English
In the context of practice, from the Compendium of Conduct, it is explained that the nature of pure appearance is understood in the same way as the excellent distinctions of the wind's mount. Those established by scripture also appear as scriptures that cannot be transformed by the manifestation of afflictions due to the purity of consciousness. It is also said that understanding the conventional truth is exactly what one's own mind is like. In the section on the characteristics of appearance and the characteristics of similarity, it says, "The conventional form of the mind is clear. What arises from the mind is the conventional form." This appears, and in general, the name "three consciousnesses" is repeatedly indicated by the name of consciousness. In this very text, it also says, "By the clear form of the conventional." Therefore, understanding the conventional reality is certain, so there is no need to refute that system. There is no contradiction in having both the direct realization of the conventional and the realization of the ultimate through mere experiential awareness complete in one wisdom. Because it is similar to the ultimate Bodhicitta, the name of the ultimate Bodhicitta is given, and it is necessary to make both the appearance in the conventional and the experience as the nature of bliss. The nature of the conventional is seen to be clearly manifest by the non-conceptual wisdom, and if it is mixed with it, the aspect of the ultimate is not clear, so it is good to mainly establish it on the conventional view. Furthermore, the so-called "clear conventional form" does not mean that the conventional appearance is shown as the moon, etc., for beings with inferior inclinations. Rather, it means that this clear conventional mind is indicated by metaphors such as the moon for beings with inferior inclinations. Otherwise, one would have to say that women, leftists, and nights are also clear wisdom, which would become an irrelevant statement. Furthermore, do those three appearances merely make the nature of the conventional reality, the consciousness, clearly manifest, and because they were not originally made into objects, they were not seen? Or, even if they were made into objects, were they not seen because the appearance was inverted? In either case, it contradicts seeing the ultimate, because the inverted mind is the opposite of seeing the ultimate. If the conventional is not made an object, then its nature will not be known. Third, the method of practicing the three appearances of the path is shown: After explaining the three aspects of the mind, I will speak of its practice.
Chinese
风以微细之形，与识和真如相混合，从根门生起，缘于诸境。何时具有显现，成为风之乘，彼时一切自性，无余而入。风于何处而住，自性即生于彼处。若风不流动，则显现不摇动。二显现成为因，我以事物而作观察，如是获得显现，二者成为支分。一切幻化中，女幻尤为殊胜。三智慧之差别，从此可明显表示。贪欲自性与离贪欲，及其二者之间，此三者，二根相合，金刚莲花之结合。二智慧之结合，说为平等结合。以二智慧之结合，及如是所说之事业，努力而获得之智慧，即是获得显现。若何者莲花金刚结合，于世俗中亦不存在，仅体验一次，亦能以瑜伽力而成就。以智慧进入之体性，如是了知差别后，瑜伽士应恒常表示彼自性。如是，宣说了三种显现或三种心之自性后，现在将要讲述无分别普贤显现之成就或获得之方法。彼亦于基础之时，风以微细之形，即以微细之自性之风，以其微细之故，与识和真如无别地相混合，从五根之门生起，缘于色等五境，即见及观看色等之相。如是，五支分之风未生起彼之后之五识，于第二刹那生起时，彼第二刹那之识以第二刹那之风为乘，缘于色等外境。何时于睡眠醒来之时，逆转或进入一切境之显现，具有三种显现，即三种显现生起，且彼即为风之乘所动。
English
The winds, with their subtle form, mix with consciousness and suchness, arising from the gates of the senses, they focus on the objects. When one possesses appearance, and becomes the vehicle of the wind, at that time all those natures, enter without exception. Wherever the wind dwells, that nature arises there. As long as the wind does not move, the appearance becomes unmoving. The two appearances become the cause, I contemplate things with discernment, just as appearance is obtained, both become limbs. Among all illusions, the illusion of women is particularly excellent. The distinction of the three wisdoms, can be clearly shown from this. The nature of desire itself, and freedom from desire, and the space between them, these three, are from the union of two faculties, the union of vajra and lotus. The union of two wisdoms, is said to be equal union. By the union of two wisdoms, and the actions as described, whatever wisdom is attained through effort, that is the attainment of appearance. Whoever unites lotus and vajra, even if it does not exist in conventional reality, even experiencing it just once, one will be accomplished by the power of yoga. With the nature of entering wisdom, having understood the distinctions as they are, the yogi should always indicate that nature again. Thus, having explained the nature of the three appearances or the three minds, now we shall speak of the means of accomplishing or obtaining the non-conceptual Samantabhadra appearance. That is, at the base time, the winds are in a subtle form, that is, the winds of subtle nature, because of their subtlety, mix inseparably with consciousness and suchness. Arising from the path of the five senses, they focus on the five objects such as form, that is, they see and look at the aspects of form and so on. That is, when the five winds of the limbs do not arise from the five consciousnesses immediately following them, but arrive in the second instant, the consciousness of the second instant takes the wind of the second instant as its mount, and focuses on external objects such as form. When one reverses the process of waking from sleep, or when the three appearances that enter into all appearances of objects are present, that is, when the three appearances arise and that itself is moved by the vehicle of the wind.
Chinese
在显现为地的时候，所有自性的分别念，只要一遇到相应的对境，就会无余地、毫无遗漏地产生，意思是说，一旦与对境相遇，一切都有可能发生。这些说明了显现对境之因和产生分别念之因。后面的理由是，作为分别念之乘骑的风，正是由于心的扰动而运行，什么样的风停留在什么样的脉轮位置而没有消融，就会产生什么样的自性分别念。只要作为乘骑的风停止运行，分别念就不会动摇，因此不会动摇，而是安住在三种无分别的显现中。虽然前面的论述将不同的分别念的产生解释为因，但由于说“无余地、毫无遗漏地产生”，所以从在特殊时间产生的显现三种显现之后，所有的风都存在，所有的分别念种子也稍微得到滋养，但正如已经解释的那样，与通过感官途径缘取对境的因缘相一致，才会产生这个或那个分别念，因此并非因为存在或不存在个别的风，才会实际产生这个或那个分别念。因此，这解释了分别念消融之后，是否会产生三种显现的理由。由于事物的自性就是如此，所以在修道的时候，通过心性的寂静，最初的两种显现，也就是最初的两组分别念依次止息。由于舍弃粗大的分别念而产生第一个显现的处所和显现增长的处所这两个的因的禅修实修，被认为仅仅通过自己的身体，也就是具有方便的瑜伽就能成就，并对此深信不疑。如何获得显现呢？就是舍弃了最后一组分别念，特别是第四个近乎获得的与一切皆空的随顺，就像在那时所有的分别念都从根本上止息一样。其原因也是因为所有的自性细微风都必须被收集并消融于中脉之中。因此，仅仅依靠自己的身体，也就是具有方便的瑜伽是无法成就的，自己的身体和异性的业手印两者都成为其原因的组成部分，这是必要的。对于这部论典的意义，之前的……
English
At the time of appearing as earth, all the self-nature's conceptual thoughts, as long as they encounter corresponding objects, will arise without remainder and without omission, meaning that once encountering objects, everything is possible. These explain the cause of the appearance of objects and the cause of the arising of conceptual thoughts. The later reason is that the winds that serve as the mounts of conceptual thoughts are moved by the agitation of the mind, and whatever wind stays in whatever chakra position without dissolving will give rise to that self-nature's conceptual thought. As long as the winds that have become mounts stop running, the conceptual thoughts will not waver, so they will not waver but will abide in the three non-conceptual appearances. Although the previous discourses explain the arising of different conceptual thoughts as the cause, because it says "arise without remainder and without omission," after the three appearances that arise at a special time, all the winds exist, and all the seeds of conceptual thoughts are also slightly nourished, but as has already been explained, in accordance with the causes and conditions of focusing on objects through the sensory pathways, this or that conceptual thought will arise, so it is not because of the existence or non-existence of individual winds that this or that conceptual thought actually arises. Therefore, this explains the reason for whether the three appearances arise after the dissolution of conceptual thoughts. Because the nature of things is such, when practicing the path, through the stillness of mind, the first two appearances, that is, the first two sets of conceptual thoughts, gradually cease. Because the meditation practice that is the cause of the place of the first appearance and the place of the increase of appearance arises from abandoning coarse conceptual thoughts, it is believed and ascertained that it can be accomplished only through one's own body, that is, yoga with skillful means. How to obtain appearance? It is abandoning the last set of conceptual thoughts, especially the fourth near attainment that is in accordance with all emptiness, just as at that time all conceptual thoughts cease from the root. The reason for this is also that all the self-nature's subtle winds must be collected and dissolved into the central channel. Therefore, it cannot be accomplished only by relying on one's own body, that is, yoga with skillful means; both one's own body and the karma mudra of the opposite sex become components of its cause, which is necessary. Regarding the meaning of this treatise, the previous...
Chinese
如果像从获得显现而生起逆转次第一样，说从显现和增盛二者生起顺生次第，就不是这部论典的词义，而且与前后词义也都不相联。因此，获得显现的地的内部分类两个次第，必须依赖羯磨手印，而且像幻化一样的专注和禅定等幻术，成为生起智慧之方便的那些，都是从一切中，即一切之中，女性，即羯磨手印的幻化幻术特别超胜，智慧三种显现的差别极其明显且究竟的是，清楚地从此羯磨手印中才能表示，而不是其他的。显现的智慧就是贪欲本身，增盛的智慧就是离贪本身，获得的智慧是二者之间，也就是平等的部分，这三者是从金刚和莲花的二根平等结合和融合而产生的。这就像前面从五次第和行集略中所说的三种显现的体性仅仅是生起，没有依赖羯磨手印的决定，但是那些体性究竟显现时需要羯磨手印，而且主要从贪欲和离贪等安乐之名的反面来说，这三种显现总的来说也仅仅是安乐，特别是风融入中脉而产生的融乐的形象，虽然仅仅存在，但是为了使这三者圆满生起贪欲、离贪和无贪三者的体性，就必须需要羯磨手印。其理由是，即使自身具方便的能力全部达到圆满，但仍然存在细微的脉、风、明点没有运转，通过羯磨手印的结合，使那些脉打开，那些明点融化，从而牵引并融入住在其中的一切风。而且，如果修行者主要是方便，那么方便的智慧就会与智慧母的智慧相混合，如果主要是智慧母，那么智慧的智慧就会与方便的智慧相混合，因为两种智慧平等混合和结合，所以才说是平等结合的智慧。此处的两种智慧也有解释为顺生逆生或者显现增盛二者的，因为这是对“二根是平等结合”的解释，所以稍微不符。