English
Just as these examples, the lamp also exists. Thus, through examples, one is made to believe the direct teachings. As it is said in the Tantra of the Blazing Lamp. After explaining in such detail, from the summary of questions in twelve chapters to the text of the chapters in thirteen chapters, the name of the chapter is the meaning of the previously stated meaning, the lamp of the emptiness of Bindu, which is explained as a collection, divided into three parts to explain the chapter. This is the explanation of the definite meaning of the text segment, which is in the front. Third. This is the form of numbers different from two. ༈ Now, like stringing beads, the word meaning of the fourth chapter is explained. This chapter has four collected meanings: a summary of questions and detailed answers. The benefits of upholding the Tantra and rejoicing, a total of four. The summary of questions is: Thereafter, the pure Vajradhara of the Tantra, this is the name of the compiler. The compiler, in the third chapter, understood the non-abiding great wisdom as the self-nature pure teacher Vajradhara, and again prayed with these words, saying: Alas! Alas! Bhagavan Vajradhara, after calling the teacher in this way, the lamp of the emptiness of Bindu. As the teacher said in the third chapter, your previously first said, the lamp of the pure Dharmadhatu. The meaning or difference of these words previously said in the first chapter of the summary of questions, I have not understood well. What is the nature of this? What is the definition of this, please explain everything. Although I understand these through the meaning of what the teacher previously said in the occasion of the third lamp, I have not understood the difference of this itself well. Later, in order to benefit sentient beings, for the sentient beings of the future, I also vow to listen to the self-nature pure Vajradhara, please explain these well, after this summary of questions. ༈ Now, in order to answer in detail, the first of the eleven contents is explained, explaining the nature is: Thereafter, the great Vajradhara. And so on to explain. Thereafter is from the time immediately after asking. The great Vajradhara is the name of the teacher. This is the lamp of the completely pure Dharmadhatu. Speech is speaking. Words are explained in detail. Speech is the blessing of
Chinese
这是加持土地的教言、随许和三种事物中的真实教言。窍诀是如从牛奶中提取酥油般汇集之义的教言，如从热病中提取樟脑般对治之义的教言，以及如阶梯的树干般分别施展能力的三种窍诀，因此这是为了汇集之义而宣说的。如同从搅拌的牛奶中提取酥油般，一切乘的精髓，总的来说，在一切乘中最为殊胜，其中在波罗蜜多和密咒二者中汇集于密咒，其中在外内二者中汇集于内，其中在生起次第、圆满次第和大圆满三者中汇集于大圆满。大圆满中，在心部、界部、窍诀部三者中，汇集于窍诀部。窍诀部中，众多安住之中，也深奥地汇集于明点自性安住。其中也深奥地汇集于无上秘密。其中在十七续部中安住之中，也如从牛奶中提取酥油般，将所诠之义的究竟精华汇集为四盏灯，并安立于此续中。此外，对于辑录者，请听着，放弃身体的躺卧、伸展、侧坐、帽子、坐垫、佩戴武器和娇媚的装饰！请听着，放弃口头的闲谈、讲述其他教义的言辞、密咒和诵经等！请听着，不要让心散乱，不要执着于过去的习气，不要期盼未来，不要迷失于现在，不要产生颠倒之心、不信任的想法、思辨的想法以及耳朵等各个感官的对境！听着，不要散乱。由于续部一开始就说金刚持，因此告诫说，听者要放弃听法时的过失。这是上师对弟子最后的教诲。辑录者你，即使生起心识的分别念，认为是否错误或迷惑的颠倒之识，但我所开示的没有错误。因为你自己的意识可能会产生颠倒之相或产生思辨的分别念。因此，按照我所开示的，不要颠倒上下，不要增减语句，不要用心思辨意义，要以不错误的信心牢记在心！这是教诲。你所确定的
English
This is the command of blessing the ground, the subsequent permission, and the real command among the three realities. The key point is the command given in the sense of gathering like butter from milk, the command given in the sense of being an antidote like camphor from a hot disease, and the three key points of separately exerting power like the steps of a ladder, so this is said for the sake of gathering. Like extracting butter from churned milk, the essence of all vehicles, in general, is the greatest among all vehicles. Among them, it is gathered into mantra from the perfections and mantras. Among them, it is gathered into inner from outer and inner. Among them, it is gathered into Great Perfection from generation stage, completion stage, and Great Perfection. In Great Perfection, among the Mind Series, Space Series, and Instruction Series, it is gathered into the Instruction Series. In the Instruction Series, among the many abidings, it is also deeply gathered into the self-abiding of the bindu. Among them, it is also deeply gathered into the unsurpassed secret. Among them, among the seventeen tantras, like gathering butter from milk, the ultimate essence of the meaning to be expressed is gathered into the four lamps and established in this tantra. Furthermore, for the compiler, listen, abandoning the body's lying down, stretching, sitting sideways, hat, cushion, wearing weapons, and coquettish decorations! Listen, abandoning verbal chatter, speaking words of other teachings, mantras, and recitations, etc.! Listen, do not let the mind wander, do not cling to past habits, do not expect the future, do not be confused in the present, do not generate inverted thoughts, untrusting thoughts, speculative thoughts, and the objects of each sense organ such as the ears! Listen, do not be distracted. Since the tantra initially says Vajradhara, it is advised that the listener should abandon the faults of listening to the Dharma. This is the final instruction of the lama to the disciple. You, the compiler, even if a discriminating awareness of the mind arises, thinking that the inverted knowledge of whether it is wrong or confused arises, but what I have shown is not wrong. Because your own consciousness may generate an inverted appearance or generate speculative discriminations. Therefore, according to what I have shown, do not invert the order, do not add or subtract words, do not speculate on the meaning with the mind, and hold it in your heart with unwavering faith! This is the instruction. What you have determined
Chinese
法界完全清净的自性是：法界是外法界虚空，内法界灯，秘密的法界，不能说这是空性边际。同样，不包括在中央和方向中的灯，是法界。觉性是基础的觉性，从根本上清净烦恼；遍布的因的觉性，自然成就遍布一切；道显现的觉性，显示增长；胜观的觉性，汇集自性。在血脉的围墙中，由这个法界的灯来做。简而言之，显现为觉性的家。谁经常习惯于此，熟悉显现，谁就证悟那个意义。它的自性是蓝色，自明而不变法性。觉性的周边的光存在于围墙中。因为它不是由其他所做，所以像自发光的灯一样，显现在外境中，那就是它本身。这就是它的自性，因为它是不加改造地安住于自性中，所以超越了佛的意境，超越了行为。这样显示了自性。现在，第二个问题的答案是显示词义：通过“显现为境”等来显示。那是粗大的显现，四大元素的显现，以及境的显现。对于五根各自的境的执着的显现，以及所执取的境的显现，颜色和形状的差别，以及认为是识的显现，以及认为不是的等等，以及错乱的显现，将非彼执为彼，以及正确的显现，亲眼见到自显现。这五种显现中，这是正确的显现，境不是根的识，而是显现为那本身。由于清净了以上的四种显现，所以烦恼的数量，三种无明，以及意和六根，四种缘，三种障碍，五种烦恼，以及前后习气等的边际完全耗尽，所以不依赖于业和异熟果，因为自生的智慧变得自在，所以超越了希望和恐惧。法界没有不遍布内外情器的，因此，实际上是胜观觉性的自境。觉性金刚本身是不变且非造作的，血脉无间断地处于连续结合中。觉性啊！
English
The nature of the completely pure Dharmadhatu is: Dharmadhatu is the outer Dharmadhatu, the sky; the inner Dharmadhatu, the lamp; the secret Dharmadhatu, the emptiness. It cannot be said that this is the edge of emptiness. Likewise, the lamp that is not included in the center and directions is the Dharmadhatu. The awareness that is the basis of awareness is pure from the root of afflictions; the pervasive cause of awareness, spontaneously accomplished, pervades all; the awareness of the path's appearance, shows increase; the awareness of insight, gathers the essence. In the enclosure of the lineage, this lamp of Dharmadhatu does it. In short, it appears as the home of awareness. Whoever constantly habituates to this, familiar with the appearance, realizes that meaning itself. Its own nature is blue, self-luminous without changing the nature of reality. The light of the circumference of awareness resides in the enclosure. Because it is not made by others, it is self-luminous like the light of a lamp, appearing in the external realm, that is itself. That is its very nature, because it is left uncorrected in its own place, it transcends the intention of the Buddhas, transcends action. Thus, the essence is shown. Now, the second answer to the question is to show the definition: it is shown by "appearing as an object," and so on. That is the gross appearance, the appearance of the four elements, and the appearance of the object. The appearance of attachment to the objects of the five senses, and the appearance of the object that is grasped, the difference between color and shape, and the appearance of thinking it is knowledge, and thinking it is not, and so on, and the deluded appearance, grasping what is not that as that, and the correct appearance, seeing the self-appearance directly. Among these five appearances, this is the correct appearance, the object is not the consciousness of the senses, but appears as that itself. Because the above four appearances are purified, the number of defilements, the three ignorances, and the mind and the six senses, the four conditions, the three obscurations, the five afflictions, and the limits of past and future habits, etc., are completely exhausted, so it does not depend on karma and its maturation, because the self-born wisdom becomes independent, so it transcends hope and fear. The Dharmadhatu does not fail to pervade the outer and inner containers and contents, therefore, in reality, it is the self-object of the insight awareness. The awareness Vajra itself is unchanging and uncompounded, the lineage is continuously in a state of continuous union without interruption. Awareness!
Chinese
如果将心安住于此，并专注于此，那么通过觉性自显的加持，不可能陷入无念状态。因此，要反复、长久地专注于内在清净虚空之灯的坛城，并加以修持。不要被风所动摇，不要执着于它，以不住于它的方式，日夜不离地修持。一旦习惯了，当虚空觉性的本质像狐狸的眼睛一样，日夜不停地显现时，觉性就接近于达到顶峰。这又是如何产生的呢？通过清净虚空之灯，觉性金刚链的身，显现在外在无云的虚空中。这显现也是无自性的，并非是实有的相。如果进行正确的观察，法性会自然耗尽。因此，不要执着于法性耗尽的显现的意义。这些并非是人为捏造的，而是从一开始就存在于此的自性之定义中。从一开始就与诸佛无二无别地存在着。在解释了定义之后，现在解释第三个问题的答案，即区分。区分有三种，等等。这表明有三种虚空：安住于基础之上的虚空，安住于道之上的虚空，以及显现于境之上的虚空。基础是指暂时的身体的四个脉轮。安住于身体的四个脉轮之中的清净虚空，会产生什么作用呢？胜观的觉性身，即金刚链，会显现为基础安住的三种智慧。它会将外在的形状执着为身体，通过执着于此，就能消除错觉。道是指从身体的四个脉轮的特殊脉中产生的。安住于此的清净虚空之灯，会产生什么作用呢？它会收集基础安住的觉性智慧的四个明点，如优良的明点等精华。通过这样做，就能消除有漏之身和错觉的必要。境是指从眼门出去，显现在无错觉的虚空中的清净虚空之灯的作用，即觉性金刚链，也就是智慧的
English
If one settles the mind within this space and focuses on it, it is impossible to fall into a state of non-mentation through the blessing of awareness's self-manifestation. Therefore, repeatedly and for a long time, focus on and practice within the mandala of the inner pure space lamp. Without being grasped by the wind, without clinging to it, practice this day and night without separation, in a way that does not dwell on it. Once accustomed to it, when the essence of space-awareness appears continuously day and night, like the eyes of a fox, awareness is close to reaching its peak. How does this arise? Through the pure space lamp, the body of awareness, the vajra chain, is projected and appears in the outer cloudless sky. This appearance is also without inherent existence, and is not an existent sign of substance. If examined correctly, the nature of phenomena will exhaust itself. Therefore, do not grasp at the meaning of the appearance of the exhaustion of phenomena. These are not fabricated by the mind, but are from the beginning, in the very definition of its nature. From the beginning, it exists inseparably with all the Buddhas. Having shown the definition, now the third question's answer, which is the distinction. There are three distinctions, etc. This shows that there are three spaces: the space that abides on the ground, the one that abides on the path, and the space that appears on the object. The ground is the four wheels in the temporary body. What work does the pure space abiding in the four channels of the body do? The body of insight awareness, the vajra chain, arises as the three ground-abiding wisdoms. It grasps the outer form as the body, and by grasping it, there is a need to stop the illusion. On the path, it arises from the four special channels of the four chakras of the body. What work does the pure space lamp abiding in it do? It collects the essences of the four bindus of the ground-abiding awareness wisdom, such as the excellent bindu. By doing this, there is a need to destroy the contaminated body and illusion. On the object, the function of the pure space lamp that appears in the sky without illusion after exiting from the eye gate is the awareness vajra chain, which is the wisdom of