English
The nature of the three appearances is determined as follows: The wisdom of self-awareness alone is like the sky, without characteristics. However, it has distinctions, namely, the nature of night, day, and boundary. Appearance and the increase of appearance, and likewise, the near attainment of appearance. Thus it is said. In this way, the way of absorption of the twenty gross and three subtle appearances has preceded. Now, these three appearances themselves will be explained, which is the main point of this context. The nature of these three wisdoms of the path is also the wisdom of self-awareness alone. Each one is also without elaboration in its own nature, like the sky, so there is no distinction of characteristics. However, from the point of view of how they appear, there is a distinction. The first appearance, which has an image similar to the moonlit sky at night; the increase of appearance, which is similar to the sky during the day; and likewise, the near attainment of appearance, which is the nature of darkness at the boundary, and is similar to that. The wisdom of the three joys of a practitioner who cannot correctly generate the samadhi of the completion stage is also just the three appearances, but these characteristics that will be explained are not complete. The characteristics are, in the Lamp for Integrating Practice, it says: Among them, what is the characteristic of appearance? The nature of being without form, without body and speech. Just as in autumn, in the stainless sky, the rays of the moon's orb appear and pervade. In the form of the luminosity of self-nature, since it focuses on all things without exception, it is appearance. This is the first emptiness appearance of the wisdom of ultimate bodhicitta. Therefore, it briefly indicates "the nature of being without form," and then elaborates with "without body and speech." The disappearance of the forms of the five senses and the five sense consciousnesses is being without body. As it is said, "General expression and qualified sound, and thoughts are also the same in meaning as that." Likewise, the non-appearance of the forms of sound and thought is being without speech. Because these are absent, there is also no form of mind that is transformed by body and speech. In general, it is not the case that the mind has no appearance, because the very clear luminosity of the nature of awareness focuses on all things without partiality, and it has a bright appearance, that is,
Chinese
而且，不仅仅是因缘显现的光明，而是觉知本身的自然状态。因此，对于光明显现的方式中稳定与变动等各种形态进行观察，所以称为“形态”。例如，如同天空虽然没有云等遮蔽，却能够被月光所照亮一样，即使没有身语的形态，也不是没有自性的光明显现。这以微小和安乐的意义，显示了与月亮相似。又如是说：“什么是显现增长的特征？是远离所取和能取的有形之身和语，如同秋季太阳的光芒照遍一切一样，极其清晰且无垢的自性中，所有事物都被观照，这是菩提心普贤第二，第二阶段是极其空性的特征。”这里说远离所取和能取，是因为在第一个显现的阶段，所取和能取的显现是明显存在的，而在这里，这些都不明显，所以说“远离”，这是对低劣的否定，或者说是“远离明显”。光明显现极其强烈，并且安乐光明的体验难以忍受，与粗糙和炽热的形态相似，所以以阳光为比喻，其他的特征也与显现相似。又如是说：“什么是获得显现？同样是天空的特征，无实体的自性，没有身和语，如同落入边地的黑暗一样遍布，微细且无我，生命和勤奋不流动，所以没有流动，也就是没有心，不摇动，依靠语的种子而完全成就的门，这被称为获得显现，是无明的特征，大空性，被解释为三种识。”这里说，天空的特征在这里主要是说明，但三种显现都是如此。无实体的自性是说，前两个显现虽然没有色声等其他的显现，但有观照所有十方世界的清晰形态，而在这里则没有。然而，如同被黑暗笼罩的天空一样，对于什么都不是的状态，以空性的体验显现，所以说获得显现，是这样显现的。那个空性遍布一切，并且比之前的那些更难以辨认，所以是微细的，空性体验强烈，所以是无我的，前两个显现
English
Moreover, it is not merely the clarity of conditioned appearances, but the natural state of awareness itself. Therefore, it is called "form" because of observing the various forms of stability and movement in the way light appears. For example, just as the sky, although empty of clouds and the like, can be illuminated by moonlight, so too, even without the forms of body and speech, there is no absence of the self-existing light appearance. This is shown to be similar to the moon in the sense of smallness and bliss. Furthermore, it is said: "What is the characteristic of the increasing appearance? It is the formless body and speech that are free from grasping and being grasped, just as the rays of the sun in autumn pervade everything, in the extremely clear and stainless essence, all things are observed, this is the second Samantabhadra of Bodhicitta, the second stage is the characteristic of extreme emptiness." Here it says that being free from grasping and being grasped is because in the first stage of appearance, the appearance of grasping and being grasped is clearly present, but here, these are not obvious, so it is said "free from," which is a negation of inferiority, or it means "free from clarity." The appearance of light is extremely strong, and the experience of bliss and clarity is unbearable, similar to the rough and hot form, so the sunlight is used as a metaphor, and the other characteristics are also similar to appearance. Again, it is said: "What is the attainment of appearance? Similarly, it is the characteristic of the sky, the nature of non-entity, without body and speech, pervading like the darkness falling on the borderlands, subtle and selfless, life and effort do not flow, so there is no flow, that is, there is no mind, unmoving, the door completely accomplished relying on the seed of speech, this is called the attainment of appearance, is the characteristic of ignorance, great emptiness, and is explained as three consciousnesses." Here it says that the characteristic of the sky is mainly explained here, but all three appearances are like this. The nature of non-entity is that the first two appearances, although there are no other appearances such as form and sound, have a clear form of observing all ten directions, but here there is not. However, like the sky covered by darkness, for the state of being nothing, the experience of emptiness appears clearly, so it is said to be the attainment of appearance, it is such an appearance. That emptiness pervades everything, and is more difficult to recognize than the previous ones, so it is subtle, the experience of emptiness is strong, so it is selfless, the first two appearances
Chinese
仅仅稍微依赖于支分气，就与气息的出入活动相关联。而这里仅仅依赖于中脉，所以没有这种情况。鼻孔的气息出入仅仅在三种显相中都会停止，但是这里更加停止，所以没有心的记忆和感觉，也没有身体的活动。前两种情况中，是胜义菩提心，也就是圆满次第的智慧。如同普贤菩萨被说为大乐一样，这里也是如此。黑暗是因为非常空旷，所以是念头和境相消失的比喻。这里所说的三种显相，主要是心性的寂静。虽然有刹那和地收摄的三种显相，但是显现的方式相似，所以用一个特征来表示。这里所说的没有能取所取，是指在等持中，能取的形象大中小三种与清晰明显相分离。虽然能取自身的形象没有消失，但是因为与所取分离，所以舍弃了能取的特征。如同以前骑象的人，虽然获得了象夫的名称和意义，但是之后他与大象分离，即使人还在，也没有了象夫的特征。另外，三种显相的特征是，吉祥金刚鬘的第五十一章中说：夜晚应知为智慧，一切有情皆融入而逝，夜晚之分变为月，月为寂灭之特征，世俗与胜义之，智慧二相应知晓，世俗应知为所知，胜义触觉皆舍弃，离触觉者为何？这样说了显相的特征。其中，夜晚是显相，二十五种粗大元素以及八十种自性全部融入。月亮是安乐，安乐也是寂灭，也就是空性和无二。同样，世俗是所知，也就是色声等显现以及各种征兆显现。胜义是舍弃滴漏的触觉，也就是稳固于女移转的安乐。又说：从太阳生出月亮，从中宣说无二自性，因为燃烧而变为太阳。这里说显相的智慧是月亮，说它从太阳中产生，太阳是拙火燃烧，由此融化明点的第一个安乐就是显相。
English
Relying only slightly on the branch channels, it is related to the activity of the flow of air. Here, relying solely on the central channel, this is not the case. The mere entry and exit of air through the nostrils ceases in all three appearances, but here it ceases even more, so there is no memory or sensation of the mind, and no movement of the body. In the case of the former two, it is the ultimate bodhicitta, that is, the wisdom of the completion stage. Just as Samantabhadra is said to be great bliss, so it is here as well. Darkness is a metaphor for the disappearance of thoughts and objective appearances because it is extremely empty. The three appearances taught here are primarily the solitude of the mind. Although there are momentary and earth-absorbed three appearances separately, they are shown by one characteristic because the way they appear is similar. Here, the statement that there is no grasper and grasped means that in meditative equipoise, the three forms of the grasper, large, medium, and small, are separated from clarity and distinctness. Although the form of the grasper itself has not disappeared, it abandons the characteristic of the grasper when it is separated from the grasped. Just as a person riding an elephant previously obtained the name and meaning of an elephant driver, but later, when he is separated from the elephant, even though the person is still there, he does not have the characteristic of an elephant driver. Furthermore, the characteristics of the three appearances are: In the fifty-first chapter of the Glorious Vajra Garland, it says: At night, know wisdom, all beings dissolve and go, the part of the night becomes the moon, the moon is the characteristic of nirvana, of the conventional and the ultimate, know the two aspects of wisdom, know the conventional as the knowable, the ultimate completely abandons touch, what is it that is separated from touch? Thus, the characteristics of the appearances are spoken of. Among them, night is appearance, the twenty-five gross elements together with the eighty natures all dissolve. The moon is bliss, and that bliss is also nirvana, that is, emptiness and non-duality. Likewise, the conventional is the knowable, that is, the appearance of form, sound, etc., together with various signs. The ultimate is the complete abandonment of the touch of dripping bindu, that is, the bliss of being stable in the transference of women. Again, it is said: From the sun, the moon is born, from it, the non-dual nature is taught, because of blazing, it becomes the sun. Here, the wisdom of appearance is said to be the moon, and the sun from which it is born is the blazing tummo, and the first bliss of dissolving bindu by it is appearance.
Chinese
因此，显现之因是拙火燃烧。又，第五十二章中这样说到：显现增长之特征，具备三十三种显现，迦（藏文：ཀཱ་，梵文天城体：का，梵文罗马拟音：kā，汉语字面意思：迦）字坛城得以增长。显现增长之果位，从显现所生无有穷尽，具备十六个元音，阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）字坛城得以增长。此二者从秘密结合中，于中央结合之乐极大。这清楚地显示了增长的特征。对此，显现增长生起的所依是喉咙，以及由红色明点所控制的秘密腰部脉轮，在那里，依赖于将要产生显现之字母的根本字，因此，生起热的显现、粗糙的显现、贪恋的痛苦以及鲜红色等等的原因就在于此。显现增长之果位的意义是，具有顶轮和密处根本脉轮的十六个元音阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）字之能力，具有第一显现之能力的白色明点，融入喉咙和秘密脉轮之间，因此，在身体的中央，从白色和红色明点的结合之秘密结合中产生了大乐。这就是从显现生起增长的意义。了悟阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）字和迦（藏文：ཀཱ་，梵文天城体：का，梵文罗马拟音：kā，汉语字面意思：迦）字汇聚之缘起的音声为空性，语词之法无有穷尽，以及证相和显现无有穷尽地生起。又，第五十三章中说：界限之特征至高无上，是显现与不显现分离之界限，从智慧金刚所生，处于无二融合之中央。以及，金刚莲花产生不死，月亮太阳完全融合，舍弃喜与不喜等等，处于结之顶端，最为寂静。仅仅是恰纳嘎（藏文：ཙ་ན་ཀ་，梵文天城体：चनाक，梵文罗马拟音：canāka，汉语字面意思：恰纳嘎）的一点点，夜晚的主人就升起了。以及，在一些情况中，舍弃初始等等，在另一些情况中，那也没有目标，因为具有自己的自性，因此是不可言说的。这些所说的是清楚地显示获得显现的特征。因为觉性的显现非常清晰，所以与不显现分离，因为外在的显现和分别念非常消失，所以与显现分离，类似于日夜交替的黑暗。智慧，即由喉咙的红色明点所控制的明点，金刚，即心间的