English
Due to the appearances of the bardo of tantra and dharmata, the lamp of appearance held by the three self-lights of body and wisdom, light and rays, it is necessary for the deluded appearances to become effortlessly self-liberated by relying on the increase of experience, which is achieved through great diligence. For a person with medium diligence, in the bardo of dharmata, the appearance of the son of awareness and the appearance of the mother of dharmata, through non-duality, self-awareness liberates them in their own place, which is necessary. For a fortunate person with supreme diligence, from directly seeing the view, one is naturally liberated from conceptual words. Because the essence of all views, the wisdom of the sphere, is inseparable, it is necessary to perfectly awaken to Buddhahood without the appearance of defilements in this very state. Among them, if a person with little diligence enters the door of seeing profound manifestations, because there is no time to practice, they connect with the bardo of existence through habitual patterns. Through the merit of seeing the profound, it is necessary to exhale in the pure land of the self-nature nirmanakaya and awaken to Buddhahood. All these appearances are seen by the human eye. If we consider the order, this distant-shooting water lamp shows that it does not hold the root of all views, just like a seed that produces fruit. It exists in a gradually self-growing manner. After asking and answering in this way, now is the second part, showing the question in detail, shown by "holding the vajra of the cause" and so on. Transforming the impure cause into the pure vajra, placing it in the hearts of sentient beings, and satisfying them with love for sentient beings. The sixth teacher of the tantra, the great Vajradhara, the completely pure appearance. The words are like this, the Vajradhara of the pure cause said. For the benefit of oneself and others, with a special secret mantra request, saying: Alas, alas, teacher of the tantra, Vajradhara who knows the minds of the six realms of beings! That which you said, the distant-shooting water lamp, what is its nature like? I do not know, please tell me. Similarly, how is this term explained? I do not know, please tell me, all of these apply. If distinguished, how many types are there? What are its characteristics and how does it exist? Door
Chinese
燈的位置在哪裡？ 最初是由什麼原因產生的？ 它的輪迴之門或顯現是什麼樣的？ 這燈的相似例子是什麼？ 這些各自的尺度由誰來掌握？ 這些我以前不知道，現在請您開示，請您好好地告訴我這些，詳細地提問並展示。 現在對三個總體要點給予詳細的回答。 這裡有九個要點，首先是關於遠射水燈的本質的闡述。 然後，佛陀再次說道。 等等，這些都已闡述。 然後，從提問之後，密續的第六位導師金剛持對具淨因的金剛持闡述了遠射水燈的意義。 如何闡述的呢？ 沒有增損地闡述了。 對於集結者，以確定的意義說道：哎呀，具因的金剛持，請拋棄聽聞的過失來聽聞，我也將闡述遠射水燈的本質，你以智慧、耳根、身語意的不迷惑的虔誠。 智慧沒有自以為是的過失，耳朵沒有被聲音分散注意力的過失，以及將概念顛倒的過失都拋棄，不要增減、歪曲地記住這些話語，具淨因的金剛持，這樣敦促聽聞者拋棄過失來聽聞。 如果要掌握依賴儀軌的意義的本質，那麼遠射水燈的本質是什麼呢？ 你問我的問題的答案是，你明明知道，卻為了未來眾生的利益而提問，這非常合適。 其本質的作用是，既能聚集不淨的迷惑顯現，也能聚集自淨的清淨智慧顯現。 其本質本身就是能見的，它如何見呢？ 從眼識的執取部分，見到粗顯的可愛與不可愛的形狀，從而對所見的輪迴諸法產生貪執。 這是迷惑的見解。 此處的意義是阻斷，所以說阻斷了識的意義。 又，部分稱為雙，稱為月，眼之彼
English
Where is the location of the lamp? What is the initial cause of its creation? What is the nature of its cycle's door or manifestation? What is a suitable analogy for this lamp? By whom are the individual measurements of all these things held? I have not known these things before, so please reveal them now. Please explain all of this to me thoroughly, having asked detailed questions and shown them. Now, I will explain the three general points in detail. Among the nine points here, the first is the explanation of the essence of the far-reaching water lamp. Then, the Teacher spoke again. This and so on are explained. Then, immediately after the question, the sixth teacher of the tantra, Vajradhara, spoke to the pure-cause Vajradhara about the meaning of the far-reaching water lamp. How was it spoken? It was spoken without exaggeration or diminution. To the collector, with definite meaning, he said: Alas, Vajradhara of cause, abandon the faults of listening and listen! I will also explain the essence of the far-reaching water lamp. With your wisdom, ear faculty, and body, speech, and mind, with unwavering devotion, without the fault of conceit in wisdom, without the fault of the ear being distracted by sound, and abandoning the faults of inverted perceptions, retain all these words without adding, subtracting, distorting, or embellishing them. Vajradhara of pure cause, thus urging the listener to abandon faults and listen. If you ask what essence is grasped as the essence of the meaning based on the ritual, what is the essence of the far-reaching water lamp? The answer to what you asked me is that, knowing it well, you ask with the intention of benefiting sentient beings in the future, which is very appropriate. The function of its essence is to gather both the impure, deluded appearances and the self-purified, pure wisdom appearances. Its essence itself is what makes seeing possible. How does it see? From the grasping part of the eye consciousness, it sees the coarse appearances of beautiful and ugly forms. From that, attachment and grasping arise towards the various phenomena of samsara that are seen. This is a deluded view. The meaning here is to obstruct, so it is said that the meaning of consciousness is obstructed. Also, a part is called "double," called "moon," the eye's that...
Chinese
因此，由于执持着从不错误的自身，在空性的境中，空性的觉性不经造作地结合。这被称为一切法的“如是”。被称为“非异之法性”。被称为“无谬之法性”。被称为“无为”。由于这没有生灭，所以说是“于无生虚空之自性中”，以及“享用虚空之边际”。如此，涅槃没有错谬，并且观视其意义，因此是观视。如果对此进行命名，从修行的角度命名，则称为“虚空清净之三摩地”。从行持的角度命名，则称为“安住于离戏虚空之中的行持”。从见地的角度命名，则称为“虚空边际平等之见”。从果的角度命名，则称为“无偏虚空圆满之果”。从基的角度命名，则称为“究竟虚空之实相”。从道的角度命名，则称为“虚空道用之道”。从口诀的角度命名，则称为“圆满之口诀”。此外，生起对其他教言之信任是：安住于清净虚空之自性，安住于离戏虚空之中，虚空无有方所，远离种姓，究竟虚空之密意，瑜伽虚空之行境安住，解脱出自虚空之自性。因此，由于安住于二者之分，由于执持轮回与涅槃二者之分，因此是观视。轮回的见地是使人具有财富，涅槃的见地是使修行者最终获得无上菩提，这是轮回与涅槃二者相合之见。虽然有如此相合之意愿，但是对于世间各自积聚财富，有不同的耕作方式，对于想要解脱者，有各种不同的法门。与此相似，此之自性依赖于眼，从而与证悟轮回与涅槃二者相合。如是开示自性之后，现在是解释词义，即对此有五个内在的意义。现在开示将轮回与涅槃抛向远方的词义。决定的词语是通过“比如这个”等等来开示的。这不是正直的词语，而是开示了像这样奇妙的决定意义之词语。远方是指从轮回中显现执
English
Therefore, by holding onto the unconfused self, in the realm of emptiness, the awareness of emptiness combines without contrivance. This is called the "Thusness" of all phenomena. It is called the "Nature of Non-Otherness." It is called the "Nature of Non-Mistake." It is called "Unfabricated." Because there is no birth and death in this, it is said to be "in the nature of unborn space," and "enjoying the edge of space." Thus, nirvana is without confusion, and seeing the meaning, therefore it is seeing. If we name this, if we name it from the perspective of meditation, it is called "Samadhi of Pure Space." If we name it from the perspective of conduct, it is called "Conduct that abides in the state of actionless space." If we name it from the perspective of view, it is called "View of Space's Equality of Extent." If we name it from the perspective of result, it is called "Result of Impartial Space's Perfection." If we name it from the perspective of ground, it is called "Ultimate Nature of Space." If we name it from the perspective of path, it is called "Path of Taking Space as the Path." If we name it from the perspective of pith instruction, it is called "Perfect Pith Instruction." Furthermore, generating faith in the words of others is: abiding in the nature of pure space, abiding in the state of actionless space, space is without direction, free from lineage, ultimate intention of space, yogic conduct of space abides, liberation is from the nature of space. Therefore, because it abides in the two parts, because it holds the parts of both samsara and nirvana, therefore it is seeing. The view of samsara is to make one wealthy, and the view of nirvana is to make practitioners ultimately attain unsurpassed enlightenment; this is the view that unites both samsara and nirvana. Although there is a desire for such union, there are different ways of accumulating wealth in each world, and there are various different Dharma doors for those who desire liberation. Similarly, the essence of this relies on the eye, thereby uniting the realization of both samsara and nirvana. Having thus shown the essence, now is the explanation of the words, that is, there are five inner meanings to this. Now, the meaning of the words that throw samsara and nirvana far away is shown. The definite words are shown by "like this," and so on. This is not a straight word, but it shows a wonderful word of definite meaning like this. Far away means manifestly clinging from samsara.
Chinese
眼睛的意识能将超越痛苦之境远远地抛开，并能直接观察到法性之义，仅仅通过眼睛本身。它能将束缚轮回之法的绳索远远抛开，因为持守着虚空和觉性于外在的虚空中，所以称为“远”。而且，它从世俗的四种元素中产生，并生起证悟胜义，所以说是眼睛由元素所生。因为地显现为色，所以，元素以此执持着众生。眼睛的对境是执持轮回粗糙之色，而眼睛的自性方面是执持空性之色，即虚空觉性，这是因为元素由地所生。此外，轮回之色是形状各异的，法性之色也是网状和半网状等各异的。这二者的颜色有白色、红色、黄色、绿色、蓝色，以及如水晶和尘土的颜色等。轮回方面的颜色各异，法性的力量或功德的颜色也各异等等，这些是轮回，是眼睛的意识所具有的相和粗糙之物所聚集。而眼睛的自性方面，是空性、无自性、虚空、觉性和智慧等所聚集，这是因为元素由水所生，是水的作用。世俗之水聚集了色，胜义之水聚集了法性，所以说眼睛是安住于水的自性中。作为所依的补特伽罗，因为具有现前的觉性诀窍，通过修持，觉性如金刚链般在莲花中生起的身体，也从遥远的虚空中，执持着生起，所以说是元素风。这是从世俗的元素中生起，并在胜义中成就的。因此，眼睛的自性无有错乱地进行观看，在世俗中是生起心，而在胜义时，以无热的焚烧来执持灯。同样，世俗所生起的事物，从证悟胜义四大的角度来说，世俗的四大是轮回之法，是无明，因此，将有缘修持法性者远远抛开。
English
The consciousness of the eye throws transcendence of sorrow far away, and directly beholds the meaning of dharmata; by the very eye itself. It casts far away the bonds that bind the cycle of existence, and because it holds the expanse and awareness in the outer sky, it is called 'far'. Moreover, it arises from the four conventional elements and generates the realization of ultimate truth, hence the eye arises from the elements, since earth appears as form. Because of that, the elements hold beings. The object of the eye is the coarse form of samsara, and the aspect of the eye's very nature is the form of emptiness, that is, holding expanse and awareness, because the element is generated by earth. Furthermore, the form of samsara is of various shapes, and the form of dharmata is also various, such as net-like and half-net-like. The colors of these two are white, red, yellow, green, blue, and likewise the colors of crystal and dust, etc. The colors of the samsaric side are various, and the colors of the power or qualities of dharmata are also various, etc. These are samsara, which are the aspects and coarse things possessed by the consciousness of the eye. And the aspect of the eye's very nature is the collection of emptiness, selflessness, expanse, awareness, and wisdom, because the element is generated by water, and that is its function. Conventional water gathers form, and ultimate water gathers dharmata, therefore the eye abides in the nature of water. The individual who is the support, because they possess the explicit instructions of awareness, through practice, the body in which awareness arises like a vajra chain in a lotus, also from the distant sky, holds the arising, therefore it is the element wind. It arises from the conventional elements and is accomplished in the ultimate truth. Thus, the very nature of the eye sees without confusion, in the conventional it is the arising of mind, and in the ultimate, it holds the lamp by burning without heat. Likewise, what arises conventionally, from the perspective of realizing the four ultimate elements, the four conventional elements are the dharma of samsara, which is ignorance, therefore, it casts far away those who are fortunate enough to practice dharmata.