Chinese
班禅无垢友之意修明灯燃照之秘密续。无垢友。 班禅无垢友之意修明灯燃照之秘密续。无垢友。 第二函。 班禅无垢友之意修明灯燃照之秘密续第二函。现在是第一品第三十三问答，关于身体的安立，为了使未成熟的根基成熟，所显示的灌顶仪轨。首先以七支义来显示，根据灌顶的分类来进入，显示差别的行为：诶玛，诸天之主自在者您！等等所显示的。诶玛，像这样的灌顶，一下子显示自己的觉性，这真是太稀奇了。天是指世间的天，梵天和，帝释天和，遍入天和，大自在天等等，以及欲界和，色界和，无色界的诸天众。逝去的天是指具有圆满正等觉的佛陀，是四种智慧的自性。主是指第一劫的众生。自在是指欲界和，色界和，无色界的基础，在那一切之中出现，因此称为富有的您，显示了集结者的名称。现在由先前出现者来呼唤。第一是指成为殊胜者，具有金色的宝匣。具有自性大圆满的福分，你谛听，这样连同劝诫一起呼唤集结者。一般来说，佛陀所说的一切法，在上面也已经显示了，汇集为两种类别。佛语是指经部和续部两种，所诠释的法也无不依赖于这两者。因此，没有不汇集于经部和续部的法。其中，经部是汇集的，词句的解释部是广大的且进入性大的。续部是不变的，象征着种姓。部是显示灌顶和誓言以及见修行果和，身语意功德事业等等的。 如此显示的续部其他的是，除了大秘密决定续十七部之外，其他都隐藏而未显示之义。灌顶是，没有看见这个指示众生的真实，是谁也不知道的。灌顶的
English
The Secret Tantra of the Illuminating Lamp of the Meditative Experience of Panchen Vimalamitra. Vimalamitra. The Secret Tantra of the Illuminating Lamp of the Meditative Experience of Panchen Vimalamitra. Vimalamitra. Volume Two. The Secret Tantra of the Illuminating Lamp of the Meditative Experience of Panchen Vimalamitra, Volume Two. Now, the thirty-third question and answer of the first chapter, concerning the establishment of the body, to show the initiation ritual that ripens the unripe basis. First, it is shown by the seven branches of meaning, based on the classification of initiation to enter, showing the work of distinction: Ema, Lord of the Gods, Lord of Power! And so on. Ema, such an initiation, which shows one's own awareness all at once, is wonderful. Gods are the worldly gods, Brahma, Indra, Vishnu, and the Great Lord, and so on, and the gods of the desire realm, form realm, and formless realm. The past god is the perfectly complete Buddha, the embodiment of the four wisdoms. Lord is the being of the first kalpa. Power is the basis of desire, form, and formlessness, which arises in all of them, hence the name of the collector, the rich one. Now, he is called by the one who appears first. The first is the supreme one, possessing a golden casket. Listen, you who have the fortune of the Great Perfection of Nature, thus calling the collector together with admonitions. In general, all the teachings spoken by the Buddha have been shown above, gathered into two categories. The teachings are the Sutra and Tantra, and there is no teaching that does not rely on these two. Therefore, there is no teaching that is not gathered into the Sutra and Tantra. Among them, the Sutra is gathered, and the commentary on the words is vast and has great entry. The Tantra is unchanging and symbolizes lineage. The section shows empowerment, vows, views, meditation, conduct, results, body, speech, mind, qualities, and activities. Thus, other tantras that show this are: except for the seventeen tantras of the Great Secret Definitive Tantra, the meaning of others being hidden and not shown. Initiation is: no one knows who has not seen this reality that shows beings. The
Chinese
仅仅依靠具有所缘、无所缘和极无所缘、最无所缘的口诀传授，就能使仪轨的支分圆满，将要宣说这个意义。这是承诺要宣说的。也就是，外在的灌顶是与共同乘和经文相顺应的，内在的灌顶是胜于其他乘的意义，秘密的灌顶是依靠明妃和世俗的明点，秘密无上的圆满灌顶，是不依靠仪轨和表相，而是实际展示法性的实修。所谓外，就像是展示外境的相一样，内在是安住于境内的有情差别，就像是展示相一样，秘密是他人无法知晓的解脱智慧的意义，就像是确定差别并使之熟悉一样。秘密是对声闻等低劣乘，以及未在经文中开示的有情保密，成为以秘密获得成就的近因，完全是那些有情的眷属，以及受用和身体及根等无余完全圆满和确定，就像是从外境没有需要确定的境一样。这样灌顶的次第是，具有所缘的灌顶是依靠彩粉和修持的物品来传授，在身体上安立能力，并且洗涤身体的垢染。无所缘的灌顶是依靠坛城和宝瓶来传授，在语上安立能力，从而使语的业和习气清净。这二者是具有传授物的灌顶。极无所缘的灌顶是依靠表相和缘起来传授，在心上安立能力，并且使心的业和习气清净。这里是有传授物和无传授物各占一半。最无所缘的灌顶是依靠坐姿和观看方式来传授，在心语身上安立能力，并且使三者的业和习气清净。这是心性直接降临，是无传授物的灌顶。这样在身上安立能力后，身体可以成为本尊瑜伽，可以成为行瑜伽，可以成为食物和衣服的瑜伽。对这些获得了教法。
English
Relying solely on the transmission of instructions with and without objects, extremely without objects, and most without objects, this meaning of perfecting the limbs of the ritual will be explained. This is the promise to explain. That is, the outer empowerment is in accordance with the common vehicle and the scriptures, the inner empowerment is the meaning superior to other vehicles, the secret empowerment relies on the consort and the conventional bindu, the secret supreme complete empowerment does not rely on rituals and symbols, but actually shows the actual practice of the nature of reality. The so-called outer is like showing the characteristics of the outer environment, the inner is the difference of sentient beings dwelling in the inner environment, like showing the characteristics, the secret is the meaning of liberating wisdom that others cannot know, like determining the difference and making it familiar. The secret is kept secret from the inferior vehicles such as the Shravakas and the sentient beings who have not been taught in the scriptures, and it becomes the proximate cause for obtaining accomplishment through secrecy, completely the retinue of those sentient beings, as well as the enjoyment and body and faculties, etc., completely complete and determined, just like there is no object to be determined from the outside. Thus, the order of empowerment is that the empowerment with objects is transmitted by relying on colored powders and the objects of practice, establishing power on the body and washing away the impurities of the body. The empowerment without objects is transmitted by relying on the mandala and the vase, establishing power on speech, thereby purifying the karma and habits of speech. These two are empowerments with objects of transmission. The empowerment extremely without objects is transmitted by relying on symbols and interdependence, establishing power on the mind and purifying the karma and habits of the mind. Here, there is half with and half without objects of transmission. The empowerment most without objects is transmitted by relying on the posture and the way of looking, establishing power on the mind, speech, and body, and purifying the karma and habits of the three. This is the direct descent of the nature of mind, the empowerment without objects of transmission. Thus, after establishing power on the body, the body can become the deity yoga, can become the action yoga, can become the yoga of food and clothing. Those have obtained the teachings.
Chinese
因此，通过净化这些行为的业力和习气，最终身体和心识的联系将会断绝，身体的幻轮将会停止。通过在语言上赋予力量，可以念诵深奥的密咒本尊，可以供养和赞美各自的本尊上师，可以说出自己心识脉轮的文字，可以说出所说的声音，并且能够对这些获得稳固。语言的行为和习气将会净化，最终语言和心识的联系将会断绝，语言的言说幻轮将会停止，因此不会再轮回于三界。此外，通过在心识上赋予力量，可以修习风等圆满次第，可以安住于脉、明点和事物的存在方式，可以直接体验觉性的意义，可以训练觉性的众多分支，并且能够对这些获得稳固。心识的行为和习气将会净化，最终心识的分别念将会停止，心识的迷惑将会停止，因此心识不会再进入三界。此外，通过在身语意三者上都赋予力量，瑜伽士可以随心所欲地进行行为，同样可以进行禅修和见解，并且能够对这些获得稳固。这些行为和习气将会净化，最终身语意三者的活动将会停止，通过所有佛陀的身语意四种涅槃方式，心识将会成熟，因此在三界中的轮回将会断绝。此外，通过依赖四种灌顶的基础，并通过上师的口诀来熟悉，必定能够从三界中解脱。剩余的四个词语可以通过经文来理解。如是，首先通过依赖灌顶的分类来展示进入特殊道路的方式。现在，其次通过依赖四种特殊的分类，来展示众生的进入之门。有相，指的是普遍和仅仅是经文的门径。有相本身，指的是依赖于坛城和物质的次第。无相，指的是通过进入坛城的行为，自身圆满为坛城，以及通过安住宝瓶的特殊性，将心识收摄为明点，以及通过所说偈颂的特殊性，将定解安立于自身。非常，指的是特殊或殊胜，有
English
Therefore, by purifying the karma and habitual patterns of these actions, eventually the connection between body and mind will be severed, and the illusion-wheel of the body will cease. By placing power on speech, one can recite profound secret mantra deities, offer and praise one's own yidam deity's guru, speak the letters of one's own mind-chakra, speak the sounds that are spoken, and gain stability in these. The actions and habitual patterns of speech will be purified, and eventually the connection between speech and mind will be severed, the illusion-wheel of speech will cease, and therefore one will not revert to the three realms. Furthermore, by placing power on the mind, one can meditate on the completion stage, such as the winds, abide in the way of the channels, bindus, and objects, directly experience the meaning of awareness, train the many branches of awareness, and gain stability in these. The actions and habitual patterns of the mind will be purified, and eventually the mind's conceptualization will cease, the mind's delusion will cease, and therefore the mind will no longer enter the three realms. Furthermore, by placing power on all three, body, speech, and mind, the yogi can perform actions as he pleases, and likewise can meditate and view, and gain stability in these. These actions and habitual patterns will be purified, and eventually the activities of body, speech, and mind will cease, and through the four types of nirvana of all the Buddhas' body, speech, and mind, the mind will be matured, and therefore the cycle in the three realms will be cut off. Furthermore, by relying on the basis of the four empowerments, and by familiarizing oneself with the guru's instructions, one will surely be liberated from the three realms. The remaining four words can be understood through the scriptures. Thus, first, by relying on the classification of empowerments, the way to enter the special path is shown. Now, secondly, by relying on the four special classifications, the way to enter for individuals is shown. With characteristics, refers to the general and merely scriptural gateway. With characteristics itself, refers to relying on the order of mandalas and substances. Without characteristics, refers to the completion of oneself as the mandala through the activity of entering the mandala, and the gathering of the mind into the bindu through the specialty of abiding in the vase, and the establishment of certainty in one's own mind through the specialty of spoken verses. Very, means special or supreme, with
Chinese
所谓的“无所作为”是指：以作为和指示的造作之象征，将加持力加于自身；以自性本住之象征，使一切显现皆为三身；以言语词句之象征，使自生大圆满之觉性与意义同时生起。以造作事业之缘起，使身语之障碍得以平息；以忆念禅定之缘起，断绝身心之悬崖。如是以上三者，乃是事业转为殊胜之意义。所谓的“极度无所作为”是指：第七，身体的坐姿之三身与身体分离；以显现的眼之观看方式，断绝意之行境。如是四种差别，并非针对不同之补特伽罗而说，而是指在一个补特伽罗身上，内外秘密一切圆满之四种分别念，以法性自在而称为“自在”。如是四自在之相续，对于作为所依之补特伽罗，能使生起必定发生之信心，并成熟自身之相续。如是依靠简略指示之第二种差别之四种差别，指示了补特伽罗之入门。现在指示以有所作为之灌顶事业之邻近表示：所谓之“有所作为”，是指针对智慧之次第。所谓之“具有”，是指具有之词语。意义上，也是成熟之意义之词语。其中，所谓之“近修”是指：事先在寂静处陈设供养之差别等等，如力所能及般陈设，并对空行母众也供养广大之会供与朵玛。对此，事先也应向自己之上师祈请等等。之后，上师自身禁语，念诵“嗡 贝玛 达 哲 班匝 卓达 哈亚 额瓦 吽 舍 (藏文：ༀ་པདྨ་ཏ་ཀྲིཏ་བཛྲ་ཀྲོ་ཏ་ཧ་ཡ་གྷི་ཝ་ཧཱུྃ་ཧྲཱི༔，梵文天城体：，梵文罗马拟音：oṃ padma ta kṛta vajra krota haya ghīva hūṃ hrīḥ，汉语字面意思：嗡 莲花 达 哲 金刚 卓达 马头 额瓦 吽 舍)”一百万遍。此时，也应在四个时段进行供养和赞颂等等。观修莲花大自在之生起次第一遍。如是生起次第圆满后，近修是念诵“嗡 汝汝 汝汝 吽 炯 诶 阿 Ra 勒 兴 兴(藏文：ༀ་རུ་ལུ་རུ་ལུ་ཧཱུྃ་བྷྱོཿ ཨེ་ཨ་ར་ལི་ཧྲིང་ཧྲིང་，梵文天城体：，梵文罗马拟音：oṃ rulu rulu hūṃ bhyoḥ e ā rali hriṃ hriṃ，汉语字面意思：嗡 汝汝 汝汝 吽 炯 诶 阿 Ra 勒 兴 兴)”一千万遍。此时，在寂静之闲暇中，应校正寂静之事业之仪轨；之后，在修持时，校正忿怒之事业之仪轨。念诵之意诀不中断传承。如是四种特征圆满。