English
It appears from the eyes that are free from "I," the reason being that it is the uninterrupted appearing gate for all sentient beings who are not obscured by dimness, cataracts, and blindness. Its characteristics have been extensively explained above. In the language of India, this gate named "Chakshu," appears as light and rays, like the mandala of the sun. It does not originate from others, but from the beginning, it is the self-existing light, white, yellow, red, green, and blue, the rays of the five wisdoms of the five natures, which shine, expand, and greatly expand, inherently for all Buddhas and sentient beings, appearing as the form of light from their eyes, without relying on any other. The reason for such appearance is that, since the real nature of primordial self-arisen wisdom has not ceased, the gate of appearance is the essence of the senses—the eye, because this is the way it is related. As it is seen now, appearing clearly as light in the cloudless sky is the correct appearance, that is, appearing from the eyes of all sentient beings. Thus, the gate of appearance is shown. Now, the answer to the seventh question, which is the nature or thing of the lamp itself, is shown by "self-reverting from emptiness," and so on. Emptiness is not annihilation emptiness, non-abiding emptiness, or countable emptiness, but is naturally different from them. What makes the nature of reality directly experienced is the awareness that appears clearly in the objects of the senses without mental speculation, the appearance of wisdom. Showing this now creates disbelief, but this is also something that has existed from the beginning, not something that has suddenly arisen through skillful means. The five self-sounds of the five wisdoms, in the very nature of the perfectly complete Buddha, have been established and abide from the beginning, not something that is sudden. Therefore, the essence of awareness, light, and wisdom that makes things clear in the objects of the senses is also completely free from things that cling to appearances and emptiness, and abides as self-aware clear light. This is also not a temporary emptiness, an intermittent emptiness, an annihilation emptiness, or an emptiness that exists in words.
Chinese
诶！由于自性光明，它与那些认为外在空性是心识假立的人不同。因为它被知晓和觉察，所以它与那些执持常断二边的我不同。因为它从一开始就自然存在，所以它与那些心识假立的言语观点不同。由于它原本就存在，所以明灯安住于其自性之中。它不是由言语所设立，也不是由心识所造作。在有分别念的佛陀没有名字，没有分别念的众生没有名字的时候，从原始的本初清净大界中，自性任运成就的智慧各自执持其名相，以各种各样的姿态显现，心识的活动不间断，像这样原本就是自显现的。从那之中，无有谁造作的，普遍慈悲的智慧，自明自知。从一开始，这明灯就以自性光明，本体身的形式安住，但并非是造作的。虽然安住于自性光中，但并非是实体的存在。虽然安住于慈悲明点中，但安住于从轮回的分别念中解脱的状态，这就是它的自性或实相。这样从自性上显示了体性。现在是第八个问答，显示明灯显现于对境上：在虚空中是空性。等等这样显示。中间是指没有被粗细的物质元素所遮蔽，也没有被上面的云和雾所遮蔽的中间，在那里放置明灯。在那个中间，明灯的显现本身，事物并非以实体的形式存在，虽然存在于显现的对境中，但并非是可执取的对境，因此与空性相关联。显现是指没有阻碍地显现其自性。因此，它就是那唯一的自生智慧明点，原本就安住于自性圆满大圆满之中。对此，用言语无法表达，因为觉性在显现中是如此清晰，以至于它不在智慧的范畴之内，超越了心识的观察、禅修和行为。在自身所安住的体性中，真实的智慧，非造作的本身，对境也是非造作的，原本就是空性，在远离生灭的虚空界中，明灯的显现本身与非造作的状态无二无别地安住。这样显示了显现于何处。现在是第九个问答，显示其量：明点没有舒张和收缩等等这样显示，像这样修持，对于空性明灯的业
English
E! Because of its self-illuminating nature, it is different from those who consider external emptiness to be mentally fabricated. Because it is known and perceived, it is different from those who cling to the extremes of permanence and annihilation. Because it is naturally established from the beginning, it is different from those verbal views fabricated by the mind. Because it has always existed, the lamp dwells in its own nature. It is not established by words, nor is it fabricated by the mind. When the Buddha with conceptual thought has no name, and sentient beings without conceptual thought have no name, from the original, primordial pure great realm, the self-existing wisdom of spontaneous accomplishment, each grasping its own name, manifests in various forms, and the activity of the mind is uninterrupted, like this, it is originally self-manifested. From that, the all-pervading wisdom of compassion, unmade by anyone, is self-knowing and self-illuminating. From the very beginning, this lamp dwells in the form of self-illuminating nature, the essence body, but it is not fabricated. Although it dwells in the light of its own nature, it is not established as a substance. Although it dwells in the bindu of compassion, it abides in the state of liberation from the conceptual thoughts of samsara, and this is its nature or reality. Thus, the essence is shown from its nature. Now is the eighth question and answer, showing the lamp appearing on the object: In space itself is emptiness. And so on, it is shown. The middle refers to the space between the subtle and coarse material elements that are not obscured, and the clouds and mists above that are not obscured, where the lamp is placed. In that middle, the appearance of the lamp itself, things do not exist in the form of a substance, although they exist in the object of appearance, they are not an object to be grasped, therefore it is related to emptiness. Appearance means that its own nature manifests without obstruction. Therefore, it is that single self-born wisdom bindu, originally abiding in the self-perfected great perfection. To this, words cannot express it, because awareness is so clear in manifestation that it is not within the realm of wisdom, transcending the observation, meditation, and behavior of the mind. In the essence in which one dwells, the true wisdom, the unmade itself, the object is also unmade, originally emptiness itself, in the realm of space free from birth and death, the appearance of the lamp itself abides inseparably from the unmade state. Thus, it is shown where it appears. Now is the ninth question and answer, showing its measure: The bindu has no expansion or contraction, and so on, it is shown, like this practice, for the emptiness lamp of karma
Chinese
当气息耗尽之时，由于没有来去，所以生起喜悦。没有聚集和到来，安住于唯一之中。在虚空自性中，谁掌握了具有缘分的明灯，那就会变成超越勤作的修行的程度。那是无勤自然解脱的征兆，所以会那样显现。如果依靠强力，以勤作的方式进行修持，通过压迫脉络和挤压身体的要穴，进行极大的努力，也会出现与上述相同的程度。如是开示了程度。现在，第十个引导，如何将明灯真实地安住在六道之中呢？“五光汇聚之明点”等开示道：光是白色，如镜子般的智慧的光芒；黄色，平等性智慧的光芒；红色，个别观察智慧的光芒；绿色，成所作智的光芒；蓝色，法界体性智的自性光芒，这五种光汇聚的明点，在六道众生中，大小、颜色明暗不同。对于诸天来说，有天人自身的高度，形状是圆形的，自身显现得非常清晰。对于阿修罗来说，大小是自身残缺的高度，形状是圆形的。对于人类来说，有自身拇指的高度，形状是圆形的，没有四大种的渗漏。对于畜生来说，被愚痴所覆盖，所以向外不显现，只是在内部自身显现。对于饿鬼来说，显现非常微小，只有小米粒那么大。对于地狱众生来说，除了自身本性显现之外，什么也没有。那么，颜色的本体是如何安住在六道之中的呢？对于天人来说，白色显得更多。对于阿修罗来说，同样绿色显得更多。对于人类来说，红色显得更加明亮，这是因为在自身本性中没有贪执。对于畜生来说，蓝色显得更多。对于饿鬼来说，黄色显得更多。对于地狱众生来说，五种颜色都有，没有多少之分，这是因为烦恼的果报圆满，所以在那个方面显得清晰。如是，明灯的本体是众多的，所以不是执着常有的。由于智慧是无二的，所以不会落入常断二边的任何一方，本来就安住于此。明灯的本体就是如此，如是真实开示。
English
When the breath is exhausted, joy arises because there is no coming and going. Without gathering and arriving, it abides in oneness. In the very nature of space, whoever grasps the lamp that possesses fortune, that will become the measure of that practice that is beyond effort. That is a sign of effortless self-liberation, so it appears that way. If, relying on force, one practices with effort, making great effort by pressing the channels and squeezing the vital points of the body, then again, the same level as above will occur. Thus, the level is shown. Now, the tenth instruction, how the lamp itself actually abides in the six realms is shown by "The bindu of the five lights combined," and so on. The light is white, the radiance of mirror-like wisdom; yellow, the radiance of equality wisdom; red, the radiance of discriminating wisdom; green, the radiance of accomplishing activity wisdom; blue, the self-radiance of the dharmadhatu wisdom, and the bindu of the five combined is large or small, and the clarity or non-clarity of color in the six realms. For the gods, it is the height of the god himself. The shape is round, and it is very clear to itself. For the asuras, the size is the height of their own brokenness, and the shape is round. For humans, it is the size of their own thumb. The shape is round, without the leakage of the four elements. For animals, it is covered with the darkness of ignorance, so it is not visible outwardly, but only inwardly it is self-illuminating. For pretas, the subtle appearance is only the size of a millet grain. For hell beings, there is nothing but clarity in their own nature. How then does the substance of color abide in the six kinds of beings? For gods, white appears predominantly. For asuras, green appears predominantly in the same way. For humans, red appears predominantly bright, which is without attachment in one's own nature. For animals, blue is more predominant. For pretas, yellow is more predominant in the same way. For hell beings, there are five colors, abiding without more or less, because the fruit of affliction is complete, so it abides clearly in that aspect. Thus, the actual lamp is many, so it is not grasping at permanence. Since wisdom is non-dual, it abides from the beginning in a state that does not fall to either side of the extreme of permanence or annihilation. The actual lamp is just like that, thus the reality is shown.
Chinese
然后，现在要理解或见到第十一个问题的答案。为了熟练掌握它，这里展示了口诀，如“用自己的拇指和食指”等所示。瑜伽士用自己的拇指和食指挤压眼球的根部和边缘时，空性明点之灯会显现，有缘者请相信这一点，金刚持如是教导。通过努力，如前所述地挤压，熟练之后，凭借其要点，会变得不带红色成分，而是具有五种颜色，并在天空中显现，这必定会走向正确的境地。空性明点之灯若不经努力而显现，就不可能进入轮回子宫的城市。如此显现的有缘者，被称为获得了觉知的自主，那是无勤任运自解脱。如果想要强行解脱，那么就通过努力，有毅力者也应如此：瑜伽士自己的颈部侧面之外，有如黄金堆砌的根脉尖端。由此，智慧之风驱动，有向上伸展和向下跳动两种非常强烈的力量。用自己的四指放在下方铺设的下方，用左右手的食指和拇指轻轻地反复挤压。眼睛向右侧的谷物方向看。然后强烈地向上看。身体的坐姿要像铁柱的铃铛一样。在这个时候，精通气息者要充分地充满气息。这样做的话，光芒会像箭一样明亮地存在。像这样，也要熟悉和融入那个显现。从那显现生起的时候，在明点的增长之间，抓住明点和身像等，为了学习其方法口诀，所有这些都是为了熟练掌握它，在那里会变成无勤的鼻尖，如是展示了其方法口诀。现在，第十二个问题的比喻是：那灯的比喻是什么呢？它类似于孔雀的羽毛。同样，也像在巢中睡觉的眼睛。或者，像雌性鱼的眼睛。或者，像所有雌性动物的眼睛，像猫的眼睛一样，明点存在于光的光环中。
English
Then, now to understand or see the answer to the eleventh question. To become familiar with it, here are the instructions, as shown by "with one's own thumb and forefinger," etc. When a yogi squeezes the root and edge of the eyeball with his own thumb and forefinger, the lamp of the empty bindu will appear, and the fortunate should believe this, as Vajradhara taught. Through effort, squeezing as mentioned above, after becoming familiar, by virtue of its key point, it will become without any red component, but will have five colors, and will appear manifestly in the sky, which will surely lead to the correct state. If the lamp of the empty bindu appears without effort, it is impossible to enter the city of the womb of samsara. The fortunate one who appears in this way is said to have attained the autonomy of awareness, which is effortless and spontaneously liberated. If one wants to be forcibly liberated, then through effort, the diligent one should also do this: Outside the side of the yogi's own neck, there is something like a stack of golden root tips. From this, driven by the wind of wisdom, there are two very strong forces that stretch upwards and jump downwards. Place one's own four fingers under the paving below, and gently squeeze repeatedly with the forefingers and thumbs of the left and right hands. Look to the right of the eye in the direction of the grain. Then look strongly upwards. The posture of the body should be like the bell of an iron pillar. At this time, the one skilled in breath should fill the breath completely. If you do this, the light will remain as clear as an arrow. In this way, also become familiar with and merge with that appearance. When that appearance arises, in between the growth of the bindus, grasping the bindu and the body, etc., in order to learn the method instructions, all of these are for becoming familiar with it, and there it will turn into an effortless tip of the nose, thus showing the method instructions. Now, the analogy for the twelfth question is: What is the analogy for that lamp? It is similar to the colors of a peacock's feathers. Likewise, it is like the eye sleeping in a nest. Or, like the eye of a female fish. Or, like the eye of all female animals, like the eye of a cat, the bindu exists in the halo of light.