Chinese
仅仅是自明自知是不够的。特别是，点亮灯不是目的，而是因为没有被遮蔽。虽然有人认为在光明之前必须有遮蔽，但无论从世俗还是从教理来看，这些都不像是好的见解。或许是有人在至尊者所说的话中加入了他人的话。本体大乐的自身显现之方式，身的秘密不可思议是显现，语的秘密不可思议是增长，意的秘密不可思议是获得和普universal大乐，如前所述，那一切都是空性光明。一切相的化身语意三者也没有分别，身语意是平等性。这是原始基础的法性，以及证得果位显现之物，是显现之物和获得之物，也是修道时禅修的目标。虽然对基础、道、果的所有法都普遍存在，但其自身本体超越了基础、道、果三者。这虽然不是三显现的实物，但因为是其法性，所以被如此称呼。第二，称为世俗缘起的三个显现是，也被称为三个显现、三个智慧和三个识。将其分为两种：具有自性的三个显现和不具有自性的三个显现。无论是否具有自性，都与烦恼的分别念是否分离有关。第一种分为：基础时期的三个显现和道时期的三个显现。基础时期又分为：持续不断的三个显现和特殊时期出现的三个显现。第一个是，如前所述的法性三显现，当它以遍布一切众生的方式存在时，就像它的污垢一样，从每个众生的心中产生。也就是说，存在一种贪恋快乐的习气，具有使心依恋于境的能力，它的三种变化是：能够显现身体显现之能力的自明之心是显现，能够显现语言显现之能力的自明是特殊显现，以及意的显现
English
It is not enough to be merely self-aware. In particular, the purpose is not to illuminate a lamp, but because it is not obscured. Although some may think that obscuration must precede illumination, these do not seem like good insights, whether applied to the mundane or to doctrine. Perhaps someone has inserted the words of others into the words spoken by the Supreme One. The way in which the very essence of Great Bliss manifests its own nature, the secret of the body, which is inconceivable, is appearance; the secret of speech, which is inconceivable, is increase; and the secret of mind, which is inconceivable, is attainment and the universal Great Bliss mentioned above, all of which is emptiness and luminosity. These three, the body, speech, and mind of all aspects, are also not separate; body, speech, and mind are equality itself. This is the Dharma nature of the primordial ground, and the object to be realized as the fruit, the object to be manifested and attained, and the object of meditation during the path. Although it is universal to all the dharmas of the ground, path, and fruit, its own essence transcends all three: ground, path, and fruit. Although this is not the actual substance of the three appearances, it is so designated because it is its Dharma nature. Secondly, the three appearances called conventional dependent origination are also known as the three appearances, the three wisdoms, and the three consciousnesses. These are divided into two: the three appearances with inherent nature and the three appearances without inherent nature. Whether or not they have inherent nature is related to whether or not they are separated from the conceptual thoughts of afflictions. The first is divided into: the three appearances of the ground phase and the three appearances of the path phase. The ground phase is further divided into: the three continuous appearances and the three appearances that occur during special times. The first of these is that the three appearances of Dharma nature, as described above, when they exist in a way that pervades all sentient beings, arise from the minds of each sentient being like its tarnish. That is, there is a habitual tendency to crave pleasure, a capacity to make the mind cling to objects, and its three transformations are: the self-awareness of the mind with the capacity to manifest the appearance of the body is appearance, the self-awareness with the capacity to manifest the appearance of speech is special appearance, and the appearance of the mind.
Chinese
有产生集合的能力的心，自明是显现获得。 तीनों（显现、增盛、获得）也都是世俗的自明和面向内的部分。这三种显现，在其他续部中，说是安乐的变动和滴漏的种子。 तीनों（显现、增盛、获得）的体性虽然是阿赖耶识的自性，但在此处，显现是产生意识和根识的原因，增盛是产生烦恼意的因，所以安立为彼和彼。获得是从获得的相反方面，仅仅安住在阿赖耶自己的体性上，以及通过间接产生，除此之外，实际上不产生那七种识，所以仅仅安立为阿赖耶。因此，三种显现被显示为心、意、识。这样的三种显现，体性无差别，融为一体，直到轮回存在之间，不间断地存在。 也就是在《金刚鬘》中这样说到： 智慧殊胜是主尊， 离贪等刹那之主， 三有之中完全知， 此为根本而显示。 如同光芒不倾斜般美丽， 具有贪著等极增长， 显现增盛完全知， 名称是方便之义。 大觉性自己是根本， 这样说到。 具有三种显现的体性， 在那里听闻三种识， 一切有情界的， 自性根本即是此。 那个各自的意义显现， 被风取走而执持， 具有风的识是， 恒常行走而安住。 此乃大风界， 是三种识的坐骑， 由此自性恒常， 如何如何行走。 这样说到。 大多数的改变中， “唉是殊胜的智慧”， 这样出现， 但是， 对于其他所有字母， 从“嗡是”这样开始， 到“ra是”这样，在诗句中没有单独提到字母本身， 因为那些和觉性相同，所以说“唉是”是不好的。 或者是智慧安乐殊胜的智慧， 或者智慧是纯粹的根源，和它相关联。 主尊是脉轮顶上的吽字（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽），它所代表的白菩提和它相关联。 成为自己坐骑的风的体性是微
English
The mind of self-awareness that has the power to manifest aggregates is the appearance of attainment. All three (appearance, increase, attainment) are also merely the conventional self-awareness and the aspect of looking inward. These three appearances are said in other tantras to be the seed of changing bliss and leakage. Although the nature of all three (appearance, increase, attainment) is the nature of the alaya-consciousness, in this case, appearance is the cause of generating mind-consciousness and sense-consciousness, and increase is the cause of generating afflicted mind, so they are established as that and that. Attainment, from the opposite aspect of attainment, merely abides in the nature of the alaya itself and is generated indirectly, but does not actually generate those seven consciousnesses, so it is merely established as the alaya. Therefore, the three appearances are shown as mind, intellect, and consciousness. Such three appearances are without difference in nature, mixed as one, and continue uninterruptedly as long as samsara exists. That is, in the Vajra Garland it is said: Supreme wisdom is the chief, Lord of moments free from attachment, Completely knowing in the three realms, This is shown as the root. Beautiful like an upright light, Possessing great increase of attachment and so on, Appearance, increase, completely knowing, The name is the meaning of means. Great awareness itself is the root, It says. Possessing the nature of three appearances, There, three consciousnesses are heard, Of all sentient beings' realms, This is the root of nature. That each meaning appears, Taken by the wind and held, The consciousness with wind, Always goes and abides. This is the great wind element, It is the vehicle of the three consciousnesses, By that nature always, How it goes. It says. In most of the changes, "E is supreme wisdom," it appears, but for all other letters, from "Om is" like that, to "Ra is" like that, the letter itself is not mentioned separately in the verse, because those are the same as awareness, so it is not good to say "E is." Or it is the wisdom of bliss, or wisdom is the pure root, and it is related to that. The chief is the Hum (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽) syllable at the crown of the element, and it is related to the white element represented by it. The nature of the wind that has become one's own vehicle is subtle.
Chinese
是女性。它自身具有去、来、住三种作用，但粗大的风进入其中，作为根本的三种识中的第一种显现之识，由此产生和显现了包括离欲在内的三十三种分别念，因此被称为这些分别念的自性。在三有中完全了知，即容易理解，完全，即清晰而粗大，所知即是身体的显现。识，是指所要了解的意义。第一个显现被确定地指出是所有身体显现的根本。同样，由于与罗玛脉和粗大的风的进入相关联，所以具有非常清晰的体验；并且与位于脐轮的拙火，如红色光芒的竖立木棍般美丽相关联；并且具有产生包括贪欲等四十种分别念的作用。这种显现增长的识，由于其非常清晰的自性，所以被称为方便。如果不将光芒竖立的意义与脐轮的拙火联系起来，那么其他的解释都将是困难且意义不大，完全是无关的，请理解这一点。以这两个为例，中脉，外出的风，以及黑暗界或与风相关的无明分别念，具有产生七种分别念的作用，这也应该暗示理解。由于空性和无分别的体验非常强烈，所以是伟大的智慧，获得显现的这个是作为知意的法，是所有显现的传承之因的根本。具有三种显现的特征，恒常进入的根本识，这三个在特殊时期进入的识，由于反复出现和产生，所以具有美丽的特征。听觉的梵文词Śrāva-ta（梵文天城体：श्रावत，梵文罗马拟音：Śrāva-ta）是滴漏的意思。三种识的变动反复摇动，那个滴漏与微细是同一个意思。有些人说滴漏是轮回的根本，这只在时轮中广为人知。认为其他续部中没有提到，这是在重要的地方完全没有理解的话。这样，三种识摇动和滴漏，是所有有情界的身体、语言、意念三者及其所缘的自性，也是原因和根本。也就是说，这三种显现是风
English
It is female. It itself performs all three functions of going, coming, and staying, but as the coarse wind enters into it, this first appearance of consciousness, among the three root consciousnesses, gives rise to and manifests thirty-three kinds of conceptual thoughts, including detachment from desire. Therefore, it is called the nature of these conceptual thoughts. It is fully known in the three realms of existence, that is, it is easy to understand. Fully, that is, clear and coarse, what is known is the appearance of the body. "Consciousness" means the object to be known. The first appearance is definitely shown to be the root of all bodily appearances. Similarly, because it is associated with the root Roma and the coarse wind dwelling within, it has a very clear experience; and it is associated with the blazing fire dwelling in the navel chakra, which is as beautiful as a red radiant upright stick; and it has the function of generating forty kinds of conceptual thoughts, including attachment. This consciousness of increasing appearance is called skillful means because of its very clear nature. If the meaning of the upright radiance is not connected to the blazing fire of the navel chakra, then all other explanations will be difficult and of little meaning, and completely irrelevant. Understand this. As exemplified by these two, the central channel, the outgoing wind, and the realm of darkness or ignorance associated with the wind, have the function of generating seven conceptual thoughts, which should also be understood implicitly. Because the experience of emptiness and non-conceptualization is very strong, it is great wisdom. This attainment of appearance is the root that becomes the cause of the lineage of all appearances as objects of knowledge and mind. This root consciousness, which has the characteristics of the three appearances and constantly enters, these three consciousnesses that enter during special times, have the characteristic of being beautiful because they repeatedly arise and generate. The Sanskrit word for hearing, Śrāva-ta (Sanskrit Devanagari: श्रावत, Sanskrit Romanization: Śrāva-ta), means dripping. The movement of the three consciousnesses repeatedly shaking, that dripping is the same as subtle. Some say that dripping is the root of samsara, which is only well known in the Kalachakra. Thinking that it is not mentioned in other tantras is a statement of not understanding at all at an important point. Thus, the shaking and dripping of the three consciousnesses is the nature, cause, and root of the body, speech, and mind of all sentient beings and their objects. That is, these three appearances are the wind.
Chinese
从拿走粗糙的障碍开始，从风的每个部分，五根、五境和五大种等，各自产生各种作为外境显现的事物。这就像魔术师自己执着于自己变幻出的财物一样。从境和根的相遇显现，产生包括名识和分别念的来往。关于此义，在特殊时刻显现的三种名识，也各自具有自己的乘风。然而，乘风和这三种名识也只是短暂地出现，然后消失，因此对于众生来说不是恒常存在的。作为三种根本名识的乘风的这个风，是风的大界，即风也是恒常存在的，三种名识也是恒常存在的缘故。一旦与外缘相遇，也会像缘起一样，自性的分别念也会那样运行。如果不是死亡等特殊时刻，三种显现不会产生，那么在其他时候，分别念也不会产生，因为如果因消失，果就不会产生。因为从三种根本显现中产生身语意三者的所有显现，并且是三门的作用，所以从那之中，器世间也随之产生。就像龙树的《菩提事业边际分别》中所说：从空性三者产生的风，它本身与一切处存在，它的乘骑本身会变化，自身也是空性的缘故。从名识产生风，从那产生火，真实产生，从那产生水，将会产生，从那也产生地。从那些产生蕴，从那也产生处，从那智慧自性等，一百六十又返回。这样说。如果详细来说，三种根本显现是乐，那也不是不变的，而是变化的。变化的是与五大种混合的乐，因此从中产生粗大的五大种，从大种聚集的差别产生五蕴，以及其中以自续所摄的众生内在的法，产生处。