English
The far-reaching net of the gathering of wisdom is the clarity of the essence of light. The far-reaching net of the gathering of faculties is the essence of the five faculties, the pure support of the faculties that is in the center of the eye. And the actual lamp is the gathering of wisdom. Its characteristic is that it is born capable of holding visual appearances, which is a general characteristic. The individual characteristics are: the first is that it abides in the realm of the collection and holding of appearances. The second is that it holds the clarity of the self-appearance of clear light. The third characteristic is that it holds the appearance, the object of appearance, and the self-awareness, the consciousness of the eye. Secondly, the lamp of the empty thigle. Its essence is the spontaneously accomplished thigle of clear light from the nature of primordial purity, surrounded by a sphere of five lights, self-luminous, and clear in color. Its definition is: because the self-abiding sphere of light is unchanging, it is "thig." Because it spreads pervasively over the field, it is "le." Because the object is unidentifiable, it is "emptiness." Because the self-light of emptiness blazes, it is called a "lamp." If divided, there are: the abiding ground thigle, which abides in the heart as the blueprint for samsara and nirvana; and the body-abiding channel thigle, which is self-luminous like a great special channel, and abides in the self-liberation of pleasure and pain; and the conventional causal thigle, which abides in places like the roma, holding only the nutrients of the body; and the ultimate non-conceptual thigle, which is pure from the beginning, and abides in the exhaustion of dharmadhatu awareness; and the self-arisen fruit thigle, which appears manifestly to the senses, mixes day and night into clear light, and engages in the vast, completely liberated intention of the Buddhas, these are the five. Its characteristic is that if the emptiness devoid of the moon arises in the realm of the senses, it causes one to abide in the yoga of the stream of non-meditation. Thirdly, the lamp of the completely pure dharmadhatu. Its essence is that it abides in its own nature of primordial purity. From the blue radiance, it expands into the fivefold, and within the sphere of five lights, it appears like a silk tent with lotus petals. Awareness arises in the enclosure where the continuous thread is fixed. Its definition is: because it is the self-field of awareness and the blueprint of appearance, it is "dharmadhatu." Because it appears in the field without defilement, it is "completely pure." Because it is held like a continuous thread, making the appearance of awareness clear, it is called a "lamp." If divided, there is the dharmadhatu abiding on the ground, in the citta, where the wisdom and light body spontaneously accomplish and abide in inner clarity; and the dharmadhatu appearing on the path, in the sphere
Chinese
被五种脉轮之角所环绕，中央聚集着莲花瓣的明点精华，并将果的显现视为明智的命脉。五光之网，半网，以及扎奥图案等，共有三种。其特征是：外在的光明界空明澄澈，内在的觉性界本来清净，二者从一开始就不可分离地存在。第四个是自生智慧之灯。其自性是：所有灯的知者，意即法性空明自住，并具有知的能力。其定义是：当内在了知自住任运的意时，外在显现便知为自显清净。了知一切法皆空性且无我。由于了知自己本智的程度而知。由于不需寻找，自然从中获得，因此对于难以被一切所思的意而言，是最殊胜且顶级的。由于获得本来就有的宝珠，因此是自。由于无碍地自生，因此是生。由于清晰地了知诸法，因此是灯。由于自显自知遍及觉性并了知，因此称为“玛”。如果分类，则有五种。从根本上自生的智慧是：内在安住的觉性认知部分，是计划和基础。显现执着的智慧是：在明智无二双运的状态中，由于自明无垢而清净，因此能将意转化为法性。无间断忆念的智慧是：虽然显现为无分别，但解脱时，自知融入法性之中。个别辨识的智慧是：如实了知法与有法、自与共相的形态和特征等，不混淆。进入的三种智慧是：在此自性中，通过听闻来确定。通过思考来肯定。通过禅修来体验，从而从轮回中解脱，即是了知词义。其特征是：了知被境所摄的法，以及被有境所摄的法，皆无自性。因此，必须清楚地了解这四种灯的简要分类。因为在修持双运的究竟圆满次第，任运顿超之道时，必须确定所修的基础。第二，实修道的具体内容
English
Surrounded by the horns of the five chakras, in the center gathers the essence of the bindu with lotus petals, and diligently holds the manifestation of the fruit as the lifeblood of awareness. The net of five lights, the half-net, and the za'og pattern, etc., are three in total. Its characteristic is: the outer realm of light is empty and clear, and the inner realm of awareness is primordially pure, the two exist inseparably from the beginning. The fourth is the lamp of self-born wisdom. Its essence is: the knower of all lamps, the intention, the nature of reality, empty and clear, self-abiding, with the ability to know. Its definition is: when one knows the self-abiding, spontaneously accomplished intention within, the outer appearance is known as self-appearing and purely clear. One knows that all phenomena are empty and without self. One knows by knowing the extent of one's own primordial wisdom. Because it is not sought but found from within, it is most supreme and the ultimate for the intention that is difficult for all to conceive. Because one finds the jewel that one has had from the beginning, it is self. Because it arises spontaneously and without interruption, it is born. Because one clearly knows the phenomena, it is a lamp. Because self-appearance and self-knowing pervade awareness and know, it is called 'Ma'. If divided, there are five types. The wisdom that is self-born from the ground is: the cognitive aspect of awareness residing within, which is the plan and the basis. The wisdom of grasping at appearances is: in the state of non-duality of awareness and space, it is purified by self-luminosity and stainlessness, thus transforming intention into the nature of reality. The wisdom of uninterrupted memory is: although it appears without distinction, when liberated, self-knowing is gathered into the single nature of reality. The wisdom of individual discrimination is: knowing phenomena and entities, self and general aspects, characteristics, etc., as they appear without mixing. The three types of entering wisdom are: in this nature, one establishes certainty through hearing. One ascertains through thinking. One experiences the taste through meditation, thereby liberating oneself from samsara, which is understanding the meaning of words. Its characteristic is: knowing that the phenomena gathered by the object of appearance and the phenomena gathered by the subject of awareness are without self-nature. Therefore, one must clearly understand this brief classification of the four lamps. Because when meditating on the ultimate Dzogchen path of spontaneous breakthrough, one must ascertain the basis to be meditated upon. Second, the specific details of the path of practical experience.
Chinese
关于讲述（灌顶和诀窍）分为两个方面：成熟灌顶和解脱诀窍。第一方面是，之前也稍微提到过，这里为了必要的目的而简略地讲述。作为所依的补特伽罗，从轮回中厌离，对这个世界没有贪恋，想要一下子获得佛法意义的人们，首先要从具有功德的上师那里圆满地接受灌顶。对此，首先是以外在有相的灌顶，依靠坛城和宝瓶，对身体进行灌顶，身体被授权为本尊的身相，外在显现为宫殿，内在身体显现为本尊身相。这是从身体的束缚中解脱出来的关键。然后是内在无相的灌顶，依靠曼荼罗和宝瓶，对语进行灌顶，语显现为本尊的念诵，内在通过体验不可言说的意义，依靠字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的表达。然后是非常秘密的无相灌顶，依靠手印和缘起，对心进行灌顶，心安住于事物本性之上，体验到大光明之意义。然后是无上秘密的极度无相灌顶，依靠身体的坐姿和观看方式，对身语意三门进行灌顶，身体依靠坐姿的关键，解脱为三身的坐姿，语依靠断绝言语，声音的力量减弱，从而领悟不可言说的意义，心依靠加持的激发，通过手印的关键，光明空性未成立任何自性，这是对密咒道成熟的意旨。这样，身体的成熟圆满，生起次第一下子显现，语的成熟圆满，生起共同和不共同的成就，心的成熟圆满，圆满次第达到证相的程度。身语意心的成熟圆满，现量体验法性之路而现前圆满。第二是讲述解脱诀窍，总的来说，如果将所有诀窍的给予方式归纳起来，有三种：以引导的方式给予，以认识的方式给予，以及对客人进行辩论时以彻底清除的方式给予。前一种包含了后两种，即以直接认识的方式给予，就是顿超和妥噶。
English
Regarding the explanation, there are two aspects: ripening empowerment and liberating instructions. The first is, as mentioned briefly before, here it is concisely explained for the necessary purpose. Those individuals who, as the basis, have turned their minds away from samsara, are free from attachment to this world, and desire to attain the meaning of Dharma all at once, should first receive the complete empowerment from a qualified lama. To this end, first, the outer empowerment with elaboration, relying on the mandala and vase, empowers the body, so that the body is empowered as the form of the yidam deity, the outer appears as the palace, and the inner body appears as the deity's form. This is the key to liberation from the bonds of the body. Then, the inner empowerment without elaboration, relying on the mandala and vase, empowers the speech, so that the speech appears as the recitation of the yidam deity, and inwardly, the meaning of the inexpressible is experienced through the expression of the letter A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A）. Then, the secret empowerment with extreme non-elaboration, relying on the mudra and interdependence, empowers the mind, so that the mind rests upon the nature of things, and the meaning of great luminosity is experienced. Then, the unsurpassed secret empowerment with utter non-elaboration, relying on the body's posture and way of looking, empowers the three doors of body, speech, and mind, so that the body, relying on the key of posture, is liberated into the posture of the three kayas, the speech, relying on the cessation of speech, diminishes the power of sound, thereby comprehending the inexpressible meaning, and the mind, relying on the key of the mudra that stimulates blessings, the luminosity and emptiness are not established as any entity, which is the intention of the ripening of the mantra path. Thus, with the completion of the body's ripening, the generation stage manifests all at once, with the completion of the speech's ripening, common and uncommon siddhis arise, and with the completion of the mind's ripening, the completion stage reaches the level of signs and measures. With the completion of the ripening of body, speech, mind, and heart, the path of the direct experience of dharmata is manifestly perfected. Second, explaining the liberating instructions, in general, if all the ways of giving instructions are summarized, there are three: giving in the manner of guidance, giving in the manner of introduction, and giving in the manner of thorough cleansing when refuting a guest. The former includes the latter two, that is, giving in the manner of direct recognition, which is Trekchö and Tögal.
Chinese
身体的三个要点，生起门的三个要点，引导虚空的三个要点，显现境的三个要点。首先，安住身体的三个要点是：采取三种坐姿中的任何一种都可以，但不要过于拘束，不要过于僵硬，不要弯曲，要舒适地安住。这样可以消除脉络扭曲和气脉错乱的过患。为了让心的坐骑——气的流动也自然停止，从气口缓缓引导，然后按照原来的状态放松。这个要点使心的坐骑——像马一样的气向外散发，像人一样的念头融入觉性，安住在自然状态的禅定中，这就是气和觉性的要点。第二，生起门的三个要点是：采取三种观看方式中的任何一种，但不要过于勉强，从不勉强的角度，以眼睛的移动来观看，运用四种灯的意义。从心间的明光中，眼睛的视线不要移动，观看如彩虹或那若巴（梵文：Naropa）般的清净虚空之灯中的金刚链，以及专注于比拇指稍大的红色和黄色光环的空性明点之灯，不要执着于任何念头，不要散乱地观看，这样智慧自生的灯就会从心中生起。从明空无分别的智慧中，远离戏论，智慧的力量比以前更加增长，立即产生，并能掌握佛法的词句和意义，等等，无垢的智慧就会生起。第三，引导虚空的三个要点是：除了在角落、上方和下方三个方向缓慢引导虚空显现的时候，眼睛不要移动，觉知要清澈，念头不要陷入平凡。第四，显现境的三个要点是：将外境指向无云的虚空，从而使虚空清澈；将内境指向虚空之灯，从而使所取自然停止；将秘密境指向无所指的法身，从而使能取在无自性中解脱。第一个要点是混合境和有境，第二个要点是将所知收集到内部，第三个要点是将多样性变成一体。如果不理解这些要点，只是张着嘴巴和眼睛望着天空，觉知就会停留在外面，成为所取的对象；如果将觉性收缩到内部，就会误入能取的歧途。