English
Thus, the essence is one, the definition is two, the difference is three, the characteristic or meaning is four, the abiding is five, from which door it arises is six, its nature is seven, how it appears in the realm is eight, its measure is nine, the object is ten, the key to realizing it is eleven, and the analogy is twelve. This is a summary of the terms of the third chapter. ༈ Now, summarizing the meaning of the fourth chapter, the meaning of the term "dhātu perfectly pure," it is taught in eleven aspects: the essence is a lamp. In terms of meaning, it summarizes the essence of awareness. The definition is "completely," "pure," and "dhātu," which are well-extended in three ways, so it is beautiful. The difference is the dhātu abiding in the ground, the path, and the appearance in the realm, which do not change in essence, like gold. The nature is that conceptualization is profound and abides in self-liberation, so it is connected from above, hence the word "ཀྱི་" represents guidance. The necessity or characteristic is that it has transcended the conceptualization of defilements, is without obscurations, and exists solely, so it is expressed by the sound "ཏོག་," which is the self-sound of dharmatā, transcending faults. The key to familiarizing oneself with it is to rely on the preliminary and the main practice, to experience realization, which arises from one's own continuum. Its abiding is that there is no fault arising in the eye, so it is an offering, which is fire. Its measure is that when five colors are slightly clear from blue, one obtains the teaching, so it is called a precious jewel because of the increase and completion of appearance. The door also arises from the eye, like the above. The object itself is also called a lamp because it appears from one's own brow. The analogy is that it abides in the nature of one in two, like the vowel sign in a letter, so it is taught as "ཞེས་བྱའི་." Thus, the essence is one, the definition is two, the difference is three, its nature is four, the characteristic or necessity is five, the means of how to move it is six, its measure is seven, the abiding is eight, from which door it arises is nine, what the object itself is ten, and the analogy is eleven. This is a summary of the meaning of the fourth chapter. It is taught to be identified on the continuum of signs. The necessity of the sign is the necessity of the imputed name, the necessity of the spoken word, and the necessity of the summarized meaning. Among the three, the imputed name is, for example, in the chapter title.
Chinese
有的是从颂（藏文：ཤྭ་ལོ་ཀ，梵文天城体：श्लोक，梵文罗马拟音：śloka，汉语字面意思：颂）中出来的，有的是从概括意义中出来的，有的是从主要本尊中出来的，有的是不与词相关联但通过理解意义来命名的，有的是仅依靠几个词来命名的。那些虽然是意义，但与词不相关联；虽然是数字，但没有包含在意义中；虽然是词，但没有包含在意义中，因此虽然有必要，但没有关联。这不像那样，词和意义是相关的，通过展示黄金等名称的伟大，用四盏灯的词语与一切相联系。四章讲述了四盏灯的法，因此经文以词语和文字出现，没有不相关的，仅仅提到名称就有理解经文的必要，因此揭示了根器没有锐利和迟钝的关键。名为“意义明灯”是因为有必要消除无明的黑暗，因此是自性智慧的显现证悟。表达词语的必要是，有的是从名称简略地命名，然后详细地展示词语；有的是用详细的名称来展示，然后简略地说出词语的意义。这不像那样，名称也没有超出四盏灯的词语，因此有必要揭示显现的自性关键，揭示了词语不能成佛的关键。概括意义的必要是依靠四盏灯，有使一个人成佛的必要，因此是不依赖于其他续部的关键，安住于经文四章自性中的那个被概括为意义明灯的名称，因此有相信所说内容的必要，揭示了口诀包含在三个词中的关键。这样，通过三个必要，即使根器没有锐利和迟钝，精进也有大小，因此有精进上等者在有漏洞的蕴聚不显现的情况下，就在这里成佛的必要，精进中等者依靠意义自身的如是四盏灯的显现而成佛的必要，精进下等者通过见到甚深法的门的功德，在自性化身的刹土中呼气后成佛的必要。༈ 这样说明名称后，现在必须确定地说明续部的经文意义，分为两部分，首先是说明作为续部产生的支分的顶礼，然后是说明从实际经文中顶礼，在先前出现中续部
English
Some come from verses (Tibetan: ཤྭ་ལོ་ཀ, Sanskrit Devanagari: श्लोक, Sanskrit Romanization: śloka, literal Chinese meaning: verse), some come from condensed meanings, some come from the main deity, some are named without being related to words but by understanding the meaning, some are named relying on just a few words. Those, although they are meanings, are not related to words; although they are numbers, they are not included in the meaning; although they are words, they are not included in the meaning, so although there is a need, there is no connection. This is not like that, words and meanings are related, by showing the greatness of names like gold, it connects everything with the words of the four lamps. The four chapters explain the dharma of the four lamps, so the text appears in words and letters, and there is nothing unrelated, so just mentioning the name has the need to understand the text, therefore it reveals the key that faculties have no sharpness or dullness. It is called "Meaning Lamp" because there is a need to dispel the darkness of ignorance, therefore it is the manifest realization of self-awareness. The necessity of expressing words is that some are named by abbreviating the name, and then the words are shown in detail; some are shown with detailed names, and then the meaning of the words is spoken concisely. This is not like that, the name does not go beyond the words of the four lamps, so there is a need to reveal the manifest self-essence, revealing the key that words cannot attain Buddhahood. The necessity of condensing the meaning is based on the four lamps, there is a need for one person to attain Buddhahood, therefore it is the key of not relying on other tantras, that which abides in the nature of the four chapters of the text is condensed into the name of the Meaning Lamp, therefore there is a need to believe in what is said, revealing the key that the oral instruction is contained in three words. Thus, through the three necessities, even if the faculties have no sharpness or dullness, there is a difference in diligence, therefore there is a need for the best of diligence to attain Buddhahood here without the appearance of the aggregates with defilements, and the need for the intermediate to attain Buddhahood based on the appearance of the suchness of meaning itself, the four lamps, and the need for the lowest to exhale in the realm of the self-nature emanation body through the qualities of seeing the door of the profound dharma and attain Buddhahood. ༈ Thus, after explaining the name, now it is necessary to definitely explain the meaning of the tantra text, divided into two parts, first is explaining the prostration as a branch of the arising of the tantra, and then explaining the prostration from the actual text, in the previous arising, the tantra
Chinese
通过聚集者，以随喜和问答的方式顶礼续部的导师。为了使未来时代有缘者对这部续产生信仰，顶礼是为了圆满聚集。如是顶礼的必要，共有这三点。如是，在最初出现时，名为“因的金刚持”的第二聚集的聚集者，以清净的功德之见，对安住于果位自性大聚集的果金刚持大尊，由于不具有如错觉般的能取所取，因此通过摧毁由三种无明所遍计的无明，而具有无我执的无分别平等智慧。超越了显现为缘起的烦恼。因此，不可能存在具有境的多样分别念，从二取之识的边际中解脱出来，通过摧毁俱生无明，安住于三时平等性中。由于获得了生和入的自在，因此是无生自解脱。如是，由于没有生，战胜了死主的魔，具有无生本净的智慧，超越了轮涅二取的边际。而且，由于彼者在名为错觉中没有成立，因此通过摧毁因自性唯一的无明，蕴聚生的有漏蕴没有成立。因此，通过战胜蕴魔，具有自生空性的智慧，超越了相执的识。如是，由于三种无明没有名称，因此现在不可能有错觉，由于空性智慧没有成为显现的奴隶，因此通过摧毁细微和粗大的垢染，不能被显现幻轮的戏法所迷惑和欺骗。具有自性清净的智慧，超越了多种生起之缘的损害。如是续部的导师，由于执着的内在增益被切断，自己的利益在自生中，没有任何人做而成办，因此自利圆满。由于所取的外部增益被切断，了知所化众生各自不同的最初意乐的差别，因此在利他方面没有障碍，所以是吉祥。显现有四种，即所化众生在境上各异的显现，善逝清净错觉的显现，六道众
English
Through the compiler, homage is paid to the teacher of the tantra with subsequent rejoicing and questions and answers. Homage is also paid for the sake of perfecting the assembly of those fortunate ones in the future who will have faith in this very tantra. Thus, there are three purposes for paying homage in this way. Thus, in the beginning, the compiler of the second gathering, called "Vajradhara of the Cause," with pure vision of qualities, to the great Vajradhara of the Fruit, who abides in the great self-assembly of the Fruit, because he does not possess grasping and being grasped like illusion, therefore, by destroying the ignorance that is completely imputed by the three types of ignorance, he possesses the non-dual equal wisdom without self-grasping. He has transcended the afflictions that appear as conditions. Therefore, it is impossible for there to be diverse conceptualizations of objects, having been liberated from the extremes of dualistic consciousness, and by destroying co-emergent ignorance, he abides in the equality of the three times. Because he has obtained freedom over birth and entering, he is unborn self-liberation. Thus, because there is no birth, he has conquered the Lord of Death's demon, possessing the wisdom of unborn, primordially pure, and has transcended the extremes of samsara and nirvana. Moreover, because that which is called illusion is not established, therefore, by destroying the ignorance of the single nature of the cause, the aggregates of arising, compounded, and contaminated are not established. Therefore, by conquering the demon of the aggregates, he possesses the wisdom of self-arisen emptiness, and has transcended the consciousness of grasping at characteristics. Thus, because the three ignorances have no name, therefore there can be no illusion now, because the wisdom of emptiness has not become the slave of appearance, therefore, by destroying the subtle and coarse stains, one cannot be seduced and deceived by the magic of the illusory wheel of appearances. He possesses the wisdom of self-nature purity, and has transcended the harm of various arising conditions. Such a teacher of the tantra, because the internal clinging of grasping has been cut, his own benefit is accomplished in self-arising, without anyone having done it, therefore his own benefit is complete. Because the external clinging of what is grasped has been cut, and he knows the differences in the initial intentions of the various beings to be tamed, therefore there is no obstruction in benefiting others, so he is glorious. There are four appearances: the appearance of the various beings to be tamed in the realm, the appearance of the Sugata's pure illusion, the six realms of
Chinese
显现是各种不同目标的显现，以及自性完全清净的显现。如此这般，四种显现无需努力和勤奋，自然在续部的导师心中显现。先前辑集者以报答恩情的方式顶礼。为了未来具缘者的圆满，顶礼是因为续部的第六位导师金刚持，先前自然地战胜了四魔，因此对于具有信心的后学者，身语意的所有不善，都自然而然地被慈悲所摧毁。具备了福德的资粮，超越了业的成熟，自生的智慧不会受到业的支配，无法被善行所救护。先前导师本身具备四种智慧，因此，具信心的后学者受到导师的激励和祈请，以慈悲摧毁了颠倒执着的各种相状。具备了智慧的果实资粮，超越了对先前和之后执着，对于自生觉性的四盏明灯，远离了勤奋的边际，没有被罪恶所沾染，如同在虚空中挥舞长矛，或者在水中挥剑一般。如此一来，具缘者因导师的两种加持而安住，两种垢染被摧毁，具备两种资粮，超越了业和习气，不住于两种边。对于这样的具缘者，法性现前的显现显现出来，自己领悟了自利，依靠大迁转的风的修习，为了利益他人而示现光辉。如此这般，自己和他人的利益都圆满，这位具缘者，由于法性现前四盏明灯的显现，以及证悟增长的显现，以及觉性达到极限的显现，以及法性穷尽的显现这四者达到究竟，先前导师通达四种显现的意义，因此，对于后学者来说，这四种显现不仅仅是言辞，而是显现在自己身上，这是导师的两种慈悲加持所产生的，因此通过信心的门径，如此自己证悟在自己身上显现奇妙，因此自己向自己顶礼。如是说。如此一来，先前辑集者顶礼，获得了报答自己恩情的需求，以及甚深续部的