Chinese
当智慧之灯在自续中升起时，它能断除所有共同乘的疑惑。空性明点的灯，以其存在的标志，成为轮回与涅槃二者融合的桥梁。清净法界的灯，为瑜伽士们种下修行境界日益增长的种子。因此，这一切都被称为殊胜的显现。如是简要地阐述了续部的词义，现在将详细解释。其中，将详细阐释远射水灯的意义。在此，关于三义的教导中，首先是简要阐述灯本身的问答，其中分为两部分，即提问，如“此后，清净续部金刚持”等。此后，即是简要阐述的“此后”。“清净续部金刚持”是结集者的名字。因阐述四灯的意义而欢喜。如是对现量所见之义生起确信而喜悦。初信、敬信、确信三种信心增长后，向导师祈请，即向清净显现的导师金刚持祈请。因先前未理解，故现在以这些话语祈请其意义。尊者以利益自他之意，以渴望导师之门呼唤，以金刚不坏之门断除。以“持”字，从拥有三摩地的角度呼唤。解脱，自性解脱如空中云消雾散般解脱；因缘解脱如浊水宝珠仅以擦拭即可清澈般解脱；作为解脱是如洗净污垢般清净；殊胜解脱如以药物治愈疾病般解脱。此外，所要解脱的对境是六识，因六识解脱而无所取之分别念。所解脱之因是五毒，因五毒解脱而不可能再返回轮回。所要解脱的因缘是粗大的实有显现不显现，一切错乱自然解脱。解脱的必要是不会再进入轮回之轮。增长是何处增长，由何增长，如何增长，为何增长。何处增长，是身增长，从法身无生中，色身二者无碍显现，无碍地利益有情。智慧增长为
English
When the lamp of wisdom dawns in one's own continuum, it cuts through the doubts of all common vehicles. The lamp of empty bindu, with its sign of existence, serves as the bridge connecting samsara and nirvana. The lamp of pure realm of reality plants the seeds for yogis to increase their experience from higher to higher. Therefore, all of this is called the extraordinary appearance. Thus, having briefly explained the meaning of the tantra's words, now I will explain it in detail. Among these, I will explain in detail the meaning of the far-reaching water lamp. Here, in the teaching of the three meanings, the first is the brief explanation of the questions and answers about the lamp itself, which is divided into two parts: the question, such as "Then, the pure tantra Vajradhara," etc. "Then" is the "then" of the brief explanation. "The pure tantra Vajradhara" is the name of the compiler. Rejoicing in explaining the meaning of the four lamps. Thus, one rejoices with faith in the meaning seen directly. The three kinds of faith—initial faith, admiration faith, and conviction faith—increase greatly. The prayer to the teacher is to the teacher Vajradhara of pure appearance. Because the previous one was not understood, now the words to request its meaning are spoken thus. O venerable one, calling out from the door of desiring the teacher for the benefit of oneself and others, cutting through the door of indestructible vajra. Calling out with the word "holder" from the perspective of possessing samadhi. Liberation, naturally liberated like clouds dissipating in the sky; liberation by conditions, like a jewel in muddy water becoming clear with just a wipe; liberation as an action is like purifying by washing away dirt; supreme liberation is like healing a disease with medicine. Furthermore, the object to be liberated is the six consciousnesses, and because the six consciousnesses are liberated, there is no conceptualization of what is grasped. The cause of liberation is the five poisons, and because the five poisons are liberated, it is impossible to return to samsara again. The condition to be liberated is that the gross appearance of substantiality does not appear, and all delusions are naturally liberated. The necessity of liberation is that one will not enter the wheel of samsara again. Increase is where it increases, by what it increases, how it increases, and why it increases. Where it increases, it is the body that increases, from the unborn dharmakaya, the two form bodies appear without obstruction, benefiting sentient beings without obstruction. Wisdom increases into
Chinese
增长，在化身的时候，那个智慧依靠智慧的眼睛，观察所化众生的境界，并且如实地了知，因此增长。在报身的时候，依靠智慧的眼睛，观察自己的本性，如实地了知五种智慧的体性。在法身的时候，依靠无垢法性的眼睛，观察不可思议的法界，因此，了知一切法远离尘垢，清净无染，因此增长。也就是说，因为自性增长为安住于基础之上的三种智慧。化身的智慧圆满，因此增长为普遍慈悲的智慧。报身的智慧圆满，因此增长为自性任运成就的智慧。法身的智慧自性清净圆满，因此增长为本体本来清净的智慧。事业的增长是，化身从寂静和忿怒的各种化现方面，对什么应该调伏就调伏什么而增长。报身从父母本尊融入自生六字明（藏文：ཡབ་ཡུམ་རྣམས་འཇུག་རང་བྱུང་གི་ཡི་གེ་དྲུག་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）的舌头或秘密虚空中显现，从而增长为语法的法轮。法身从无碍自力的方面，从法性自声中发出光芒，从而使净土清净，增长为不造作的自然安住。安住增长为禅定，法身没有名相戏论的语言，因此安住于断除作用的自净的境界。报身没有粗大的实有之色，因此安住于自明清净的境界。化身没有执着自续的执着，因此增长为无贪的光明境界。这样，本体增长为身，智慧增长为智慧，事业增长为事业，安住增长为禅定。依靠什么增长呢？依靠先前无勤的觉悟而增长。如何增长呢？身体增长为相好和随好，就像用装饰品装饰美丽的女子一样增长；身体的显现没有自性，就像水中的月亮或空中的彩虹一样增长；身体的自性没有执着，就像天空的中心一样增长。为了什么而增长呢？因为烦恼的垢染清净，我执的识流止息而增长。因为业的障碍清净，业和业的异熟的边际空虚而增长。知识
English
It increases. In the time of the Nirmanakaya, that wisdom relies on the eye of wisdom to observe the realms of those to be tamed, and knows them without error, thus increasing. In the time of the Sambhogakaya, it relies on the eye of wisdom to observe its own nature, and knows the characteristics of the five wisdoms without error. In the time of the Dharmakaya, it relies on the eye of immaculate Dharmata to observe the inconceivable Dharmadhatu. Therefore, it knows that all dharmas are free from dust and perfectly pure, thus increasing. That is, because the self-nature increases into the three wisdoms that abide on the ground. The wisdom of the Nirmanakaya is perfected, thus increasing into the wisdom of universal compassion. The wisdom of the Sambhogakaya is perfected, thus increasing into the wisdom of self-existing spontaneity. The wisdom of the Dharmakaya is perfected as self-purification, thus increasing into the wisdom of original purity of essence. The increase of activity is that the Nirmanakaya increases from the aspects of peaceful and wrathful manifestations, taming whatever needs to be tamed. The Sambhogakaya manifests from the tongue or secret space of the union of the father and mother deities into the self-arisen six syllables (Tibetan: ཡབ་ཡུམ་རྣམས་འཇུག་རང་བྱུང་གི་ཡི་གེ་དྲུག་, Sanskrit Devanagari:, Sanskrit Romanization:, Literal meaning:), thus increasing into the wheel of Dharma of speech. The Dharmakaya, from the aspect of unceasing self-force, radiates light from the self-sound of Dharmata, thus purifying the pure lands, increasing into uncorrected natural abiding. Abiding increases into Samadhi. The Dharmakaya has no conceptual elaboration of words, therefore it abides in the state of self-purification that cuts off activity. The Sambhogakaya has no coarse, substantial form, therefore it abides in the state of self-luminous purity. The Nirmanakaya has no attachment to holding onto self-continuity, therefore it increases into the unobstructed, luminous state. Thus, the essence increases into the body, wisdom increases into wisdom, activity increases into activity, and abiding increases into Samadhi. By what does it increase? It increases by the effortless enlightenment of the past. How does it increase? The body increases into the major and minor marks, increasing like a beautiful woman adorned with ornaments; the appearance of the body has no self-nature, increasing like the moon in water or a rainbow in the sky; the nature of the body has no fixation, increasing like the center of the sky. For what does it increase? Because the defilements of afflictions are purified, the stream of consciousness of self-grasping ceases, thus increasing. Because the obscurations of karma are purified, the limits of karma and the ripening of karma are emptied, thus increasing. Knowledge
Chinese
鸟的遮障消除，对事物实相的执着得以清净，以及为了能调伏的众生从自身清净而增长。也就是说，从自性大圆满的角度来说，毫不费力地自然解脱而清净增长，而共同乘的对治则因缘而清净增长。所有这些都汇集了自身的所有显现。正如之前导师所说的四灯汇聚之语，特别是首先提到远抛水灯。导师在总结词句时，之前已经说过。而我询问的是，我之前所寻求的，以及导师对我所说的。现在导师简要地回答说：从那之后，金刚持大尊者。等等，这样来指示。从那之后，是指刚被询问的之后。金刚持大尊者将要指示导师的回答。那个回答也分别以教诫的方式说，以解释的方式说，以口诀的方式说，以外在的方式说，以自身的方式说，以及以引发讨论的方式说，这六种方式中，这是以引发讨论的方式说的。因此，用“词语如此充分地谈论”来表示。唉！真是稀奇，你为了利益众生，如此恳切地提问，导师惊叹于他自己已经知道、已经领悟，于是召唤道：清净的种姓金刚持。之前我所说的远抛水灯等四种显现，是显现在外境上的自显现。对于自身清净的那个，之前由于眼睛的本性而向外境看去。不是智慧清净的显现一下子出现，而是眼睛的感官，这一切逐渐显现在我的意识中。其中，最初是远抛水灯，依靠眼睛的清澈。像这样，迷惑的显现，以及观看的真实智慧，和法性的中阴这三种显现。远抛水灯执持着。如果执持这三种显现有什么必要，那么灯不是迷惑的显现，而是执持和观看的显现，明现的金刚独子。
English
The obscuration of birds is cleared, and the grasping of the reality of things is purified, and it increases because the beings to be tamed are purified from their own ground. That is to say, from the aspect of the Great Perfection of self-nature, it is purified and increased through effortless self-liberation, while the antidotes of the common vehicles are purified and increased by conditions. All of these gather all of one's own appearances. As the teacher said earlier about the four lamps converging, especially the first one mentioned is the distant-throwing water lamp. The teacher had said it before when summarizing the words. And I am asking about what I sought before and what the teacher told me. Now the teacher briefly answers: From then on, the great Vajradhara. And so on, to indicate. From then on refers to immediately after being asked. The great Vajradhara will indicate the teacher's answer. That answer is also spoken in detail in the manner of instruction, in the manner of explanation, in the manner of oral instruction, in the manner of externality, in the manner of oneself, and in the manner of initiating discussion, and of these six ways, this is spoken in the manner of initiating discussion. Therefore, it is indicated by "the words are spoken so fully." Alas! It is wonderful that you ask so earnestly for the benefit of sentient beings, and the teacher marvels at his own knowing and realizing, and then calls out: Pure lineage Vajradhara. Previously, the four kinds of appearances that I spoke of, such as the distant-throwing water lamp, are self-appearances that appear to the object. For that which is self-pure, previously, due to the nature of the eye, one looked outward at the object. It is not that the appearance of pure wisdom appears all at once, but rather the senses of the eye, all of this gradually appears in my consciousness. Among them, the first is the distant-throwing water lamp, relying on the clarity of the eye. Like this, the appearance of delusion, and the actual wisdom of viewing, and the three appearances of the intermediate state of Dharma-nature. The distant-throwing water lamp holds. If there is any need to hold these three appearances, then the lamp is not the appearance of delusion, but rather the appearance of holding and viewing, the manifest vajra only son.
Chinese
由于密续和法性中阴的显现，身和智慧的光和光芒的三种自性光芒所持的光明灯，依赖于觉受的增长，使错乱的显现毫不费力地自然解脱的必要，这是通过极大的精进来实现的。具有中等精进的人，在法性中阴时，觉知到觉性之子和法性之母的显现，通过自性觉知使它们在自身处解脱的必要。具有殊胜精进的幸运者，从直接见到见地中，从概念性的言语中自然解脱。由于见地一切的心髓，法界智慧不可分离，因此在此不显现有漏，圆满证悟成佛的必要。其中，如果一个精进弱小的人进入见到甚深显现之门的门槛，由于没有修持的时间，通过习气与有的中阴相连接。通过见到甚深的功德，在自性化身佛的净土中呼出气息而证悟成佛的必要，所有这些显现都是用肉眼看到的事实。如果按照次第来说，这个远射水灯表明了不执着于一切见地的根本，例如产生果实的种子一样。它以逐渐自我增长的方式存在。这样提问和回答之后，现在是第二个详细展示问题，通过“持因的金刚持”等来展示。将不净的因转化为清净的金刚，融入众生的心中，并通过对众生的慈爱来满足。密续的第六位导师，伟大的金刚持，完全清净的显现。话语是这样的，清净之因的金刚持说道。为了自他二利，以特殊的秘密真言请求说：唉唉，密续的导师，知晓六道众生之心的金刚持啊！您所说的远射水灯，它的自性是什么样的呢？我不了解，请您告诉我。同样，这个术语是如何解释的呢？我不了解，请您告诉我，所有这些都适用。如果区分，有多少种类型呢？它的特征和存在方式是怎样的呢？门