Chinese
因为存在这个，这也是超越善恶的标志；仅仅指示这个就能获得解脱；因为盲人相续断绝了智慧，所以他们看不到这个，应该修习。声闻缘觉们，以及菩萨们，即使已经脱离了烦恼的障碍，能够变幻各种化身，展现神通，如果没有这个三要诀窍的把握，连微尘也无法见到；即使在幻觉中见到，因为不认识自显，所以无法解脱。更何况其他人呢？因此，应该始终珍视串习和方便的诀窍。七品的论义圆满。伊提。རྒྱ་རྒྱ་རྒྱ（藏文）。名为《灯焰》的续，汇集了七句，并加以解释。本体是显现，显示显现；自证是定义，有三种形态；因为消除轮回习气的全部黑暗，所以是灯；不是作为一切基础的事物的存在方式；因为光芒比智慧更加广大，所以燃烧，因此显现光明；如果分为三类来观察，则有四种形态。清净法界的灯，以及深蓝不变的光点，大乐红色的灯，智慧自生灯，明空无二的觉性，以及远射水之灯。需要没有眼疾，这是其他续部的说法；而在此处，则使其清晰显现；例如，如果从照明的灯树，灯树的火花中走出来，就像道路显现一样；内义诀窍有五种形态；以假名安立的词语之灯，成为辨别世间名称意义的种子；以缘起物质之灯，如灯和摩擦木等，消除假立数量的处所房屋的黑暗；如太阳月亮等共同业之灯，消除众生的黑暗；以象征比喻之灯，像这样象征，消除错误的颠倒疑惑；以智慧标志之灯，法身和空点灯，消除厚重习气的黑暗；智慧标志之灯有四种：作为光芒的标志，就像虚空字母那若；作为智慧的标志，就像孔雀的羽毛；作为身的标志，就像彩虹；语
English
Because this exists, it is also a sign of transcending good and evil; merely pointing this out will lead to liberation; because the blind have severed the continuity of wisdom, they do not see this, and should practice and learn. Even the Hearers, Solitary Buddhas, and Bodhisattvas, who have separated from the obscurations of afflictions, and are able to emanate various forms and display miraculous powers, if they do not have the confidence of the essential three key instructions, they will not see even a particle; even if they see it in illusion, they will not be liberated because they do not recognize their own appearance. What need is there to mention others? Therefore, one should always cherish the key instructions of habituation and means. The meaning of the seven chapters is complete. Iti. Gya Gya Gya. The tantra called "The Blazing Lamp," having gathered seven verses, will be explained in meaning. The essence is to clarify, to show appearance; self-awareness is the definition, there are three aspects; because it eliminates all the darkness of the karmic imprints of samsara, it is a lamp; it is not the way things exist as the basis of everything; because the rays of light are more vast than wisdom, it is blazing, therefore it clearly manifests; if divided into three ways of looking, there are four aspects. The lamp of the pure realm of space, and the dark blue, unchanging light-bindu, the great bliss red lamp, the self-born wisdom lamp, the non-dual clarity and emptiness of awareness, and the far-reaching water lamp. It is necessary to have undamaged eyes, these are the words of other tantras; but here, it makes it clearly visible; for example, if one goes from the illuminating lamp tree, from the spark of the lamp tree, it is like the path appearing; the inner meaning key instructions have five aspects; with the lamp of words nominally designated, it becomes the seed for distinguishing the meaning of names in the world; with the lamp of dependent arising substances, such as lamps and rubbing sticks, it eliminates the darkness of the house of the place of designated numbers; like the sun and moon, the lamp of common karma eliminates the darkness of beings; with the lamp of symbolic examples, symbolizing like this, it eliminates the doubts of wrong thoughts and reversed opposition; with the lamp of wisdom signs, the Dharmakaya and the empty bindu lamp, it eliminates the darkness of thick karmic imprints; the lamp of wisdom signs has four aspects: as a sign of light, like the vowel "na ro" in space; as a sign of wisdom, like the colors of a peacock's feathers; as a sign of the body, like a rainbow; speech
Chinese
像丝线一样存在的状态，是作为状态的标志而摇动和减少。 如果那是关键，那么就显示为三个秘密。 灯的位置是心，即身和智慧。 道路是四大主要脉络：肉色脉、独脉、中脉、卡蒂脉、水晶管脉。 门是能看见东西的眼睛之门。 想要修习的瑜伽士， 放弃内外一切的错觉行为， 在坟地或无人居住的僻静处， 即使独自一人居住也可以。 寻找见解和行为一致的道友， 远离禅定之敌——散乱、喧嚣、人声、狗叫等。 如果灯本身是看到它的方法，并加以练习， 就像幻轮一样，压住所有关键点。 身体的关键是心， 所以在最初的时候，从最初的思维流中，首先将气息分段吸入。 心的关键是脉， 因为有智慧的关键，所以切断摇动，珍惜，向右向上扭转，向下按压， 瑜伽士自己应该知道那些关键点。 脉的关键是眼睛，因为有显现智慧的门。 向上看如狮子，直视如牛，如兔子般惊愕， 像用箭压住天平一样，有四种观看方式。 白天，瑜伽士将觉知注入眼中观看。 夜晚，将所知注入瓶中，闭上眼睛，将气息吸入。 将觉知凝聚在心间的光团中。 在灯（ चित्त ，citta，心）的中央，将觉知压住，使其自然显现。 明点在脉中，像光网一样蔓延。 因此，在智慧中，像瓶中之灯一样明亮。 像这样，在白天和夜晚， 不断修习的瑜伽士， 其习惯的程度与上述的圆满次第口诀相同。 从那以后，习惯并体验到极致， 没有任何依赖的征兆，无论白天黑夜， 总是像白天一样。 身体也会像光一样出现，那时瑜伽士， 因为智慧与风结合，所以身体的征兆是像木棉一样轻盈， 没有虫子，像马一样迅速，并且作为精通智慧之风的标志，不会迷恋他人。 没有气息内外流动，食物和饮料的记忆停止。 这是风没有来回流动的征兆。即使自己没有特别想要征兆，也会这样发生。 智
English
The state of being like a silk thread is the fluctuation and decrease as a sign of the state. If that is the key, then it is shown as three secrets. The location of the lamp is the heart, which is body and wisdom. The path is the four main channels: the fleshy channel, the solitary channel, the central channel, the kati channel, and the crystal tube channel. The door is the eye, which is the door to seeing. The yogi who wants to practice, Having abandoned all deluded actions, both internal and external, In a cemetery or a secluded place where there are no people, Even living alone is fine. Find a friend who is consistent in view and conduct, Abandoning the enemies of meditation—distraction, noise, human voices, dog barks, etc. If the lamp itself is the method of seeing it, and practice it, Like a whirling wheel, press down on all the key points. The key to the body is the heart, So in the beginning, from the initial stream of thought, first inhale the breath in segments. The key to the heart is the channel, Because there is a key to awareness, it is important to cut off the fluctuation, cherish it, twist it upwards to the right, and press it downwards, The yogi himself should know those key points. The key to the channel is the eye, because there is a door for the manifestation of awareness. Looking upwards like a lion, looking straight ahead like an ox, astonished like a rabbit, Like pressing down on a balance with an arrow, there are four ways of looking. During the day, the yogi injects awareness into the eyes and looks. At night, inject the knowable into the vase, close your eyes, and inhale the breath. Concentrate awareness into a ball of light in the heart. In the center of the lamp ( चित्त , citta, mind), press down on awareness so that it manifests naturally. The bindu spreads in the channel like a web of light. Therefore, in wisdom, it is as bright as a lamp in a vase. Like this, during the day and night, The yogi who constantly practices, The degree of habituation is the same as the above-mentioned Dzogchen instructions. From then on, having become accustomed and experienced to the extreme, Without any dependent signs, whether day or night, It always becomes like daytime. The body will also appear like light, at that time the yogi, Because awareness is combined with wind, the sign of the body is that it is as light as cotton, There are no insects, it is as fast as a horse, and as a sign of mastering the wind of wisdom, one does not become infatuated with others. There is no flow of breath in and out, and the memory of food and drink ceases. This is a sign that the wind does not flow back and forth. Even if one does not specifically want signs, this will happen. Know
Tibetan
་རབ་རྩལ་མ་འགགས་པ་ལས་རྟགས་ནི་འདི་ལྟ་བུ༔ ཤེས་རབ་དང་རིག་པ་དབྱེར་མེད་པའི་རྟགས་སུ་སྔར་མཐོང་མ་མྱོང་བའི་ཆོས་ཀྱི་ཚིག་རང་གིས་ཤེས་པ་དང་དང༔ འཁྲུལ་བ་ཤེས་རབ་ཀྱི་དབང་དུ་འདུས་པའི་རྟགས་སུ་ངག་ཏུ་ཅི་བརྗོད་ཆོས་ཀྱི་གཏམ༔ འབྱུང་བློ་དང་གདམས་པ་འདྲེས་པའི་རྟགས་སུ་ལུང་དང་རྒྱུད་ཀྱི་ཚིག་རྣམས་ཀུན༔ མ་བལྟས་བཞིན་དུ་རང་ལ་འཆར༔ རིག་པའི་རྟགས་ནི་ལུ་གུ་རྒྱུད༔ ཡུལ་ལ་སྣང་བ་དེ་འགུལ་དང་འཕྲིག་པ་ཉིད་བྲལ་ཏེ༔ སྣང་བ་རང་སར་སྟོང་པ་ཉིད་ཁོང་དུ་ཆུད་པའི་རྟགས་སུ་ཤེས་པ་གར་གཏད་དུ་མི་འགུལ་བར་གནས་པའོ༔ གསང་བ་ཉམས་སུ་མྱོང་བའི་རྟགས༔ གདིང་བཞི་སྟེ་དམྱལ་བ་ལ་རིགས་དྲུག་གི་འགྲོ་བ་རིག་པར་གྲོལ་བས་སོགས་ངན་སོང་ལ༔ དེ་ཉིད་རང་རིག་ཏུ་ཤེས་པ་ཡ་ང་བག་ཚ་ཀུན་དང་བྲལ༔ རིག་པ་ཡེ་སངས་རྒྱས་པས་སངས་རྒྱས་ལ་ཡང་བྲོད་པ་མེད༔ གཞི་ལ་འཁོར་བ་མ་གྲུབ་པར་ཤེས་པ་འཁོར་བར་ལྟུང་དོགས་སྡུག་བསྔལ་བྲལ༔ མྱ་ངན་འདས་ལ་དེ་ཉིད་རང་རིག་ཡིན་པར་རྟོགས་པས་རེ་བ་མེད༔ ལེའུ་བཞི་ཡི་གཞུང་དོན་རྫོགས༔ ཨི་ཏི༔ རྒྱ༔ ནོར་བུ་འཕྲ་བཀོད་ཅེས་བྱ་བའི༔ རྒྱུད་ཀྱི་ཚིག་དོན་བདུན་གྱིས་བསྟན་པར་བྱ༔ ངོ་བོ་རང་རིག་བཞི་ལ་སྤྱོད༔ སྣ་ཚོགས་རང་གྲོལ་དུ་ངེས་ཚིག་རྣམ་པ་གསུམ་ཡིན་ཏེ༔ རྒྱུད་གཞན་གྱི་དགོས་པ་འདིས་སྐོད་ཕྱིར༔ དགོས་འདོད་འབྱིན་པས་མ་ཚང་བ་ཁ་བསྐང་བ་ནོར་བུའོ༔ རྡོ་རྗེ་ལུག་རྒྱུད་ཕྲ་ཞིང་འགྱུ་བ་བརྟག་དཀའ་བས༔ ཀུན་གྱིས་མི་མཐོང་གཞི་བཟུང་བར་དཀའ་བ་ཕྲ་བའི་དོན༔ དེ་ལྟར་རྟོགས་དཀའི་ངོ་བོ་ཉིད་ཡེ་ཤེས་དེ༔ ཡུལ་ལ་ཁྱབ་ནམ་མཁའ་ལ་འཆར་བ་པས་བཀོད་པའོ༔ དབྱེ་བ་རྣམ་པ་གསུམ་ཡིན་ཏེ༔ སྣང་བ་ཐམས་ཅད་རང་ཤར་རང་གྲོལ་ལོངས་སྤྱོད་པས༔ གཞི་ལ་ལོངས་སྤྱོད་ཀུན་གྱི་ནོར༔ བུ་དང་འདྲ་རིག་པ་དེ་རླུང་ཤེས་ཀྱི་རྩལ་གྱིས་ཕྲ་དང་འཁྱུག་དང་འགྱུ་བའི་ཚེ༔ འདི་ཉིད་ཀྱི་གནད་མེད་པར་གཞན་གྱིས་མི་མཐོང་ཟབ་གཏིང་དཔག་དཀའ་བ་ཕྱིར་ཕྲ༔ སྣང་བ་དུམ་བུ་དུམ་བུའི་འོད་དུམ་བུར་དུམ་བུར་ཤར་ཚེ༔ མཆེད་པ་རྟོགས་ཕྱིར་ཇེ་ཆེ་ཇེ་ཆེ་མཐོང་བས་བཀོད་པའི་དོན༔ དགོས་པ་ཇི་ལྟ་བུ་ཞེ་ན་རྒྱུད་གཞན་འདོད་པ་རྣམས༔ རྒྱུད་འདི་ནས་རབ་ཏུ་སྟོན་བྱེད་པས༔ ཕྲ་མོའི་དོན་རྣམས་རྟོགས་བྱེད་པའོ༔ དཔེར་ན་བཞུ་བའི་གསེར་བཙོ་བསྲེགས་བྱས་པ་དང་དང་མཚུངས༔ ཁོང་དོན་མན་ངག་རྣམས་བཞི་སྟེ༔ དུ་སྟོན་ཞེ་ན་སྤྱོད་པ་གཙོར་བྱེད་ལམ་དུ་རྣལ་འབྱོར་དང༔ སྒོམ་པ་ཉིད་ལམ་དུ་རྒྱུན་དུ་བྱེད་པ་དང༔ ལྟ་བ་
Chinese
不绝的殊胜力量的征相是这样的：智慧和明觉无别的征相是，自己了知以前从未见过的佛法词句；错乱融入智慧之中的征相是，口中无论说什么都是佛法之语；生起智慧和诀窍融合的征相是，所有的经和续部的词句，不看也能在自心中显现；明觉的征相是连珠；对境显现的景象，远离动摇和闪烁，景象于自性中领会为空性的征相是，心识安住于何处也不动摇；体验秘密的征相：四种把握，即地狱中以明觉解脱六道众生等等恶趣；了知其自性为自明觉，远离一切恐惧和畏惧；明觉本自成佛，对佛也没有贪执；了知轮回未在基上成立，远离堕入轮回的担忧和痛苦；了知涅槃即是自明觉，没有希求；第四品之正文意义圆满； इति (梵文，iti，iti，如此)；རྒྱ (藏文种子字)；名为珍宝妙饰的续部，以七种词义来阐释；本体自明觉应用于四种；确定为多种自解脱，有三种词义；为了以此来遮止其他续部的必要；能生出所需的，补足不完整的，是珍宝；金刚身续微细且流动，难以测度，因此，众人不见，难以把握根本，是微细之义；如此难以领悟的自性智慧，遍布于境，显现于虚空，是装饰；分类有三种；一切显现皆为自生自解脱而受用，基上是受用一切的财富；如同儿子，明觉以风识的力量，微细、闪烁、流动之时，若无此之要诀，则他人不见，深奥难测，故为微细；显现片段片段的光芒，片段片段地显现之时，为了领悟扩展，越来越大地见到，是装饰之义；必要如何呢？若有希求其他续部者，从此续部中极善阐释，能领悟微细之义；譬如冶炼黄金，经过锤炼和烧制；内在意义诀窍有四种；如何阐释呢？若说以行为为主，道上是瑜伽，修习本身在道上恒常进行，以及见地。
English
The signs of the unceasing excellent power are like this: The sign of the inseparability of wisdom and awareness is that one knows by oneself the words of the Dharma that one has never seen before; the sign of delusion being gathered into the power of wisdom is that whatever one speaks is Dharma talk; the sign of the mingling of arising wisdom and instructions is that all the words of the Agamas and Tantras arise in oneself without looking at them; the sign of awareness is a continuous stream; the appearance of phenomena in the field of perception is free from movement and flickering; the sign of comprehending emptiness in its own place is that consciousness remains unmoving wherever it is directed; the sign of experiencing the secret is the four confidences, that is, the six types of beings in hell are liberated by awareness, and so on, in the lower realms; knowing that very thing as self-awareness, one is free from all fear and anxiety; awareness is primordially enlightened, so there is no attachment even to the Buddhas; knowing that samsara is not established on the ground, one is free from the fear of falling into samsara and suffering; realizing that nirvana is self-awareness, there is no hope; the meaning of the fourth chapter is complete; इति (Tibetan, iti, iti, Thus); རྒྱ (Tibetan seed syllable); The Tantra called "Jewel Array" is explained by seven meanings of words; the essence of self-awareness is applied to four; it is determined as various self-liberations, there are three kinds of definitions; in order to prevent the need of other tantras by this; the one who produces the desired, completes the incomplete, is the jewel; the vajra body lineage is subtle and flowing, difficult to examine; therefore, it is not seen by everyone, and it is difficult to grasp the basis, which is the meaning of subtle; the very nature of wisdom that is so difficult to realize, pervades the field and appears in the sky, is the array; there are three types of divisions; all appearances are self-arisen and self-liberated, and are enjoyed; on the ground is the wealth of all enjoyment; like a son, when awareness is subtle, flickering, and flowing by the power of wind-consciousness; without the key point of this, others do not see it, it is deep and difficult to fathom, therefore it is subtle; when fragments of light appear in fragments, in fragments; in order to understand the expansion, seeing it bigger and bigger, is the meaning of array; what is the need? If there are those who desire other tantras, this tantra explains it very well, and it can understand the meaning of subtle; it is like refining gold, which has been hammered and burned; there are four inner meaning instructions; how to explain it? If it is said that practice is the main thing, yoga is on the path, and practice itself is constantly done on the path, and the view.