English
Sixty-four. From the eyes of the elements and the eyes of the lamp, both appear. In the gathering of mindfulness, there are thirty-two eyes. From this, the flavors of growth matured by fire gather, and sixteen channels arise, with two eyes. From this, the apex is arranged, with three hundred and sixty petals, with two eyes, maturing in time. Then, again propelled by the wind of karma, again, all those conventional channels are separated. Water gathers into one. Earth mixes and grasps, called coagulation, that is, it becomes very hard, becoming one. To this, fire performs the work of maturing, and in the very center of it, three channels arise like pillars, causing them to mature. Then, again, as before, by the actions of the individual elements, even the coagulation is broken open, growing into one, filling up like the shape of a fish. Thus, up to seven times, the elements are gathered into one by water, thus forming a shape. Because it is grasped by earth, it does not become different. Then, it is matured by fire, appearing from the doors of the five senses, becoming the support of the senses. Because it is separated by wind, the eyes and so on appear separately. Then, the actions of the four elements are not actually apparent, but are done implicitly. Because water performs the work of moistening, it arises, grows, and becomes large. Because earth performs the work of solidifying and stabilizing, forming a shape like a turtle. Each fills the mother's womb. Because fire performs the work of heating and burning, limbs arise. Because wind performs the work of lightness and movement, it is placed in the Avadhuti. At this time, the Dharma gathered by the body, dependent origination, the elements, afflictions, and wisdom, all arise and mature. Then, again, because the element of water performs the work of guiding, it becomes the cause of internal maturation. Because earth performs the work of heaviness and pressing, flesh and blood actually form, and like the shape of a frog, it arises one span high. Because fire performs the work of heat, knowledge is clear and unclear, and becomes limbs. Because it is separated by wind, the five limbs and five senses, as well as the five organs and eight consciousnesses, and the aggregates, realms, and sources, each appear separately. In particular, the actions of the individual elements, the difference between purity and impurity, therefore, the knowledge of beings has large and small, the senses and form
Chinese
肢体、颜色、形状、光泽和光彩，以及眷属和受用等的大小、好坏，都是由诸要素清净与不清净的差别所产生的。那么，这些又是从什么原因产生的呢？是从先前母亲对诸要素造成损害的差别行为所产生的。清净则是从帮助母亲增长诸要素的行为所产生的。这就是在身体中形成的特征。这样，在八个七天里，身体和诸根都圆满地产生，这样用一个月零二十六天的时间，完成了在身体中形成的行为。之后，母亲通过饮食来滋养，再经过同样的时间，身体的皮肤和毛发都产生了。由于烦恼习气的苏醒，风促成了运动的行为，地促成了收缩的行为，水促成了流动的行为，火促成了意识扩展的行为。在三个月零二十二天时，意识在母亲的子宫中运动和收缩。之后，经过同样的时间，通过体验食物的味道等，意识被抓住，完成了智慧成熟的行为。风分离了精华和糟粕，身体圆满，肢体能够活动，身体也能够运动。之后，在两个月零六天时，从离开子宫开始，身体就形成了。之后，在存在期间的中阴身中获得了身体。这样，在身体圆满的脐带处产生了忆念。之后，产生了味道。之后，从产生顶端各种布置的轮子中，显现诸根于对境的四根脉连接到各个感官的门口。其中，从这些的右侧，假设有三个叫做“分辨善恶根清净”的脉囊，形状像牛角的弯曲，根部细小，在克什米尔的中央，有所谓的眼睛的瞳仁，由黑白相间的、水的自性产生而成熟。依靠它，显现出从究竟的四大要素所生的四盏灯。如果将这些与顺序结合起来，那么最初从存在的生有中阴身开始，产生自己的身体。业的连接方式已经在前面说过了。之后，清净的业使父母享受，进入具有享受的母亲的子宫时，就像进入帐篷一样。在身体中形成，那么在所有身体的最初形成的是从脐带的大脉结中产生的四大要素。
English
Limbs, colors, shapes, luster and radiance, as well as retinues and enjoyments, both large and small, good and bad, all arise from the differences between the purity and impurity of the elements. So, from what cause do these arise? They arise from the specific actions of the mother that harm the elements. Purity arises from the actions that help the mother increase the elements. This is the characteristic of forming in the body. Thus, in eight weeks, the body and the senses are fully generated. In this way, in one month and twenty-six days, the action of forming in the body is completed. After that, the mother nourishes by eating food and drinking, and after the same amount of time, the skin and hair of the body are generated. Due to the arousal of latent afflictions, the wind causes the action of movement, the earth causes the action of contraction, the water causes the action of flow, and the fire causes the action of the expansion of consciousness. In three months and twenty-two days, consciousness moves and contracts in the mother's womb. After that, after the same amount of time, by experiencing the taste of food and so on, consciousness is grasped, and the action of ripening wisdom is completed. The wind separates the essence and the dregs, the body is completed, the limbs can move, and the body can move. After that, in two months and six days, from the time of leaving the womb onwards, the body is formed. After that, in the intermediate state that lasts as long as it exists, the body is taken. Thus, at the navel, where the body is complete, memory is generated. After that, tastes are generated. After that, from the wheel that generates the various arrangements of the apex, the four root-veins that manifest the senses to their objects are connected to the doors of each sense. Among these, on the right side, there are three vein-sacs called "discriminating the pure elements of good and bad senses," shaped like the curve of a bull's horn, with thin roots. In the center of Kashmir, there is what is called the pupil of the eye, which matures from being generated as a mixture of black and white, with the nature of water. Relying on it, the four lamps that arise from the ultimate four elements appear. If these are combined with the sequence, then initially, from the intermediate state of existence, one generates one's own body. The way of connecting karma has already been explained above. After that, pure karma causes the parents to enjoy, and when entering the mother's womb, which is full of enjoyment, it is like entering a tent. Forming in the body, then what forms first in all bodies is the four elements arising from the great vein-knot of the navel.
Chinese
各个成熟的特征，在四脉汇聚的中央脉结三角形中，我的风息和父母的精血等四者混合，在形成如肉团等的中央，于脐中也如眼珠般形成。如此，通过时间和月份身体得以圆满，从白色海螺般的脑中，有三个使优点和缺点、感官清澈的东西向右旋转。脉如巴门羊的角形。感官的精华全部汇集，从事胜义生的作用，即在感官的境界面前显现。此物安住于脉中。又是从父亲的精血和母亲的因素两方面产生，因此眼白和眼黑混合，轮回和涅槃二者从胜义和世俗的生之方面产生。由此显示了与生起有关联。༈ 现在是第七个问题的答案，显示从哪个门出现。出现的门就是眼睛本身，这在前面已经说过了。这样，通过三者说明了出现的门。现在是第八个问题的答案，显示相似的比喻。例如“执持的铁钩”等六个偈颂显示。例如，大象体型大且力气大，但执持它需要铁钩。抓住任何需要调伏的对象的鼻子，即使它力气大也无法行走而被抓住一样。轮回难以舍弃，涅槃难以成就，这两种法都由远射水灯抓住两种显现，从而了知轮回无自性。了知对涅槃没有希望，这就是灯所执持的。这是显示相似的比喻。现在是第九个问题的答案，用词语显示远射水灯的量。通过“灯显现的作用”等来显示。灯显现轮回和涅槃二者的显现，也就是从轮回的方面显现为境的色相，以及它的意义，即殊胜的观的正确智慧。显现为金刚链的量，就是远射水灯本身。这些说明了本章的要义。现在是说明本章的题目，即词和字。灯焰续在题目的章节中说明。
English
Also, in the triangular central knot where the characteristics of each maturation and the four channels converge, my wind-mind and the pure essence of the parents' causes and conditions are mixed, and in the center of the formation of things like lumps of flesh, it forms like an eyeball in the navel. Thus, as the body becomes complete through days and months, from the white conch-like brain, there are three things that purify the virtues and faults and the senses, swirling to the right. The channel is like the shape of a Bamen sheep's horn. All the essences of the senses gather, and the function of ultimate origination is to manifest in the realm of the senses. This resides within the channel. Also, it is produced from the two aspects of the father's essence and the mother's factor, so the white and black of the eye are mixed, and both samsara and nirvana arise from the aspect of ultimate and conventional origination. This shows the connection with generation. ༈ Now, the answer to the seventh question, showing from which door it arises. The door of arising is the eye itself, as has already been said. Thus, the door of arising is explained through these three. Now, the answer to the eighth question, showing a similar example. For example, the six verses beginning with "the holding iron hook" show. For example, an elephant is large and strong, but it needs a hook to hold it. Just as grasping the nose of whatever needs to be tamed prevents it from moving even if it is strong, both samsara, which is difficult to abandon, and nirvana, which is difficult to achieve, are held by the two appearances of the far-reaching water lamp, thereby knowing that samsara has no self-nature. Knowing that there is no hope for nirvana is what this lamp holds. This is showing a similar example. Now, the answer to the ninth question, showing the measure of the far-reaching water lamp in words. It is shown through "the function of the lamp manifesting," and so on. The lamp manifests the appearance of both samsara and nirvana, that is, from the aspect of samsara, it manifests as the form of an object, and its meaning is the correct wisdom of superior insight. The measure that appears as the Vajra Garland is the far-reaching water lamp itself. These explain the essence of the chapter. Now, the title of the chapter is shown, that is, words and letters. The Blazing Lamp Tantra is explained in the chapter of the title.
Chinese
关于业，特别是指示远射水灯，已经在前面详细阐述过了。章节是将经典的集合分割成段落。第一是先前，最初，以及持有意义数量的基础。现在，像串起珍珠项链一样展示第二章的词义。这一章通过九个概括的要点来展示，首先是请求的简要陈述。从“此后，清净因金刚持”等开始阐述。此后，即在阐述第一章之后，“此后，清净因金刚持”是结集者的名字。先前，导师自己所说之义被结集者的智慧所领会。现在，又以言辞如此陈述来祈请。为了自己和他人的利益，呼唤“嗟！嗟！”。通过不执著于作为原因的自我，摧毁了原因的无明。通过唯一的明点与月亮分离，摧毁了俱生无明。由于不住于执著言辞的偏执，摧毁了遍计所执的无明。如此摧毁之后，具有无因本净的智慧，安住于未被改造的状态。通过将无生认知为友伴，具有自性任运成就的智慧，安住于自性无碍的状态。由于所诠之义未成立为名，具有大悲周遍的智慧，安住于转变为大自在的状态，因此称为“具有”。与金刚智慧和般若持有者二者恒常不分离地安住。如此呼唤之后，从先前导师自己所说之中，我已获得胜义谛的定解。现在，为了未来众生的利益，我将进行请问。既然远射水灯是如此，那么导师您在第一章的简要陈述中说过的“自生智慧之灯”的意义，需要在前面的简要陈述中理解。为了未来众生的利益，我想要听闻，它的体性是怎样的？同样，决定义的词语形式是什么样的？通过多少种分类来展示它？这个灯的特征是什么样的？门是从哪里产生并显现的？同样，它住在哪里？它的意念的量度是怎样的？这个灯有什么相似的例子？