English
Generally speaking, it is a discussion of classification, and a detailed discussion of the actual path of practice. First, in the discussion of the four lamps, there are also two types: general instruction and separate discussion. The first is: Initially, when the body is formed, relying on the moist nature of water, within the navel pulse knot, the lamp and the eyes of birth are formed first. The eyes of birth generate the body, and the eyes of the lamp generate the appearance of wisdom, the nature of light and bindu, and the basis of the ultimate truth of nirvana. In the center of the pupils of the two eyes, two veins are formed, like the roots of a creeper, with thin roots and thick ends. This is called the Distant Throwing Water Lamp. One central vein pierces into the Brahma aperture, in which the uninterrupted stream of non-conceptual awareness and the five-layered light bindu manifest nine images, possessing the components of all four lamps. The appearance of the vein is the component of water, the bindu is the component of emptiness, the five lights are the component of the dharmadhatu, and non-conceptual wisdom is the component of the wisdom lamp. Therefore, the grasping of ordinary appearances is the eye of dependent arising, and the dependent water lamp is the door through which light appears, so it grasps the appearance of wisdom and does not grasp deluded appearances. The bindu emptiness lamp is the support for the function of the appearance, which is a round bindu with a halo of five lights. The pure dharmadhatu lamp is the radiance in which the dharmadhatu appears outwardly in the basis of appearance. This also has two aspects, inner and outer. The outer is in the center of the pure sky, where a blue light first appears. The outer sky is only a condition for opening up understanding, not the actual dharmadhatu. The inner is like appearing as if it originated from that (outer sky), the colors of the five lights appear as five colors. The reason for dividing the two into inner and outer is because it appears to originate from that (outer), but in reality, it does not exist in inner and outer. Even if described separately, it is only a shift in understanding from the rainbow halo being previously unclear to becoming clear later, and there is no difference. The self-born wisdom lamp has three aspects: essence, capacity, and radiance. The essence is that, from the key point of the Distant Throwing gaze, when focusing on the bindu emptiness lamp, the inner awareness is clear and bright, naturally appearing as without an object of focus, therefore (the guru) said that it is very important not to be confused about this (essence). The capacity is the sharp and swift wisdom that clearly appears outwardly, the meaning of words.
Chinese
这些是克隆多（klong rdol）中显现的。音声如同金刚念珠般的显现，犹如金色的丝线飘动。自生智慧的明灯，从作用的角度来分有四种：自显现中说，完全照亮之智慧一，能救度一切。救度于烦恼清净之刹土，救度于无分别无生之状态，救度于无明智慧之界中，智慧救度于无分别之状态，因此是救度之智慧。完全行动之智慧二，能使五身运行于本来清净之界中，能使五光运行于无执之界中，能使觉性智慧运行于界中，能使明灯运行于虚空之界中，因此是行动之智慧。完全收摄之智慧三，能将五大收摄于五光之中，能将虚空收摄于明灯之中，能将五身收摄于觉性之中，能将觉性收摄于无分别之中，因此是收摄之智慧。完全辨别之智慧四，能将无明与智慧二者辨别，能将烦恼与智慧二者辨别，能将清净与不清净二者辨别，能将轮回与涅槃二者辨别，能将证悟与未证悟二者辨别，能将好与坏二者辨别，因此是辨别之智慧。如是说。这是妥噶（thod rgal）无上之誓约，如此证悟，以智慧之眼所见，显现便会毫无次第地一时穷尽。而以水泡之眼所见，则首先法性显现，然后次第显现。对此，需以胜观无分别之智慧摄持，且不执着。依此，需清净风之分，需增长觉性音声之分。之后，与风一同穷尽，与智慧之风一同于内界中，需证得法尽之自地。如是不证悟，而将为根境所染污之空相执为殊胜，并以此计算道之进程，则仅能投生于轮回更高之境，而不会成为解脱之因。如是，若四明灯于基位中不存在，则身语意心四者将恒常于轮回中漂泊，而不会解脱，因有此四者，故为成熟基础之灌顶。
English
These are the appearances in Klongdol. The resonance is like the appearance of a vajra rosary, like a golden thread floating. The naturally arising lamp of wisdom, when divided from the perspective of its function, becomes fourfold. From self-arising: The wisdom that completely illuminates 1, liberates all. Liberates into the pure realm of afflictions. Liberates into the state of non-conceptual, unborn. Liberates into the expanse of ignorance and awareness. Wisdom liberates into the state of non-conceptuality. Therefore, it is the wisdom that liberates. The wisdom that completely moves 2, causes the five kayas to move into the realm of primordial purity. Causes the five lights to move into the realm of non-grasping. Causes awareness and wisdom to move into the realm. Causes the lamp to move into the realm of space. Therefore, it is the wisdom that moves. The wisdom that completely gathers 3, gathers the elements into the five lights. Gathers space into the lamp. Gathers the five kayas into the state of awareness. Gathers awareness into non-conceptuality. Therefore, it is the wisdom that gathers. The wisdom that completely differentiates 4, differentiates ignorance and awareness into two. Differentiates afflictions and wisdom into two. Differentiates purity and impurity into two. Differentiates samsara and nirvana into two. Differentiates realization and non-realization into two. Differentiates good and bad into two. Therefore, it is the wisdom that differentiates. Thus it is said. This is the unsurpassed bond of Tögal. If one realizes in this way, seeing with the eye of wisdom, appearances will be exhausted all at once without any order. But seeing with the eye of a bubble, first the dharmata must manifest, and then it must appear in sequence. This must be grasped by the wisdom of superior seeing, which is non-conceptual, and one must not be attached. Based on that, the element of wind must be purified. The element of awareness and resonance must increase. Later, it must be exhausted together with the wind, and together with the wind of wisdom, one must attain the self-ground of the exhaustion of phenomena in the inner realm. If one does not realize in this way, and instead clings to the mere empty form that is defiled by the sense objects and conditions as something great, and counts that as the progress of the path, it will only cause one to be thrown into a higher state of existence in samsara, and will not become a cause for liberation. Thus, if the four lamps are not present in the base, the four, body, speech, mind, and heart, will always wander in samsara and will not be liberated. Because these four are present, it is the empowerment that ripens the base.
Chinese
通过四种方式修习，四种道相达到圆满，最终四身果位融入法界。其中，珍宝宝瓶的意旨，即心间宝瓶中如虚空般安住的自生明灯。通过中间口诀的连接，四灯相互连接，如同外在的广大虚空一般，母子光明在原始清净法界中交融，从而达到圆满。在中阴界，当自明本性显现时，由于粗糙有碍的身体宝瓶破碎，任运成就珍宝融入秘密空间，这是修习四灯本性所产生的。从一开始，实相就是，在原始清净的本基时期，四灯在任运成就的层面上有内在的微细光明。当本基显现时，显现为五种智慧光的景象。在每个明点的光环中，显现出身的形象。显现为自明光芒的连接纽带。显现为智慧明觉，因此解脱与迷惑的界限仅在于觉与不觉之间。第二，分别解说有四种：远系水灯，明点空性灯，法界清净灯，智慧自生灯。第一，远系水灯的体性是：由于执持清净与不清净二者，因此是生起智慧显现和错觉显现的增上缘清净，以及依于此的明光脉。定义是：执持两种显现处于遥远之处，如果证悟，则轮回的错觉显现以及错觉分别念都会被远远抛开，因此称为“远”。如果不证悟，则涅槃也会被抛远，因此称为“远”。当自显显现时，不清净会束缚，如果不证悟，则执着于错觉显现而束缚自明，因此称为“系”。又，由于不让自显向上升起而束缚，也称为“系”。不执着于显现，而是被内在禅定的喜乐所滋润，并且依赖于水的清净聚集，因此也称为“水”。由于色相在根识中显现，并且光明景象增长显现，因此称为“灯”。由于不是生起法界智慧景象的基础，因此称为“母”。由于是观看色相的所依，因此也称为“母”。分类有三种：由诸元素聚集而成的远系，源于风的清净精华的脉，形状如鱼钩。
English
Through cultivating the four practices, the four visions of the path are perfected, and ultimately the four Kayas of fruition dissolve into the Dharmadhatu. Among these, the intention of the precious vase is that the self-arisen lamp, like the sky, abides in the vase of the heart, the precious citta. Through the connection of the intermediate oral instructions, the four lamps are connected, and like the vast outer sky, the mother and child lights merge in the realm of primordial purity, thus reaching perfection. In the Bardo, when the self-luminous nature arises, the vase of the coarse body is shattered, and the spontaneously accomplished precious one penetrates the secret space, which arises from practicing the nature of the four lamps. From the very beginning, the state of affairs is that in the time of the primordial pure ground, the four lamps have subtle inner clarity in the aspect of spontaneous accomplishment. When the ground appears, it appears as the vision of the five wisdom lights. In the halo of each bindu, the forms of the Kayas appear. It appears as the connecting link of self-luminous rays. It appears as wisdom and awareness, so the boundary between liberation and delusion lies only in awareness and unawareness. Secondly, there are four separate explanations: the distant-lineage water lamp, the empty bindu lamp, the pure Dharmadhatu lamp, and the self-arisen wisdom lamp. First, the nature of the distant-lineage water lamp is: because it holds both pure and impure aspects, it is the empowering pure basis for the arising of wisdom appearances and deluded appearances, and the clear light channel that relies on it. The definition is: it holds the two appearances as being far apart. If one realizes it, the deluded appearances of Samsara, along with deluded thoughts, will be cast far away, hence it is called "distant." If one does not realize it, Nirvana will also be cast far away, hence it is called "distant." When self-appearance is seen, impurity binds, and if one does not realize it, one clings to deluded appearances and binds self-awareness, hence it is called "lineage." Also, because it binds without allowing self-appearance to rise upward, it is also called "lineage." Without clinging to appearances, it is moistened by the bliss of inner Samadhi, and also relies on the gathering of the purity of water, hence it is called "water." Because form appearances are clear to the root consciousness, and light appearances increase and arise, it is called "lamp." Because it is not the basis for generating the vision of Dharmadhatu wisdom, it is called "mother." Because it is the support for viewing forms, it is also called "mother." There are three divisions: the distant-lineage formed by the aggregation of elements, the channel that arises from the pure essence of wind, resembling the horn of a fish.
Chinese
智慧聚集的远抛，是光之精髓的清澈。 感官聚集的远抛，是五根的精华，位于眼睛中央的感官所依的精华。 而真正的明灯，是智慧的聚集。 其特征是，能够执持色相显现，这是一般的特征。各自的特征是：显现聚集执持扩展之处，是第一。 明光的自显清晰执持，是第二。 显现与显现之境，以及自识眼睛的识蕴执持，是第三的特征。 第二，空性明点之明灯。其本体是，从初始本来清净的自性中，明光任运成就之明点，由五光之环绕，自明颜色清澈。 其定义是，自处光之圆球不变故为“明点”。 遍布于境故为“遍”。 事物不可捕捉故为“空性”。 空性之自光燃烧故称“明灯”。 若分，则有安住于基之明点，于心间作为轮回涅槃之蓝图而安住；以及身安住脉之明点，如特殊大脉般自明，安住于乐苦自解脱；以及世俗因之明点，于罗摩等处，作为执持身体营养之用而安住；以及胜义无戏论之明点，觉性从一开始就清净，安住于法界觉性穷尽之意；以及自生果之明点，于感官前显现，昼夜与光明融合，行于佛陀之意广大圆满解脱之中，此为五者。 其特征是，若无月之空性于感官之境显现，则安住于无需修习之河流般的瑜伽之中。 第三，法界极清净之明灯。其本体是，安住于自性本来清净之中，从蓝色光芒中扩展为五具，于五光之环绕中，具有莲花花瓣，显现如丝绸帐篷，觉性如纺线般被固定。 其定义是，作为觉性之自境与显现之蓝图故为“法界”。 于境显现而无垢染故为“极清净”。 如纺线般抓住，使显现觉性清晰故称“明灯”。 若分，则有安住于基之法界，于心中，智慧与光之身任运成就内明而安住；以及于道显现之法界，于环