English
If, like the arising of the reverse order from obtaining appearance, it is said that the direct order arises from the two, appearance and increase, then that is not the meaning of the words of this treatise, and it becomes unrelated to all the meanings of the words before and after. Therefore, the two stages of the inner divisions of the stage of obtaining appearance must necessarily rely on the karma mudra, and again, like an illusion, the methods by which wisdom arises from focusing and contemplation, etc., are all from all, that is, from among all, the woman, that is, the illusion of the karma mudra is particularly superior, and the ultimate distinction of the three wisdom appearances is very clear, it is clearly shown from this karma mudra, and not from others. The wisdom of appearance is desire itself, the wisdom of increase is detachment itself, and the wisdom of attainment is in between, that is, the equal part, these three arise from the equal union and fusion of the two powers of the vajra and the lotus. This is like the characteristics of the three appearances described above in the Five Stages and the Condensed Practice, which only arise, and there is no certainty of relying on the karma mudra, but the ultimate manifestation of those characteristics requires the karma mudra, and mainly from the opposite of the names of bliss such as desire and detachment, these three appearances are generally only bliss, and especially the appearance of melting bliss arising from the entry of wind into the central channel, although it only exists, in order to fully generate the characteristics of the three, desire, detachment and non-attachment, it is necessary to have the karma mudra. The reason for this is that even if all the abilities of one's own body with skillful means are fully accomplished, there are still subtle channels, winds, and bindus that have not been moved. By the union of the karma mudra, those channels are opened and those bindus are melted, so that all the winds residing there are drawn and absorbed. Moreover, if the practitioner is mainly skillful means, then the wisdom of skillful means will be mixed with the wisdom of the wisdom mother, and if the wisdom mother is the main one, then the wisdom of wisdom will be mixed with the wisdom of skillful means, because the two wisdoms are equally mixed and united, so it is said to be the wisdom of equal union. The two wisdoms here are also explained as direct or reverse, or the two of appearance and increase, because this is an explanation of "the two powers are equally united", so it is slightly inconsistent.
Chinese
显现为智慧。一般来说，这些法类中，很多时候都说获得了显现和增盛二者融合的状态。与命脉单独和合，以及明点白红二者和合的智慧，以及如前所说的以事业手印的行为所作的努力，由此所有细微的分别念之气也融入其中的智慧，所获得的智慧变得稳固，那被称为获得显现之地。所谓“世俗中”，意思是“世俗的”，对于显现和增盛也称为金刚和莲花，对于命脉单独和明点白红等也以其代号表示，但这里不是指那些，就像说“世俗的尖端”是指显现事物一样，对于二种征相称为世俗的金刚和莲花。所谓“一次”，不是确定唯一的数量，而是指数量少的意思。因此，如果有人以世俗的莲花和金刚交合而恒常修习，虽然在那个时候是需要的，但由于因缘不具足而消失了，那么仅仅一次，胜过百次地体验和象征，其他的瑜伽之力，仅以自身具方便的道路也能成就。那也是以前以自身的力量，以气融入中脉的止观之力，之后生起炽燃，明点融化的安乐的道路变得纯熟，再次以事业手印和合的力量，比之前更加强烈的气融入，之后炽燃的热量更加炽盛，明点非常融化，因此分别念和气大大止息，体验到智慧的显现无量涌入的自性非常广大，由此区分，即如实了知智慧的体性之后，四喜的自性，即那种形态，再次在自身具方便的时候，瑜伽士恒常将那样的景象在心中清晰地显现并以增大的方式修习来象征。就像《智慧金刚总集》中所说：就像搅拌牛奶产生酥油，就像从芝麻中产生芝麻油一样，同样，因为金刚方便的智慧而接近观察，以及因为莲花智慧的智慧而接近观察。就像牛奶和芝麻没有真实的聚合就不会产生酥油和芝麻油一样。
English
It manifests as wisdom. Generally, in these Dharma categories, it is often said that one obtains the state of the union of appearance and increase. The wisdom of uniting the solitary life force and the white and red essences, and the effort made through the action of the action mudra as described above, whereby all subtle conceptual winds are also absorbed, the wisdom that is obtained becomes stable, that is called the ground of obtaining appearance. The term "in the conventional" means "of the conventional," and appearance and increase are also called vajra and lotus, and the solitary life force and the white and red essences are also indicated by their symbols, but here it does not refer to those, just as saying "the tip of the conventional" refers to the appearance of things, the two signs are called the conventional vajra and lotus. The term "once" does not determine a single quantity, but means a small quantity. Therefore, if someone constantly practices by uniting the conventional lotus and vajra, although it is needed at that time, if it disappears due to the lack of causes and conditions, then just once is better than experiencing and symbolizing a hundred times, and other yogic powers can be accomplished even by one's own path of skillful means. That is also because previously, by the power of one's own body, the power of the contemplation of the wind entering the central channel, and then the heat blazes, and the path of bliss of the melting bindu becomes pure, again by the power of union with the action seal, the wind is absorbed more strongly than before, then the heat of the heat blazes more intensely, and the bindu melts very much, so that the conceptual thoughts and the wind greatly cease, and one experiences the nature of the wisdom appearance entering limitlessly, which is very vast, and by distinguishing this, that is, knowing the nature of wisdom as it is, the nature of the four joys, that is, that form, again in one's own time of skillful means, the yogi constantly makes such a scene clear in his mind and symbolizes it by practicing in an increasing way. As it is said in the Wisdom Vajra Samuccaya: Just as butter is produced from churning milk, and sesame oil is produced from sesame seeds, so too, because of the wisdom of vajra means, one closely observes, and because of the wisdom of lotus wisdom, one closely observes. Just as butter and sesame oil do not arise without the true aggregation of milk and sesame,
Chinese
的意思，不是融入显现增大的意思，如果是那样，那它就只是增大而已。这里，最初在灌顶时，如果依靠事业印而认识了比喻智慧，那么之后修道上的体验就能毫不费力地产生等等，总的来说虽然很重要，但仅凭这些还不够，虽然之前已经指示过，但在修证获得显现的智慧的这个阶段，还需要再次指示，这是因为在修证获得显现的地的最初，一次是必须的，中间没有也可以，最终圆满而与幻身结合的时候也一定是需要的。对此，后世的一些学者说，在这个心寂静的时候，无论是自己的身体还是他人的身体都可以，从后有的火中，从菩提心的脉轮各个位置融化，从左右四面八方汇聚到心间，融入心间脉轮的中央，这样就能产生与死亡时次第和力量相同的三种或四种显现次第，虽然能够完整地引导从梵穴到宝顶的上下稳固的四喜，但却无法引导心间以下的三种具有特征的显现，如果没有发生融入心间的方式，那么也无法生起清净或不清净的幻身，像这样汇聚到心间的规矩是密集金刚圣教的甚深独特之处，是不同于其他教法的。如果这样说，那么在时轮金刚的执持支分次第中，不仅是心间，而是将五或六个脉轮中的所有风和脉的明点汇聚到不坏明点中，有清晰而广大的阐述。因此，汇聚到心间的方式并非圣教所独有，身体最初产生和最终坏灭之处，以及十脉和十风的关键主要之处等等，虽然相比其他脉轮，心间更为重要，但事物各异，能力也各有不同，如果心间无法成就，其他则能成就的情况非常多，这取决于要成就什么目的，如果那样的话，脉轮就没有一定的主要或次要之分了，对于显现光明来说，对于最初业者来说，在心间修持光明至关重要，心间与深度睡眠有关，因此是不分别的处
English
It means 'of,' not 'to dissolve into the increasing appearance.' If it were, it would only be increasing. Here, initially, if one recognizes the exemplary wisdom through the action seal during empowerment, then later, experiences on the path will arise without difficulty, which is generally important. However, that alone is not sufficient. Although it has been indicated before, it is necessary to indicate it again in this stage of accomplishing the wisdom of obtaining appearance. This is because it is definitely needed once at the beginning of accomplishing the ground of obtaining appearance, and it is fine even if it is not present in the middle. It is also definitely needed when finally perfecting and connecting with the illusory body. Some later scholars say that in this state of mind isolation, whether it is one's own body or another's body, it doesn't matter. From the fire of subsequent attachment, from the various locations of the bodhichitta channels, melting and converging from all directions, left, right, and intermediate, into the center of the heart, dissolving into the center of the heart chakra, then a sequence of three or four appearances arises, equal in sequence and power to the time of death. Although one can completely draw the four joys of rising and falling, stabilizing from the crown to the jewel, one cannot draw the three characteristic appearances beyond the mind's focus. If that way of dissolving into the heart does not occur, one cannot arise as a pure or impure illusory body. Thus, the method of gathering into the heart is a profound and unique feature of the Guhyasamaja Arya tradition. If that is said, then in the stage of the limbs of the Kalachakra's holding, not only the heart but all the winds and essences of the five or six chakras are gathered and dissolved into the indestructible bindu. There is a clear and extensive explanation. Therefore, the method of gathering into the heart is not unique to the Arya tradition. The place where the body first arises and ultimately disintegrates, and the key points of the ten channels and ten winds, etc., are mainly explained, and the heart is praised more than other chakras. However, since different things have different abilities, if something cannot be accomplished by the heart, others can accomplish it very often, depending on what one wants to accomplish. If that is the case, then there is no definite major or minor among the chakras. For the arising of clear light, it is crucial to meditate on the heart for the initial practitioner to hold the clear light. The heart is related to deep sleep, so it is a non-conceptual place.
Chinese
如同从地和清净地，以道时成就法身等之门，心间是重要的。然而，从进入并融入其他脉轮，也必定会生起光明刹那等，直至心远离的四相智慧之自性。而且，各自也能生起四相，但若就主要而言，则七万二千脉之气界融入顶轮，生起显现地；融入喉间，生起增上地；融入心间，生起获得地；由不共之缘，依靠明妃，于脐间显现，于密处增上，于宝处获得。若主要修学明妃，则首先现前此三者，其后于上方三轮生起证悟。若主要修习自身方便，则以此生起上方三轮之证悟，最终依靠明妃，刹那间现前下方三者。近得第四刹那之地，乃是三相味一之自性，故从总集一切之力，或主要从下方三轮平等而生。特别是要知道，是从金刚顶端或莲花尖端不动摇地系缚而生。依靠自身方便，以何引导心远离耶？《灯明》中说，是由生起、进入、安住和收摄之次第而生起。前三者是金刚念诵，收摄之次第是持息和后破，仅此认为一切相同。特别是一些人认为，收摄之次第是修心间之明咒轮，觉悟派认为是在空行母诀窍中的心间和顶轮之燃滴，黑行派认为是在诀窍中脐间和三处之舒卷等。那也是对于初学者，生起与心远离相似之乐受，以及学习语远离以下，生起与心远离智慧相符之义，以及为了引导此心远离次第之体验而修习。那么，所有那些诀窍，以及其他共同生起次第之持息后破等，无论修习何者都一样。