English
Its place is: The Self-Arisen Sutra says: Ema, the Buddha bindu, is extensively taught in the sutras. The citta of all sentient beings is the place of the pure body bindu. The dhati of all sentient beings is the place of the emptiness sign bindu. The crystal of all sentient beings is the place of the empty-clear blazing bindu. The white pulse of all sentient beings is the place of the good path bindu. The empty path of all sentient beings is the place of the non-dual clear light bindu. The spine of all sentient beings is the place of the non-gathering, non-separating bindu. The conch shell of all sentient beings is the place of the wisdom sound bindu. Even in the eyes of all sentient beings is the place of the pure light bindu. In the realm of all sentient beings is the place of the variously appearing bindu. Thus, in all sentient beings, it exists in an undifferentiated manner. So it is said. Moreover, if one carefully analyzes the pulses within the light and sound of the heart and the appearances in the outer sky, they exist in this way. Fifth, extensively explaining the nature of awareness, there are two parts: the refutation of connection and the extensive explanation of awareness itself. The first is because space has awareness, its radiance is the Vajra Garland, the qualities are the Body, from the play of the Body comes wisdom, from the adornment of wisdom comes light, and from the tip of light comes rays. The Self-Arisen Sutra says: Also, true awareness exists in the Vajra Garland. Although objects do not have such awareness, it arises in the power of manifestation. From its qualities, the Body arises. From the play of the Body, wisdom arises. From the adornment of wisdom, light arises. From the tip of light, rays arise. So it is said. The second has two parts. The Union of Sun and Moon Sutra says: Awareness is twofold: the awareness that grasps the basis and the awareness that grasps the characteristics. The first, the awareness that grasps the basis, is the wisdom of the true self-arisen, which is divided into fifteen categories from the appearance of the radiant Vajra Garland. The second, the awareness that grasps the characteristics, is the nature of the five wisdoms, the nature of the three bodies, the spontaneously accomplished Buddha of space, which pervades all of samsara and nirvana without increase or decrease. Also, that same sutra says: The awareness that grasps the basis is the great awareness that appears as the Vajra Garland, like a hanging water lamp.
Chinese
是赤裸裸自然產生的。這顯現為瑜伽士們的穩固體驗智慧。執著於相狀的覺性，普遍存在於一切有情眾生之中。從金剛鏈的顯現中分別出的覺性是：出自《自生》中說，也就是說，例如，無法被征服的如獅子般的覺性；特別的如大象般的覺性；如鵬鳥般的覺性；不混雜且圓滿的如彩虹般的覺性；焚燒一切的如火焰般的覺性；廣闊且開闊空間的如虛空般的覺性；移動的如風般的覺性；毫無懷疑的如寒鴉進入巢穴般的覺性；深邃的如海洋般的覺性；不可執取的如水中月般的覺性；普遍無邊的如空間般的覺性； 無垢的如水晶般的覺性；無染的如蓮花般的覺性； непрерывный 如河流般的覺性；無阻礙的如水泡般的覺性，總共十五種。這是覺性的數量的說明。也就是說，真實的覺性存在於金剛鏈中。這些在感官對境上專注時，若從一個瑜伽士的角度來區分，則完整存在。覺性空明廣闊，在光明中觀看的狀態中，不被執著事物和相狀的念頭所征服，因此是如獅子鬃毛般舒展的覺性。不從法性中動搖，且心智力量強大，因此是如大象般的覺性。覺性自生的光芒在法性的本質中盤旋，是如鵬鳥般的覺性。光明和覺性各自清澈分明，是如彩虹般的覺性。焚燒一切煩惱，因此是如火焰般。對任何事物都不執著的狀態廣闊，如虛空般。從覺性的清明中，突然產生智慧，如風般。對自顯充滿信心，如寒鴉般。狀態清明，自然安住，具有廣大的部分，因此是如海洋般廣闊的覺性。自顯的光明不可執取，如水中月般。體驗和狀態清明廣闊無邊，如空間般。覺性清澈，沒有沉沒或高漲等垢染，如
English
It is the naked, self-arisen awareness. This appears as the stable experience-wisdom of yogis. The awareness that grasps at characteristics is universally present in all sentient beings. The awareness that is distinguished from the appearance of the Vajra Chain is: From the Self-Arisen, it is said, that is, for example, the awareness like a lion that cannot be conquered; the special awareness like an elephant; the awareness like a garuda; the awareness like a rainbow that is unmixed and complete; the awareness like fire that burns everything; the awareness like the sky that is vast and opens up space; the awareness like wind that moves; the awareness like a crow entering its nest without hesitation; the awareness like the ocean that is deep; the awareness like the moon in water that cannot be grasped; the awareness like space that is universally infinite; the awareness like crystal that is stainless; the awareness like a lotus that is unsoiled; the awareness like a river that is continuous; the awareness like a bubble that is unobstructed, totaling fifteen types. This is a description of the number of awarenesses. That is, true awareness exists in the Vajra Chain. When these are focused on the objects of the senses, they are completely present when differentiated from the perspective of a single yogi. Awareness is empty and clear, and in the state of looking at luminosity, it is not conquered by the thoughts that grasp at things and characteristics, so it is the awareness like a lion's mane spreading out. It does not waver from the nature of reality and has great mental strength, so it is the awareness like an elephant. The self-arisen radiance of awareness hovers in the essence of the nature of reality, it is the awareness like a garuda. Light and awareness are each clear and distinct, it is the awareness like a rainbow. It burns all afflictions, so it is like fire. The state of not grasping at anything is vast, like the sky. Wisdom suddenly arises from the clarity of awareness, like wind. Having confidence in self-appearance, like a crow. The state is clear, naturally abiding, and has a large part, so it is the awareness as vast as the ocean. The luminosity of self-appearance cannot be grasped, like the moon in water. Experience and the state are clear and infinitely vast, like space. Awareness is clear and without impurities such as sinking or rising,
Chinese
就像莲花一样，观看显现却不被执着所染污。内在觉性的清澈和外在显现的光明永不间断，就像河流一样。从觉性的状态中，体验和智慧如水泡般涌现，这就像气泡般的觉性，显现出十五种形态。这些都是通过将四种灯收摄为要点，从而圆满实现四种显现的活动。如《他尔久尔》所说：“从门中如何生起呢？”“进入之风的推动下，从四灯中生起四种事业。遍行之风的运行下，从觉性本身产生连续。成熟之风的收摄下，从五五之对中显现身相。从眼中生起取和持两种风，右边的取风增长显现，左边的持风圆满颜色。从耳中生起遍行和进入之风，右边的遍行风显示声音的体验。”“左边的进入风是风的活动，执持任何事物。顶轮是遍行圆满的风，从微细且不动的状态中，也执持觉性的身。境上显现的特征是，无云的晴朗蓝天中，显现光、颜色和形状，以及五种智慧的自显现。在清净法界的灯中，明点、身和错觉清净，自性和本体，显现为无二且不可分离。这是耗尽之时的特征，就像无为的虚空一样。那么，通过什么才能见到呢？通过串习和要点才能见到。从串习先行开始，通过身体和语言的要点来压迫，从见到自显清净的形相开始，所有的错觉都会消失。”如是。因此，修持的要点之路汇集为四灯。虽然之前已经详细阐述过，但在此为了总结，将其非常清晰地分为：特征、所依、差别四种。第一，特征分为两种：共同的特征是显示智慧的自显现，连接光明母子，从而区分轮回和涅槃。如《他尔久尔》所说：“灯的特征是这样的：一般来说，是显示显现，连接智慧母子，连接轮回和涅槃。自身的光芒清晰，从而将无分别的智慧融入光身中，将有分别的境的
English
Like a lotus, looking at appearances without being stained by attachment. The clarity of inner awareness and the luminosity of outer appearances are continuous, like a river. From the state of awareness, experiences and wisdom arise like bubbles, which is like bubble-like awareness, manifesting in fifteen forms. These are all accomplished by condensing the four lamps into key points, thereby perfecting the activities of the four appearances. As stated in the *Thal 'Gyur*: "How do they arise from the gate?" "Driven by the entering wind, the four activities arise from the four lamps. By the movement of the pervasive wind, a continuum arises from awareness itself. By the gathering of the ripening wind, bodily appearances arise from the pairs of five and five. From the eyes arise the two winds of grasping and holding. The right one, grasping, increases appearances. The left one, holding, perfects color. From the ears arise the pervasive and entering winds. The right one, pervasive, shows the experience of sound." "The left one, entering, is the activity of wind, holding whatever there is. The crown of the head is the wind that perfects pervasiveness. From the subtle and unmoving state, it also holds the body of awareness. The characteristics of appearances in the realm are: in the clear blue sky without clouds, light, color, and form appear, as well as the self-manifestation of the five wisdoms. In the lamp of the pure realm of reality, bindus, body, and illusory appearances are purified. Self-nature and essence appear as non-dual and inseparable. The characteristic of exhaustion at this time is like the unconditioned sky. So, what sees it? It is seen through habituation and key points. Starting from the progression of habituation, by oppressing the key points of body and speech, from seeing the form of self-manifest pure appearance, all illusions vanish." Thus. Therefore, the path of key points for practice converges into the four lamps. Although it has been explained in detail before, here, for the sake of summarizing, it is very clearly divided into: characteristics, basis, and four distinctions. First, characteristics are divided into two: the common characteristic is that it shows the self-manifestation of wisdom, connects the mother and child of luminosity, thereby distinguishing between samsara and nirvana. As stated in the *Thal 'Gyur*: "The characteristics of the lamp are like this: In general, it shows appearances, connects the mother and child of wisdom, connects samsara and nirvana. Its own radiance is clear, thereby gathering non-conceptual wisdom into the light body, and conceptual objects of
Chinese
显现中，不执著于无分别智慧之根本。如是说。个别的特征中，四者的第一个，远抛（རྒྱང་ཞགས）是四大的精华聚集，执持两种境的相，成为显现扩展之门。在决断中说：远抛灯的特征是，以遍布而进入，以进入而遍布。安住于四大之主。是执持、进入、扩展和作用。如是说。智慧自生的特征是，从外音声中向内生起，以智慧的证悟安住于法性清净的意，是轮回与涅槃的转化。在那里面说：智慧清净的特征是，明亮，词句进入，不聚集根本。焚烧烦恼、业和习气。成熟，轮回与涅槃，断绝命根。如是说。而且，基显现于根识，那在暂时成为身和智慧，最终与原始清净的法界结合而成熟为果，这是智慧灯的伟大之处。基自身成熟为果是智慧，彼本体性的法身，以成熟为智慧身，成熟为智慧法身。由此智慧之流不断绝，身和智慧任运成就明显。如灯燃烧中所说的那样。明点的灯的特征是，圆形、紧凑、红色、明亮地在眼中显现，成为生起智慧的所依。在前面说：明点空性的特征是，圆形且自性一切明亮，红色清澈颜色明亮的光，伴随戏论而扩展。如是说。法界灯的特征是，从蓝色广大之光中生起的五种显现，从两眼角自然显现，成为身的显现之基。在决断中说：法界清净的特征是，蓝色自圆满二者的分，以方便和智慧圆满，从两角分执持二身，极度显现扩展。这些也都是自知圆满，显示遍主菩萨的影像。如缕线从秤上引导，如同坛城圆满的形象。显示一切智慧的光彩，也显示光之深沉和光辉。是身和明点的汇合处。如是智慧圆满的身，谁若见到此，即成佛，三身在穷尽处自性解脱，超越能取所取之险境。