English
If one enjoys in the path of Shin and dissolves into the Clear Light, then these are the special causes for self-liberation. These are also the boundaries of the cycle of existence, so strive to meditate on the path. Thirdly, regarding the actual way of appearance and the causes of appearance, firstly, the winds that ride on the thirty-three natures dissolve, and when those natures dissolve, appearance arises. Then, the forty conceptualizations together with the wind dissolve, causing increase. Then, the seven obscurations and realizations together with the wind dissolve, causing attainment. That near-attainment itself dissolves into the Clear Light in the fourth instant. When appearance arises, it is said that the nature of increase dissolves, and at the time of increase, the nature of attainment dissolves. Some believe that the natures dissolve first, and then the three appearances arise. Regarding the manner of dissolution, some believe that the twenty-five gross elements are combined into five groups of five and then dissolve. Many earlier ones believed that the twenty gross elements dissolve first, and then the five elements dissolve. At the end of that, the manner of dissolution of the nature of appearance occurs, and a detailed analysis should be understood elsewhere. Secondly, wind and mind mainly arise from the gathering of the bindu in the hridaya's (heart center) Dhuti, from the methods of outer and inner, the way of generating wisdom, and from that, the way of uniting bliss and emptiness. Firstly, all the completion stages of the upper gate can also cause the three entries, abidings, and dissolutions of wind into the central channel, so they generate only a slight correspondence to the three appearances, because they can draw the complete characteristics of the four joys that dissolve into the Dhuti. However, in order for the three appearances to actually arise, one needs something like vajra recitation, tummo, bindu vase, etc., to strike the essential point in the heart, because it is from the dissolution of wind and bindu there that they will arise. However, the three appearances of mind-objects cannot be generated until the knot of the Dhuti channel in the heart is untied, so the three wisdom minds generated by meditating on those completion stages that have already untied the knot are the three appearances of mind-objects. If one wonders whether one can reach the end of mind-isolation with just this, one cannot. As it says in the tantra of the Wisdom Vajra Collected from All: "The perfect union of vajra and lotus is the means for mind and mental factors. The equal union of mind and mental factors is the means for the samadhi of great bliss." And, "Without the equal union of vajra and lotus combined with mantra and mudra
Chinese
不能够近似地表示三种识。如果不能正确地结合bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：巴嘎，bhaga，bhaga，女阴）和linga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：林伽，liṅga，linga，男根），就不能获得大乐的等持。因此，依赖于外在手印，所有自性融入其中得以清晰地显现，三现圆满显现，四喜圆满显现，是跟随手印的往复运动。在《佛陀和合续》中也说：“所有幻化中，女性幻化最为殊胜，以其自性的力量，自然而然地成就。”《次第五》和口诀等也与此相符，其含义是：自性由世间规律所成，具有收摄分别念和使风心止息的力量，通过与禅定力和瑜伽相结合，能够非常迅速且清晰地显现。在这里，通过与手印相结合，从七万二千脉中菩提心融化并汇聚于心间，从而产生三现之四喜。降和升的四喜与本体在本质上是相同的。这在心间的脉结未解开之前不会发生，而降和升的四喜早已产生。为了解开心间等脉结，降和升的辅助作用才会产生。即使主要努力于此，也能完整地实现降和升，风心的成就依赖于三现，粗糙的转变依赖于降和升，也应知晓。即使因为引导需要外在的命勤事业手印而根本无法获得，但在《次第五》中说：“如果莲花与金刚结合，即使在世俗中也不存在，仅仅体验一次，也能通过瑜伽的力量获得成就。”如果将前两句诗改为：“如果世俗莲花上，没有金刚的结合”，就更容易理解。莲花金刚可以指代多种含义，但世俗金刚莲花仅指秘密处，因此说必须通过结合来象征一次。因此，《秘密成就法》中说：“对于最初的事业者，舍弃事业手印，如果清晰地展示菩提心，他人无法通过象征看到。”
English
It is not possible to closely represent the three consciousnesses. If bhaga (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：巴嘎，bhaga，bhaga，vulva) and linga (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：林伽，liṅga，linga，phallus) cannot be properly united, then the samadhi of great bliss cannot be attained. Therefore, relying on the external mudra, the clear manifestation of all natures dissolving into it, the complete manifestation of the three appearances, and the complete manifestation of the four joys are all dependent on the movement of following and reversing the mudra. In the Buddha Samayoga Tantra, it is also said: "Among all illusions, the illusion of women is particularly supreme, by the power of their own nature, they are naturally accomplished there." The meaning of the teachings in the Five Stages and Oral Instructions, etc., which are in accordance with this, is that the nature itself is formed by the laws of the world, and has the power to gather conceptualizations and stop the wind-mind. By connecting with the power of meditation and yoga, it can be manifested very quickly and clearly. Here, also, by uniting with the mudra, the bodhicitta melts from the seventy-two thousand channels and gathers in the heart, from which the four joys of the three appearances arise. The four joys of descending and ascending and the essence are the same in nature. This does not occur until the knot of the heart channel is untied, but the four joys of descending and ascending arise earlier. In order to untie the knots of the heart and other channels, the auxiliary function of descending and ascending arises. Even if one mainly strives for this, one can also fully achieve descending and ascending, and the accomplishment of the wind-mind body depends on the three appearances, and it should also be known that the transformation of the gross depends on descending and ascending. Even if it happens that it cannot be obtained at all because the external life-force action mudra is needed as a guide, in the Five Stages it is said: "If the lotus is united with the vajra, even if it does not exist in the conventional world, even if one experiences it only once, it will be accomplished by the power of yoga." If the first two lines of the verse are changed to: "If on the conventional lotus, there is no union of the vajra," it would be easier to understand. The lotus vajra can refer to many meanings, but the conventional vajra lotus only refers to the secret place, so it is said that it must be symbolized once through union. Therefore, in the Secret Accomplishment, it is said: "For the first action practitioner, abandoning the action mudra, if the bodhicitta is clearly shown, others will not see it through symbolism."
Chinese
嗡梭！ 此外，在生起三种显现时，对于依靠炽燃滴漏的差别而显现白路等三种的介绍诀窍，强烈阻止说那样的混合无法领会三种显现，这是因为不了解诀窍，不擅长方便。虽然不是真实的，但因为成办了随顺的，所以引导那些非常多。因此，舍弃了立即产生具有特殊体验证悟的诀窍，即使年月努力也得不到结果的赞叹有什么用呢？ 第二，对于三种显现或者所有四喜，都有乐空双运。有些人说，获得无意义的时候没有乐空双运，但有忆念的时候有。仅仅是心专注于乐，或者心专注于乐而像自己消失了一样，无法领会乐空双运，不了解与空性结合的乐有很大的过患。乐空是必须混合乐和空性的见解。如果意识显现为乐，忆念空性就足够了。其他显现说不需要乐空双运。 获得近乎遗忘是任何戏论的自性都没有产生的心，仅仅是没有戏论，那本身就是空性，怎么会不具备乐空呢？如果因为分别念没有忆念空性而变成没有，那么乐也会变成没有。与第四刹那不同，这里光明微弱，并且现行的分别念停止了，因为不忆念分别念的对境，所以称为无忆念。怎么会是不认识自性呢？ 如果你们需要不是不分别的观察修的忆念方式，那么你们自己也承认所有分别念都消失，并且粗大的二取现行停止了，那么如何进行各自观察的观察呢？ 如果需要思考在真实的唯一和众多中都不存在，所以不是真实的等等，那么在凡夫的时候，因为不分别而二取现行停止，那么仅仅确定唯一和众多也不允许，那么以那个为理由的定解怎么会忆念呢？ 仅仅是心专注于乐就能领会乐空双运，但没有产生过患的理由，因为如果那产生了那个，那么没有被见解抓住的所有欲妙境都会被说成是束缚的因，所以你们吃穿不与见解结合的食物和衣服，并且
English
Om Swasti! Furthermore, when generating the three appearances, regarding the instructions that introduce the appearance of the three, such as the white path, based on the difference of blazing and dripping, strongly preventing the saying that such mixing cannot comprehend the three appearances is because one does not understand the instructions and is not skilled in means. Although it is not real, it is very helpful to guide those who have accomplished the corresponding ones. Therefore, what is the use of praising the abandonment of the instructions that immediately produce special experiences and realizations, even if one strives for years and months without any result? Secondly, for the three appearances or all four joys, there is the union of bliss and emptiness. Some say that there is no union of bliss and emptiness when one obtains meaninglessness, but there is when one has mindfulness. Merely focusing the mind on bliss, or focusing the mind on bliss and it seems to disappear by itself, one cannot comprehend the union of bliss and emptiness, and the bliss of not knowing how to unite with emptiness has great faults. Bliss and emptiness is the view that must be mixed with bliss and emptiness. If consciousness appears as bliss, it is enough to remember emptiness. Other appearances say that the union of bliss and emptiness is not necessary. Near attainment without memory is the mind in which the nature of any elaboration has not arisen, and merely without elaboration, that itself is emptiness, so how can it not be complete with bliss and emptiness? If emptiness becomes non-existent because conceptual thought does not remember it, then bliss will also become non-existent. Unlike the fourth moment, here the light is weak and the manifest conceptual thought has ceased, so it is called without memory because one does not remember the object of conceptual thought. How can it be not recognizing one's own nature? If you need a way of remembering analytical meditation that is not non-conceptual, then you yourselves admit that all conceptual thoughts have disappeared and the coarse duality has ceased to manifest, so how can you conduct analytical observation of each individual? If you need to think that it does not exist in the true one and many, so it is not true, etc., then in the time of ordinary beings, if the manifest duality ceases to manifest because of non-conceptualization, then even the mere determination of one and many is not allowed, so how can the definitive knowledge based on that be remembered? Merely focusing the mind on bliss can comprehend the union of bliss and emptiness, but there is no reason to generate faults, because if that generates that, then all desirable objects that are not grasped by the view are said to be the cause of bondage, so you eat and wear food and clothes that are not combined with the view, and
Chinese
因为执着于色等过患很大，所以仅仅修习生于无色界的方法吧！因为心执着于安乐，所以不能领会乐空双运，心也没有执着，安乐也没有，所以能领会乐空双运，哎呀！您是具有殊胜智慧的智者啊！这样也要嘲笑。因为没有执着，所以不会产生罪过，不执着于对境就可以了，抛弃对境是困难的，也是不需要的。我们虽然没有仅仅心执着就能修成乐空双运的定解，但是如果心执着于无有戏论、不可言说的状态，那本身就是殊胜的见解，因为与对境无戏论极其相符。以观察而修习不是这样，对境什么戏论也没有，而有境则是有和无等，无论多少对境，每一刹那也会出现成百上千次，所以对境什么戏论也没有，而有境却执着于一切戏论。如果不习惯观察的见解，即使忆念，执着也不会停止，就像虽然相信食物的空性，但在吃的时候仍然觉得好吃一样。第二，讲述显现方面，显现方面的体性，分类，幻身的差别。第一是：圆满次第的本尊身像以及随顺的行持。第二，关于圆满次第的瑜伽士是：以心融化之乐加持的因缘和修习本尊的威力，在无有分别念的同时，显现明相的本尊身像。幻身自加持是仅仅由风心所成的身像。有相瑜伽是烟等征相显现的三种差别。第三，关于轮回的状况，幻身的修持基础，成就的因缘，幻身的体性以及比喻。第一是：此处任何生都没有，坏灭本身也没有，心的自性如是安住，要知道轮回本身就是这样。如经中所说，生老等有生有灭的所有轮回事由，都是从心而生。以及：地等四者和，同样空性四者，作为生和灭的因，这八种事物要清楚认识。光明之上是广大的空性，从中真正产生方便，从中