Chinese
诶！那是什么呢？首先，身体的精华，名为“心肉之灯”，犹如珍贵的紫蓝色帐篷，是不净的心和心所，以及清净的身体和智慧的所依。在那之中，智慧光芒的四脉，东边是卡德金脉，南边是卡德水晶管脉，西边是阿瓦都帝胜者金日，北边是空性自显，这五光清澈，远离血液和血清的因素。这些脉在身心聚合存在期间，以脉的形式存在。 当身心聚合分离时，脉也消融为光明的自性。如此这般的四脉汇集处，普贤（梵文：Samantabhadra）之基的明点，五光以环绕的方式旋转，并以光芒的明点和微细明点装饰而存在。脉的精华，名为“白滑脉之灯”，即光脉卡德水晶管脉，从心脏后方的两条脉，从中央脉向上延伸，从心尖四指处分为两支，以内外的方式从喉咙的脉络中出来，经过单味之路，从两耳后弯曲成牛角的形状，扎入眼珠，脉口张开而存在。因为这非常难以理解，所以脉根细如马尾八分之一，并且由于智慧任运珍宝的密道执持轮回和涅槃，所以脉尖被描述为宽广的形态。因为那是光脉的所依，所以名字叫脉，但实际上是气的精华。门的精华，缰绳，由于执持轮回和涅槃二者，所以能区分清净显现和错乱显现，是黑白相间的水中央。 啊！眼轮是智慧的密道，是三身显现为道相的各个部分，是使之在上方显现的灯。卡德向上尖锐的部分，以智慧之尖端执持清净的身体和明点的显现。因此，心肉之灯，卡德水晶管，缰绳水之灯，这三个是容器之灯三种。 它们根在心脏，茎在脉，果实以眼睛的方式存在，在道的时候被视为一体。
English
E! What is that? First, the essence of the body, called the "Citta Flesh Lamp," is like a precious purplish-blue tent, which is the support for the impure mind and mental factors, and the pure body and wisdom. In the center of that, the four wisdom light channels are: to the east, the Kati golden channel; to the south, the Kati crystal tube channel; to the west, the Avadhuti Victorious Golden Sun; and to the north, emptiness self-illumination. These five lights are clear, free from the factors of blood and serum. These channels exist in the form of channels as long as the body and mind aggregate exists. When the body and mind aggregate separates, the channels also dissolve into the nature of light. At the meeting point of these four channels, the Kunzang (Skt: Samantabhadra) base thigle, the five lights rotate in a circular manner, and exist adorned with radiant thigles and minute thigles. The essence of the channels, called the "White Smooth Channel Lamp," is the light channel Kati crystal tube channel. The two channels from the back of the heart extend upwards from the central channel, splitting into two branches four fingers' breadth from the tip of the heart, emerging from the network of throat channels in an inner and outer manner, passing through the path of single taste, and curving from behind the two ears into the shape of a cow's horn. They pierce the eyeballs and the channel openings remain open. Because this is very difficult to understand, the channel root is as thin as one-eighth of a horse's tail hair, and because the secret path of the wisdom spontaneous jewel holds both samsara and nirvana, the channel tip is described as a wide form. Because that is the support of the light channel, it is called a channel in name, but in reality it is the essence of wind. The essence of the door, the lasso, because it holds both samsara and nirvana, it distinguishes the vision of pure appearance and deluded appearance, it is half black and half white in the middle of the water. Ah! The eye wheel is the secret path of wisdom, the parts where the three bodies appear as the path aspect, it is the lamp that makes them clear above. The sharp upward part of the Kati, with the tip of wisdom, holds the pure body and the appearance of thigles. Therefore, the Citta Flesh Lamp, the Kati crystal tube, the Lasso Water Lamp, these three are the three types of container lamps. Their root is in the heart, the stem is in the channel, and the fruit exists in the form of the eye. They are considered as one during the path.
Chinese
要知道，正如所说：心与眼相连的脉，具有卡地谢尔（藏文：ཀ་ཏི་ཤེལ་）的管子，未被血液沾染的明点，大智慧在那里运行。如是说。第二，精华的灯三者是：外生清净物等，称为三。如是说所示。在《俱全明》中说：在珍宝坛城的心中，身体的微小部分如芝麻粒般，圆满地安住在五光的空间中，如果加以修习，就会显现为现证之道。如是说，在光脉卡地谢尔（藏文：ཀ་ཏི་ཤེལ་）管子中，外五大种的清净物，称为内界清净的灯，意思是说，将污垢的生起之清净物的自性，转变为五种光芒，称为界；将所有不净的实执迷乱显现完全清净，并在清净界清净物的空间中嬉戏，称为灯。例如，就像打开的丝绸，从彩虹五光的空间中，显现出具有界相明点的基础。如果对此非常熟悉，智慧之眼就会清晰地看到智慧，而且，界的颜色也像外生虚空的清净物，如青金石般的蓝色；地的清净物，如朱砂般的黄色；水的清净物，如海螺般的白色；火的清净物，如红宝石般的红色；风的清净物，如蓝宝石般的绿色，这些都会像眼睛无法直视般地显现。其中，如果要稍微区分显现的方式，那么，真实的界是五光的网络和半网，丝绸图案和众眼图案等等；界的显现是五光向上伸展，以及横向条纹、弯曲、手印等，基础显现的景象会显现出不可思议的景象；界明点是像鱼眼般的微小明点，没有动摇，具有五种光芒，充满在界面上显现。像这样的界显现的空间中，内生微细五大的清净物，称为空性明点的灯，是一种超越圆形和棱角的圆形光芒。在视觉上，就像向科莫（藏文：ཀོ་མོ་）的水中投掷石头，或者像孔雀羽毛的色彩一样，五光明点以圆圈环绕的方式显现。而且，内生心的清净物，像深蓝色的精华一样黑暗，沙
English
It is necessary to know that, as it is said: The vein connecting the heart to the eye, has a tube of Kati Shelle (Tibetan: ཀ་ཏི་ཤེལ་), a bindu unstained by blood, great wisdom runs there. So it is said. Secondly, the three lamps of essence are: outer arising pure substances, etc., called three. As shown by this. In Kunsel, it says: In the heart of the precious mandala of citta, a tiny part of the body, like a sesame seed, resides perfectly in the space of five lights, if practiced, it will appear as the path of direct perception. As it is said, in the light vein Kati Shelle (Tibetan: ཀ་ཏི་ཤེལ་) tube, the pure substances of the five great outer elements, called the lamp of inner space purity, meaning that the nature of the pure substances of the arising of impurities, transformed into five kinds of light, is called space; purifying all impure substantial clinging and deluded appearances, and playing in the space of pure space pure substances, is called lamp. For example, like an opened silk, from the space of the rainbow five lights, the basis of the appearance of space with bindus appears. If one becomes very familiar with this, the eye of wisdom will clearly see wisdom, and also, the color of space is like the pure substance of the outer arising sky, like lapis lazuli blue; the pure substance of earth, like cinnabar yellow; the pure substance of water, like conch white; the pure substance of fire, like ruby red; the pure substance of wind, like sapphire green, these will appear as if the eyes cannot bear to look at them. Among them, if one wants to slightly distinguish the way of appearance, then, the real space is the network of five lights and half-network, silk patterns and many-eyed patterns, etc.; the appearance of space is the five lights stretching upwards, and transverse stripes, curves, mudras, etc., the scenery of the basic appearance will appear as an inconceivable sight; the space bindu is a tiny bindu like a fish eye, without shaking, with five kinds of light, appearing filled on the space surface. In the space of such space appearance, the pure substances of the five subtle inner elements, called the lamp of emptiness bindu, is a round light beyond roundness and angularity. Visually, it is like throwing a stone into the water of Komo (Tibetan: ཀོ་མོ་), or like the colors of a peacock feather, the five light bindus appear in a circular manner. Moreover, the pure substance of the inner arising mind, dark like deep blue essence, sha
Chinese
身的精華像藏紅花汁一樣是黃色的，血的精華像牛奶一樣是白色的， 熱的精華像胭脂的顏色一樣是紅色的，氣的精華像草的顏色一樣呈現綠色。明點在千燈中也是如此。安住的基之明點是心間的普賢王如來基之明點，以及位於羅讓脈上的紅白二明點被稱為世俗因之明點。法性清淨的本覺，在感官之門顯現的五光之明點圓圈，極其清澈明亮，因為覺性空性不變，顯現為自生覺性的力量或果，因此，在此道中， 被稱為自生果之明點。實際上，心間燈的光芒顯現為三身道之景象。如果對此習慣的力量變得強大，那些明點就會完全 安住並變得穩固。總之，所有虛空和明點的顯現，都在光脈卡提水晶管般的管道中，在五種精華聚集的光界中，普賢王如來基之明點或本初不壞之明點安住。以觀看方式來約束，以智慧之眼觀看，從脈中顯現，而不是從外境顯現。因此，將虛空顯現視為外在，將覺性視為內在，如果所有顯現都顯得存在於他處，那麼覺性空性的光明和任運成就顯現的光明二者分離，產生能取所取的巨大錯亂遮蔽。因此，必須了解從自己的脈中自己顯現，而不是從外面顯現虛空和明點的景象的要點。一般來說，對於最初在此道中努力的人來說，僅僅從一開始就使虛空顯現，虛空和明點等顏色並不像那樣 清晰，虛空顯現呈現為灰暗和青暗，像捆紮或堆疊的草垛。對此不間斷地反覆禪修時， 虛空稍微穩定，明點也呈現為環繞的形狀。之後，如果更加努力地禪修，顏色稍微鮮豔的虛空明點會以顫動的形 式顯現，中間變得更加穩定，最終毫無動搖地安住，顏色也如實地變得清晰等。
English
The essence of the body is yellow like saffron juice, the essence of blood is white like milk, The essence of heat is red like the color of rouge, and the essence of breath appears green like the color of grass. The bindu is also like that in the thousand lamps. The abiding ground bindu is the Samantabhadra ground bindu in the center of the heart, and the white and red bindus located on the rolang channel are called the conventional cause bindu. The five-light bindu circles that appear manifestly at the gates of the senses, the primordial sound of the purity of dharmata, are extremely clear and bright. Because the emptiness of awareness is unchanging, it arises as the power or fruit of self-arisen awareness. Therefore, in this path, It is called the self-arisen fruit bindu. In reality, the light of the lamp in the center of the heart appears as the three kayas path vision. If the power of habit becomes strong, those bindus will be completely Abide and become stable. In short, all the appearances of space and bindus are in the channel of the light channel kati crystal tube, in the light realm where the five essences gather, the Samantabhadra ground bindu or the primordial indestructible bindu abides. Restrained by the way of seeing, seeing with the eye of wisdom, it manifests from within the channel, not from external objects. Therefore, holding the appearance of space as external, holding awareness as internal, if all appearances seem to exist elsewhere, then the luminosity of the emptiness of awareness and the luminosity of spontaneous accomplishment are separated, and a great obscuration of grasping and being grasped arises. Therefore, one must understand the key point that the appearances of space and bindus are not manifested from outside, but are manifested by oneself from within one's own channel. In general, for those who initially strive on this path, just making the appearance of space manifest from the beginning, the colors of space and bindus, etc., are not like that Clear. The appearance of space appears as dim and bluish, like bundled or stacked haystacks. When meditating repeatedly without interruption, The space becomes slightly stable, and the bindu also appears as a circular shape. Then, when meditating even more diligently, the space bindus with slightly brighter colors appear in a trembling form, And in the middle, it becomes more stable, and finally it abides without trembling, and the color also becomes clear as it is.
Chinese
嗡（藏文），如此之界，于虚空极净之界中，众灯之显现之基，秘密心之清净，智慧自生之灯，名为本体基位之大智慧，明空离执，觉性如来藏之实相显现者，是也。若无此，则余灯皆无，以此余灯如上各自分别显现之故，乃众灯之知者大智慧也。若分彼，则有四种类别，从作用之门略分之，初，解脱之智慧，将无明度脱至觉性之界中，五烦恼度脱至智慧之自性中等。能令行之智慧，令五身行至本来清净之界，及觉性智慧之界。能令摄之智慧，将五大摄至五清净之界，五蕴摄至五身之界，五身摄至觉性之界等。能令辨别之智慧，辨别觉与非觉，证与非证，烦恼与智慧，轮回与涅槃等之差别。如是之智慧，有本体、功用、光彩三者，本体乃依观视之要诀，托付于明点空灯之内觉，无作任运大光明，无为显现者，即如所有智之分。功用乃外明之智慧，意之义通彻显现，即如所有智之分。光彩乃因名果成，觉性光彩金刚连环，如金丝飞舞般之弯曲处，以细微明点庄严而显现。又依风之要诀，显现为解脱之相之来往之相，依脉之要诀，显现为解脱之相之细微弯曲之光彩，依明点之要诀，显现为解脱之相之弯曲处皆以细微明点如鱼眼般庄严之相，即是也。是故此乘中，亦需略说自道之脉、风、明点之要诀，亦名为阿底之阿努。