English
From the blazing lamp, the distant rope is the lamp of water. By nature, it gathers both appearances, because the perceiver's grasping is not interrupted. By viewing with the grasping of both aspects, it is the view of the harmony of samsara and nirvana. Thus it is said. Measured from the perspective of definition, no matter what illusion the appearances of samsara and nirvana are, they can be held in a long continuum. Because it gathers the appearance of colors, it is called "distant," which is spoken from the aspect of leading the knowable to the object. If it appears like that, but one knows it is without self-nature, then the aspect of samsara, together with illusory appearance and illusory grasping, although not abandoned, goes far away, hence it is called "rope." If one does not realize it, then the opposite of that is far from nirvana, hence it is called "distant." Rope is synonymous with binding, so when the appearance of luminosity is seen, one realizes one's own nature, and the aspect of illusory appearance and illusory grasping is fundamentally separated, and it is bound by emptiness of self-nature, hence it is rope. If one does not realize it, then on the appearing object of the mind, the basis for generating habitual tendencies is bound in the manifest form of the senses, so it is the same in nature as a rope, therefore the sound of rope is added, that is, from the former. The definite words are like this: Eight is holding the distant continuum, holding what appears as form, gathering colors and so on, and the body of wisdom also from afar, becomes the perceiver and the holder. From the perspective of samsaric discrimination, it is called "distant" because it throws far away. Likewise, from the perspective of non-realization, it is also "distant" because it throws towards nirvana. Similarly, from the aspect of samsaric appearances, form and the five desirable qualities are all bound by this, hence it is rope. What appears on the object of the senses, memories, thoughts, etc., are all held by this, hence it is called rope, it holds from afar. Similarly, for the cloudless sky, wisdom appears as the body of selflessness, for the appearance does not let it go wild, therefore it holds it, hence it is called rope. Water is for those appearances, turning back from the self-ground of attachment, without any mind of attachment to all, placing the appearance in its own ground, hence it is called water because it is free from self-grasping. Lamp is all of one's own appearances, increasing from above upwards, the awareness of wisdom is clear, hence it is lamp. All that appears as arising and breaking, self-knowing conduct is unobstructed, and it is clear in the self-door of the senses, hence it is lamp. Wisdom abides in the outer realm, the inner realm is pure and appears in its own ground. This generates the appearance of experience, the realm and awareness are connected.
Chinese
也是眼睛。也是诸根的精华。显现之门是眼睛，故称为万物之基。如是说。若从各自的体性方面来区分，则五大聚合的远系，是风的精华之脉，如绵羊角，是显现、摄集、执持、增长三者的处所。智慧聚合的远系，是光脉清澈，不执著错觉显现，而是执持光明之自显。诸根聚合的远系，生起为能见色相之物，故与前者相反，显现为识觉离念之境，如山和森林等。显现境之义，如岩石形状和树木枝条等。自识执持眼识之方式，即是如此。此之体性是这样，由于显现不灭，在诸根的精华，眼睛之门中，生起，故安住于莲花之眼中。自之体性是执持诸根。从五大中，有放射和，摄集、执持和增长虚空。从智慧中，有观看和，安住和执持上者。诸根以境和有境和，无境等，是自执持。如是说。其中，境是能显现的色，安住于实物等。有境是根识。无境是没有的明亮显现，如日月之相等等。因此，在基位任运成就的部分中，存在的基显之光明法性现前者，是作为道显而见之门，是与远系水之气脉相连的光脉清澈者。如是见之，则粗糙的显现止息，故与轮回相异。执持涅槃之部分，故从以分别念执持宗派的臆想中，使心执反转的程度，确定为三种，也是五大聚合的远系的程度。境显增长和摄集二者圆满。精华聚合的程度，是色相差别分开。智慧聚合的程度，是见到一线相续，即是彼性。如是说。明灯显现所作之义的，境是色相显现，而觉性也是，一线相续显现之量。如是说。第二，明点空灯之体性是，无有可执的心性，也未变成如顽空一般，故因通彻本来清净之界限，习惯于无有边际无垢染之状态，故于法界本有之三身之
English
Also the eye. Also the essence of all faculties. The manifesting door is the eye, therefore it is called the basis of all things. Thus it is said. If distinguished from the aspect of their individual characteristics, the distant connection of the aggregation of the elements is the root of the essence of the wind, like a sheep's horn, it is the place of the three: manifestation, gathering, holding, and increasing. The distant connection of the aggregation of wisdom is that the light channel is clear, it does not grasp illusory appearances, but grasps the self-manifestation of luminosity. The distant connection of the aggregation of faculties arises as the means of seeing forms, therefore it is the opposite of the former, appearing as a state of awareness free from concepts, such as mountains and forests, etc. The meaning of the appearing object is like the shape of rocks and the branches of trees, etc. The way in which self-awareness grasps eye consciousness is just like that. The characteristic of this is like this, because manifestation is unceasing, in the essence of the faculties, the door of the eye, it arises, therefore it abides in the lotus eye. Its own characteristic is to hold the faculties. From the elements, there is radiation and, gathering, holding, and increasing space. From wisdom, there is seeing and, abiding and holding the upper one. The faculties with objects and object-holders and, non-objects, are self-grasping. Thus it is said. Among them, the object is the form that can appear, abiding in material things, etc. The object-holder is sense consciousness. The non-object is the clear appearance of absence, such as the appearance of the sun and moon, etc. Therefore, in the part of the spontaneously accomplished ground, the luminosity of the ground appearance, the nature of reality, is manifest, the door of seeing as the path appearance is only the clear light channel connected to the water droplets of the distant connection. Seeing it in this way, the coarse appearance ceases, therefore it is different from samsara. Holding the part of nirvana, therefore from grasping the conceptual constructs of philosophical tenets, the extent of turning back mental clinging is determined as three types, which is also the extent of the distant connection of the aggregation of the elements. Object appearance, increase and gathering are both complete. The extent of the aggregation of essences is that form appearance is divided into distinctions. The extent of the aggregation of wisdom is seeing a continuous line, which is that very nature. Thus it is said. The meaning of the lamp manifesting is that the object is the appearance of form, and awareness is also, the measure of the appearance of a continuous line. Thus it is said. Second, the nature of the thigle empty lamp is that, the nature of mind that cannot be grasped has not become like a solid void, therefore, because of the thorough purity of the original purity of the realm, being accustomed to the state of being without limits and without stains, therefore, the three bodies that are primordially present in the realm
Chinese
从水中的风清净的部分，显现光明之路的景象的介绍装饰中： 从来没有的空性， 生起自然穷尽，光芒消逝。 远离作为的空性， 获得象征三身的光明。 也就是说，空性的明点，由于眼睛深处充满光彩的观看方式，五种光芒在感官的显现中清晰，圆形，自明，颜色清澈，唯一，显现出远离戏论的意义。 因此，空性明点的灯是， 一切法的信任。 谁知道这个， 就享用明点的身。 获得修行者的行境。 因此，这个的自性是， 唯一，微小，远离戏论。 空性的无边，自明广大。 自性自明，平等性。 无分别，离戏，安住于圆形。 因为不欺骗，自然自在，四种圆满。 红色自明，本来清净。 没有污垢，完全清净， 远离我执束缚和烦恼。 以自己的自明体性为空。 这个被认为是那个的自性。 如果从词义的角度衡量，自性不变故为“ཐིག ”（藏文，梵文天城体：बिन्दु，梵文罗马拟音：bindu，汉语字面意思：明点）。 普遍扩展于所缘境故为“ལེ”（藏文，无对应梵文）。 显现却无我执故为空性。 消除错觉的黑暗故为灯。如《摩尼珠鬘》所说： “ཐིག ”（藏文，梵文天城体：बिन्दु，梵文罗马拟音：bindu，汉语字面意思：明点）不是变化的。 “ལེ”（藏文，无对应梵文）是普遍且显现于所缘境的。 空性是没有实物和相状的。 灯使黑暗变为光明。 如果区分，基位觉性的明点使轮回和涅槃的二元对立融合。身体脉的明点使痛苦显现为大乐。世俗因的明点将蕴界聚集为一体。胜义离戏的明点使法界和觉性平等结合。自生果的明点使昼夜融入光明，因此将诸佛的意趣融入广大无垠的虚空中，也就是灯燃烧： 区分有五种。 基位自明觉性的明点， 使显现的世间和轮回涅槃合一。 身体脉的明点， 使快乐和痛苦合一。 世俗因的明点， 是产生蕴和心的因缘， 使蕴、界等合一。 胜义无戏论的明点， 使法界和觉性合一
English
From the introduction adorned with the manner in which the clear light of the path appears from the pure part of wind from water: The emptiness that never existed, Arising naturally exhausted, the light fades. The emptiness free from action, Finds the light that symbolizes the three bodies. That is, the thigle of emptiness, due to the way of looking at the light colors filling the depths of the eyes, the five lights clear in the manifestation of the senses, round, self-luminous, the color is clear, unique, the meaning of being free from elaboration appears. Therefore, the lamp of the empty thigle is, The belief of all dharmas. Whoever knows this, Enjoys the body of the thigle. Obtains the field of practice of the practitioners. Therefore, the nature of this is, Unique, tiny, free from elaboration. The infinity of emptiness, great self-luminosity. Self-nature, self-luminous, equality. Non-conceptual, free from elaboration, abides in a circle. Because it does not deceive, naturally free, four complete. Red self-luminous, originally pure. Without impurities, completely pure, Free from self-grasping bonds and afflictions. Empty by its own self-luminous nature. This is considered to be the nature of that. If measured from the perspective of definition, because the self-nature does not change, it is called “ཐིག ” (Tibetan, Devanagari: बिन्दु, Romanized Sanskrit: bindu, literal meaning: bindu). Because it spreads extensively to the object, it is called “ལེ” (Tibetan, no Sanskrit equivalent). Because it appears but has no self-grasping, it is emptiness. Because it dispels the darkness of illusion, it is called a lamp. As stated in the "Garland of Pearls": “ཐིག ” (Tibetan, Devanagari: बिन्दु, Romanized Sanskrit: bindu, literal meaning: bindu) is not subject to change. “ལེ” (Tibetan, no Sanskrit equivalent) is pervasive and appears in the object. Emptiness has no substance or characteristics. The lamp transforms darkness into light. If distinguished, the thigle of the ground-abiding awareness merges the duality of samsara and nirvana. The thigle of the body-abiding channels makes suffering appear as great bliss. The thigle of conventional cause gathers the aggregates and elements into one taste. The thigle of ultimate non-elaboration unites the sphere of reality and awareness equally. The thigle of self-arisen fruit mixes day and night into clear light, therefore merging the intention of the Buddhas into the vast expanse of space, that is, the lamp is burning: The distinctions are five in number. The thigle of the ground-abiding self-awareness, Makes the appearing world and samsara and nirvana one. The thigle of the body-abiding channels, Makes happiness and suffering one. The thigle of conventional cause, Is the cause and condition for generating the aggregates and mind, Makes the aggregates, elements, etc. one. The thigle of ultimate non-elaboration, Makes the sphere of reality and awareness one.