Chinese
的光彩是，从光明和颜色来说，是果身显现的空性。从光明显现的颜色清晰来说，深邃的光彩是明点，光芒四射地显现。这样的光也显示在虚空之中。智慧勇识独自，半身，五尊父母身，以及自性清净的明点意愿，都在其中安住。第九个内涵是显示灯的显现。现在第十个内涵是显示其所需的果实：在清净的虚空灯中，如此圆满了五种智慧的光之身，有缘者若能见到此，此时便会清净，在法身、报身、化身三身穷尽之处，必定会自然解脱。由于超越了所执之境和能执之心二者的念头粗细，轮回的业和烦恼的重担，以及执着我执的绳索，都会自然断裂。如是等等，将第九个身体意义，灯的特征，分为十个部分来显示。现在，第十个身体的安置，是显示灯显现之境的关键，以十个内涵来显示，首先是外境事物：那个境的关键是这样，等等来显示。灯的境的关键是：就像这样，承诺要讲述。无云的虚空空旷，没有风和冰雹等。外境空旷是空性觉性显现的关键，因此，瑜伽士们远离虚空之境和目标，例如鸟在虚空中飞翔，不在虚空中停留，也不会掉在地上一样。瑜伽士将虚空作为道路，觉性不在虚空中停留，同样也不会变成虚空之外的其他事物。这样，瑜伽士不离开这个空旷的虚空而修持，见到智慧清净的显现是法性。这样，第一个内涵是显示灯的境的关键。现在，第二个内涵是依靠所托付的境的关键，心和意的
English
The radiance of those is that, in terms of light and color, it is emptiness from the appearance of the Fruition Body. In terms of the clarity of color appearing from the light, the profound radiance is bindu, and it appears radiantly shining. Such light also shows in the realm of space. Wisdom heroes, alone, half-body, the bodies of the five Father-Mother deities, and the desire for the naturally pure bindu, all abide within that. The ninth inner meaning is showing the appearance of the lamp. Now, the tenth inner meaning is showing the fruit of that which is needed: In the lamp of the completely pure expanse, like this, the body of light that perfects the five wisdoms, whoever fortunate sees this, at this time it will become pure, and at the place where the three bodies of Dharmakaya, Sambhogakaya, and Nirmanakaya are exhausted, one will definitely be liberated naturally. Because of transcending the coarse and subtle thoughts of the two, the grasped object and the grasping mind, the burden of the karma of samsara and afflictions, and the rope of attachment and self-grasping, will be cut off on their own. Thus, these explain the ninth body meaning, the characteristics of the lamp, shown by dividing it into ten parts. Now, the tenth placement of the body, is showing the key point of the object in which the lamp itself appears, shown with ten inner meanings, the first of which is showing the external expanse of objects: That key point of the object is like this, and so on. The key point of the object of the lamp itself is: like this, promising to explain. The empty sky without clouds, without wind and hail, etc. The emptiness of the external object is the key to the appearance of empty awareness, therefore, the yogis are separated from the object of the sky and the object of focus, for example, just as a bird flies in the sky making the sky the path, it does not stay in the sky, nor does it fall to the ground. The yogi takes the sky as the path, so awareness itself does not stay in the sky, and likewise, it does not become something other than the sky. In this way, if the yogi practices without separating from this empty sky, seeing the appearance of pure wisdom is the nature of reality. Thus, the first inner meaning is showing the key point of the object of the lamp itself. Now, the second inner meaning is relying on the key point of the entrusted object, the mind and the
Chinese
指示智慧的自性是：一般而言，各种显现的关键在于显现为白色、红色等各种颜色的特征，这是安住于法性中的。眼睛等五根的对境，无论显现或出现何种差别，都圆满于一个虚空之中。这是觉性金刚链生起之关键。如是，仅从虚空中，智慧、聚集的眼睛、风和觉性三者的关键，使心的分别念之流止息，智慧之显现得以明晰。而这些的关键是，地、水、火、风的生起和聚集，是眼睛。了知安住于眼睛自身之关键，即是身体诸要素的圆满。如是，第二内涵，依靠所依对境之关键，指示了心和智慧的自性。现在指示第四内涵，以灯之对境所行之道：不离于观视虚空之关键，特别是仅以灯之部分，从显现细微光芒，于虚空本身之中，于彼处成熟为身，融入界与智慧无二之中。如是进入之后，由智慧之风所推动，觉性之境安住于自性之中得以认识。如是安住之时，由于分别念之边际穷尽之故，由此串习，必定从轮回之法中解脱。如是，第三内涵，指示了灯之对境所行之业。现在指示第四内涵，差别远射灯之对境：远处，以索套束缚，对境是美丽的、不美丽的、中间的等等，将其收集于眼睛之中，由此心执持，风使业得以投射。以彼对境之关键，风被束缚于内，觉性安住于自处，转变色法之事物，于智慧之境中禅修，斩断意之散乱和收摄之根本，并安住于内。于此时，觉性从眼睛中引导，眼睛应学习外境之色法。如是，第四内涵，差别地指示了远射灯之对境。现在指示第五内涵，智慧灯之真实对境：智慧即闻、思、修三者。对境是以言词衡量，
English
The instruction on the nature of wisdom is: Generally, the key to various appearances is the characteristic of appearing as various colors such as white and red, which abides in the nature of reality. The objects of the five senses, such as the eyes, are perfected within the state of a single sky, no matter what differences appear or arise. This is the key to the arising of the awareness vajra chain. Thus, from the sky itself, the key of wisdom, the assembled eye, wind, and awareness, stops the stream of mental proliferation, and the appearance of wisdom becomes clear. Furthermore, the key to these is that the arising and gathering of earth, water, fire, and wind is the eye. By knowing the key of leaving the eye in its own state, the elements of the body are perfected. Thus, the second inner meaning, based on the key of the object of focus, indicates the nature of mind and wisdom. Now, the fourth inner meaning, the path that is practiced with the object of the lamp, is indicated: The key of not straying from the way of looking at the sky, and especially from the appearance of subtle rays of light from just a part of the lamp, matures into the form there within the sky itself, merging the realm and wisdom into one. Having entered in that way, being moved by the wind of wisdom, the object of awareness is recognized as abiding in its own nature. At the time of abiding in that way, because the limits of proliferation are exhausted, by familiarizing oneself with that, one will certainly be liberated from the laws of samsara. Thus, the third inner meaning indicates the action of the object of the lamp. Now, the fourth inner meaning indicates the object of the lamp of the specific long-range casting: The distant, bound by a lasso, the object is beautiful, not beautiful, intermediate, etc., gathering them into the eye, and from that, the mind grasps, and the wind causes the projection of karma. By the key of that object, the wind is bound within, awareness is left in its own place, transforming the objects of form, meditating in the realm of wisdom, cutting the root of the mind's scattering and gathering, and placing it within. At this time, awareness is drawn from the eye, and the eye should learn the forms of external objects. Thus, the fourth inner meaning specifically indicates the object of the lamp of long-range casting. Now, the fifth inner meaning indicates the actual object of the lamp of wisdom: Wisdom is the three of hearing, contemplation, and meditation. The object is measured by words,
Chinese
是为了衡量。那些成为最优秀智慧的人，希望通过词语和意义两者的联系来进行衡量。也就是，依靠比喻来确定智慧的知识。确定之后，意义自然而然地被理解。理解之后，所有概念都成为法性。即使依靠词语来表达，也能理解意义为法性。这是第五个内涵，展示了智慧之灯的真实领域。 现在，展示第六个内涵，即象征的意义，详细地进行区分。也就是，有三种象征。例如，通过二十一种特征的介绍来确定智慧的知识。到达时，法性会显而易见地显现。用符号象征是：将任何显现的自性符号都转化为法性。行为的符号是，在处所、身体、语言和意念中，大乐燃烧。表达的符号是，精通词语和意义的融合。用词语象征是：用许多繁琐的词语来切断外在的执着，用概念的词语来衡量自己和他人的论典，到达标准。用许多宗派的词语来切断抓住秘密终极的执着。也就是说，对于一个人来说，首先用比喻象征。即使那样也不能确定，就用符号象征。即使那样也不能解脱，最终就用词语来表达。 这是第六个内涵，展示了象征的意义，详细地进行区分。 现在，展示第七个内涵，即表达的意义，详细地进行区分。那么，如何知道法性的意义呢？有五种通过表达来了解的方式。依靠许多概念来了解法性的意义是：通过词语的表达，依靠概念来切断所知之边的繁琐。依靠宗派思想的概念来切断法性自身的介绍。用声音和词语混合的概念来切断词语和意义混合的繁琐。介绍是：将比喻的介绍之处转化为法性。用意义的介绍来介绍意义的法性。用常恒的介绍来介绍法性的母子。引导是通过片段的引导来将知识应用于自己的经验。通过整齐的引导来观察取舍和把握。通过学习方法的引导来将经验推向极致。通过从法性的意义中重复来了解是：在何处重复？重复是将伟大的原始解脱推向无基础。
English
It is for measuring. Those who have become the most excellent wisdom, wish to measure through the connection of both words and meaning. That is, relying on metaphors to establish the knowledge of wisdom. Once established, the meaning is naturally understood. Once understood, all concepts become the nature of reality. Even by relying on words to express, one can understand the meaning as the nature of reality. This is the fifth inner meaning, showing the actual realm of the Lamp of Wisdom. Now, the sixth inner meaning, the meaning of symbolism, is shown in detail with distinctions. That is, there are three symbols. For example, by establishing the knowledge of wisdom through twenty-one characteristics of introduction. At the time of arrival, the nature of reality will clearly manifest. Symbolizing with signs is: taking whatever appears as a sign of self-nature and transforming it into the nature of reality. The sign of action is that great bliss blazes in the place, body, speech, and mind. The sign of expression is proficiency in the blending of words and meaning. Symbolizing with words is: cutting off external attachments with many elaborate words, measuring one's own and others' treatises with conceptual words, and reaching the standard. Cutting off the attachments of grasping the ultimate secret with the words of many philosophical systems. That is, for one person, first symbolize with metaphors. If that does not establish it, then symbolize with signs. If that does not liberate, then finally express it with words. This is the sixth inner meaning, showing the meaning of symbolism in detail with distinctions. Now, the seventh inner meaning, the meaning of expression, is shown in detail with distinctions. So, how does one know the meaning of the nature of reality? There are five ways to know through expression. Knowing the meaning of the nature of reality by relying on many concepts is: through the expression of words, relying on concepts to cut off the elaboration of the edge of what is to be known. Cutting off the introduction of the nature of reality itself by relying on the concepts of philosophical tenets. Cutting off the elaboration of the mixture of words and meaning with the concept of mixed sound and words. The introduction is: transforming the place of introduction of the metaphor into the nature of reality. Introducing the nature of reality of meaning with the introduction of meaning. Introducing the mother and child of the nature of reality with the introduction of permanence. Guidance is applying knowledge to one's own experience through fragmented guidance. Observing what to accept and reject and what to grasp through orderly guidance. Pushing experience to the extreme through guidance in methods of learning. Knowing through repetition from the meaning of the nature of reality is: where to repeat? Repetition is pushing the great primordial liberation to the groundlessness.
Chinese
如今的增长。于处所修习，生起无需对治的自解脱大力量。于知晓之理修习，成就无边际的圆满解脱，将宗派推向极致。于显现与觉性无二中修习，现见大彻脱，见即消失，断绝取舍与希冀，彻底决断。以理性的方式区分法性之义，即是知晓：以成就之见解的区分，将自他的意愿推向极致。以错觉与智慧区分，将无错觉视为法性，这些就是法性之义：以象征知晓，以言说知晓这二者，一切所知皆无超越。如是，第七个内涵，即详细区分并阐述所说之义。现在阐述第八个内涵，明点空性灯的处所：明点是根，叶是懒惰。如是，根与叶的处所是五光和五色。五，即五种智慧之光。如何安住于六道众生，已于他处阐述。此外，众生之身自然安住三身。从双眼中显现智慧之光，四灯，以及觉性和清净风的两种显现，共六种安住于一切众生之中。颜色的特征是：明亮，即白色；温暖，即红色；凉爽，即黄色；柔软，即绿色；动摇，即蓝色的光之自性，毗卢遮那佛、不动佛等。如是，五者成为胜义谛法性的来源。如是，第八个内涵，阐述明点的处所。现在阐述第九个内涵，法界灯的处所：法界是区分机会。其处所是空性和光明，不可分割，从无垢的角度而言是光明，从无烦恼和业障的角度而言。无垢，显现五种离障智慧的光彩，是灯。法界虚空的舞动遍布安住之处，其本身广阔，容纳众多，觉性汇聚为一，是其自性。如是，第九个内涵，阐述法界的处所。现在阐述第十个内涵，归纳和总结这些，并阐述其包含的内容：秋季黄叶飘落的景象，以及尘埃显现的天空中，法界显现。觉性在法界中显现。对此命名为