English
and the mudras of vows, etc. The practice of Chakrasamvara is also regarded as the same. It is made according to the intention of Hevajra. A treatise that establishes the four mudras. Following the treatise composed by Nagarjuna, the view of the great sovereign Maitripa and his retinue is: the actual mudra is the main one, and the wisdom mudra meditated on by the mind is the limb, which is the karma mudra. The yoga of wind, bindu, and tummo, and the indestructible that focuses solely on the bliss of the mind by the excellent senses, is the dharma mudra. Thus it is said, in the Abbreviated Abode composed by Sahajasrivajra: "The meditation on the Dharma Mudra is: the lowest is the order of the channels and letters, the middle is the distinction of tummo, the highest is the indestructible, the yogi meditates on the subtle bindu, etc., which is considered the condensed knowledge." Thus it is said. The Mahamudra is the innate wisdom that is free from all elaborations. The Samaya Mudra is the deity's form that appears without examination, and for that reason, the generation stage increases and expands, which is also in accordance. Thus it is believed. The venerable Jikme Jungne blocked the treatise on the four mudras, but since there is no error for those who have attained siddhi like Maitripa, and it does not contradict the meaning of the tantras, and it is also seen to be extremely profound, therefore it should be acknowledged as not contradictory, and this seems to be the intention of Hevajra. Those two are the methods of summarizing all the completion stages into the four mudras, and other minor methods also occur. Secondly, there is the completion stage of emptiness and the completion stage of union. The first is bliss and emptiness, etc., the mind of coemergent wisdom of inseparable bliss and emptiness in which the eighty natures and the three appearances gradually dissolve, and directly realizing the purity of the defilements of nature, is the completion stage of emptiness. The second is clear light, etc., without moving from the emptiness just mentioned, that is, without separation, the appearance of the form body with seven limbs is uninterrupted, or appears without bias, is the form body and wisdom with
Chinese
是无有之双运，即究竟圆满次第。之所以说显现方，是因为显现方的圆满次第包含于此支分中，故知此即知彼。空性方已于前述，故此处所说为不共之义，即显现方。为明确彼等之义，略而言之，即是说空性方、说显现方、说双运。初者，有显现、自性、生起智慧之方式。初者，有显现三者之名称及各自之自性。初者，显现、增盛、获得三者，依次为方便、智慧、和合三者，心、意、识三者，贪、嗔、痴三者，遍计所执、依他起、圆成实三者，空性方、显现方、双运，即自性三者，心、心所、无明三者，离贪、贪欲、中等贪欲三者，空性、极空性、大空性三者，是依次的名称。一般而言，如此示现名称，是依于法相符而安立，并非将彼等一切都视为实有。然而，显现是空性，增盛是极空性，获得是大空性，此乃显现三者。光明实际本体皆是空性，显现四者、空性四者，体性一且不杂，从空性之反体而立名，以及从显现之反体而立名之差别。每一个智慧皆具有乐、显现、空性之明相，故体性无有差别。因此，显现三者、空性三者、识三者、智慧三者、心三者、知三者，皆是名称。显现是贪欲之乐较少故为离贪，增盛是乐较多故为贪欲，获得是乐空相等故称为中等贪欲。其他名称，例如，显现是乐空二者中空性较多故为智慧，增盛是乐较多故为方便，获得是平等故安立为和合。此外，显现以嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）和月亮和莲花和女性和左和夜晚和柔软的象征来表示。增盛以阿（藏文：ཨ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）和太阳
English
It is the union of non-existence, which is the ultimate completion stage. The reason for mentioning the appearance side is that the completion stage of the appearance side is included in this branch, so knowing this means knowing that. Since the emptiness side has already been discussed above, what is mentioned here is the uncommon meaning, which is the appearance side. To clarify the meaning of these, in brief, it is to speak of the emptiness side, to speak of the appearance side, and to speak of union. The first has the appearance, the nature, and the way of arising wisdom. The first has the names of the three appearances and the nature of each. The first is the three appearances of appearance, increase, and attainment, which are respectively the three of skillful means, wisdom, and union; the three of mind, intellect, and consciousness; the three of desire, hatred, and ignorance; the three of the completely imputed, the other-powered, and the thoroughly established; the three of the emptiness side, the appearance side, and union, which are the three of self-nature; the three of mind, mental factors, and ignorance; the three of detachment, desire, and intermediate desire; the three of emptiness, very emptiness, and great emptiness, which are the names in order. In general, showing the names in this way is based on the conformity of the Dharma, but not all of them are regarded as real. However, appearance is emptiness, increase is very emptiness, and attainment is great emptiness, these are the three appearances. The actual essence of luminosity is all emptiness, the four appearances and the four emptinesses are of one essence and are not mixed. The difference is that the names are given from the opposite aspect of emptiness, and the names are given from the opposite aspect of appearance. Each wisdom has the clarity of bliss, appearance, and emptiness, so there is no difference in essence. Therefore, the three appearances, the three emptinesses, the three consciousnesses, the three wisdoms, the three minds, and the three knowledges are all names. Appearance is detachment because the bliss of desire is less, increase is desire because the bliss is more, and attainment is called intermediate desire because bliss and emptiness are equal. For other names, for example, appearance is wisdom because emptiness is more than bliss and emptiness, increase is skillful means because bliss is more, and attainment is established as union because it is equal. Furthermore, appearance is indicated by the symbols of Om (Tibetan: ཨོཾ, Devanagari: ओम्, Romanized Sanskrit: oṃ, Chinese literal meaning: Om), moon, lotus, woman, left, night, and softness. Increase is indicated by A (Tibetan: ཨ, Devanagari: आ, Romanized Sanskrit: ā, Chinese literal meaning: A) and sun.
Chinese
以及，金刚、珍宝，白天，男人，右边，粗糙等名称被安立。获得时，称为中性、界限、中央、中间、混合、聚集。这些的解释会变得很多。第二，其中的第一个，道时的三种显相是：在《行集灯》中说，什么是显相的体性？是无相的自性，无身语。如秋季无云的虚空中，月光显现而遍布一样，自性清明的相中，缘于所有事物，这是胜义菩提心，智慧的第一个空性显相。显现时，其他大多相似，是远离能取和所取的自性，如日光遍布一样，是极其清明无垢的体性。获得时，是落入界限黑暗的体性，遍布着微细无我，生命和勤作不运行，无心，不动摇。其中，无能取和所取是粗大的二取止息。无相的自性也是如此。如秋季或晴朗的天空中月光遍布一样，是白茫茫的，明亮的部分少，空的部分多。无身语是显现为庸常的身语止息。自性清明的相是心的清明自性以各种方式显现。缘于所有事物是遍布。极其清明是比前者更加清明。如日光遍布一样，是红茫茫的，明亮的部分多。胜义菩提心是随顺的，即乐空无别的智慧。落入黑暗而遍布是黑茫茫的，所有分别念的显现都止息。微细是难以理解。无我是没有自性可执著。生命勤作不运行是气融入中脉，无心，无分别念的动摇，这些三种显相都有，但这个部分多，所以在这里说了。这些的体性是，以无分别而清晰见到空性不可言说的相的融乐等持中，二取不
English
And, names such as vajra, precious jewel, daytime, man, right side, and rough are established. When attained, it is called neuter, boundary, center, intermediate, mixed, and gathered. The explanations of these will become many. Secondly, the first of the two, the three appearances of the path time are: In the "Compendium of Practices Lamp," it says, what is the nature of appearance? It is the nature of no appearance, without body and speech. Just as in the cloudless sky in autumn, the moonlight appears and pervades, in the naturally clear aspect, because it focuses on all things, this is the ultimate bodhicitta, the first emptiness appearance of wisdom. When appearing, the others are mostly similar, it is the nature of being free from the grasper and the grasped, like the sunlight pervading, it is the extremely clear and immaculate essence. When attained, it is the essence of falling into the darkness of the boundary, pervading with subtlety and selflessness, life and effort do not function, without mind, without wavering. Among them, the absence of grasper and grasped is the cessation of the gross dualistic grasping. The nature of no appearance is also like that. Just as moonlight pervades in autumn or clear sky, it is white, with less bright part and more empty part. The absence of body and speech is the cessation of appearing as ordinary body and speech. The aspect of naturally clear is the clear nature of mind appearing in various ways. Focusing on all things is pervading. Extremely clear is even clearer than the former. Like sunlight pervading, it is reddish, with more bright part. The ultimate bodhicitta is in accordance, that is, the wisdom of inseparable bliss and emptiness. Falling into darkness and pervading is black, all the manifestations of conceptual thoughts cease. Subtle is difficult to understand. Selflessness is without self-nature to grasp. Life effort not functioning is the air entering the central channel, without mind, without the wavering of conceptual thoughts, these three appearances all exist, but this part is more, so it is said here. The nature of these is, in the samadhi of melting bliss where the inexpressible aspect of emptiness is clearly seen by non-discrimination, dualistic grasping does not
Chinese
将“显现止息”施加于一切，是区分白光等显现与明不明的智慧。也有说，在趋近获得的中央落下的某个界限处，会变得无意识。风融入的程度有大小，显现的明亮程度有大小，无分别念有薄厚，持续时间有长短，会出现各种情况。此处，关于征兆显现的方式是：在《行集》中，在现证菩提的时候，首先说的是如阳焰，然后说的是如月、日、黑暗、曙光等。虽然很多上师也作了五相和四相之分的区分，但其意是五相以阳焰来理解。首先，粗大的二十五融入时，也会出现二十五个征兆，但主要的是阳焰等五个征兆，然后是月光、白光等四种，在三或四种显现的时候出现。这是以修道之智慧的角度来说的。第二（《ཛཾ》（藏文种子字）+基础时期的三显现）：如果将具备对一切知识的三显现之特征的基础时期的三显现进行划分，则有睡眠时的三显现、醒来时的三显现、性爱时的三显现、死亡时的三显现。第一和第三大致相同，第四个是认识与否以及是否已在道上受用的差别，除此之外与道时一样。第二个是，对于那个知识，仅仅是境相显现，特殊的是，见解变得清晰是增盛，最终从境上心自然止息是获得。像这样认为的是大译师玛尔巴·洛扎巴及其追随者，显得非常重要。第二，讲述自性，有八十自性，以及将其阐释为轮回的进入和返回的根本。第一是：显现的三十三种自性是，出自《密集五次第》：彼之自性放光明，如今善说当宣讲，离贪与及中间性，如是以及彼大性，于意而行来与往，忧恼等三亦如是，寂静分别及恐怖，恐怖中间极恐怖，贪欲贪欲中间性，极度贪欲与近取，不善饥渴与干涸，感觉感觉中间性，极度感觉之刹那，觉知者与族。
English
Applying "cessation of manifestation" to everything is the wisdom that distinguishes between the appearance of white light, etc., and clarity or lack thereof. It is also said that at a certain boundary where one falls into the center of near attainment, one becomes unconscious. The degree of wind absorption varies, the brightness of manifestation varies, non-conceptualization varies in thickness, and the duration varies in length, resulting in various situations. Here, the way signs appear is: In the Compendium of Practices, it is said that at the time of manifest enlightenment, first there is a mirage, then like the moon, sun, darkness, and dawn. Although many lamas also make distinctions between the five signs and the four sign-holders, the meaning is that the five signs are understood as mirages. First, when the twenty-five coarse elements dissolve, twenty-five signs also appear, but mainly the five signs such as mirages, and then the four such as moonlight and white light appear during the three or four manifestations. This is from the perspective of the wisdom of practicing the path. Second (《ཛཾ》（Tibetan seed syllable）+ Three Manifestations of the Base Time): If we divide the Three Manifestations of the Base Time, which are complete with the characteristics of the Three Manifestations for all knowledge, then there are the Three Manifestations of the Sleep Time, the Three Manifestations of the Awake Time, the Three Manifestations of the Sexual Union Time, and the Three Manifestations of the Death Time. The first and third are roughly the same, and the fourth is the difference between recognizing or not recognizing and whether or not one has benefited on the path, otherwise it is the same as the path time. The second is that for that knowledge, there is only the appearance of an object, and especially, the clear appearance of seeing is increase, and finally, the mind naturally ceases from the object is attainment. This is the view of the great translator Marpa Lotsawa of Lhodrak and his followers, and it seems very important. Second, explaining the nature, there are eighty natures, and explaining them as the root of entering and returning from samsara. The first is: The thirty-three natures of manifestation are, from the Guhyasamaja Five Stages: Its nature radiates clearly, Now I will explain it well. Detachment and the intermediate, Likewise and that great one, Going and coming in the mind, Sorrow and the like are also three, Peace, discrimination, and fear, Fear, intermediate, and extreme fear, Desire, desire, intermediate, Extreme desire and attachment, Non-virtue, hunger, and thirst, Feeling, feeling, intermediate, The moment of extreme feeling, Knower and family.