Chinese
使完全清净的明灯成熟。果实融入法界智慧，不可分离。自性明点处于等持之时。法性明点处于从彼衰退生起之时。当彼稳固之时，是法性完全清净的明点；显现之时，是法界的明点；从彼增长之时，是法界完全清净的明点；当彼圆满之时，是普贤王如来的明点；向外显现之时，是大智慧的明点。这显示了从何处产生道路。第六，显示从哪个门显现：门在眼中显现。它与脐轮和心轮相连。心轮与喉轮相连。因此，从头部海螺状的右旋四脉瓣中，有一条脉，它使显现于感官对象，分为五个顶端，成为五个门的所依。它被称为清净感官的脉。在克什米尔，有两根像小牛角的细脉分支，依赖于眼睛晶体的清净部分，因此，由于它同时执持轮回和涅槃，因此，产生黑白相间的、水一样的自性。被称为“远射水之明灯”，指的是真实的眼睛。依赖于此，显现出空性明点的明灯，如孔雀羽毛的颜色。它的光芒显现为法界完全清净的明灯，如字母“ན་རོ་”的形状。它的力量显现为自生智慧的明灯，显现为智慧的力量。从梵穴顶显现为无分别的法身。依赖于此，法性显现的景象当下即可确定。因此，不需要用思想言语来附加，超越了思想执着的见解，是法性显现的关键。第七，显示它在何处显现：外境法界显现于晴朗无云的虚空中。这是因为，对于空性的境，空性的觉性是显现的基础。如《摄要》中所说：“此义为何？当于清净虚空中观察。”以及《虚空最胜》中说：“虚空空性，无生，瑜伽士安住于虚空行道。”等等，在众多经续中都有讲述。内境显现于完全清净的明灯之中。如是，内外一切
English
It ripens the lamps of perfect purity. The fruit merges into the wisdom of the sphere of reality, inseparable. The bindu of self-nature abides at the time of equipoise. The bindu of dharma-nature abides at the time of decline and arising from it. When that itself is stable, it is the bindu of the complete purity of dharma-nature; at the time of appearance, it is the bindu of the sphere of reality; at the time of increase from that, it is the bindu of the complete purity of the sphere of reality; when that itself is complete, it is the bindu of Kuntuzangpo; at the time of outward appearance, it is the bindu of great wisdom. That shows from which path it arises. Sixth, showing from which door it appears: The door appears in the eye. That is connected to the navel and the heart. The heart is connected to the throat. Therefore, from the four right-coiled veins in the conch-like brain, one vein that causes appearance to the objects of the senses divides into five tips, serving as the support for the five doors. That is called the vein that clarifies the qualities and faults of the senses. In Kashmir, two branches like the horns of a small calf, relying on the pure part of the pupil of the eye, since it holds both samsara and nirvana, arise as a nature of water, half black and half white. It is called the "lamp of the far-reaching water," referring to the actual eye. Relying on that, the lamp of the empty bindu appears like the colors of a peacock's tail. Its radiance appears as the lamp of the complete purity of the sphere of reality, like the letter "ན་རོ་". Its power appears as the lamp of self-arisen wisdom, appearing as the power of knowledge. From the Brahma's aperture at the crown of the head, the non-conceptual kaya directly appears. Relying on that, the appearance of the manifest dharma-nature can be determined right now. Therefore, there is no need to add mental fabrications of words, but transcending the view that grasps mental fabrications is the key to the manifest dharma-nature. Seventh, showing where that itself appears: The outer sphere of reality appears in the empty sky, free from clouds. That is because, for an empty object, empty awareness is the basis for appearance. As it is said in the Compendium, "What is the meaning of this? Examine the pure sky." And in The Most Excellent Sky, "The empty sky is unborn, and the yogi abides in the path of the sky." and so forth, it is taught in many sutras and tantras. The inner sphere of reality appears within the lamp of complete purity. Thus, all outer and inner
Chinese
地的法界，完全清净的行境中，佛与众生无二无别，怎么能用道来改造呢？像这样说了许多。那么，显现的方式是怎样显现的呢？法界智无离无合地显现，因此是双运无别，光明空性无别，境与心无别，这就是远离二边极端的见解。还有，金刚链续部的身坛显现，以及法界光明清净的灯，二者以眼睛显现，因为不是智慧的行境，所以，这种法性是现量和现前以及背后产生的。像这样说了无数。第八个意义是如何修持呢？这是为了修持而宣说建立特殊的所依，其中首先，以密咒的方式，对于未成熟者，为了使其成熟，必须灌顶。灌顶需要具相的上师。也就是上师的见解要广阔，精通续部，一般来说，要通达许多密咒续部，特别是要精通续部的金刚橛，并且能够将续部的词句付诸实践，要熟练并且精通修行，能够将念诵修持的四支付诸实践，要精通呼唤、诅咒、诛杀的咒语的守护和遮止，并且能够发挥作用，要证悟并且精通见解，也就是要通达外见的九乘次第的意义，因为精通内见的缘故，能够现量见到法性，要精通禅修和经验，也就是要放下世间的事情，并且通过修持来获得，要舍弃散乱，并且依止山洞和寺庙，自己也要修持，并且让其他人也修持，通过体验这些，能够生起不共的体验，并且具有慈悲菩提心。弟子也要具有强烈的信心，舍弃轮回的事情，并且不将非法放在心上，要慷慨大方，用所有的财产来供养上师，要具有广大的智慧，并且信奉大乘，要具有强烈的恭敬心，并且永远不离开上师，要厌恶轮回，并且不接受轮回，要具有强烈的精进心，并且精进于修持，因为往昔的串习，所以能够成为大圆满的法器。能够成为自性大圆满的法器，是因为分别念习气比较小，行为广阔，能取所取习
English
The realm of earth, in the completely pure realm of activity, Buddha and sentient beings are non-dual, how can it be transformed by the path? Many such things have been said. So, how does it appear? The realm of awareness appears without separation or union, therefore it is union without separation, clarity and emptiness without separation, subject and object non-dual, this is called the view that is free from the extremes of duality. Also, the body mandala of the Vajra Garland Tantra appears, and the two lamps of the clear and pure realm of space appear manifestly to the eyes, because it is not the realm of activity of wisdom, therefore, this nature of reality is manifestly known, and arises from the manifest and from behind. Countless such things have been said. The eighth meaning is how to practice? This shows how to establish a special basis for the purpose of practice, among which, first, in the manner of secret mantra, empowerment is necessary to ripen those who are not ripe. Empowerment requires a qualified lama. That is, the lama must have a broad view and be skilled in the tantras. In general, he must know many secret mantra tantras, and in particular, he must be skilled in extracting the phurba of the tantra and be able to put the words of the tantra into practice. He must be familiar and skilled in practice, and be able to put the four branches of recitation and practice into practice. He must be skilled in protecting and averting mantras of summoning, cursing, and killing, and be able to produce results. He must be realized and skilled in view, that is, he must understand the meaning of the nine vehicles of the outer view. Because he is skilled in the inner view, he can directly see the nature of reality. He must be skilled in meditation and experience, that is, he must abandon worldly affairs and attain through practice, abandon distractions, and rely on mountain caves and monasteries. He must also practice himself and cause others to practice. By experiencing these, he can generate uncommon experiences and possess compassion and bodhicitta. The disciple must also have great faith, abandon the activities of samsara, and not keep non- Dharma in mind. He must be generous and offer all his possessions to the lama. He must have great wisdom and believe in the Mahayana. He must have great devotion and never be separated from the lama. He must turn away from attachment to samsara and not accept it. He must have great diligence and be diligent in practice. Because of his past training, he can become a vessel for Dzogchen. To be a suitable vessel for the Great Perfection of Naturalness means that the habitual tendencies of conceptual thought are small, the conduct is broad, and the grasping and clinging habits
Chinese
具有小（智慧），身语沉稳且放松，不视苦行为痛苦，尤其对法性和上师有虔诚心，是堪能之器。因此，具器之弟子，应向上师祈请：“请您为我灌顶三年、七年或一年。”并献上珍宝黄金等曼扎。之后，若上师应允，则于彼时准备好自己的条件。然后，首先依靠上师有相之灌顶，以坛城粉末来灌顶，并赋予其誓言和戒律。之后，依靠无相之灌顶，以曼扎和宝瓶来灌顶，此时赋予传承。之后，依靠极无相之手印来灌顶，此时指示身体的要点。在这些时候，应向上师供养财物，并举行盛大的会供。如是说：对于口诀传承的上师，献上叔伯、父母和名字，儿子、妻子和财物，以及最珍爱和心仪之物。并且，此时会供也很重要，因为经中说：大悲会供盛大。这样的四种灌顶，即使年份月份间隔也不相违，同时灌顶也没有相违。之后，必须守护依于灌顶的誓言，总的来说，守护所有密宗经典中所说的，特别是像区分此誓言一样守护。如是，上师具有誓言，对具有誓言的弟子灌顶，具足加持，三者聚合，则能无碍地获得佛果。因此，唯有具足功德的上师才重要，因为功德小且本性恶劣的上师不会产生果实，反而会将人引向恶道。《智慧秘密续》中说：不具誓言的金刚，如连体婴儿坠入悬崖，自他皆入金刚地狱。自显经中说：未经观察的上师是弟子的魔，因此首先观察很重要。未经观察的弟子是上师的仇敌，因此在未见上师的功德之前，对过失的臆测应当舍弃。由此，能成为特殊的所依，使未成熟的成熟。现在，使成熟的解脱，倾注上师的口诀，例如肥沃的田地。
English
Having little (wisdom), being calm and relaxed in body and speech, not regarding hardship as suffering, and especially having devotion to Dharma and the Guru, is a suitable vessel. Therefore, the qualified disciple should request the Guru: "Please grant me empowerment for three years, seven years, or one year." And offer a mandala of precious jewels, gold, etc., and make supplication. After that, if the Guru agrees, then at that time prepare one's own conditions. Then, first, relying on the Guru's empowerment with characteristics, empower based on the mandala of colored powders. Bestow its vows and precepts. Then, empower based on the mandala and vase of empowerment without characteristics. At that time, bestow the transmission. Then, empower based on the extremely non-characteristic mudra. At that time, indicate the key points of the body. At these times, offer wealth to the Guru and hold a great feast. Thus, it is also said: To the Guru of oral instruction, offer uncles, fathers, mothers, and names, sons, wives, and wealth, and the most cherished and pleasing things. And, at this time, the feast is also important, because it is said: Great compassion, great feast. Such four empowerments, even if separated by years and months, are not contradictory; it is not contradictory to bestow them at the same time. Then, one must keep the vows based on the empowerment. In general, keep all that is said in the tantras of secret mantra, and especially keep this vow as it is distinguished. Thus, when the Guru possesses vows, empowers the disciple who possesses vows, and possesses blessings, the three are combined, and the fruit of Buddhahood will arise without obstruction. Therefore, it is only important that the Guru possesses qualities, because a Guru with little merit and an evil nature will not produce fruit, but will lead one to the lower realms. In the Wisdom Secret Tantra it is said: A vajra without vows is like conjoined twins falling into a cliff, self and others go to the vajra hell. In Rangshar it is said: An unexamined teacher is the demon of the student, therefore it is important to examine first. An unexamined student is the enemy of the teacher, therefore, before seeing the Guru's qualities, speculation about faults should be abandoned. Thus, it becomes a special support, and makes the immature mature. Now, to liberate the mature, pour out the Guru's instructions, for example, fertile land.