English
The practice of the noble Blo-ldan-ma (Wise Woman) is not explained here, nor is the practice mainly through methods. The practices of the noble Manjushri Sharp, Increase of Wisdom, Lion of Speech, Ri-ti-pa-la, and Beneficial Adornment, etc., are not explained here. Through the key points of those practices, one should generate vast wisdom. Thus, the third topic, pointing out the key points of the Lamp of Wisdom, is complete. Now, the fourth topic, pointing out the key points of the Lamp of Empty Spheres: The sphere is the basis, so it is unchanging. The light is the manifestation, so it pervades all. The lamp causes the manifestation of light to appear. Here, the throbbing of the pulse is the key. That is, someone with faith, having pleased the lama, goes to a place where people do not frequent, and if the eyes constantly throb without separating from the root of the pulse, one's own thumb, and two fingers, the manifestation of wisdom will increase. Thus, the fourth topic, pointing out the key points of the Lamp of Empty Spheres, is complete. Now, the fifth topic, pointing out the key points of the Lamp of Space: Space is from the space between one's own eyebrows. That is, it is guided by the key points of radiance in the right, left, above, and below directions. That is, first, one should slowly learn the sun in a cloudless sky. The yogi should guide and focus on the increase of manifestation, and it is from that very manifestation of wisdom that one sees. That is, one should train the eyes well in the above, below, right, and left directions, focusing and guiding the manifestation on the sky and rays. Similarly, at the time of the waxing moon, one should also practice in the clear sky. Thus, the fifth topic, pointing out the key points of the Lamp of Space, is complete. Now, the sixth topic, pointing out how the manifestation of wisdom arises from relying on the key points and practicing: Whoever, as a yogi, constantly practices the key points of the lamp in this way. The words about confusion, etc., are clear in the text. Now, the seventh topic, pointing out the extent of the manifestation of wisdom: Broken boat, etc., these two words are clear in the text. Now, the eighth topic, the method of correction, these two words are also clear in the text. Now, the ninth topic, pointing out the method of purifying the elements of the body: In this way, by becoming accustomed to the method of practicing with the sun and moon. In this way, the manifestation of earth and stones will subside in oneself, and one will unite with the power of seeing the manifestation of the completely pure nature of reality.
Chinese
当这个身体的四大元素耗尽时，身体变得空洞，就像看到水中的月亮一样，那时，心的显现自然圆满。第九个内容是关于身体元素如何被净化。现在，第十个内容是关于如何耗尽渗漏。因此，当瑜伽士的身体元素停止流动，身体解脱为光明时，他会看到法性耗尽的显现，并且不会再将自己视为有漏的蕴，而是会成佛。也就是说，他会在不舍弃这个身体的情况下，证得圆满正觉。这些是关于第八个身体安置——灯的关键点的十个方面的教导。现在，第九个身体安置——灯的特征的教导，分为十个部分来详细解释。第一个是关于灯的必要性。从象征成佛之道来说，灯被称为灯。它的特征是，例如，一般来说，佛陀智慧的清净显现，显示颜色和形状，以及在客体上显示的智慧母的显现，以及存在于身体中的智慧子，这两者在此处连接。由于它是轮回和涅槃之间的连接，所以现在灯真实地显现。第一个内容是关于灯的必要性。现在，第二个内容是关于灯的真实特征。两个自发的声音的词语清楚地说明了这一点。现在，第三个内容是关于灯的自性。从现在的显现，包括分别念，到外在客体的显现，包括形式等等，所有这些与心识相关的，都依赖于智慧之灯。通过修行，流动自然停止，不分别的智慧清净显现的基础不会被抓住。第三个是关于灯的自性。现在，第四个内容是关于钩子是灯的特征。钩子是灯的特征是，它无差别地遍及佛陀和众生，因此是万物的根基。进入轮回和涅槃两者都是道路。从法性显现中进入是结果。由于这种遍及存在和不存在的一切，因此依赖于任何事物都可以成佛。也就是说，它本身
English
When the four elements of this body are exhausted, the body becomes hollow, like seeing the moon in water, at that time, the appearance of the mind is naturally complete. The ninth content is about how the body's elements are purified. Now, the tenth content is about how to exhaust the outflows. Thus, when the yogi's body elements cease to flow and the body is liberated into clear light, he sees the appearance of the exhaustion of dharmata, and he will no longer regard himself as an impure aggregate, but will become a Buddha. That is to say, he will attain perfect enlightenment without abandoning this body. These are the teachings on the key points of the eighth body placement—the lamp—in ten aspects. Now, the ninth body placement—the teaching on the characteristics of the lamp—is explained in detail in ten parts. The first is about the necessity of the lamp. From the point of symbolizing the path to Buddhahood, the lamp is called a lamp. Its characteristic is that, for example, in general, the pure appearance of the wisdom of the Buddha, showing color and shape, and the appearance of the wisdom mother showing on the object, and the wisdom son existing in the body, these two are connected here. Since it is the connection between samsara and nirvana, now the lamp actually appears. The first content is about the necessity of the lamp. Now, the second content is about the real characteristics of the lamp. The words of the two spontaneous sounds clearly illustrate this. Now, the third content is about the nature of the lamp. From the present appearance, including conceptualization, to the appearance of external objects, including forms, etc., all these related to consciousness depend on the lamp of wisdom. Through practice, the flow naturally stops, and the basis of the non-conceptual pure appearance of wisdom is not grasped. The third is about the nature of the lamp. Now, the fourth content is about the hook is the characteristic of the lamp. The characteristic of the hook is the lamp is that it pervades the Buddha and sentient beings without distinction, so it is the root of all things. Entering both samsara and nirvana is the path. Entering from the manifestation of dharmata is the result. Since this pervades everything that exists and does not exist, one can attain Buddhahood by relying on anything. That is to say, it itself
Chinese
由于有水元素的进入，能收摄显现。由于有土元素的支撑，眼睛不会改变。由于有火元素的扩展，色和颜色能扩展成多种多样。由于风元素的产生，不会做开合等等的各种行为。因此，这就是基础的自性吗？因为眼睛具有能动性，最初由四大元素产生，最终也会变回四大元素。此外，眼睛能摄取色，因此土的体性就是土本身。通过学习外在的土，就能精通于色法自性解脱的自性。此外，精通于了知色的相状，能进入一切的是水的体性。通过学习外在的水，就能精通于声法自性解脱的自性。又，依靠色而扩展，通过了解内外的差别，是火的体性。就能精通于香法自性解脱。水和色的颜色，如白色、红色，黄色、绿色等等，形状如四方形、三角形、圆形、半圆形、长形、长短、粗细等等的区分是风的体性。通过学习外在的风，就能精通于味法自性解脱。 如是，第四个内涵，直接揭示了遥掷水灯的体性。现在，第五个内涵，直接揭示了智慧自生灯的体性。以遣除无明的智慧，名相即是其自性。而且，光明是自性常住，故于法性中光明。精通于通达自身及所有宗派之词，并断除增益与诽谤。以意义将所有所知收摄于基础之中。收摄的必要是焚烧五毒烦恼的障碍、业所积聚的异熟障碍，以及由新旧习气所生的分别念障碍，因此是智慧。焚烧这些的必要是使过去之果成熟。因此，断绝轮回之命，从此轮回之名亦灭。断绝过去之命，故脱离对过去的期望。 如是，第五个内涵，直接揭示了智慧自生灯的体性。现在，第六个内涵，直接揭示了明点空性灯的体性。此时
English
Because there is the entry of the water element, it gathers appearances. Because there is the support of the earth element, the eye does not change. Because there is the spreading of the fire element, forms and colors spread into various kinds. Because of the arising of the wind, it does not perform various actions such as opening and closing. Therefore, is that the nature of the basis? Because the eye has agency, it is initially produced from the four elements, and ultimately it will transform into those same elements. Moreover, because the eye grasps form, the essence of earth is earth itself. By studying external earth, one becomes skilled in the nature of the self-liberation of form as dharma. Furthermore, being skilled in understanding the characteristics of form, entering into everything is the nature of water. By studying external water, one becomes skilled in the nature of the self-liberation of sound as dharma. Also, because it spreads relying on form, knowing the distinctions of inner and outer is the nature of fire. One becomes skilled in the self-liberation of smell as dharma. The colors of water and form, such as white, red, yellow, green, and so on, and the shapes such as square, triangle, circle, semicircle, oblong, long and short, thick and thin, and so on, are distinguished by the nature of wind. By studying external wind, one becomes skilled in the self-liberation of taste as dharma. Thus, the fourth topic directly reveals the characteristics of the Distant Throwing Water Lamp. Now, the fifth topic directly reveals the characteristics of the Self-Arisen Wisdom Lamp. With the wisdom that dispels ignorance, the name itself is the essence. Moreover, clarity is the abiding nature, therefore it is clear in the nature of dharma. One is skilled in engaging with all words of self and established tenets, and in severing exaggerations and deprecations. In meaning, all knowable things are gathered into the basis. The necessity of gathering them is to burn the obscurations of the five poisons, the obscurations of the ripening of karma accumulated by actions, and the obscurations of conceptual thought together with the predispositions of past and future, therefore it is wisdom. The necessity of burning these is to ripen the fruits of the past. Therefore, cutting the life of samsara, now there is no name of samsara. Cutting the life of the past, one is separated from hope for the past. Thus, the fifth topic directly reveals the characteristics of the Self-Arisen Wisdom Lamp. Now, the sixth topic directly reveals the characteristics of the Thigle Emptiness Lamp. At this time
Chinese
通过细微的明点来了解，以周遍性为基础。因为以意义来了解基础而没有执着，是空性的法性。名相本身安住在无为之中。因为没有刺痛所以是圆的。因为显示佛的净土所以自性光明。因为没有贪着所以颜色是红色。因为没有被垢染的过失所染污，所以具有法性的光彩。因为具有五种明亮的颜色之光，所以对于此，错乱的显现止息。并且光明之轮有次第地向上，具有光芒四射和角落等。从那上面依靠而使智慧的显现增长。如是显示了第六个明点空性灯的体性。现在显示第七个内涵，法界清净灯的体性的真实意义。法界觉性的计划，它的清净的体性是：颜色是深蓝色，法性不变。自圆满的自生智慧没有被业和习气所染污。二者的部分，形状像字母那若（na ro）的形态一样，方便安乐，智慧空性。那二者圆满的法界是乐空无二的。那也从眼睛的两个角落的部分显现，安乐和空性双运的觉性，自己是金刚链的二身。依靠于此，事业的身和明点极其显现增长，依靠法界清净灯而使错乱的显现止息。如是显示了第七个内涵，法界清净灯的体性的真实意义。现在显示第八个内涵，灯的总体的体性。这些灯等等也都是自己的觉性从自己的本位圆满。周遍于显现，作为大自在自生。从那上面，心性清净的影像在虚空界显示。依靠那些灯，觉性金刚链的身，从脉的道路引导。中心觉性，周围是光和颜色。圆满报身具有相好，与受用身的形象相同，在大平等自性中，显现为平等的意义。如是显示了第八个内涵，灯的总体的体性。现在显示第九个内涵，那些灯的显现是，五种智慧的显现
English
It is understood through subtle bindus, with pervasiveness as the basis. Because understanding the basis through meaning has no attachment, it is the emptiness of Dharma-nature. The name itself abides in the unconditioned. Because there is no stinging, it is round. Because it shows the Buddha's pure land, its nature is clear. Because there is no attachment, the color is red. Because it is not stained by the faults of defilement, it has the radiance of Dharma-nature. Because it has the light of five clear colors, the appearance of delusion ceases in this. And the circles of light rise in order, with rays emanating and corners, etc. Relying on that, the appearance of wisdom increases. Thus, the nature of the sixth bindu emptiness lamp is shown. Now, the real meaning of the seventh inner meaning, the nature of the Dharmadhatu perfectly pure lamp, is shown. The plan of Dharmadhatu awareness, its nature of perfect purity is: the color is dark blue, the Dharma-nature is unchanging. The self-perfected, self-born wisdom is not stained by karma and habitual tendencies. The shape of the two parts is like the form of the letter Na Ro. Skillful means is bliss, wisdom is emptiness. The Dharmadhatu that perfects these two is inseparable bliss and emptiness. That also appears from the two corners of the eyes, the awareness of the union of bliss and emptiness, one's own Vajra Garland two bodies. Relying on that, the body of action and the extremely appearing bindus increase, relying on the Dharmadhatu perfectly pure lamp, the appearance of delusion ceases. Thus, the real meaning of the seventh inner meaning, the nature of the Dharmadhatu perfectly pure lamp, is shown. Now, the eighth inner meaning, the general nature of the lamp, is shown. These lamps and so on are also the perfection of one's own awareness from one's own ground. Pervading appearance, self-born as the great lord. From that, the image of the mind-essence perfectly pure appears in the realm of space. Relying on those lamps, the body of awareness Vajra Garland is guided from the path of the channels. The central awareness, the surrounding light and color. The Sambhogakaya has marks and signs, similar to the form of the Enjoyment Body, in the nature of great equality, appearing as the meaning of equality. Thus, the eighth inner meaning, the general nature of the lamp, is shown. Now, the ninth inner meaning, the appearance of those lamps is shown, the appearance of the five wisdoms.