Chinese
由于自身解脱，因此不住于任何边。这也不是由他人所作或努力而产生的，而是本来就存在于自身本来的、未被改变的伟大见解中。身体不动，所以眼睛不动。眼睛不动，所以觉性不动。由于安住于这三种不动，行为便脱离了身体。由于心中没有造作，因此安住于脱离的状态，恒常安住于这三种安住方式，这就是见解。这见解的自性，由于没有实体和物质，所以是空性。由于没有落入断灭和无限的边际，所以光明遍布。由于它的自性不住于道上，身体的终极不是像化身一样确定为一种身体，而是有圆满相好的报身光蕴之身，以及由法性所成的空性法身，这些身体都存在于法性穷尽的显现中，因此没有成就。而且，只要安住于身体中，就会有体验的显现。由于对它有执着和分别，所以显现为三身。如果简要概括这个自性，那就更不用说其他的观点了，甚至连自己的成就之边的实执之境，从体验、感受、结果以及是与非的执着中解脱出来，也不是不存在。那么，它去了哪里呢？因为空性是没有作为我执之果的实物，也没有是与非的计算。这自身解脱的圆满大圆满见，本来就不是任何人所造作的，而是自生、自显、自解脱的。因此，安住于不变的自性中，这样安住也不是从他处而来，而是安住于自身之义。而且，最初也没有造作者。而且，不是任何人所作和造作的，而是本来就以法性平等大性，无差别地安住于一切佛和众生之中。以上阐述了自性和见解。现在阐述第五个问题的回答，即明灯安住于何处：安住于一切众生的身体中心等等。心被各种分别念的习气所染污，又被地、水、火、风的血肉所束缚，就像有伞、有马、有盔甲、有拐杖等等一样，是二者结合而成的。也就是说，由于心和四大结合，才有了身体。
English
Because of self-liberation, it does not abide in any extreme. This is not produced by the actions or efforts of others, but is inherently present in the great view of one's own natural, unaltered state. When the body does not move, the eyes do not move. When the eyes do not move, awareness does not move. Because of being based on these three non-movements, actions are separate from the body. Because there is no creation in the mind, it abides in a state of separation, constantly abiding in these three modes of dwelling, which is the view. The characteristic of this view is emptiness because it lacks substance and materiality. Because it does not fall into the extremes of annihilation and infinity, it abides pervadingly with clarity. Because its own essence does not abide on the path, the ultimate of the body is not fixed as one such as the nirmanakaya, but there is the sambhogakaya, a body of light complete with marks and signs, and the dharmakaya, an empty body made of dharmata, all of which exist in the appearance of the exhaustion of dharmata, so there is no accomplishment in this. Moreover, as long as one abides in the body, there is the appearance of experience. Because there is grasping and conceptualization towards it, it appears as the three kayas. If we summarize this characteristic, not to mention other views, even liberation from the object of clinging to the truth of one's own accomplished extreme, from experiences, feelings, results, and clinging to what is and is not, is not non-existent. So, where has it gone? It is because emptiness is without substance, the fruit of grasping at self, and without the calculation of what is and is not. This self-liberated, complete, great perfection view is not made by anyone from the beginning, but is self-arisen, self-appearing, and self-liberated. Therefore, abiding in the unchanging essence, that abiding in that way does not come from elsewhere, but is the meaning of abiding in oneself. Moreover, there is no creator even at the beginning. Furthermore, without anyone making or doing anything, it abides from the beginning in the great equality of dharmata, without differentiation, in all Buddhas and sentient beings. Thus, the characteristics and view have been shown. Now, the fifth question's answer, showing where the lamp abides: it is shown by "in the center of the bodies of all sentient beings," and so forth. The mind is defiled by the habitual tendencies of various conceptual thoughts, and is held by the flesh and blood of the elements, so like having an umbrella, having a horse, having armor, having a staff, and so forth, it is possessed of a combination of two. That is, the body is from the combination of mind and the elements.
Chinese
所有不同种类的脉轮的中心点，是八瓣珍宝意（藏文：ཙིཏྟ་）的宫殿。虽然在各个方向上，脉的形态有成千上万种，但特别地，此灯安住于四大元素的四脉之上。由于地元素的自性是黄金，它从意的右侧流动，因此，从地元素命名的，称为卡地黄金大脉。从自身体性命名的，称为罗玛。从水元素命名的，像白色细丝一样纤细，从自身体性命名的，称为江玛，从左侧流动。从风元素的作用命名的，称为缠绕。从自身体性命名的，称为昆达玛，从气息中流动。还有，从火元素的作用命名的，称为水晶管。从自身体性命名的，称为悉达玛。这四种脉以从上方旋转的方式自行流动，特别地，脉并不固定在其中，既不流动也不停留。安住于这四脉之中，骑乘于业和智慧二风之上，进入五根门和意之中，并且自发地遍布于外境的显现。如此，显现为显现的自性，自显现生起为自生，遍布为自遍布，解脱为自解脱，从一开始就没有文字和语言的造作，在完全清净的自性中，安住于脉中。那么，在脉中，它的本体是如何安住的呢？基是事物存在的状态，状态是身体的基，显现是境的基。界限是明确区分的界限，即轮回和涅槃，法与非法，是与非等等。离是断除，即断除境、烦恼、业和习气等等。因此，界限区分是方便，离是断除的智慧。善良是安住于如此方便和智慧二无别的意义中，没有恶劣的分别念。道是行进，是可数的道，即资粮道、见道、修道、证道和究竟道。这些是迷惑有情心识的，因此在自性大圆满中是没有的，是心的显现的差别。
English
The central point of all different kinds of chakras is the palace of the eight-petaled precious Citta. Although the forms of the channels are in the thousands in all directions, in particular, this lamp dwells on the four channels of the four great elements. Because the essence of the earth element is gold, it flows from the right side of the Citta. Therefore, named from the earth element, it is called the great Kati golden channel. Named from its own essence, it is called Roma. Named from the water element, it is as fine as white silk thread, and named from its own essence, it is called Kyangma, flowing from the left. Named from the function of the wind element, it is called Entwined. Named from its own essence, it is called Kundarma, flowing from the breath. Also, named from the function of the fire element, it is called Crystal Tube. Named from its own essence, it is called Siddharma. These four channels flow on their own in a rotating manner from above. In particular, the channels are not fixed in them, neither flowing nor staying. Dwelling within these four channels, riding on the horse of the two winds of karma and wisdom, entering the five sense gates and the Citta, and spontaneously pervading the appearances of external objects. Thus, appearing as the nature of appearance, self-appearance arises as self-arising, pervading as self-pervading, liberation as self-liberation, from the beginning without the elaboration of words and letters, in the perfectly pure nature, it dwells within the channels. So, how does its essence dwell within the channels? The ground is the state in which things exist, the state is the ground of the body, and appearance is the ground of the object. The limit is the limit that clearly distinguishes, that is, samsara and nirvana, dharma and non-dharma, is and is not, and so on. Le is to cut off, that is, to cut off objects, afflictions, karma and habitual tendencies, and so on. Therefore, distinguishing the limit is skillful means, and Le is the wisdom of cutting off. Goodness is dwelling in the meaning of such skillful means and wisdom, without any bad discriminations. The path is the going, the countable paths, that is, the path of accumulation, the path of seeing, the path of meditation, the path of cultivation, and the ultimate path. These are what delude the minds of sentient beings, therefore they do not exist in the Great Perfection of self-nature, they are the distinctions of the appearances of the mind.
Chinese
邬坚巴传承的道，是九乘次第的意愿。因为这超出了心智，无法实现。那些是执着于文字之人的道。后得功德之道是那些希望在中阴成佛之人所追求的。这能抚慰懒惰之人的心，因此，此显现中的垢染自净，从而成佛。此道是法性现前的道，不需要用言语和文字来确定。不依赖于过去和未来，可以实践此道。明点是正直的道，因此容易行走。中间的道路没有变化，因此没有迷路的地方。雷（ལེ་）是倾倒的意思。倾倒显现的垢染，显现为五种智慧的自性光芒。倾倒由四大组成的身体，显现为三身道中的身体。倾倒轮回之法，显现为证悟增长。从执着于法的分别念中倾倒，从而在诸法自净的显现中修行。因此，如来藏未被改变，没有恶劣烦恼之名，因此安住于善良之中，譬如珍宝到达金洲。如此，没有分别念之名，善良四基和道之顶端，即是明点空性的灯。从领悟其意义中，证悟越来越增长。如此，不可能存在分别念，因此显现为具有善良的庄严光芒、明点和身等，这是真实的智慧之道，从身体的四脉中产生，而不是从外面产生。因此，依赖于脉内的这些明点，显密道的特征得以显现。也就是说，首先通过身体的三种姿势，脉中真实智慧的安住先出现，然后从显现的安住中产生。这不是一个人所拥有的，而是作为所有众生身体产生的所依。不是突然产生的，而是从一开始就存在的。如是开示安住之后，现在开示第六个问题的答案显现之门。显现之道是从显现之门等开示的。显现是智慧自性的自性光芒显现之门，是能作所作。
English
The path of the Ugyenpa tradition is the intention of the nine successive vehicles. Because this is beyond the mind, it cannot be accomplished. Those are the paths of those who cling to words. The path of subsequent attainment of qualities is what those who wish to become enlightened in the bardo pursue. This soothes the minds of lazy people, so in this very appearance, defilements are self-purified, thereby attaining enlightenment. This path is the path of the direct manifestation of dharmata, and it does not need to be determined by words and letters. Without relying on the past and the future, one can practice this very path. Bindu is a straight path, so it is easy to walk. The middle path is unchanging, so there is no place to get lost. Le (ལེ་) means to pour out. Pouring out the defilements of appearance, it appears as the self-radiance of the five wisdoms. Pouring out the body composed of the four elements, it appears as the body in the path of the three kayas. Pouring out the dharmas of samsara, it appears as an increase in realization. Pouring out from the conceptual thoughts that cling to dharmas, one practices in the appearance of the self-purification of all dharmas. Therefore, the tathagatagarbha is unchanged, without the name of evil afflictions, so it abides in goodness, like a jewel reaching the golden land. Thus, without the name of conceptual thought, the four good bases and the pinnacle of the paths, which is the lamp of the bindu of emptiness. From understanding its meaning, realization increases more and more. Thus, it is impossible for conceptual thought to exist, so it appears as having the splendor of good adornments, bindus, and kayas, etc. This is the path of true wisdom, arising from dwelling within the four main channels of the body, and not from outside. Therefore, relying on these bindus within the channels, the characteristics of the secret mantra path are manifested. That is, first, by doing the three postures of the body, the abiding of true wisdom within the channels arises first, and then it arises from the manifested abiding. This is not something that one person possesses, but as the basis for the generation of the bodies of all sentient beings. It is not something that arises suddenly, but it has been present from the very beginning. Having shown the abiding in this way, now the door for the manifestation of the answer to the sixth question is shown. The path of appearance is shown from the door of manifestation, etc. Appearance is the door of manifestation of the self-radiance of the self-nature of wisdom, which is the agent and the object.
Chinese
从离我的眼睛中显现，原因是所有未被昏花、翳障和失明所遮蔽的众生不间断显现之门。其特征已于前文详述。在印度语中，以“Chakshu”命名的这个门，譬如太阳的坛城一般，显现为光和光芒。这并非源于他者，而是从原始以来，自性本具的光明，白色、黄色、红色、绿色、蓝色，五种自性五智的光芒，极其闪耀、扩展和极度扩展，对于所有佛和众生，自性本具地从他们的眼睛中，不依赖于任何其他，显现为光的形式。如此显现的原因是，由于本初自生智慧的实相性质未曾中断，因此显现之门是诸根的精华——眼睛，因为这是与之相关的道理。正如现在所见，在无云的虚空中清晰地显现为光，这是正确的显现，即从所有众生的眼睛中显现。如此展示了显现之门。 现在，第七个问题的答案，即灯本身的自性或事物是什么，通过“从空性中自返”等来展示。空性并非断灭空性、非存在空性和可数空性，而是自性上与之相异的。使法性得以亲身体验，即在没有心识推测的情况下，在感官对象中显现的明觉，智慧的显现。现在展示的这个，会产生不信任感，但这也是本初就存在的，并非现在通过方便法门突然产生的。五智的五种自性光芒，在圆满正等觉佛的自性中，本初就已具备并安住，并非是突然产生的。因此，在感官对象中显现的明觉、光和智慧的体性，也从执着于现象和空性的事物中完全脱离，自明自光地安住。这也不是暂时的空性、间断的空性、断灭的空性或言语上的空性。