Chinese
生起。与红色为一类的风，生起语的能量。与黑暗为一类的风，生起细微的分别念。暂时在圣者行持的经论注释中，没有红色和黑暗的明确说明。安住于光明次第，在修道之时，三金刚的坛城次第开展和同时修习等多种方式都有。最终依靠现证菩提的真实，在做实义光明的时候是这样的：显现的时候，身金刚的坛城为主；增盛的时候，语金刚的坛城为主；获得的时候，意金刚的次第坛城都圆满为主，而入于实义光明。此时的三现分非常自在，因此不从等持中起身也能自在显现。例如，在自相续中生起显现的智慧，不需要从等持中起身，安住于显现的智慧等持中，即使见到外器内情，也能观想一切外器内情，从而增长。自他一切都变成第一显现的智慧乐空而味一。同样，其余二者也类推。这三种显现是为了清净精血气三种，所以一般会承认出现白红三种显现，如上所说，因为是所有相，所以不要执着于某一方面。这样，当时的三个显现将自性外器内情的一切显现都转变为乐空一味，法性实义光明得以显现。也正如成就者扎烂达热巴所说：三界七世间的各种衣物，被大贪欲染成一色时，不会觉察到自他，善女既无忆念也无显现。哈帝巴在所有地方都这样说。如是，当实义光明显现时，异熟身发生转变，成就双运身，即是获得佛陀真实成就。在《成就真实》的注释中，那些的成就
English
Arising. The wind that is one with red generates the power of speech. The wind that is one with darkness generates subtle discriminations. For the time being, there is no clear explanation of red and darkness in the commentaries on the scriptures of the noble practitioners. Abiding in the stages of clear light, during the practice of the path, there are various ways of developing the mandalas of the three vajras in sequence or practicing them simultaneously. Ultimately, relying on the actual realization of enlightenment, when making the actual clear light, it is like this: at the time of appearance, the mandala of the body vajra is the main one; at the time of increase, the mandala of the speech vajra is the main one; and at the time of attainment, the sequential mandalas of the mind vajra are all complete as the main ones, and thus enter into the actual clear light. At this time, the three appearances are extremely powerful, so it is possible to have power over appearances without rising from that samadhi. For example, when the wisdom of appearance arises in one's own mind-stream, one does not need to rise from that samadhi. While abiding in the samadhi of the wisdom of appearance, even if one sees the outer world and its inhabitants, one can still focus on all the outer world and its inhabitants and expand upon them. All self and others become of one taste in the bliss and emptiness of the wisdom of the first appearance. Similarly, the other two can be inferred analogously. These three appearances are for purifying the three, essence, blood, and wind, so in general it is acknowledged that white, red, and black appearances arise, but as mentioned above, since they are all aspects, one should not be attached to only one aspect. In this way, the three appearances at that time transform all appearances of the self-nature, the outer world and its inhabitants, into one taste of bliss and emptiness, and the clear light of the true nature of reality becomes manifest. As the accomplished Jalendharipa said: When the various garments of the three realms and seven worlds are transformed into one color by great desire, one will not perceive self and other, and the virtuous woman will be without memory and without appearance. Hati Pa said this in all places. Thus, when the actual clear light becomes manifest, the body of karmic maturation transforms, and the body of union is attained, which is the attainment of the actual accomplishment of the Buddha. In the commentary on "Attaining Actual Accomplishment", the accomplishments of those
Chinese
那，（如经文）所说：“金刚智慧与虚空等同。”如果认为“自性融入无有”是指幻化之身必须消失，那是不对的。又如经中所说：“如实见者，安住于无显现之中。”心安住于无显现之中，这就是融入无有的意义。因此，“心融入无有”是指心中对实有的显现止息，而不是指心消失。同样，“幻化之身融入无有”也是指了悟幻化之身唯是光明、安乐、空性，除此之外别无他物，而不是指身消失。那么，在见道的时候，即使幻化之身存在却无法看见，岂不是意味着见道是错误的吗？一般来说，虽然实相上存在却无法看见，这是被无明的习气所遮蔽的迹象。如果心相续的错乱没有断除，那么见道者又怎么可能断除一切错乱呢？然而，仅仅因为没有看见，就认为这个认识本身就是错乱，那是不对的。就像眼识无法看见声音，但这并不意味着眼识是错乱的。实相上存在却无法看见，这通常是一种过失，但对于见道本身来说，这并不是一种不可接受的过失。仅仅因为世俗谛上存在却无法看见，也不能断定这就是过失。否则，一切圣者的等持智慧都将变成错乱。没有看见是事实，但知道还是不知道呢？在见道的时候，虽然能够看见、了悟、知晓本尊的自性空性和大乐，但由于没有获得双运的智慧，因此必须理解为在本尊的形象方面是不知晓的。因此，对于本尊来说，虽然法性法界的层面在实相上存在，但由于见道并非一切智智，因此不一定必须看见。仅仅是在形象方面没有看见而已。与此相混杂的，由自性显现所产生的，属于三界轮回的世俗谛部分已经被断除。因此，在这种情况下，世俗谛上也不存在，所以无法看见。无明的习气和它的
English
Now, as it is said, "Vajra wisdom becomes equal to the sky." If one thinks that "self-nature enters into non-existence" means that the illusory body must disappear, that is not correct. Again, as it is said in the scriptures, "Seeing as it is, abides in non-appearance." The mind abiding in non-appearance, that is the meaning of entering into non-existence. Therefore, "the mind enters into non-existence" means that the appearance of reality ceases in the mind, but it does not mean that the mind disappears. Similarly, "the illusory body enters into non-existence" also means realizing that the illusory body is only luminosity, bliss, and emptiness, and nothing else, but it does not mean that the body disappears. Then, at the time of the path of seeing, if the illusory body exists but cannot be seen, doesn't that mean that the path of seeing is mistaken? Generally speaking, although it exists in reality but cannot be seen, this is a sign of being obscured by the habitual tendencies of ignorance. If the confusion of the mindstream has not been eliminated, then how can the one on the path of seeing have eliminated all confusion? However, just because one does not see, it does not mean that the knowledge itself becomes confused. Just as the eye consciousness cannot see sound, but this does not mean that the eye consciousness is confused. It is generally a fault not to see what exists in reality, but it is not an unacceptable fault for the path of seeing itself. It is also not necessarily a fault to not see what exists in conventional truth. Otherwise, all the meditative wisdom of the noble ones would become confused. It is true that one does not see, but does one know or not know? At the time of the path of seeing, although one sees, realizes, and knows the emptiness and great bliss of the deity's nature, because one has not attained the wisdom of union, it must be understood that one does not know the aspect of the deity's form. Therefore, for the deity, although the aspect of the dharmadhatu exists in reality, since the path of seeing is not omniscient wisdom, it is not necessarily required to be seen. It is only that one does not see the aspect of the form. The part of the conventional truth that is mixed with it, produced by the appearance of self-nature, and belongs to the three realms of samsara has already been abandoned. Therefore, in this case, it does not exist in conventional truth either, so it cannot be seen. The habitual tendencies of ignorance and its
Chinese
那些显现为物质的现象，在当时那个人的相续中仅仅是名言安立的，但实际上并不存在，也没有成立，因此，那个智慧也因为见到它们不存在而没有看见。像这样的理解方式或没有看见的方式，不仅在这里，而且在显密的一切情况下都是必须理解的重点。此外，此时重要的意义是，光明的次第需要以进入十八空性的方式来修习。那么，它那不共的次第又是怎样的呢？就像《金刚鬘》中所说的那样：“身中安住即为胜，一切自性恒时住，诸法一切皆显现，自性视为空性。彼中智慧安乐大，光明清净极明亮，何故进入阿瓦都提，真实视为空性。诸法分别念增长，断除一切诸分别，分别风息得止息，彼即宣说为空性。”因此，自我加持之身是自性空性，一切光明真实空性是真实空性，三种显现是一切法空性的基础，因此说是基础空性。证悟十八空性的智慧也包含在这三种空性之中。然而，在此光明次第中，十八空性的进入方式是：内空性由执持圆满的瑜伽现前，大空性和外空性由后破的结合来修习，内外空性由后破和正破来修习。在这些时候，通过了知一切众生是身语意金刚，或者说是三菩萨的清净，从而进入光明，这就是超越边际空性。轮回的因是风和分别念，通过修习执持圆满和后破的瑜伽，风和八十种分别念融入的智慧是无始无终空性。三种显现恒常具有善的自性，即使对有为法进行专注，但却远离专注，那就是有为空性。一切皆空的光明，是非有为法。
English
Those phenomena that appear as material forms are merely nominally existent in the continuum of that person at that time. However, they do not actually exist or are established. Therefore, that wisdom also does not see them because it sees that they do not exist. Such a way of understanding or not seeing is important not only here but also in all situations of Sutra and Tantra. Furthermore, the important point here is that the stages of luminosity need to be practiced in the way of entering into the eighteen emptinesses. So, what is its unique order? As it is said in the Vajramala: "That which abides in the body is supreme, all self-nature constantly abides, all phenomena appear, self-nature is regarded as emptiness. From that, wisdom and bliss are great, the luminosity is pure and bright, why enter the Avadhuti, truly regard it as emptiness. All phenomena, conceptual thoughts increase, cut off all discriminations, the cessation of the winds of discrimination, that is said to be emptiness." Therefore, the self-blessing body is the emptiness of self-nature, all luminosity, the true emptiness is the true emptiness, and the three appearances are the basis of the emptiness of all phenomena, so it is said to be the emptiness of the basis. The wisdom that realizes the eighteen emptinesses is also included in these three emptinesses. However, in this stage of luminosity, the way of entering the eighteen emptinesses is: the inner emptiness is manifested by the yoga of holding the whole, the great emptiness and the outer emptiness are meditated by the combination of subsequent destruction, and the inner and outer emptiness are meditated by subsequent destruction and actual destruction. At these times, by knowing that all sentient beings are the Vajra of body, speech, and mind, or the purity of the three Bodhisattvas, one enters the luminosity, which is the emptiness beyond extremes. The cause of samsara is wind and conceptual thought, and by practicing the yoga of holding the whole and subsequent destruction, the wisdom of the winds and eighty conceptual thoughts dissolving is the emptiness without beginning or end. The three appearances always have the nature of virtue, even if one focuses on conditioned phenomena, but is free from focus, that is conditioned emptiness. The luminosity that is empty of everything is unconditioned phenomena.
Chinese
仅仅专注于法界，是不造作空性；光明实际之时，能取所取的分别念止息，因为能清净自性住种姓，是自性空性；从光明中起立的三现分逆转，同时成就众多功德差别，因为能成办诸佛之法，是诸法空性；进入具足相好的坛城，是相性空性；身和功德之因的善法自性大乐无尽，是修不舍弃空性之理。四空性是彼等总相，彼一切是无有士夫和法之戏论的相，是无实物空性；在其之后，自明恒常不变安住体验，是无实物自性空性；彼等戏论在任何处也不成立啊，以如是之心的执持之境，也是唯是心的假立，了知不成立，是空性空性；如是空性作为对境者，能证悟的识也是不缘，是胜义空性，在无分别的觉性离于能立所立上，四种体性全部圆满，如是十六空性。戏论全部止息之故，是实物空性；乐明恒常不变之故，是无实物空性，加上总相剩余的两种，是十八空性。十六空性的体性，详细地要从彼续中寻找。因此，境，安住之理，唯是一个空性，有十八种体性的差别，道以所缘之理，从各自差别之门进入之方式和证悟之理，出现十八种方式，如是是密咒的不共光明之证悟方式。摄行论中说，以十八空性的次第而趣入胜义谛，其意义是如是。又当观察此，在上面第三次第中，幻身说为不退转，且于无上意为光明之时。