合等有身者，不再体验感受。平等性智融入时，有情的三种感受不再忆念。水界
English
It merges into Ga. Then it is believed that the three appearances appear in sequence. For everything, there is no other appearance except for a rough explanation. However, at this time, there are two things: the power of nature and the reality of nature. In reality, there are also two functions: subtle and coarse. All coarse things, together with the wind, must be integrated before the appearance appears. The subtle ones exist together with the three appearances respectively, so they will only be integrated when the three appearances are integrated respectively. The power is that when the wisdom beyond the world arises, the meaning of the light will be reversed, but other reversals are not possible. Second, identifying the nature of the three appearances is: The wisdom of self-awareness alone is like the sky, without self-nature. However, there are differences in this, namely: night, day, and the self of boundaries. Appearance and the increase of appearance, as well as the near attainment of appearance. So it is said. Also, Master Nagarjuna said in the order of establishment: The complete dwelling of this fourth establishment will be briefly described. In this regard, the sign of the form aggregate merging into the light, the wise should know, that is: all the limbs become thin, the body becomes weak, and becomes weak. When the mirror-like wisdom merges, it becomes blurred. When the earth element stops, the whole body dries up. When the eye root stops, the eyes do not change and close. When the color realm stops, one's own body loses its luster and is exhausted. Thus, from beginningless samsara, beings such as footless, two-legged, four-legged, and many-legged, belonging to the lineage of Vairochana, dwell in the mandala of the body, and enter the ultimate mandala instantaneously or gradually. Those who dwell in parts, although there is no establishment here, gradually enter the ultimate truth completely. Similarly, when the gods of the second, superior lineage enter the ultimate truth, the wise should know the signs, that is: when the feeling aggregate merges, sentient beings such as wind, bile, phlegm, and harmony will no longer experience feelings. When the wisdom of equality merges, the three feelings of sentient beings will no longer be remembered. Water element
English
Ra du. The yogi causes the Buddha to dwell. Thus it is said. In the Vajra Garland it says: The aggregate of form, realization and mirror, the earth element, the eye sense and form, and the fivefold manifestations, are fully endowed with the two wrathful ones. The aggregate of feeling, equanimity, the water element, the ear sense and sound, and the fivefold manifestations, are fully endowed with the two wrathful ones. This knowing, individual discrimination, giving the nose sense and smell, and the fivefold manifestations, are fully endowed with the two wrathful ones. The aggregate of formation, accomplishing actions, the wind element, the tongue sense and taste, and the fivefold manifestations, are fully endowed with the two wrathful ones. Above and below, the wrathful ones are firmly established, its nature is appearance itself. Entering the aggregate of consciousness, awareness is also luminosity, complete emptiness with nirvana, and is also explained as the Dharmakaya. Thus it is said, and in the root tantra it says: Like the four samaya essence extraction rituals, one who desires the fruit should drink it. If one kills the assembly of the Tathagatas, the attainment of siddhi will quickly be destroyed. Thus it is said. In the samaya of the union of skillful means and wisdom, from the fruit of extracting essence from the mother's womb, after the body is formed, from childhood, youth, adulthood to old age, experiencing them in sequence. The death of the base period, or the death of the path of meditation, making the clear light manifest, or even while alive, one can also well attain mind isolation, until the true clear light is not attained, at the time when the four momentary appearances arise, and at the time of mind isolation, before attaining the ground of the three appearances, and later at the time of the union of the true clear light, each time there will be a great powerful dissolution of the aggregates and elements, although these have many different distinctions of good and bad, and superior and inferior, the way of dissolution and the order are the same. Mainly at this time of mind isolation and at the time of the true clear light, the assembly of the Tathagatas, the five aggregates together with their retinue, dissolve into the clear light in the order of the four appearances and are killed, then one will quickly attain accomplishment, that is, the illusory body or union, this is a very concise way of teaching. Therefore, before the three momentary appearances arise, the gross appearance of the aggregates and elements will