English
If these are divided into four lamps, namely the lamp of oil and water, the lamp of awareness of space, the lamp of empty bindu, and the lamp of self-born wisdom. The first is the door of manifestation, in order to see the radiance of awareness on the path of external objects; the second is the basis of manifestation where the inner space manifests outwardly; the third is the aspect of manifestation, the support of action; the fourth is the clear and objectless manifestation of awareness, the unmistaken reality of vipashyana. The distinctions of these are, as stated in "Self-Arisen": In the mandala of empty space, the four uncreated lamps are clear with the meaning of non-interruption. The lamp of awareness of space is, in the center of empty space, the nature of space, the body of light, manifests without interruption or cessation, the mind-body possessing five wisdoms, appears like a rosary. That is also going and coming, moving and flickering. In the lamp of awareness of space, if awareness is placed and does not move, it is an excellent explanation of realizing the unchanging. The self-born wisdom lamp is, cutting off all superimpositions, the lamp of empty bindu is, arising effortlessly, the lamp of oil and water, if one looks at it without distraction, it is said to be the measure of complete meditation. Thus, by looking at the Vajra Rosary with the awareness of vipashyana, one becomes proficient in the four appearances in the order of habituation, and the nature of reality directly opens the door to the pure land. From then on, the bindu approaching maturity as a body is the increasing realization of the nirmanakaya, maturing as a body is the complete awareness of the sambhogakaya, and then all appearances are purified in the mandala of one great bindu, and all phenomena fabricated by conceptual thought are exhausted, and even the clinging to the nature of reality is exhausted, thereby seeing the appearance of the dharmakaya. In the Ornament of Clear Realization, it says: By directly seeing the nature of reality, one transcends the limits of mental discrimination, by increasing realization, the appearances of delusion disappear, and the wisdom of the bardo manifests. With the appearance of complete awareness, one transcends the path appearance of realizing the three kayas, with the appearance of the exhaustion of reality, the continuity of samsara in the three realms is cut off. Thus it is said. The way in which the bindu matures into a body is also similarly explained in the Kalachakra.
Chinese
凭借从所有母城中解脱贪恋之心和目光，完全进入不退转金刚道，从空性中，如烟雾、阳焰般清晰显现，在无垢的虚空景象中，能见到灯、火焰、月亮、太阳、金刚等，以及殊胜的组成部分和明点。在其中心，能见到佛的色身，那是远离处所和相状的众多圆满受用身。如是宣说。因此，在这无上秘密中，从一开始就将超越轮回之心的自生觉性作为直接击中的道路，精通此道者能迅速使果位自然而然地到来，关键就在于此。如果不是这样，在修持时，没有超越轮回之心和心所，那么果位就是轮回本身，因为因果不虚，二者是一致的，所以没有矛盾之处。特别是，观看现量光明之觉性的一刹那，就能使三界之心、心所连同阿赖耶识一同逆转。观看现量，因为内心没有散乱的分别念，所以从欲界中逆转。在明clear的状态中，因为没有使明clear停止的对治法，所以从色界中逆转。在无分别的专注中，因为没有执着于法性的心，所以从无色界中逆转。因为清澈而具有觉性，所以从阿赖耶识中逆转。因为确信是自生智慧，所以从阿赖耶识的识中逆转。因为在显现光明之境中，没有显现平凡的习气，所以从五根识中逆转。那时，因为没有分别的思辨和贪嗔的分别念，所以从意识和烦恼识中逆转。总之，从三界的所有心和心所中解脱出来，就是与佛的寂静智慧无二无别的究竟之果。在《大宝积经》的法类中说：寂静的智慧，如来之意的秘密，与心、意和识分离，也不会舍弃三摩地的要点，这就是如来们不可思议的意之秘密。因此，那些在密宗的下部续部中，通过拙火融入中脉而将乐明无分别的智慧视为俱生智的人
English
By means of the mind and eyes freed from attachment to all maternal cities, having fully entered the irreversible Vajra path, from emptiness, like smoke and mirages, clearly appear, in the stainless sky-like appearance, one sees lamps, flames, the moon, the sun, all the vajras, as well as supreme components and bindus. In its center, the form of the Buddha is seen, which is the Sambhogakaya, separate from places and forms. Thus it is said. Therefore, in this unsurpassed secret, from the very beginning, the spontaneously arisen awareness that transcends the mind of samsara is the path of direct impact. The key to the swift arrival of the fruit in its own place by those skilled in this is precisely this. If it is not so, then during practice, not having transcended the mind and mental events of samsara, the result is samsara itself, because cause and effect are infallible and one, so there is no occasion for contradiction. In particular, that single moment of awareness that beholds manifest luminosity is the reversal of the minds and mental events of the three realms, together with the alaya. By beholding the manifest, since there is no scattering of internal conceptualization, one turns away from the desire realm. In the state of clarity, since there is no antidote to stop the clarity, one turns away from the form realm. In non-conceptual one-pointedness, since there is no mind attached to the nature of reality, one turns away from the formless realm. Because it is clear and aware, one turns away from the alaya. Because it is decisively self-arisen wisdom, one turns away from the consciousness of the alaya. Because in the sphere of luminous appearance, there is no appearance of ordinary traces, one turns away from the five sense consciousnesses. At that time, because there is no discriminating thought or conceptualization of attachment and aversion, one turns away from the mind consciousness and afflicted consciousness. In short, liberation from all the minds and mental events of the three realms is the ultimate, which is none other than the peaceful wisdom of the Buddha. In the category of teachings of the Great Jewel Heap Sutra, it says: "Peaceful intelligence, the secret of the Tathagata's mind, is separate from mind, intellect, and consciousness, and does not abandon the key points of samadhi. This is the inconceivable secret of the minds of the Tathagatas." Therefore, those who, in the lower tantric systems of secret mantra, consider the co-emergent wisdom to be the wisdom of bliss, clarity, and non-conceptuality due to the prana of rasayana entering the central channel...
Chinese
任何未从八识转变的体验，其乐受由意和染污意所生，心识的念头不离阿赖耶识。气和脉通过单一口味的道路进入中脉，每个脉结的解脱力促使十地之断证显现。由于气和心进入六道的脉瓣，导致不净的错觉显现，这就是正确与错误的要点。在此，气安住于自寂，没有进入中脉等情况。当各个脉瓣的气趋向自净时，光明脉的智慧气在自身位置上自明。因此，清净智慧的显现，即身和刹土，从本性光明中，没有不净错觉显现的时刻。中脉的光明脉增长，脉通过逐渐将脉结的形态转化为光，从而使地的证悟在自显中显现。此外，当最初的两个脉结消融于光中时，外部显现的光明中会显现成百上千的佛土。在这些刹土中，光芒四射，聚集在自显中而行走，身体移动使成百个刹土震动，内在进入并不退转的法性三摩地等情况发生。因此，要知道，以这些为代表的更高道路也远远胜过较低的乘。这样，当四种显现的道达到终点时，虽然通过彻却使身体化为微尘，但这并不能成就金刚身。由于没有成就金刚身，因此没有办法通过这个所依来成办直至轮回空尽的伟大他利。因此，这个色身如水中的月亮般，虽然有显现的色相，但没有觉性的色相而安住，无量无边地利益有情，这被称为大迁转身，如大学者莲花生和比玛拉米扎。如果这个所依暂时没有需要调伏的众生，那么外在显现的俱生双运色身的自显，就会融入内在的无戏论法身中，各自的细微觉性智慧以明亮童瓶身的方式盘旋。从那之中，调伏对象和调伏者的游戏展开，永不停止。
English
Any experience that has not turned away from the eight consciousnesses, its feeling of pleasure is generated by the mind and afflicted mind, and the aspect of mental thought does not go beyond the base consciousness. The winds and elements enter the central channel through the path of a single taste, and the power of liberation of each knot enables the realization of the ten bhumis to arise. Because wind and mind enter the root petals of the six realms, impure illusions arise, and that is the key to right and wrong. Here, the winds remain in their own peace, and there is no entering the central channel, etc. When the winds of each root petal go to self-purification, the wisdom wind of the light channel is self-illuminating in its own place. Therefore, there is no time when the appearance of pure wisdom, body and realm, from the nature of inherent luminosity, gives rise to impure illusions. As the light channels of the central channel increase, the channels gradually transform the forms of the channel knots into light, and the realizations of the bhumis appear in self-appearance. Furthermore, when the first two channel knots dissolve into light, hundreds of Buddhafields appear in the externally appearing light. In these realms, rays of light radiate, gather in self-appearance and walk, the movement of the body causes hundreds of realms to shake, and inwardly entering into the samadhi of non-conceptual dharmata and so on occur. Therefore, it should be known that the higher paths represented by these are far superior to the lower vehicles. Thus, when the path of the four visions is completed, although the body is reduced to dust through trekchö, it does not accomplish the vajra body. Because the vajra body is not accomplished, there is no way to accomplish the great benefit of others until samsara is empty through that basis. Therefore, that form body, like the moon in water, although there is an apparent form, abides without a form of awareness, and benefits sentient beings immeasurably, which is called the body of great transference, like the great scholars Padmasambhava and Vimalamitra. If that basis temporarily has no beings to be tamed, then the self-appearance of the spontaneously co-emergent form body that appears externally dissolves into the inner, non-elaborate dharmakaya, and each subtle awareness-wisdom swirls in the form of a clear, youthful vase body. From within that, the play of taming objects and tamers unfolds without ceasing.
Chinese
大尊者智慧光芒照耀之基，从极度平等安住中未曾动摇的法性，即是法界与智慧二者无别的法身之究竟。本净与任运二者无别的解脱处，大本净原始基位之实相中证悟。说什么本性空性的中观派们，此时所摄的一切都安住在寂灭的殊胜灭尽中，因此不承认自显的佛身和智慧，因为他们认为远离一切戏论边即是单空。如此这般，对于一切种智不以能知所知的方式分别，各自的观点虽有不同，但原始怙主之意趣大圆满自宗的特点是这样安立的：从本体本净的方面来说，法界空性远离一切戏论；从任运的方面来说，自显圆满受用净土和佛身之显现的细微智慧三者，以及从其力量产生执著相的五种智慧，和所知智慧显现的蓝宝石光芒中显现却不外显一样安住。因为有此智慧，才成为一切佛身和智慧的生源，并且从法身未动摇而化现二色身及其事业，这都是从能显现于所化众生的能力中产生的。如果不是这样，因为有智慧而利益所化众生，以及一切遍知的无量功德等都不会产生。如《摄要》中说：若无有智慧，则无功德增，菩提与如海，佛法亦不生。又如《灯明能显》中说：如是若无智慧分，则外虚空与空无别，此二差别即是不存在，因此从基位智慧周遍，若无智慧则成断见，任何差别皆不会有。等等无量经典中都这样说到。对于功德任运之理，在《平等和合大释》中也说：总与智慧无二之自性大乐之身，是瑜伽之自性，自能摧毁执著二取之相的魔众等，以及一切善妙功德之庄