English
From these onwards, the teacher will bestow upon all. For the benefit of all sentient beings, I request Vajradhara to listen and speak, which is a brief statement of the question. Now, in order to elaborate on the answer, there are twelve parts, the first of which is to show the essence of the bindu emptiness lamp. Then, immediately after being asked, Vajradhara is the name of the teacher. That teacher, when he previously attained Buddhahood, the meaning of the great perfection of naturalness is without action or effort. All afflictions are naturally purified and stainless, becoming the great Buddha. Then, in brief, it is said thus, the bindu emptiness lamp is spoken of in scripture and words. Alas, O lineages, by calling Vajradhara as the collector, you yourself have previously thoroughly cut off all dharmas as one taste, which is the basis of the great original purity. While discovering the eye of all dharmas to be stainless and free from dust, it is excellent that you asked me for the benefit of future sentient beings. Having said this, I will give you a detailed answer to the twelve questions you asked about the bindu emptiness lamp. Because your king of wisdom is not inverted, for the benefit of all future sentient beings who believe in and trust the path of the great perfection of naturalness, please keep these words that I have spoken correctly, in the correct order, without inversion, in your mind, this is the instruction to the collector. Bindu is the straight path that does not change. Lotus is the expanded, universal awareness that arises in all realms. Emptiness is that even though it arises in this way, there is no thing that exists as a substance. The lamp eliminates the darkness of samsara and shows the appearance of transcendence. That is also not a mental speculation. By the characteristics of the general Dharma, cutting off the elaboration of others, and by one's own characteristics, cutting off the inner elaboration, those who recognize themselves, and all who believe in this, generate faith. Therefore, whoever understands the profound and non-inverted secret instructions of this lamp, enjoys the sole bindu emptiness body in the state of space. Being accustomed to the view of self-nature, that is, the appearance of awareness, and the appearance of increasing experience, and the appearance of awareness reaching its peak, they themselves
Chinese
因此，当它完全进入感官的活动范围时，就能获得这个果实。正因为如此，明点是空性的。它的自性是：超越了众多的名言，因为长久而深奥，所以是唯一的。从数字的极限中完全分离出来，安住于一。这其中不可能有无明的成分，也不可能有因外境而产生的烦恼。因为持有心识的乘没有见到它，所以它的自性是微细的。因为它不能用语言来确定，所以它的自性是远离一切宗派的戏论和经续的语言戏论。那么，它是远离戏论的空性吗？不是的。在道位时，它远离了断灭空性的边，远离了戏论，远离了短暂，远离了不常住，远离了什么都不是，远离了不存在的空性边，而是由自证智所照亮。因为它不是一切的活动范围，所以它安住于伟大之中。它的自性是自身五种自光明的显现。这种显现也不是有分别的，所以它安住于一切平等性之中。因此，在那里不可能有分别念的安住。对于任何生起的感受都不执着。因为它远离了心识活动的语言戏论，所以在法界一味中圆满。它的自性是明点，安住于圆形之中，象征着形状。那么，它的颜色是什么呢？不是通过行为技巧和努力来装饰的，而是依靠有戏论的装饰之物，依靠无戏论的象征之物，依靠极其无戏论的表征，以及依靠完全无戏论的自性力。因为它自身四种力量在基础上圆满，所以，红色占大部分，从其他颜色中分离出来，在自身中显现，这不是突然产生的，而是本来就安住在法性的自性光芒之中。它没有三种障碍的污垢，因为它没有被业的障碍所染污过，所以业的异熟果无法染污它。因为它没有烦恼障，所以不涉及任何外境。因为它不是由自身的原因和条件所产生的，所以不可能有知障，它甚至不安住在自身的宗派之中。同样，微细和粗大的元素，微细的微尘，粗大的土地、石头、山脉和岩石，以及火、风、水的污垢都没有，它安住其中，这不是突然产生的，而是本来就安住在本质清净的智慧之中。
English
Therefore, when it fully enters the realm of the senses, this fruit is obtained. Because it is obtained in this way, the bindu is emptiness. Its nature is: it transcends numerous expressions, and because it is long-lasting and profound, it is unique. It is completely separated from the limits of numbers and abides in one. There cannot be any element of ignorance in this, nor can there be any afflictions caused by external circumstances. Because the vehicles that hold onto mind-consciousness do not see it, its nature is subtle. Because it cannot be determined by words, its nature is free from all the elaborations of philosophical tenets and the verbal elaborations of tantras and agamas. So, is it emptiness devoid of elaboration? No. At the stage of the path, it is free from the extreme of annihilationist emptiness, free from elaboration, free from transience, free from non-abiding, free from being nothing at all, and free from the extreme of non-existent emptiness, but is illuminated by self-cognizant wisdom. Because it is not the realm of activity for all, it abides in greatness. Its nature is the manifestation of its own five self-lights. This manifestation is also not differentiated, so it abides in the equality of all things. Therefore, it is impossible for conceptual thoughts to abide there. It does not cling to any arising sensations. Because it is free from the verbal elaborations of mental activity, it is perfected in the single sphere of reality. Its nature is the bindu, abiding in a circular form, symbolizing shape. So, what is its color? It is not adorned by skillful actions and efforts, but relies on elaborative adornments, relies on non-elaborative symbols, relies on extremely non-elaborative signs, and relies on the completely non-elaborative power of its own nature. Because its own four powers are perfected on the ground, the color red is predominant, distinct from other colors, and appears clearly in itself. This is not something that arises suddenly, but is originally abiding in the self-radiance of the nature of reality. It is without the defilement of the three obscurations, because it has never been obscured by the obscuration of karma, so the ripening of karma cannot obscure it. Because it is without the obscuration of afflictions, it does not involve any external circumstances. Because it is not produced by its own causes and conditions, it is impossible for there to be the obscuration of knowledge, and it does not even abide in its own philosophical tenets. Similarly, the subtle and gross elements, the subtle atoms, the gross earth, stones, mountains, and rocks, and the defilements of fire, wind, and water are all without, and it abides in them. This is not something that arises suddenly, but is originally abiding in the wisdom of essential purity.
Chinese
哦！就像共同乘的法性一样，自己以自己束缚的烦恼贪欲和，嗔恨和，愚痴和，我慢和，嫉妒等从一开始就分离了。这样一来，因为谁也没有做过，所以自己照亮自己，由于超越了分别念的习气前后和烦恼的污垢而显现，或者直到道的景象没有圆满之前，五种智慧的自光显现为五光。显现的那样没有变成有相的类别，因为自己的自性是空性，没有落到任何一方，所以是无别，而且印度也没有断绝，所以在广大的平等自性中安住。这就是权且认为是灯的体性。这样指示体性后，现在以第二个问题的回答来详细说明，线是不变正直等所指示的。线是根本，不变是从断除变化的方面安住于不变，不变的法性是自己的体性。变化是自性变化是天空的奇迹，时间变化是庄稼和树木等，变化所转变的法是不稳定和变化等。以心转变的是心识的见修行，也就是共同乘的意愿等。自己的自相转变是轮回本身完全转变。从中这个从四种变化中返回，安住于不变，因为这个没有像自性变化天空的奇迹一样，没有知识记忆心，没有执着突然发生，所以不可能变化。在三时平等性中安住，时间也不可能变化。因为没有行为的因，所以行为的缘起变化不可能。这个本身显现为现量，因为可以用心转变，所以不变。这个从变化的方面来看，只能转变自己的相，因此没有用心转变，没有用显现切断。而且体性不变，因为明空无别，自性不变，因为显明无别。那个法性不变，因为远离了心识和怀疑。正直是道路，因为实相没有被语言转变，所以自相正直安住，从造作中解脱。道路正直
English
O! Just like the Dharma nature of the common vehicle, one is separated from the afflictions of attachment, hatred, ignorance, pride, and jealousy, which bind oneself, from the very beginning. In this way, because no one has done it, one illuminates oneself, and because it transcends the habits of conceptual thoughts before and after and the defilements of afflictions, it appears, or until the appearance of the path is not complete, the self-radiance of the five wisdoms appears as five lights. That appearance has not become a category with characteristics, because one's own nature is emptiness, and it has not fallen to any side, so it is undifferentiated, and India has not been cut off, so it abides in the nature of great equality. This is temporarily considered to be the nature of the lamp. After indicating the nature in this way, now, with the answer to the second question, explain in detail that the line is unchanging and upright, etc. The line is the root, unchanging is abiding in unchanging from the aspect of cutting off change, and the unchanging Dharma nature is one's own nature. Change is the self-nature change is the miracle of the sky, time change is crops and trees, etc., the Dharma transformed by change is unstable and change, etc. What is transformed by the mind is the view, practice, and meditation of the mind, that is, the wishes of the common vehicle, etc. The transformation of one's own self-image is the complete transformation of samsara itself. From this, this returns from the four changes and abides in the unchanging, because this is not like the miracle of the self-nature change sky, there is no knowledge, memory, mind, no clinging suddenly occurs, so it is impossible to change. Abiding in the equality of the three times, time cannot change either. Because there is no cause of action, the cause of action cannot change. This itself appears as manifest, because it can be transformed by the mind, so it is unchanging. Looking at this from the aspect of change, it can only transform one's own appearance, therefore it is not transformed by the mind, and it is not cut off by appearance. Moreover, the nature is unchanging, because clarity and emptiness are inseparable, and the self-nature is unchanging, because appearance and clarity are inseparable. That Dharma nature is unchanging, because it is free from mind and doubt. Upright is the path, because reality has not been transformed by language, so the self-image abides upright, and is liberated from fabrication. The path is upright
Chinese
由于念头没有改变，直接坦诚地安住，没有亲疏远近，因此从歧途解脱。由于觉悟没有被心改变，在自解脱的处所安住，道路上没有亲疏远近，因此显现自圆满称为道。因此，不变是基，坦诚安住且没有弯曲是道。这样，基道二者是从大圆满无为大虚空中产生的。像那样是偶然的吗？不是的，因为从原始以来没有造作，所以是基，因此现在远离生灭。因为当下没有改造，所以是道，并且没有亲疏远近。本来没有被任何事物改变的是基，本来没有被任何人改造的本身就是道。因此，没有变化和造作，并且远离二者，就是基道无二无别。磊是发挥力量，自性发挥力量，因此从造作中解脱。自性发挥力量，因此从执着中解脱。自显现中发挥力量，因此从表象中解脱。自解脱中发挥力量，因此从依赖中解脱。自清净中发挥力量，因此从污垢中解脱。像那样，由于灯的光明普遍发挥力量，自性大圆满的果位本身远离他缘。因为超越了希望和恐惧以及愿望，六道轮回的显现和，善逝的和，自性的和，口诀处所的显现等是如何显现的？无论显现什么，无论出现什么，各自在各自的位置上没有不圆满的，因此是果。像那样存在如何知道呢？因为没有记忆，所以无法改变。因为没有无念，所以是自明。因为没有不生，所以是自圆满，安住在究竟解脱中，因此是原始清净。空性是根本，事物是显现的事物和，空性的二者。显现是粗大的实有事物和，能断除的流动事物。粗大的实有是，六道的显现，即地、水、火、风的显现，六道各自以各自的显现方式显现。能断除的流动显现是，从眼睛的流动中执着于色为事物，同样从耳朵的流动中执着于声为事物等。空性的显现是见解的欲望等，如果想要见解本身显明，这也是唯识宗认为心的事物是究竟真实的，并且