English
Starting from taking away the rough obstacles, from each part of the wind, the five senses, five objects, and five elements, etc., each individually gives rise to various phenomena that appear as external objects. This is like a magician himself being attached to the wealth he has conjured. From the encounter of object and sense, the coming and going of consciousness and conceptual thought arise. Regarding this meaning, the three consciousnesses that appear at special times also each have their own riding wind. However, that riding wind and those three consciousnesses also only arise for a moment and then cease, so they are not permanently present for beings. This wind that serves as the riding wind for the three root consciousnesses is the great element of wind, that is, the wind is also permanent, and the three consciousnesses are also permanent. Once it encounters an external condition, the conceptual thought of its own nature will also proceed in that way, just like the condition. If the three appearances do not arise except at special times such as death, then it would follow that conceptual thought would not arise at other times, because if the cause ceases, the result will not arise. Because all the appearances of body, speech, and mind arise from the three root appearances, and because it is the activity of the three doors, from that, the vessel world also arises along with them. As it is said in Nagarjuna's "Discrimination of the Limits of Bodhi Activity": The wind that arises from the three emptinesses, it itself exists everywhere, its riding itself changes, because self is also empty. From consciousness arises wind, from that fire truly arises, from that water will arise, from that also earth arises. From those arise aggregates, from that also arise sources, from that the wisdom natures, one hundred and sixty also return. Thus it is said. If we go into detail, the three root appearances are bliss, and that is not unchanging, but changing. That which changes is the bliss mixed with the five elements, so from that the coarse five elements arise, and from the distinctions of the assembled elements arise the five aggregates, and among them, the inner dharma of beings gathered by their own continuum, the sources arise.
Chinese
又从六和受用行相方面生起五或六境。从中生起具有五种智慧之名的五种识。总的来说，根本时的法性也是五种智慧，以其力量，即使是突发的垢染，也安住于生起三种根本显现，那也被安立为观待根本轮转的五种智慧之名。但此处所说的五种智慧或五种识是属于二十五种粗大之中的一部分，所以是分别念，那也是总摄了八十自性等的主体。例如，从具有湿气的土中产生蒸汽，从蒸汽中形成露珠，露珠聚集变成水，水中显现影像，那被风吹动，显现为影像流动等。同样，与湿润的土相似的是三种根本显现，像被热力推动而产生蒸汽一样，被风吹动而变成五种乐的行相，与露珠相似的是五种粗大之元素，像水积聚一样成就了五蕴的体性，像其中显现众多影像一样显现为各自不同的对境，像影像摇动一样生起五种识的分别念。又像水渗入土中时，影像等全部消失一样，在死亡或睡眠等时候，或者其他任何时候，当唯一的投射者的能力耗尽时，所有这些都以留下习气的方式融入三种根本显现中。而且，金刚鬘续中说：『坚固之界与水性，同样火与风，被诸识取走后，将生于三有之处。此乃五蕴中，生起有为之自性，色受想行与，识性即是第五。平等各自之分别，以及成办事业性，镜子与法界，此乃五种识。意之生处性，以及眼与耳，鼻舌与身等，此乃诸生处生。』又说：『根自身于自境，成为行者彼与彼，根与何者所行境，彼彼唯是显现尔。』如是说，根与境俱全。
English
Again, from the aspect of six and the enjoyment of objects, five or six realms arise. From that, the five consciousnesses with the name of the five wisdoms arise. In general, the nature of reality at the fundamental time is also the five wisdoms, and by its power, even sudden defilements abide in the arising of the three fundamental appearances, which are also established as the name of the five wisdoms in relation to the fundamental cycle. But the five wisdoms or five consciousnesses mentioned here are part of the twenty-five gross elements, so they are conceptual thoughts, which are also the main points of the eighty natures, etc., summarized. For example, steam arises from moist earth, dew forms from steam, dew gathers and turns into water, images appear in the water, and when that is blown by the wind, it appears as the movement of images, and so on. Similarly, the three fundamental appearances are like moist earth, like steam arising from being driven by heat, being moved by the wind, they become the aspect of the five pleasures, the five gross elements are like dew, like water accumulating, the nature of the five aggregates is accomplished, like many images appearing in it, they appear as different objects, like the movement of images, the conceptual thoughts of the five consciousnesses arise. Moreover, just as when water seeps into the earth, all the images and so on disappear, at the time of death or sleep, or at any other time, when the power of the one projector is exhausted, all of these dissolve into the three fundamental appearances in the manner of leaving imprints. Moreover, the Vajramala Tantra says: 'The solid realm and water nature, likewise fire and wind, after being taken by the consciousnesses, will be born in the place of the three realms. This is in the five aggregates, the nature of arising conditioned phenomena, form, feeling, perception, formation, and consciousness itself is the fifth. Equality, individual discrimination, and the nature of accomplishing activities, the mirror and the realm of dharma, these are the five consciousnesses. The nature of the birthplace of mind, and the eye and ear, nose, tongue, and body, these are the birthplaces arising.' It also says: 'The senses themselves in their own objects, become the goer, that and that, the senses and whatever is the object of action, that and that are only appearances.' Thus it is said, the senses together with the objects.
Chinese
仅仅是心的显现而已。这样说，很多人把“显现”安立为道的三种心，然后与欲妙的显现混合和结合，这是因为想要在隐义上成就，所以遮盖着说的。虽然解释为三种显现，但如果与根本的三种显现结合则更好。如果想要结合隐义，那么隐义的道在何处产生的，理解为基础时期的相状则没有过失。又这样说：从这生起自性，有染和无染等等，从那产生善和非善的业，从那产生生。粗大者融入后如何安立习气的方式是：从三种显现产生五种识等等，以及自性的分别念产生的方式，如前所述。由此做了善业和非善业，然后在根本心上安立习气，在其他时候，从那习气成熟而产生六道众生。如果不了解轮回流转的方式，仅仅讲述生和死时候的八种事物融入的次第和产生的次第，也无法理解意义的精髓。众生的错觉中如何显现，如何体验，以及体验的真实因缘如何在轮回中产生，以这样的方式不观察不分析地承认。如果在世俗清净的方面用智慧分析，如经中所说，色等对境仅仅是心显现，那么所有这些都仅仅是唯一心的显现，从根本的三种显现中，是不可说为彼和此的自性。那也是由于习气风的推动力，从因中清晰地产生烦恼的显现，自己的风融入后，那清晰的延续变得不清晰，成为种子的状态。又被产生果的显现的风推动时，生等显现为果的显现，又那风的力量融入并转变为其他时，就转变为习气的自性而存在。这样，根本的三种心的自性，一切种类的自性，凭借着与自己本体相同的风摇动的自性，因的自性明与不明和果的自性明与不明
English
It is merely a manifestation of mind. It is said that many people establish "manifestation" as the three minds of the path, and then mix and combine it with the manifestation of desirable qualities. This is because they want to achieve it in a hidden meaning, so they speak in a covered way. Although explained as three manifestations, it is better to combine it with the three fundamental manifestations. If you want to combine the hidden meaning, then there is no fault in understanding the hidden meaning of the path as the aspect of the base period in which it arises. Also, it is said: From this arises self-nature, attachment and non-attachment, etc. From that arises virtuous and non-virtuous actions. From that arises birth. The way in which the gross elements dissolve and how the habitual patterns are established is as follows: From the three manifestations arise the five consciousnesses, etc., and the way in which the self-nature's conceptual thoughts arise is as described above. By doing virtuous and non-virtuous actions, habitual patterns are established on the fundamental mind, and at other times, from the maturation of those habitual patterns, the beings of the six realms arise. If you do not understand the way in which samsara flows, even if you only explain the order of dissolution and the order of arising of the eight things at the time of birth and death, you will not understand the essence of the meaning. How it appears in the delusion of sentient beings, how it is experienced, and how the real cause of that experience arises in samsara, it is acknowledged in this way without observing or analyzing. If you analyze with wisdom in the aspect of worldly purity, as it is said in the scriptures, objects such as form are merely manifestations of mind, then all of these are merely manifestations of the one mind. From the three fundamental manifestations, it is the nature that cannot be said to be this or that. That is also because of the power of the wind of habitual patterns, the manifestation of afflictions clearly arises from the cause. When one's own wind dissolves, that clear continuation becomes unclear and becomes the state of a seed. When it is driven by the wind that produces the manifestation of the fruit, birth and so on appear as the manifestation of the fruit. When the power of that wind dissolves and transforms into something else, it transforms into the nature of habitual patterns and exists. Thus, the nature of the three fundamental minds, the nature of all kinds, by the power of the wind that moves with the same essence as oneself, the clarity and unclarity of the nature of the cause and the clarity and unclarity of the nature of the fruit.
Chinese
这些对于众生来说，在意识中是次第产生的，即每一个刹那都无错乱地依次产生，这就是缘起不虚的次第。成为显、增、得三种自性的根本心，就是经部中所说的阿赖耶识。其中，许多被称为《密集金刚》圣者篇的内容，对于心寂时所说的显现三相的体性，以及阿赖耶和染污意的体性，瑜伽行派的论典中所说的二者不一致，所以显现三相和它们并不相同。有人这样说。月称所著的《入根本慧论》四支三入的注释中，认为阿赖耶识与六识不同。对此，可以这样说：在六识之外，是否存在一个作为所知的阿赖耶识？如果存在，那么《密集金刚根本续》中为何从未提及？如果不存在，那么这里所说的显现等与阿赖耶和染污意相同是不合理的，因为在六识之外，作为所知的阿赖耶和染污意是不存在的。这样说是有道理的，但以与瑜伽行派的论典相违作为理由又有什么用呢？如果那个论典没有错误，那么八识的阿赖耶和染污意就会存在，如果它不符合量，那么就不是这样，因为与那里所说的不同，这样写有什么意义呢？即使与那种说法相违背，也可能仍然是那样。即使《入行论》的作者和《明灯论》的作者是同一个人，但即使是诗句和单句，在写作的风格和表达方式上也明显不同，因此可以确定他们的证悟或智慧是不同的。产生不同的宗派并没有矛盾。而且，圣父子等的理聚等经部的论典中，也没有明确否定阿赖耶识的说法。不仅如此，因为是随众生的想法而说法，所以也没有必要与那些法相术语完全一致。这些理由的自宗如前所述，因此，在这里，哪些圣父子和
English
These, for sentient beings, arise sequentially in consciousness, that is, each moment arises in an unerring sequence, which is the order of unfailing dependent origination. This fundamental mind, which is the nature of appearance, increase, and attainment, is what is called the ālaya-vijñāna in the sutras. Among them, many that are known as the Guhyasamāja Ārya Chapter, regarding the nature of the three appearances spoken of during mental quiescence, and the nature of the ālaya and the afflicted mind, the two that are spoken of in the treatises of the Yogācāra school are inconsistent, so the three appearances and those are not the same. Some say this. In the commentary on the four limbs and three entrances of the Bodhicittotpādaśāstra by Chandrakirti, it is thought that the ālaya-vijñāna is not considered to be different from the six consciousnesses. To this, it can be said: Is there, apart from the six consciousnesses, an ālaya-vijñāna that exists as an object of knowledge? If it exists, then why is it never mentioned in the Guhyasamāja Root Tantra? If it does not exist, then it is unreasonable for the appearances, etc., mentioned here to be the same as the ālaya and the afflicted mind, because apart from the six consciousnesses, the ālaya and the afflicted mind do not exist as objects of knowledge. It is reasonable to say this, but what is the use of using the contradiction with the treatises of the Yogācāra school as a reason? If that treatise is without error, then the ālaya and the afflicted mind of the eight consciousnesses will exist, and if it does not conform to valid cognition, then it is not so, because it is different from what is said there, what meaning is there in writing this? Even if it contradicts that statement, it may still be so. Even if the author of the Bodhicittotpādaśāstra and the author of the Pradīpodyotanaṭīkā are the same person, even in verses and single sentences, the style of writing and the manner of expression are clearly different, so it can be determined that their realization or wisdom is different. There is no contradiction in the emergence of different tenets. Moreover, in the sutra treatises such as the Compendium of Valid Cognition of the Holy Father and Sons, there is no clear statement that denies the ālaya-vijñāna. Moreover, because the Dharma is taught according to the thoughts of sentient beings, it is not necessary to completely conform to those Dharma terms. The self-system of these reasons is as mentioned before, therefore, here, which Holy Father and Sons and