Chinese
的本性中觉悟，没有分别念，并且在显现的层面上也断绝了不同的相状，就像天空被黑暗笼罩时，有形之物的相状无法看见一样。同样，内在与俱生分别念的种子一同运作的细微风息也融入其中，平凡的意识停止，心安住在空性之中，这就是黑暗所象征的内在证悟。关于这些，在母续等其他续部的观点中，有关于红白明点的运行停止和结合方式等许多内容，但由于本派的章节中没有阐述，所以暂时不作展开。此外，光明刹那四相的阶段应该这样理解：在之前的三个显现阶段中，也有各种各样的二元对立显现。而在这个阶段，除了完全的离戏大乐之外，没有任何细微的二元对立显现，因此清楚地见到实相的自性，就像天空没有遮蔽的因素，什么也看不见一样，以黎明时分来象征，这就是外在的现前菩提光明。同样，内在实相的大乐完全遍布虚空，虽然没有相状，却能觉知和看见，以黎明的虚空为比喻，这就是内在的现前菩提光明。这实际上是用胜义谛智慧之光直接照见。这样，智慧的自性从安乐的角度来说是内在的现前菩提，而智慧的显现从显现的角度来说是外在的现前菩提。这两者都用四种比喻来象征，这一点是相似的。但比喻不仅仅是天空，而是看见四个时期的天空的觉知本身。此外，还说传授黎明光明的诀窍，有人会想这是以外在的时间为依据。这实际上是传授光明诀窍的殊胜灌顶和第四灌顶的时刻，一般来说，在一天的时段中，这是最佳的时刻，特别是作为光明本身的象征的时刻。因此，在这个时刻进行是符合传统的，此外，为了引导弟子进入光明的次第，上师更需要具备卓越的品质。例如，获得双运果位的瑜伽士，圆满了幻身次第的弟
English
realizing its essence, there is no conceptual thought, and on the level of appearance, the marks of difference also cease. Just as when the sky is covered by darkness, the marks of tangible things cannot be seen. Similarly, inwardly, the subtle winds that operate together with the seeds of coemergent conceptual thought also dissolve. Ordinary consciousness ceases, and the mind abides in emptiness, which is what darkness symbolizes as inner attainment. Regarding these, in the views of other tantras such as the Mother Tantra, there are many things about the cessation of the movement of red and white bodhicitta and the methods of union, but since they are not explained in the sections of this system, I will not elaborate for now. Furthermore, the four moments of clear light should be understood as follows: In the previous three appearances, there were also various kinds of dualistic appearances. But in this moment, there is not even the slightest dualistic appearance, only the great bliss of complete freedom from elaboration. Therefore, seeing the nature of reality clearly is like the sky being free from obscuring factors, seeing nothing at all, symbolized by the time of dawn, which is the outer clear light of manifest enlightenment. Similarly, the great bliss of the inner reality pervades space, and although there are no signs, it is aware and sees, exemplified by the dawn sky, which is the inner clear light of manifest enlightenment. This is actually seeing directly with the light of the wisdom of ultimate truth. Thus, the nature of wisdom, from the aspect of bliss, is the inner manifest enlightenment, and the appearance of that wisdom, from the aspect of appearance, is the outer manifest enlightenment. Both of these are symbolized by four examples, which is similar. But the example is not just the sky, but the awareness itself that sees the sky of the four times. Furthermore, it is said that the instructions of the clear light of dawn are imparted, and one might think that this is based on external time. This is actually the time of the excellent empowerment of imparting the instructions of clear light and the fourth empowerment. Generally, within the divisions of a day, it is the best time, and especially the time that is the symbol of clear light itself. Therefore, performing it at that time is in accordance with tradition. Furthermore, in order to lead disciples into the stages of clear light, the teacher needs to be even more excellent. For example, a yogi who has attained union, a disciple who has perfected the stages of the illusory body.
Chinese
對於弟子的光明法等，雖然不必學習其他光明次第的修法，也不是強行在相續中生起見道，但從幻身次第的證悟增上後，屬於光明次第的最初體驗，是在與灌頂相關的指示之時生起的。如果此時沒有得到與灌頂相關的口傳，那麼需要花費許多年月努力才能在相續中生起，而得到這個就能在此剎那顯現。之後顯現菩提見道之時，如同佛陀耶舍足下，文殊以譬喻光明灌頂在黎明時分發生一樣，時間恰好也是有可能的，但其他則沒有時間的規定。詞義是，如同夜晚無雲的晴空中月光照耀一般，安樂覺受上粗顯的光明智慧，是初現分，即種姓，也就是與明妃結合所生的最初歡喜。在其上，光明的覺受更加增長，如同秋季晴空中陽光普照一般，這是增長現，即勝妙歡喜的智慧。安樂光明的覺受沒有停止，也沒有變小，雖然也向上增長，但被比安樂光明兩者強大百倍的空性覺受所壓倒，如同無垢的虛空被黃昏時分的黑暗所觸及一般，濃厚的無分別念，這是獲得現的智慧，即特殊歡喜。這三種現，也與各自的自性三類一同運行和產生，不是一次，而是之前也多次發生過。此處對三現說自性，是說第四光明沒有自性的意思。在那之後，不是以夜晚的月亮為代表的現，也不是以白天的陽光為代表的增長，也不是以黃昏的黑暗為代表的獲得，而是與八十自性的分別念完全分離，也就是在指示口訣的時候，暫時止息於等持中，以及在真實現證菩提的時候，在那三現的時候，真實捨棄各自本分的分别念種子的瑜伽。
English
Regarding the instructions on luminosity for disciples, although it is not necessary to learn other practices of the stages of luminosity, and it is not that the path of seeing arises forcibly in the mindstream, but rather, progressing from the realization of the stage of the illusory body, the first experience belonging to the stage of luminosity arises at the very moment of the introduction associated with empowerment. If one does not receive the oral transmission associated with empowerment at this time, it would take many years of effort to generate it in the mindstream, but by obtaining this, it is manifested in that instant. Later, at the time of manifesting the path of seeing of enlightenment, it is possible that the timing is just right, like when Manjushri bestowed the empowerment of the luminosity of example upon the feet of Buddha Yeshe at dawn, but otherwise there is no fixed time. The meaning of the words is that the coarse, clear wisdom of bliss, like the moonlight shining on a clear, cloudless night sky, is the first appearance, which is the lineage, that is, the first joy arising from union with the consort. On top of that, the experience of clarity greatly increases, like the sun shining brightly in the clear autumn sky, which is the increasing appearance, that is, the wisdom of supreme joy. The experience of bliss and clarity does not stop or diminish, and although it also increases upwards, it is overwhelmed by the experience of emptiness, which is a hundred times stronger than both bliss and clarity, like the darkness of twilight touching the immaculate sky, the thick non-conceptualization, which is the wisdom of attainment appearance, that is, special joy. These three appearances also go and arise together with their respective three categories of nature, not just once, but have happened many times before. Here, the mention of nature for the three appearances means that the fourth luminosity has no nature. After that, it is not the appearance represented by the moon at night, nor the increase represented by the sunlight during the day, nor the attainment represented by the darkness of twilight, but rather, it is completely separated from the eighty aspects of conceptual thought, that is, at the time of instructing the oral instructions, it is temporarily stopped in equipoise, and at the time of actual manifestation of enlightenment, at the time of those three appearances, the yoga of actually abandoning the seeds of the conceptual thoughts of their respective shares.
Chinese
进入（死亡过程）并在第四个刹那生起时，便真正地舍弃了（粗大的显现）。舍弃了具有自性的三种显现的那个刹那，上师说那是现前菩提光明智慧，并进行介绍，瑜伽士学生自己也应使其成为体验的境地，即应证悟。光明次第最初的体验生起之时，即使只是譬喻光明，也能象征实相。而心寂和幻身次第的显现四相，有连譬喻都无法象征的证悟方式和体验方式。因此，相对于那些来说，就像是真实意义的光明一般。光明次第达到究竟的真实现前菩提，是瑜伽士现量的行境。在那之前，也仅仅是信解和自明的行境，因此瑜伽士本身被称为境。如果按照通常的方式理解“界限的尽头”等，那么以黎明象征的界限，即黑暗的尽头的光明，不会被分别念等所摧毁和毁灭。在哪个时候，所有黑暗的集合都已逝去之后，以及在太阳升起之前的刹那，即这个时刻，导师应将这无垢清净的尽头比作光明。这是（原文）所说的。而在《转变论》中，“黑暗的尽头完全耗尽，界限的光辉全部逝去的地方”，按照这样的翻译，黑暗的尽头完全耗尽，与界限的光辉逝去，意义相同，都是夜晚逝去的名称。如此说来，尊贵的导师因为远离了昏昧，即一切烦恼分别念，所以为学生展示了带有外在譬喻的现前菩提次第。真正远离昏昧的是获得双运的导师。仅仅是将此诀窍传授给幻身达到究竟者，如果光明次第的最初证悟能在相续中生起，也就足够了。那也是依靠譬喻智慧，对实义智慧有了体验，因此成为了最殊胜的智慧。因此，先前传授诀窍的明光与之后相符，仅仅是对其自性没有证悟、错误证悟、怀疑这三者远离的理解良好地形成，便是体验。
English
Entering (the death process) and when the fourth moment arises, one truly abandons (the gross appearances). That moment of abandoning the three appearances with their own nature, the supreme lama said that is the manifest enlightenment of the clear light wisdom, and introduces it, and the yogi student himself should also make it become the realm of experience, that is, should realize it. When the initial experience of the clear light stages arises, even if it is only the clear light of example, it can symbolize the reality. And the four appearances of the mind isolation and illusory body stages, there are ways of realization and ways of experience that even an example cannot symbolize. Therefore, compared to those, it is like the actual clear light of meaning. The actual manifest enlightenment of the clear light stage reaching the ultimate is the object of the yogi's direct perception. Before that, it is also only the object of faith and self-awareness, therefore the yogi himself is called the object. If we understand "the end of the boundary" etc. in the usual way, then the clear light symbolized by the boundary, that is, the end of darkness, by dawn, will not be destroyed and ruined by conceptual thoughts etc. At what time, after all the collections of darkness have passed away, and the moment before the sun rises, that is, this moment, the teacher should explain this stainless pure end as an example of clear light. This is what (the original text) says. And in the Transformation Treatise, "The end of darkness is completely exhausted, and where all the glory of the boundary has passed away," according to this translation, the complete exhaustion of the end of darkness and the passing away of the glory of the boundary have the same meaning, both are names for the passing of the night. Thus, the venerable teacher, because he is free from dimness, that is, all afflictions and conceptual thoughts, shows the student the stages of manifest enlightenment with external examples. The one who is truly free from dimness is the teacher who has attained union. Merely transmitting this instruction to one who has reached the ultimate of the illusory body, if the initial realizations of the clear light stages can arise in the continuum, that is enough. That is also because, relying on the wisdom of example, one has experience of the wisdom of meaning, therefore it becomes the most excellent wisdom. Therefore, merely the clear light of knowledge that is in accordance with the previous transmission of instructions, is a good understanding that is free from non-realization, wrong realization, and doubt about its nature, is experience.
Chinese
必须要有依靠各种道理而生起定解的智慧。虽然究竟的意义是用比喻来表示，但比喻无法表示的是内心的安乐，远离分别念的纷扰的光明智慧，这被称为圆满正等觉的菩提智慧，是通过三现相融入的刹那次第而获得的。外面可以用比喻来表示，里面只是比喻，却无法用比喻来表示，这是说从显现的角度可以用比喻来表示，从本体的角度是远离比喻的意义。第二，宣说一切皆空的自性：非初始生，或最初生；非中生，或于中生；非末尾生，或于末尾生；圣者善说，彼等一切皆为空。何处去亦无来，无尽亦无增，非有亦非无。是为奇妙有形，亦非奇妙。非住亦非速去。离有与无之名言，非福德自性，亦非罪恶自性。非福德与罪恶之主，至高无上者。彼乃一切皆空，诸佛所说。如是说。对此有一些解释，以及玛尔巴和俄巴的追随者们这样说：非初始，即从光明中升起的逆行次第中，一切的最后生起，以及顺行次第中最初生起的是显现的智慧。顺行次第中，显现和证得二者之间生起，以及逆行次第中，颠倒过来，证得和显现之间生起，因此非中生，即是增长。逆行次第中，非末尾，即最初生起，以及顺行次第中，最后生起的是近得，即彼等生起的根基，以及融入之处，即一切皆空的明光。如果这样认为，此论典中具有能够清楚显示三现相顺行逆行的优点，但是，所谓非中生，在逆行次第中与增长不符，因为显现和证得之间生起是中