English
Transformation, as stated in the Uttaratantra: "One's own awareness, continuous, free from coming and going, in the sky." Etc. Therefore, do not transform with a fabricated mind, but look at the original face of the dharmadhatu awareness. External appearances do not cease, and internal clinging is not mixed. Abide in the inexpressible, free from elaboration, self-nature. Subject and object merge without distinction, and the appearance of luminosity dissipates from the brow, appearing without clarity or obscurity. If the appearance of luminosity is unclear, or sways to the left, right, up, or down, do not let the eyes and mind follow closely. Rather, as before, let it appear under the guidance of the view, without focusing too much effort on it. By practicing in this way, experience will mature in awareness, and one will directly see the continuous original face of awareness, and it is said to have the same fortune as Samantabhadra. As it says in the After Death: "Who sees this direct key? Will not be reborn in the three realms." And as it says in the Secret Conduct Tantra: "The way to view the dharmadhatu and awareness is to look at the unobstructed sky. Within the dharmadhatu, continuous, abide in equality, do not separate. Whoever sees it in this way has the same fortune as the primordial Samantabhadra." Because this is the meaning of what is said, generate certainty and diligently practice, and the four appearances will increase further. Thus introduced. Here in the Great Meditation Instructions, after teaching to practice in this way, in order to generate confidence in its meaning, it is determined by the pith instructions of the support of awareness. As it says, like the Copper Book, it is explained from the support of one's own awareness, and as it says in other texts such as the Conch Book. The causes and conditions for the appearance of dharmadhatu awareness, the meaning of delusion and non-delusion, and the reason why it becomes practice, the nature of the three kayas of the result, these all explain well the reasons and meanings of how to see dharmadhatu awareness, thereby generating certainty. If there is interest and ability here, one can also do the eight stages of introduction to the example and meaning of the bindu in the Clarifying Lamp. Third, showing the way the four appearances arise, there are four. First, the appearance of the manifestation of dharmata is: Thus, letting go of activities, practice with one-pointedness.
Chinese
因此，起初观察金刚链时，在清净界显的灯光彩虹中，看到具有环绕的千灯明点，以及红黄色拇指大小的明点等，甚至出现二合、三合的明点。但这有时显现，有时不显现。在此，将金刚链跳动摇曳的状态专注于“阿”字，或者视为囚禁。其诀窍是：在眉间清净界显的灯光中，观想形如“那若”字母，颜色如彩虹，心不散乱地专注于此，这被称为“执持的铁钩”，是最深奥的诀窍。第二，觉受增长的显现是：五光和明点一同恒常显现，五光的显现如丝绸帐篷，又如放射的光芒向上竖立等，从眉间四指处脱离，出现在空中，在可见的范围内，在界显圆满的景象中，出现如四瓣莲花环绕的景象，乃至出现这样的景象。第三，智慧达到圆满是：在充满五光显现的中央，在具有五环的明点中，最初从天神的顶髻等开始，依次显现半身像，单身像，五尊佛像的集合等，乃至显现充满无数佛土。第四，法性穷尽的显现是：外在显现，内在幻化，秘密气脉明点，以及觉受显现的增长等全部穷尽，身体转化为光身，语转化为不坏自声，能取所取的意识解脱为法身。这些的详细意义可以从法王一切智者的著作中了解。第四，讲述依靠边际的诀窍有四点：立足于三个不相违背之处，以三种安住来衡量，以三种获得来钉牢，以四种把握来显示解脱的程度。第一点是，在修持的时候，身体不移动，不超出三种坐姿，这样脉和气停留在原位，念头自然止息。眼睛不移动，不离开三种观看方式，这样显现对境清晰，意识的分别念脱离言语的束缚。气和明点不移动，依靠缓慢，法性安住于自性，母子无别地融合，原始的法界。
English
Therefore, initially, when observing the Vajra Rosary without change, in the lamp of pure dimension appearance, within the rainbow of light, one sees thousands of bindus with circumferences, as well as reddish-yellow bindus the size of a thumb, and even up to two-fold and three-fold combinations of bindus. However, these sometimes appear and sometimes do not. Here, the state of the Vajra Rosary pulsating and moving is focused on the letter "A," or regarded as being imprisoned. Its key instruction is: In the lamp of pure dimension appearance at the eyebrow center, visualize a letter resembling the nāro, with a color like a rainbow, and without distraction, focus on it. This is called the "iron hook of grasping," and is said to be the most profound key instruction. Second, the appearance of increasing experience is: The five lights together with bindus always appear, and the appearance of the five lights is like a silk tent, or like rays of light standing upright, etc., separating from the four fingers' width at the eyebrow center, appearing in the sky, and within the visible range, in the round and complete appearance of dimension, clusters like those surrounded by four lotus petals appear, and so on. Third, the wisdom reaching perfection is: In the center filled with the appearance of the five lights, within the bindu with five circumferences, initially from the crown protuberance of the deities, etc., gradually half-body images appear, single-body images, assemblies of five Buddha images, etc., up to the point of filling all the countless realms. Fourth, the appearance of the exhaustion of reality is: All external appearances, internal illusions, secret winds and minds, and the increase of experiential appearances are exhausted, the body transforms into a light body, speech transforms into indestructible self-sound, and the mind of grasping and being grasped is liberated into the Dharmakaya. The detailed meaning of these can be understood from the writings of the Dharma Lord Omniscient Great One. Fourth, explaining the key instructions for relying on the limit has four points: establishing a foundation on three non-contradictory aspects, measuring with three abidings, fixing with three attainments, and showing the degree of liberation with four confidences. The first point is that during practice, the body does not move, not exceeding the three postures, so that the channels and winds remain in place, and thoughts naturally cease. The eyes do not move, not separating from the three ways of looking, so that the manifest object is clear, and the mind's discrimination is free from the verbal constructs of words. The wind and awareness do not move, relying on slowness, reality abides in its own state, and mother and child merge without distinction, the primordial dimension.
Chinese
我需要住在哪里呢？那时，运用四灯的意义是：心间光脉中住着大智慧，其自性空性与大悲理智无二无别，是智慧自生灯。自性光明，虹光之屋，是法界清净灯。其中心具足五种圆满之光蕴，五部种姓是身之分，是明点空性灯，如孔雀翎毛。内在的光芒向外显现时，如眼距绳索水的灯之阿额的光芒，红黄色向外显现，称为明点空性灯，是光芒的明点空灯。显现在虚空中的光芒，称为法界清净灯，也是光芒的法界清净灯。同样，称为觉性金刚链，也是觉性的光芒金刚链。这样，专注于光中安住金刚链，不散乱地向外修习，内在生起空明离戏的智慧，称为智慧自生灯。如此称谓也是，关键在于最初之时到达彼时而称谓，并非前所未有新生的智慧自生灯。第二，安住三者是：如此行持，外在显现安住，逆缘显现为助伴。内在幻身安住，远离错乱之行。秘密气心安住，不可能生起分别念。此时，以梦境衡量，以及显现在身语上的征相两种。第一种是：上等精进者，梦境完全止息。中等者，了知梦境是梦。下等者，恶梦消失，完全转变为好梦。第二种有四种：法性现前之时，身体如乌龟放入壳中，无法离开坐姿，言语如哑巴无法言说，心如空行母被网抓住，虽然显现分别念散乱，但未从根本动摇。体验增长之时，身体如病人受苦，没有装饰和清洁。言语如疯子般胡言乱语，毫无痕迹。心如中毒般，分别念的散乱停止。
English
Where do I need to reside? At that time, the practice of the meaning of the four lamps is as follows: Great wisdom resides within the central light channel of the heart, and its essence, emptiness, is inseparable from great compassion and reason. This is the self-born lamp of wisdom. The naturally clear rainbow light house is the lamp of the completely pure realm of reality. In its center, the five-fold light cluster, the five families with the aspect of form, is the lamp of empty bindu, like the feathers of a peacock. When the inner radiance shines outward, the red and yellow light of the A-syllable of the eye-distance rope-water lamp appears outward, and this is called the empty bindu lamp, which is the empty bindu lamp of radiance. The light that appears in the sky is called the lamp of the completely pure realm of reality, which is also the lamp of the completely pure realm of reality of radiance. Similarly, it is called the Rigpa Vajra Rosary, and it is also the radiance of Rigpa Vajra Rosary. Thus, by focusing on the Rosary residing within the light and meditating outwards without distraction, the wisdom of emptiness and clarity, free from elaboration, arises within, and this is called the self-born lamp of wisdom. This designation is also because the key is to arrive at that time in the beginning, and it is not a newly created self-born lamp of wisdom that has never existed before. Secondly, the three abidings are: By doing so, external appearances abide, and adverse conditions appear as helpers. Internal illusory body abides, free from the activities of delusion. Secret wind-mind abides, and it is impossible for conceptual thoughts to arise. At this time, there are two ways to measure: through dreams and through signs appearing on the body and speech. The first is: For the best diligence, dreams cease completely. For the intermediate, one knows that dreams are dreams. For the lowest, bad dreams disappear and turn entirely into good dreams. The second has four aspects: At the time of the manifestation of Dharmata, the body is like a turtle placed in a shell, unable to leave the sitting posture, speech is like a mute, unable to speak, and the mind is like a dakini caught in a net, appearing to be distracted by conceptual thoughts, but not moving from the base. At the time of increasing experience, the body is like a sick person suffering, without adornment or cleaning. Speech is like a madman's rambling, without a trace. The mind is like being poisoned, and the distraction of conceptual thoughts ceases.
Chinese
如同大象陷于泥潭，刹那间毫无阻碍地穿行于山岩之间。语言如陶罐中婴儿的啼哭般悦耳动听。心如中箭般，思绪念头止息。当法性穷尽之时，身体如尸陀林的尸体般，没有扬弃与建立的错乱。语言如岩壁的回声般，重复着他人的话语。心如摆脱瘟疫之人般，念头思绪于法界中清净，觉性安住于自明之中。第三，所获得的三个是：外在对显现获得自在，从而显现之缘于净土中解脱。内在对蕴获得自在，从而幻身于光明中解脱。秘密对法界觉性获得自在，从而错乱分别自然止息。第四，四种 உறுதி（坚定）是：向上不期望获得成佛，也不担心没有获得。向下不期望不转生轮回，也不担心会转生。这些是对觉性进行确定的，通透超越心要之义，是使之于现前道中显现的教导。第三，后行要点四，以法性之轮作为水流不断的瑜伽之理有两种：正文和补充意义。第一种又分为两种：白天增长显现，夜晚将智慧按压于要点。第一种是：如同甚深智慧之轮，对于基、道、果三者，需要以十三大誓言来守护的方式。简而言之是：外在显现，内在觉性。总之，对于包含显有轮回涅槃的一切法，不要被执着之心的污垢所污染，不要被体验的执着所束缚，无论显现如何，都以如梦如幻的念头来净化。对于如梦如幻般生起的空性之念，也要置于超越有无、是非、偏颇、好坏、取舍的离戏虚空般的境界中，不作任何取舍地安住。在后得的各个阶段，不要让觉知放纵，以正念忆持，确信如此显现的一切法都如幻术、眼翳、水月、化现、寻香城一般。哪怕一刹那，也认为没有微尘许的真实存在，如此勤奋练习。同样，对于贪嗔、扬弃建立、希望与恐惧等一切二取，都要以二取自解脱的见解来通透赤裸地看待。