English
It does not exceed any of the three faults. From the "Compendium of Practices Lamp": In this, the stages of Abhisambodhi are of two types, namely outer and inner. First, the outer teachings should be explained. At the twilight of dawn, after the appearance of ignorance has passed, until the sun becomes clear, at this time, the clear light is a manifestation of purity and without defilement, and everything separated from body, speech, and mind is characterized by emptiness. When the sun rises, the appearance increases. The twilight of sunset is ignorance. When the moon rises, it is appearance. Thus, after explaining the certainty of emptiness in four aspects externally, now the inner Abhisambodhi, which has the characteristic of self-awareness, should be explained in this order: First, in the mirage-like state, one sees a collection of five kinds of rays. Second is appearance, like the rays of the moon. Third is the increase of appearance, like the rays of the sun. Fourth is the attainment of appearance, like darkness. Then, in the moment of separation from darkness, there is clear light, which is extremely clear, has the characteristic of constant appearance, and the self-nature of the noble truth is seen with the eye of wisdom. It is said. On this, the commentaries of Black Wrathful Samaya Vajra, Abhayakara, and mostly those who follow him, Thubpa Pal and Brtson 'grus bzang po, consider that the four outer times are merely taken as examples of the four appearances of Abhisambodhi, and considering that the time of attaining Abhisambodhi is dawn, they named it Abhisambodhi based on the connection as a reason, but the actual Abhisambodhi is thought to be the inner Abhisambodhi. Kha che La kṣi ma believes that the outer night is not Abhisambodhi, but the four inner emptinesses that are similar to it are the outer Abhisambodhi, and the four emptinesses related to signs such as mirages are the inner Abhisambodhi. In the Great Offering Feast of the Ngor tradition, according to the views of the one with a consort and the Black One, the four examples symbolize the outer Abhisambodhi in terms of the four ways of being free from conceptualization, and the inner Abhisambodhi in terms of the experience of bliss. According to the view of Naropa, the outer Abhisambodhi is a metaphor for the nature of phenomena and a symbol of time and signs, therefore it is definitive meaning.
Chinese
而且，内部的现证是：金刚的根、腰部、宝珠，以及二失二住之时的智慧，是实际意义。这样说。后来的有些学者如果认为实际时间是空性四者，那么实际时间成为菩提一刹那的说法就太过分了，而且瑜伽士本身就是境等也会造成损害。如果以这四个时间作为比喻，将与此相似的体验作为外在的现证，那么内在的菩提也是如此，内外的区分就无法成立。因此，正确的理解是，唯一的意义光明，从依赖外在四时的角度来说是外在的现证，从显现内在空性四者次第的角度来说是内在的现证。这样说。例如，这个名叫拉杰的人，因为是国王的仆人的仆人，所以也是奴隶中的最下等，但为了统治自己的女奴，所以也是国王。就像这样说一样。所有这些都有不好的地方，所以必须这样理解自己的观点：心寂的三种显现，以及此时内外两种现证，这三个部分，虽然都各自做了一次月光等的比喻，比喻相似，但所象征的意义却大不相同。还有，三种显现被说成是白道等等，那也是基础时期众生死亡等时候的情况，即使在心寂以下，也并非一定是白道等等，那么在这种情况下，还用说什么呢？因此，有些人讲说接近见道的智慧的形态时，认为海市蜃楼、烟雾等显现是有秩序的，而且白道、红道、黑道这三种，也以灰光和红蓝色的方式显现，如果有人问轮王的军队是什么样的，回答说：最初是驴子走，中间是拉弓弦，最后是猫走。那就成了非常可笑的事情了。如果是一个村里人走路，那样发生也不矛盾。因此，在小瑜伽的时候，说那些接近的显现是有秩序或无秩序的话是真实的，但在这里，因为是所有形态，所以不允许有那样的秩序安排，而且
English
Moreover, the inner manifestation is: the root of the vajra, the waist, the jewel, and the wisdom of the time of two losses and two abidings, which is the actual meaning. So it is said. If some later scholars consider the actual time to be the four emptinesses, then it is too much to say that the actual time is a moment of enlightenment, and it is also harmful to say that the yogi himself is the object, etc. If these four times are used as metaphors, and experiences similar to them are taken as external manifestations, then the inner enlightenment is also the same, and the distinction between inner and outer cannot be established. Therefore, the correct understanding is that the single meaning of luminosity is the external manifestation from the perspective of relying on the external four times, and the inner manifestation from the aspect of manifesting the order of the inner four emptinesses. So it is said. For example, this person named Lhas Byin, because he is the servant of the king's servant, he is also the lowest of slaves, but in order to rule his own female slave, he is also the king. It's like saying that. All of these have bad aspects, so one must understand one's own view in this way: the three appearances of mind isolation, and the two inner and outer manifestations in this case, all three parts, although each has made a metaphor of moonlight, etc., the metaphors are similar, but the meanings they symbolize are very different. Also, the three appearances are said to be white path, etc., that is also the case when beings die at the base time, etc., even below mind isolation, it is not necessarily white path, etc., so what is there to say in this case? Therefore, when some people explain the form of wisdom close to the path of seeing, they think that the appearances of mirages, smoke, etc. are orderly, and the three white, red, and black paths also appear in the form of gray light and reddish-blue. If someone asks what the army of the wheel-turning king is like, and answers: At first, a donkey walks, in the middle, a bowstring is drawn, and at the end, a cat walks. That would be a very laughable thing. If it is a villager walking, it is not contradictory for that to happen. Therefore, in the case of small yoga, it is true to say that those approaching appearances are orderly or disorderly, but here, because it is all forms, such an orderly arrangement is not allowed, and
Chinese
我所说的“现证菩提”，也必须安立为黎明的象征意义，而不能仅仅执着于外在的黎明。因此，在一昼夜的夜晚时分，有一段时间天空晴朗，月光遍布；之后，白天阳光普照；再之后，太阳完全落山，黑暗笼罩。在这些时候，白、红、黑三种光芒似乎玷污了天空的自性。然而，当黎明破晓时，黑暗和月光消退，在太阳升起之前，天空的颜色既不是白、红、黑三种颜色中的任何一种，而是显现出一种空明的状态。这四种天空的显现，就是四种显现的比喻。想要配合这些时间来修习四种空性，这是理解经论要义的关键。虽然可以将黎明时分安立为一切皆空的时刻，但实际上，从午夜到黎明之间，并没有阳光和间隙性的黑暗。第四，如果考虑到光明的时间，那么与此相关的三种显现也必须考虑到时间。如果这三种显现不考虑时间，那么光明也不需要考虑时间，因为它们的理智是相同的。如果四者都需要考虑时间，那么就会变成前一天的夜晚是显现，第二天是增长，在太阳完全落山之后获得，最终必须显现光明。这样一来，获得和光明之间就会被荟供等后得的活动所中断。如果也想要这样，那么就会变成见道和见道的真实结合二者中断了。荟供和灌顶也不是前一天的傍晚时分，因为在进行灌顶之后，据说黎明时分要传授口诀。而且，从将金刚日等与外在的现证菩提相结合的情况来看，就可以知道不是前一天的傍晚。那么，到底是什么呢？实际上，这四种显现的生起并不依赖于外在的时间。正如所说：“禅定无需供奉天神，没有固定的日期和时间。”等等，在所有宣说究竟圆满次第的经论中，都说殊胜智慧的生起不依赖于外在的时间。虽然有黎明成佛的说法，但导师的行为只是一种示现。
English
What I mean by "Abhisambodhi" must also be established as the symbolic meaning of dawn, and one should not cling only to the external dawn. Therefore, in the middle of the night of a day, there is a time when the sky is clear and the moonlight is pervasive; then, during the day, sunlight pervades; and then, when the sun has completely set, darkness envelops. At these times, the three lights of white, red, and black seem to defile the nature of the sky. However, when the dawn breaks, the darkness and moonlight fade, and before the sun rises, the color of the sky is neither white, red, nor black, but appears as a clear and empty state. These four appearances of the sky are examples of the four appearances. The desire to meditate on the four emptinesses in accordance with these times is the key to understanding the meaning of the scriptures. Although the time of dawn can be established as the moment when everything is empty, in reality, there is no sunlight or intermittent darkness between midnight and dawn. Fourth, if considering the time of luminosity, then the three appearances that are related to it must also consider time. If these three appearances do not consider time, then luminosity does not need to consider time either, because their intellect is the same. If all four need to consider time, then it would become that the night of the previous day is appearance, the next day is increase, obtained after the sun has completely set, and finally luminosity must be manifested. In this way, the interval between attainment and luminosity would be interrupted by subsequent activities such as ganachakra. If one also wants this, then it would become that the path of seeing and the actual union of the path of seeing are both interrupted. Ganachakra and empowerment are also not in the evening of the previous day, because after the time of empowerment, it is said that the oral instructions should be given at dawn. Moreover, from the fact that Vajra Sun and others are combined with external Abhisambodhi, it can be known that it is not the evening of the previous day. So, what is it then? In reality, the arising of these four appearances does not depend on external time. As it is said, "There is no worship of gods in meditation, there are no fixed dates and times." And so on, in all the scriptures that explain the ultimate completion stage, it is said that the arising of special wisdom does not depend on external time. Although there is a saying that one becomes enlightened at dawn, the actions of the teacher are only a demonstration.
Chinese
是的，这在前面已经说过了。心髓的意义是这样的：在《行集》中说，见到具有五种光芒的海市蜃楼是最初的，这是证悟的前行，因此应该在内外两者最初都应用。之后，关于将“外”用于构成要素，虽然不是指外在的意义，但瑜伽士自己心识的显现，所有样式的呈现，从显现的角度来说是外在的。而且，其中也稍微混合着不净外在错乱的显现。内部的证悟是，那种显现之上的错乱显现是无而显现的，因此在这种情况下，不需要安立“这就是定义”这样的说法。另外，所有智慧的显现的自性或安住方式是大乐的智慧。那是实相和自性的缘故，所以称为内。其中，证得现观时的最初显现是，在乐明的显现中，所有样式的粗略显现生起，并且在那种显现不停止的同时，也了悟到自性离戏。如同虚空被月光照亮一般，这是外在的最初显现。而且，在那之上，内部身体的所有脉轮，连同气息一起融化的安乐，使庸常的身体显现停止，这是内在的最初显现。第二个刹那，在增进生起的时候，安乐也更加增长，但比那更重要的是，明分增长，智慧、功德和征相等等所有样式的细微方式也显现出来。而且，那也是以离戏的方式显现，如同晴空中升起阳光一般，这是外在的增进。内在方面，所有言说的基础气息都融入安乐中，因此庸常的语言显现停止。也了知到极其明亮的智慧是远离戏论的，如同太阳一般，这是内在的增进。第三，在获得显现的时候，那些智慧的显现并没有停止或变得不明显，而是比之前更加明亮，但由于安乐更加强大，以安乐陶醉的方式，内部的细微分别念也停止。由此，不净的业力显现的细微部分也消失。那些清净的显现也成为一体空性。
English
Yes, that has already been said above. The meaning of the essence is this: In the Compendium of Practices, it says that seeing a mirage with five lights is the first. This is the preliminary for Abhisambodhi, so it should be applied at the beginning of both outer and inner. After that, regarding the term "outer" for the elements, although it does not refer to an external meaning, the yogi's own mind's appearances, all aspects of the arising, are considered outer from the perspective of appearance. Also, there is a slight mixture of impure, external, deluded appearances. The inner Abhisambodhi is that the deluded appearance on top of that appearance is appearing without being. Therefore, in this case, there is no need to establish "this is the definition." Furthermore, the nature or abiding of all those appearances of wisdom is the wisdom of great bliss. That is why it is called inner, because it is the reality and self-nature. Among these, the first appearance at the time of Abhisambodhi is that in the appearance of bliss and clarity, all aspects of gross appearances arise, and while that appearance does not cease, one also realizes that self-nature is free from elaboration. Just like the sky is covered with moonlight, that is the first outer appearance. Moreover, on top of that, the bliss of the melting of all the channels of the inner body, along with the winds, causes the ordinary body appearance to cease. That is the first inner appearance. In the second moment, at the time of the increase arising, bliss also increases, but more importantly than that, the clarity increases greatly, and all the subtle aspects of knowledge, qualities, signs, and so on, also become manifest. Moreover, that also arises in a manner free from elaboration, like the sun rising in a clear sky, which represents the outer increase. Inwardly, all the winds that are the basis of speech dissolve into bliss, so the ordinary appearance of speech ceases. One also knows that the extremely clear wisdom is free from elaboration, like the sun, which is the inner increase. Third, at the time of obtaining appearance, those appearances of wisdom do not cease or become unclear, but are even clearer than before. However, because bliss is even more powerful, in a state of being intoxicated by bliss, even the subtle inner thoughts cease. As a result, even the subtle aspects of impure karmic appearances disappear. Those pure appearances also become one emptiness.