English
Therefore, the cause of appearance is the burning of fierce fire. Also, in the fifty-second chapter, it says: The characteristic of the increase of appearance is: It possesses thirty-three manifestations, The mandala of Ka (Tibetan: ཀཱ་, Sanskrit Devanagari: का, Sanskrit Romanization: kā, Chinese literal meaning: Ka) increases. The state of the increase of appearance is: What arises from appearance is inexhaustible, It possesses sixteen vowels, The mandala of A (Tibetan: ཨཱ, Sanskrit Devanagari: आ, Sanskrit Romanization: ā, Chinese literal meaning: A) increases. From the secret union of these two, In the center, the bliss of union is great. This clearly shows the characteristic of increase. Therefore, the basis for the arising of the increase of appearance is the throat, And the secret waist chakra controlled by the red essence, Because it arises relying on the root letters that will produce the letters of manifestation there, The reason for the arising of hot appearances, rough appearances, the suffering of attachment, and bright red, etc., is that. The meaning of the state of the increase of appearance is that the white bindu, which has the power of the sixteen vowels of A (Tibetan: ཨཱ, Sanskrit Devanagari: आ, Sanskrit Romanization: ā, Chinese literal meaning: A) of the crown chakra and the root chakra of the secret place, and has the power of the first appearance, dissolves between the throat and the secret chakra, Therefore, in the center of the body, great bliss arises from the secret union of the union of white and red essences. That is the meaning of the arising of increase from appearance. Realizing the sound of the interdependence of the gathering of A (Tibetan: ཨཱ, Sanskrit Devanagari: आ, Sanskrit Romanization: ā, Chinese literal meaning: A) and Ka (Tibetan: ཀཱ་, Sanskrit Devanagari: का, Sanskrit Romanization: kā, Chinese literal meaning: Ka) as emptiness, The Dharma of speech and words is inexhaustible, and signs and appearances arise inexhaustibly. Also, in the fifty-third chapter, it says: The characteristic of the boundary is unsurpassed, It is the boundary that separates appearance and non-appearance, Arising from the wisdom vajra, It dwells in the center of the union of non-duality. And, the vajra lotus gives birth to immortality, The moon and sun are perfectly united, Abandoning joy and sorrow, etc., Dwelling at the tip of the knot, it is supremely peaceful. Just a little bit of Tsanaka (Tibetan: ཙ་ན་ཀ་, Sanskrit Devanagari: चनाक, Sanskrit Romanization: canāka, Chinese literal meaning: Tsanaka), The lord of the night rises. And, in some cases, abandoning the beginning, etc., In other cases, that is also without an object, Because it has its own nature, Therefore, it is inexpressible. These sayings clearly show the characteristic of attaining appearance. Because the appearance of awareness is very clear, it is separated from non-appearance, Because external appearances and discriminations are very diminished, it is separated from appearance, Similar to the darkness of the boundary between day and night. Wisdom, that is, the bindu controlled by the red essence of the throat, Vajra, that is, the
Chinese
或者说，从与不坏明点相合而生，在金刚宝的中央，方便智慧脉相合之处，日月不死，即红白明点二者光芒交融所生的浓厚乐受，无分别念，是所谓的获得刹那。舍弃离喜等三种喜，上面三个轮的精华融化，位于脐轮化轮的结节顶端，或者宝顶进入金刚顶中，智慧精华收摄回来，能够束缚在自位而旋转，即脐间或密处如鹰嘴豆小豆般存在，一切分别念完全寂灭，是近得刹那第四。有些人舍弃最初等，是说在近得第三位时，生住灭三者的分别念止息。而且，无所缘是说在第四位时，虽然没有任何分别念，但由于自明觉以一切形象显现，因此是不可说为有无二者的意义。又说：何以故，安住于上方，有些人于明点自性中，以四相而安住。这是说三显逆转，下稳之喜是先前脐心相合时的光明。其中也有上降和上升两部分，与供养相关联，从上升部分来说，是光明，能力在心中旋转是获得，在喉间蔓延，在顶上生起显现。同样，刚变成金刚顶端鹰嘴豆大小，虽然是上降的延续，但那样旋转的力量使之向上升起，尚未消失的是光明，从那之后到达宝轮是获得，在那里到达金刚的颈部即腰部是蔓延，从那之后到达密轮且遍布一切是显现。总的来说，自身是方便具备者是前者，他身是智慧是后者，虽然二者结合，但由于两组四者运行一致，因此二者都需要结合二者。最初的融化到达受用轮时，就变成从顶上降落的最后，最初融化在密处顶端。
English
Or, arising from the union with the indestructible bindu, in the center of the vajra jewel, where the method and wisdom channels are joined, the sun and moon are immortal, that is, the thick bliss experience born from the mingling of the red and white bindus' radiance, non-conceptual thought, is the so-called attainment instant. Abandoning the joy of separation, etc., the three joys, and the essence of the upper three chakras dissolving, residing at the tip of the knot of the navel emanation wheel, or the jewel tip entering into the vajra tip, the wisdom essence being gathered back and able to be bound in its own place and rotate, that is, residing in the navel or secret place like a chickpea, all conceptual thoughts completely pacified, is the fourth near-attainment instant. Some abandon the first, etc., which means that in the state of the third near-attainment, the conceptual thoughts of arising, dwelling, and ceasing are stopped. Moreover, without an object of focus means that in the fourth state, although there is no conceptual thought whatsoever, because self-awareness manifests in all forms, it is therefore the meaning of being unspeakable as either existence or non-existence. Again, it is said: Why is it that one abides in the upper position? Some abide in the self-nature of the bindu, abiding truly with four aspects. This means that the three appearances are reversed, and the joy of lower stability is the clear light at the time when the navel and heart were previously joined. There are also two parts, ascending and descending, which are related to offerings. From the ascending part, it is clear light, and when the energy revolves in the heart, it is attainment, spreading in the throat, and appearance arises on the crown of the head. Similarly, the moment it becomes the size of a chickpea at the tip of the vajra, although it is a continuation of the descending, the force of that rotation causes it to rise upwards, and what has not yet disappeared is the clear light. From then on, reaching the jewel wheel is attainment, and there reaching the vajra's neck, that is, the waist, is spreading, and from then on reaching the secret wheel and pervading everything is appearance. In general, one's own body is the former, possessing method, and the body of another is the latter, possessing wisdom. Although the two are combined, because the two sets of four operate in the same way, both need to combine with both. When the initial melting reaches the enjoyment wheel, it becomes the last to descend from the crown of the head, and the initial melting is at the tip of the secret place.
Chinese
稳固时，心间的融乐于脐间圆满，是同时的缘故。四喜即是出自于此：化身轮喜悦，最胜喜住于法轮，离欲喜和，俱生与大乐。如是下稳四者。大乐轮在顶轮，那是喜的解说。受用轮最胜喜，离喜住于法轮，化身轮俱生喜。如是上降之喜，以及那些喜的刹那间的差别，也与四轮相合与不相合，这两个部分与母续所说没有差别。四种智慧和四种空性，刹那从四者中证悟。如是四喜与四现，体性为一，并且说明必须从那四刹那中证悟。大手印明点中也说：何为喜即是现，现增长即是最胜说，殊胜喜了知为近获得，俱生即是光明。如此出现。有些认为上下稳固的四喜和四现，总的来说体性有很大的不同，特别是好坏和深不深的差别也非常大。如此说者是缺乏精要。特别是金刚鬘中，对于三现的体性有清晰而广大的解说，这是因为没有理解的缘故。因此，智慧金刚总集说：除了稍微清晰地说明三现的体性之外，从根本释续的任何论典中，都没有清晰地解说三现的体性。如此说也是背离了要点。还有些俄的追随者说，以心完全空寂的三现，可以证悟心的世俗谛的状况，但没有证悟胜义谛。有些智者从《行集论》中说：必须在心空寂之初，以经续的教证来证实证悟心的自性，并且因为将三种现相命名为胜义菩提心，所以这三种现相必须证悟胜义的实相，如果证悟，因为没有遍及现量证悟，所以没有成为圣道的过失。心空寂的心如实知晓，是次第决定的缘故。
English
When stabilized, the melting bliss of the heart is simultaneous with the completion at the navel. The four joys arise from this: joy in the Nirmana-chakra, supreme joy abides in the Dharma-chakra, joy free from enjoyment, and co-emergent and great bliss. These are the four lower stabilizations. The Great Bliss Chakra is at the crown of the head, and that is said to be joy. The Enjoyment Chakra is supreme joy, joy-free abides in the Dharma-chakra, co-emergent in the Nirmana-chakra. Such are the descending joys, and the instantaneous distinctions of those joys, whether combined or not combined with the four chakras, both of these divisions are no different from what is stated in the Mother Tantra. The four wisdoms and the four emptinesses, the instant is realized from the four. Thus, the four joys and the four appearances are of one essence, and it is explained that they must be realized from those four instants. In the Mahamudra Tilaka, it is also said: "Whatever joy is, that is appearance, appearance increasing is said to be supreme, special joy is known to be nearly attained, co-emergent is luminosity." Thus it arises. Some say that the four joys of ascending and descending stabilization and the four appearances generally have great differences in their characteristics, and especially the differences between good and bad and deep and not deep are also very great. To say this is devoid of essence. In particular, in the Vajra Garland, the characteristics of the three appearances are clearly and extensively explained, and this is due to not understanding. Therefore, the Wisdom Vajra Samuccaya says: "Except for this slightly clear explanation of the characteristics of the three appearances, from any of the root and commentary texts, the characteristics of the three appearances are not clearly explained." To say this is also turning away from the essential point. Furthermore, some followers of Ngok say that with the three appearances of mind completely devoid, one can realize the conventional truth of the mind, but not realize the ultimate truth. Some scholars say from the Compendium of Conduct: "It is necessary to prove with sutra and tantra that the nature of mind must be realized at the beginning of mind's emptiness, and because the three appearances are named ultimate bodhicitta, these three appearances must realize the ultimate reality, and if realized, because it does not pervade manifest realization, there is no fault of becoming a noble path." That the mind of mind's emptiness is known as it is, is because of the definite order.
Chinese
在修持的时候，出自《行集》中说，自性清净显现如同风的坐骑的殊胜差别一样，在认识上进行解说。通过教证成立的那些，也是因为清净的阿赖耶识，烦恼现行也无法转变的教证中显现。又说，自己的心如实是怎样的，就是了悟世俗谛。在显现的体性和同类体性的章节中说，心的世俗形象是清晰的。心所生起的是世俗的形象。这样出现，总的来说也以“三种阿赖耶识”这样，用阿赖耶识的名字再三地指示。这部论典中也说：“以世俗清晰的形象”。因此，通达世俗的实相是必然的，所以不需要驳斥那个宗派。以现量通达世俗，和以仅仅体验觉受的方式通达胜义，这两种在一个智慧上圆满也丝毫没有相违。因为和胜义菩提心相似，所以安立胜义菩提心的名称，并且必须要做成在世俗中显现和体验为安乐的体性这二者。见到世俗的自性以无分别的智慧现量而清晰显现，如果和它相混淆，胜义的成分就不清晰，所以主要安立在世俗的见解上是很好的。还有，所谓“世俗的形象清晰”并不是说为了意乐低劣的众生而将世俗的显现指示为月亮等等。而是说，这个世俗清晰的心，是为了意乐低劣的众生而用月亮等等的比喻来指示的。否则的话，就不得不说女人和左派以及夜晚等等那些也是清晰的智慧了，这样就变成了无关联的说法了。此外，那三种显现仅仅是使世俗的实相阿赖耶识的自性清晰显现，本来没有作为所缘，所以没有见到吗？即使作为所缘，也是显现颠倒而没有见到吗？无论是哪一种情况，都相违于见到胜义，因为颠倒的分别念是见到胜义的相违品。如果不将世俗作为对境，那么它的自性也不会知道。第三，指示修持道之三显现的方法是：心有三种说法后，将要讲述它的修持。