English
Now the increase of the present. By practicing in the place, the great self-liberation arises with the power of no antidote. By practicing in the way of knowing, the complete liberation is achieved without limit, pushing the tenets to the extreme. By practicing in the non-duality of appearance and awareness, the great liberation of naked awareness is seen, and upon seeing, it vanishes, cutting off acceptance and rejection, and hope and doubt, making a thorough decision. Understanding the meaning of Dharmata by distinguishing it is knowing: By distinguishing the views of accomplishment, the desires of oneself and others are pushed to the extreme. By distinguishing delusion from wisdom, non-delusion is regarded as Dharmata, these are the meaning of Dharmata: Knowing by symbol and knowing by expression, all knowable things are without transcendence. Thus, the seventh content, which is the detailed distinction and explanation of the meaning of what is said. Now, the eighth content, which is the place of the lamp of the empty thigle, is explained: Thigle is the root, and laziness is the leaf. Thus, the place of the root and leaf is the five lights and five colors. Five, meaning the light of the five wisdoms. How it abides in the six types of sentient beings has been explained elsewhere. Furthermore, the three kayas naturally abide in the body of sentient beings. From the two eyes, the light of wisdom appears, the four lamps, and the two appearances of awareness and purified wind, a total of six abiding in all sentient beings. The characteristics of the colors are: clear, which is white; warm, which is red; cool, which is yellow; soft, which is green; and moving, which is the nature of blue light, Vairochana, Akshobhya, and so on. Thus, the five become the source of the ultimate Dharmata. Thus, the eighth content, explaining the place of the thigle. Now, the ninth content, explaining the place of the lamp of Dharmadhatu: Dharmadhatu is distinguishing opportunity. Its place is emptiness and clarity, indivisible, clear from the perspective of being stainless, and from the perspective of being without afflictions and karmic obscurations. Stainless, it emits the radiance of the five unobstructed wisdoms, it is the lamp. The dance of Dharmadhatu's space pervades and abides, its very expanse accommodates many, and awareness converges into one, which is its nature. Thus, the ninth content, explaining the place of Dharmadhatu. Now, the tenth content, summarizing and concluding these, and explaining what it contains: The scene of autumn leaves falling, and in the sky where dust appears, Dharmadhatu appears. Awareness appears within Dharmadhatu. This is named
Chinese
如果附加，就是完全圆满的法性清净。意思是清净。它本身显现并是五种智慧光芒显现的处所。自己也从光明清净的身体中解脱出来。如是，身体的十种安立，显示灯本身显现的处所，分十部分显示。现在，身体的十一种安立，显示灯的所依，以内涵十种方式显示的第一种：显示灯的种子的所依是：依赖于安住在有情身体上的四种清净智慧之灯。总的来说，身体依赖于脉，脉依赖于明点，通过依赖于世俗的明点，成为轮回的种子。从贪欲、嗔恨、愚痴三种中，贪欲增长到色界和无色界。通过依赖于胜义的明点，过去之种子是明点空性之灯，法界清净之灯，智慧自生之灯，远射水之灯。从这四种灯中，法身、报身、化身、自性身，增长为四身。如是，以内涵第一种显示灯的种子的所依。现在，内涵第二种显示远射水之灯的所依是：远射，是投射出去，是守护绳索。所依是法性的形象，以及显现为各种形象的显现。显现本身因清净而解脱为法性，以及显现不净而解脱为五种欲妙。这二者的差别在于，清净之业聚集为三身，不清净之业聚集为诸多烦恼，从而投射轮回之法。三身的所依是觉性，五种智慧的所依是法性清净。如是，内涵第二种显示远射水之灯的所依。内涵第三种显示智慧自生之灯的所依是：通过了知轮涅的体性，平等性远离边际而殊胜。它的所依是：依赖于事物之时，是方便和各种智慧以及是与非的分别念。而且，也是衡量成就之边际的词句，以及见解和禅修。
English
If attached, it is the purity of the Dharmata that is completely perfect. It means purity. It itself manifests and is the place where the light of the five wisdoms appears. Oneself also becomes liberated into a clear and pure body. Thus, the ten establishments of the body, showing the place where the lamp itself appears, are shown in ten parts. Now, the eleventh establishment of the body, showing the support of the lamp, the first of the ten aspects shown with ten meanings: Showing the support of the seed of the lamp is: depending on the four pure wisdom lamps that reside in the body of sentient beings. In general, the body depends on the channels, and the channels depend on the bindus, and by depending on the conventional bindus, it becomes the seed of samsara. From the three of desire, hatred, and ignorance, desire increases into the form and formless realms. By relying on the ultimate bindu, the seed of the past is the lamp of the emptiness of the bindu, the lamp of the purity of the Dharmadhatu, the lamp of self-born wisdom, and the lamp of far-reaching water. From these four, the Dharmakaya, Sambhogakaya, Nirmanakaya, and Svabhavikakaya, grow into the four bodies. Thus, the first aspect shows the support of the seed of the lamp. Now, the second aspect shows the support of the far-reaching water lamp: Far-reaching is projecting outwards, it is guarding the rope. The support is the form of Dharmata, and the appearance that appears in various forms. The appearance itself is liberated into Dharmata by purity, and the impure appearance is liberated into the five objects of desire. The difference between these two is that pure actions gather into the three bodies, and impure actions gather into many afflictions, thus projecting the dharmas of samsara. The support of the three bodies is awareness, and the support of the five wisdoms is the purity of Dharmata. Thus, the second aspect shows the support of the far-reaching water lamp. The third aspect shows the support of the self-born wisdom lamp: By knowing the nature of samsara and nirvana, equanimity is excellent, free from extremes. Its support is: when relying on things, it is skillful means and various wisdoms and the discriminations of yes and no. Moreover, it is also the words that measure the edge of accomplishment, as well as view and meditation.
Chinese
我，依赖于它们的法性。这样，第三个内容，智慧自生灯的依赖性被展示了。现在，第四个内容，明点空性灯的所依被展示：明点是因，空性是果，空性是因果二无别。所依赖的是显现各异的器情世界各种各样的色法，以及色法的集合。它依赖于什么呢？依赖于转变为法性的阿赖耶识，它的所依是无云晴空，依赖于它本身的功德，就能见到法性之母的显现。此灯的身体中，依赖于脉时是明点，依赖于风时是明点和光，以及字。依赖于明点自身体性时，是法性的安乐。依赖于清净的智慧事物时，是方便与智慧双运。这样，第四个内容，依赖于明点空性灯。现在，第五个内容，法界极清净灯的所依被展示：执著境为自我的完全清净，一切都包含在其中的法界。它的所依是依赖于自己的眉间毫毛，依赖于外面的虚空而显现。又是如何显现的呢？由五光，明点半身像，以及从那清净中产生的各种不同颜色的事物，依赖于身而显现。这样，第五个内容，法界灯的所依被展示了。现在，第六个内容，所依自身的体性被展示：此灯也依赖于境的差别，是眼、虚空和觉知三者的作用聚合的差别。依赖于套索本身，实际上，舍弃了眼睛的盲聋等，以及开合等作用，安住于不改变自性的状态，就能享用法性之母的显现。这样，第六个内容，所依自身的体性被展示了。现在，第七个内容，所依的意义被展示：过去的大业力和三时的习气都得以清净是为法性，从造作中解脱，在显现的根识对境中，依赖于门、境和风、明三种，将错觉的显现转变为智慧。
English
I, rely on their dharmata. Thus, the third content, the reliance of the self-born wisdom lamp, is shown. Now, the fourth content, the reliance of the bindu-emptiness lamp, is shown: Bindu is the cause, emptiness is the result, emptiness is the inseparability of cause and result. What is relied upon are the various forms of the container and contents of different appearances, and the collection of forms. What does it rely on? It relies on the alaya-consciousness that has become dharmata, its basis is the clear sky without clouds, and relying on its own merits, one can see the appearance of the Mother of Dharmata. In the body of this lamp, when relying on the channels, it is bindu; when relying on the wind, it is bindu and light, and letters. When relying on the nature of bindu itself, it is the bliss of dharmata. When relying on pure wisdom objects, it is the union of skillful means and wisdom. Thus, the fourth content, relying on the bindu-emptiness lamp. Now, the fifth content, the reliance of the dharmadhatu perfectly pure lamp, is shown: The complete purification of clinging to objects as self, the dharmadhatu in which everything is contained. Its reliance is to rely on the hair between one's own eyebrows, and to appear relying on the outer space. And how does it appear? Through the five lights, the half-body of bindu, and various things of different colors arising from that purity, appearing relying on the body. Thus, the fifth content, the reliance of the dharmadhatu lamp, is shown. Now, the sixth content, the nature of the reliance itself, is shown: This lamp also relies on the differences of objects, it is the difference of the aggregation of the functions of the eye, space, and awareness. Relying on the lasso itself, in effect, abandoning the blindness and deafness of the eyes, and the actions of opening and closing, abiding in a state that does not change its own nature, one can enjoy the appearance of the Mother of Dharmata. Thus, the sixth content, the nature of the reliance itself, is shown. Now, the seventh content, the meaning of the reliance, is shown: The great karma of the past and the habitual tendencies of the three times are purified as dharmata, liberation from fabrication, in the object of the manifest sense consciousness, relying on the three of door, object, and wind, awareness, transforming the appearance of delusion into the arising of wisdom.
Chinese
是确定的。依靠它，轮回得以彻底清除，不再进入子宫之门。精进之力显现为法性，具有这种力量，有漏的蕴聚消失，证得佛果。中等者在法性中于中阴界证悟。下等者在自性化身佛土中呼出气息，于莲花中化生，不入子宫而证悟。之后，轮回与涅槃的法界可在化身佛土中触及。如是，第七个内涵阐释了其意义。现在，第八个内涵阐释了舍弃轮回之业：如此长久地修习之后，现在，灯盏般的思辨之智耗尽，亲见自心本性，将轮回之业和烦恼远远抛弃。当眼根见到智慧清净之身，并获得稳固之时，轮回的欲望，被无明和愚痴束缚的欲望，以及被自续束缚于三身的欲望都将被摧毁。如是，第八个内涵阐释了舍弃轮回的道路。现在，第九个内涵阐释了熟悉觉性的功德：瑜伽士为了觉性之花的庄严，在虚空中见到，这与法身相遇。有缘者从法性身的中心脉轮，将眼睛向上竖立，抛向虚空，并在其中获得稳固，将觉性如金刚链般，毫不动摇地安立，之后，将其送往法性耗尽之地，就像这样。如是，第九个内涵阐释了熟悉觉性的功德。现在，第十个内涵阐释了熟悉法界的功德：法界是广阔而深邃的。从其中熟悉之后，显现将变为光明，这样的人，将化身的显现，如土地、石头、山脉等都化为空性。在此，法性清净的境界面，将见到光明和光蕴。之前执着的境，将从根源拔除。如是，他们以十个内涵阐释了第十一个身体意义，即灯盏所依之问的答案。现在，第十二个身体意义，即安立智慧次第的关键
English
It is certain. Relying on it, samsara is completely cleared, and one no longer enters the door of the womb. The power of diligence manifests as the nature of reality, and with this power, the aggregates with outflows disappear, and one attains Buddhahood. The intermediate one realizes in the bardo in the nature of reality. The lowest one exhales in the realm of the Nirmanakaya, is born miraculously in a lotus, and attains Buddhahood without entering the womb. Thereafter, the boundary between samsara and nirvana can be touched in the realm of the Nirmanakaya. Thus, the seventh inner meaning explains its meaning. Now, the eighth inner meaning explains the action of abandoning samsara: Having practiced in this way for a long time, now, with the lamp-like discriminating wisdom exhausted, one sees one's own mind as it is, and casts the actions of samsara and afflictions far away. When the eye faculty sees the body of pure wisdom and gains stability in it, the desire for samsara, the desire bound by ignorance and delusion, and the desires bound to the three bodies by one's own continuum will be destroyed. Thus, the eighth inner meaning explains the path of abandoning samsara. Now, the ninth inner meaning explains the qualities of familiarizing with awareness: Whatever yogi sees the sky with the land for the sake of the beauty of the flower of awareness, that is, meeting with the Dharmakaya. This fortunate one erects his eyes from the central channel of the Dharmata body, throws them into the sky, and having gained stability in it, establishes awareness like a vajra chain, unchangeably, and then sends it to the place where Dharmata is exhausted, like that. Thus, the ninth inner meaning explains the qualities of familiarizing with awareness. Now, the tenth inner meaning explains the qualities of familiarizing with the expanse: The expanse is vast and deep. By familiarizing with it, appearances will become clear as light, and such a person will make the appearances of emanation, such as earth, stones, mountains, and rocks, empty. Here, in the realm of pure Dharmata, one will see light and light clusters. The objects previously clung to will be uprooted from their source. Thus, they explained the eleventh body meaning, the answer to the question of the support of the lamp, with ten inner meanings. Now, the twelfth body meaning, the key to establishing the stages of wisdom