Chinese
获得显现是，圆满的特征。如是说，在《行集》中也如是说。第二，逆向修习，显现之时，乐和明仅是均等。增盛之时，明分大大增盛，获得之时，乐和无分别大大增盛，明分被压倒。彼时应学起立。 如前一样，在修习获得之智慧后，首先如前修习增盛之所缘。由此变为大光明，于彼之中安住。之后如前修习显现之所缘，乐明无分别均等之觉受生起之时，彼即长久修持。如是如是恒常修习起立和进入，三种显现之证悟将清净生起。之后为了穷尽彼，依赖下门而修习。第二是，在《次第五》中说：幻化诸法中，女幻尤殊胜，三智之差别，从此可明示。如是说，与手印相结合，菩提心到达秘密处时是显现，到达金刚腰部时是增盛，到达金刚颈部时是获得第三刹那，到达金刚顶端时短暂地现前近得譬喻光明。此能清晰地表示一切自性显现之差别，对此有手印之特征，摄集乐，执持乐，遣除乐，散布乐，五种意义的口诀另行安排，应从中了解。第四，幻身世俗谛之引导，有正行和增益两种。第一种有止观幻身、后得幻身、梦幻身三种。第一种有依赖他身而修习和依赖自身而修习两种。第一种是，与手印相结合，在生起乐空无二之智慧的当下，刹那间观想自己为大金刚持，将乐的体验与本尊身无二无别地混合，于其中安住。第二种是，如前一样获得显现。
English
Obtaining appearance is the characteristic of complete perfection. It is said so, and it is also said similarly in the Compendium of Conduct. Second, meditating in reverse order: At the time of appearance, bliss and clarity are only equal. At the time of increase, the clarity greatly increases. At the time of attainment, bliss and non-discrimination greatly increase, and the clarity is suppressed. At that time, one should train in rising. As before, after meditating on the wisdom of attainment, first meditate on the object of increase as before. This will become great clarity, and remain in that state. Then, as before, meditate on the object of appearance, and when the experience of equal bliss, clarity, and non-discrimination arises, cultivate it for a long time. By constantly meditating on rising and entering in this way, the realization of the three appearances will arise purely. Then, in order to exhaust it, meditate by relying on the lower gate. The second is: In the Five Stages, it is said: Among all illusions, the illusion of women is particularly superior. The distinction of the three wisdoms will be clearly shown from this. It is said that when the mind of enlightenment reaches the secret place by combining with the mudra, it is appearance; when it reaches the vajra waist, it is increase; when it reaches the vajra neck, it is the third moment of attainment; and when it reaches the top of the vajra, it briefly manifests the light of the near attainment example. This can clearly represent all the distinctions of the nature of appearance, and for this there are the characteristics of the mudra, gathering bliss, holding bliss, removing bliss, and spreading bliss. The oral instructions of the five meanings are arranged separately, and should be understood from them. Fourth, in the guidance of the illusory body, the conventional truth, there are two: the actual and the enhancement. The first has three: the meditative illusory body, the post-meditative illusory body, and the dream illusory body. The first has two: meditating by relying on another's body and meditating by relying on one's own body. The first is: by combining with the mudra, in the moment of arising the wisdom of non-duality of bliss and emptiness, instantly visualize oneself as the great Vajradhara, mix the experience of bliss with the deity's body without separation, and remain in it. The second is: obtaining appearance as before.